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)

Read Full Post »

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.

Read Full Post »

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





Read Full Post »

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)

Read Full Post »

Date: Thu, 23 Jun 2011 22:44:05
Subject: Kettle Drum and Kiirtan


“Mandrita manomohan mama, mu’rtta mamata’ tumi…” (PS 662)


O’ Manomohan, O’ most attractive One of my mind, You are mine and Your
voice is sweet and sonorous; O’ most Compassionate One, You are the
embodiment of love and affection. By Your grace please shower Your divine
karuna on the afflicted person– on me. Please wash away all my accumulated
sufferings as well as my bundle of samskaras. Baba, I have come to You and
am taking shelter at Your lotus feet. Please be gracious.

O’ Baba, You are beyond maya– You are mayatiita; yet, You are also the
Controller of maya– You are mayadhiish [1]. Baba, with Your infinite
compassion You are the destroyer of all dangers, threats, and terror. Fear
itself is fearful of You. Baba, You are Kalus Ha’ri [2]; Baba, You are
Manobiharii– You move joyously around the mind and make it blissful. Baba,
You are Marmarainjan and Manasrainjan [3]; You dye my heart and mind in
Your divine colour.

Baba, You are the object of my dhyana; You are the dearest One of my
heart. Baba, You are the essence of all songs and melodies which are sung
and chanted. Baba, with Your divine sword You pulverise the vanity of the
demons (deva’ri) [4]. Please remove my stagnancy and make me disciplined
for my all around enlightenment: physical, psychic and spiritual. O’
merciful One, please pardon me by removing by samskaras. Please shower Your
divine grace and make my whole existence vibrated and blissful.
Baba, I am at Your shelter; I do sastaunga pranam to You infinite times…


[1] Ma’ya’dhiish: In the above song Baba simultaneously both far beyond
ma’ya’ (ma’ya’tiita) as well as totally involved in controlling ma’ya’– in
which case He is Ma’ya’dhiish. Here below Baba is making a contrast between
jiivas who are ruled by ma’ya’ and Parama Purusa who lords over ma’ya’.
Baba says, “Jiiva’tman is under the influence of Prakrti, it is
Ma’ya’dhiina or controlled by Ma’ya’, whereas Parama’tman, in whatever form
He may manifest Himself is Ma’ya’dhiisha or Controller of Ma’ya’.” (SS-1)

[2] Kalus’ha’rii: This is one of the names of Parama Purusa that reflects
one of His infinite qualities. In this role as Kalusha’rii, He removes the
darkness from the mind of the jiivas. That is why in 2nd stanza of our Guru
Purja mantra it is said that He removes the stains of mind and bundle of
samskaras. By His grace He removes all the cimmerian darkness.

Ajina’natimira’ndhasya jina’na’injana shala’kaya’.

Baba says, “You know that an eye ointment is applied with a stick
(“Shala´ka´” means stick). Now, all the microcosms are parts of that
Noumenal Entity, all are actually parts and particles of that Supreme
Entity, but due to ignorance, due to the darkness of ignorance, they cannot
see what is what and which is which. That is why they require the ointment
of spiritual knowledge. Guru (with a stick) applies the ointment of
spiritual knowledge to their eyes.” (AV-3)

[3] Ma’nasrainjan: Baba has told us countless times and we all know that
devotion is that unique ingredient which allows one to advance in the
spiritual field. Without innate love for Parama Purusa one can never
succeed. By Baba’s divine grace, in His role as Ma’nasrainjan, He is that
Divine Entity who colours and saturates the mind of sadhakas in the
fountain of devotion. Baba says, “‘rainjana’, which means ‘the One who
colours’ – that which colours the mind.” (AV-1) So He is that Cosmic Being
who graciously showers devotional love into the heart and mind of the
bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed
in Supreme bliss and comes in the closest proximity with that Love
Personified Entity: Parama Purusa.

[4] Deva’ri: (Deva literally means ‘god’; ari literally means ‘enemy’). So
those anti-social beings who are enemies of the gods are known as demons.
That is the why the colloquial meaning of the term deva’ri is ‘demons’.


Note: With many retreats coming up in the various sectors, we should all
keep the following in mind.

During our dharmacakras and retreats we all like to collectively chant
kiirtan. This is one of the most beautiful aspects of any Marga gathering.
And here below Baba describes the very special effect which happens when
A’nanda Ma’rgiis gather and sincerely sing kiirtan.

Baba says, “If even two or three people gather together, they can do
kiirtan collectively; if one thousand people assemble together, then also
they can do kiirtan. When you do kiirtan and move towards Parama Purus’a,
the Supreme Father, then in Parama Purus’a’s mind also there will be a flow
of bliss, because so many minds are coming towards Him with love. He will
feel very happy. Seeing the bliss of His devotees, Parama Purus’a will also
become overwhelmed with joy, because of His enormous love for His devotees.
‘How good these devotees are!’ – He says. Parama Purus’a loves each and
everyone, but He loves those who do kiirtan still more. He will say to
them, ‘Come, come, come, – come near to Me.’ This is the proper way to
serve Parama Purus’a.” (17 May 1982, Kolkata)

Thus by kiirtan there is a flow of bliss both in the bhaktas’ minds and
also in the Cosmic Mind of Parama Purusa. And it makes any dharmacakra or
retreat into a deeply devotional and highly spiritual event.

So kiirtan holds a very special place in the heart of all Ananda Margiis.


At the same time we have all seen how at some kiirtan sessions there are a
few people who begin to beat the drum very loudly. But this heavy and
strong banging on the drum is not conducive to the devotional flow of

Baba says, “It is advisable to play some instrument during kiirtana. A
mrdanga [a soft kind of drum] or some similar instrument should be used,
but one should not play any heavy-sounding instrument like a dhak [a large
kettle drum played with sticks], a dol [a loud drum] or a gong. The mind
prefers to hear a sweet sound, like that of the mrdanga, than a harsh
sound. Some time ago I mentioned that Bhola Mayra said that when the cawing
of crows and the beating of drums stop, human ears get some relief. People
do not like to hear such harsh, unpleasant sounds. The sound of the mrdanga
may not be perfect, but it has one quality: it is very sweet. Thus,
whenever a distracted mind hears the sweet music of a mrdanga, it returns
to the proper place. A remarkable science lies in kiirtana.” (AV-8, p.13-14)

So by Baba’s above guideline it is clear that loud drum playing is not
helpful in our kiirtan programs– rather those loud drums disturb the flow.
Because loud drums irritate the mind in which case one cannot feel the
sweet vibration of the kiirtan.

And sure enough this is something we have all experienced at one retreat or
another. Because we all like to attend our AM retreats and we all look
forward to the devotional flow of the kiirtan; but when one or two people
play a loud drum like the kettle drum then that ruins the devotional

As Baba guides us it is far better to play a drum like the mrdanga which
has a gentle and sweet type of sound. Then in that soothing atmosphere the
mind can easily flow towards Parama Purusa and become immersed in His bliss.
So it is ok to use certain types of drums in kiirtan, just we should ensure
to play them softly. And side by side we should refrain from using big
drums like the kettle drum. Even if someone is loudly banging on a congo
drum then that too will be nothing more than a distraction.

Hence those playing the drums in kiirtan should choose a softer type of
drum that can be played in a sweet and gentle manner. In that way their
drum playing will complement the chanting of kiirtan and allow everyone to
move towards Him.


By the proper chanting of kiirtan we will always feel that He is being
ever-gracious on us.

Baba says, “It is imperative for every intelligent person, every wise
person, every clever person, to always do kiirtana…And those who do
kiirtana should always remember that the hands of Parama Purus’a bestowing
blessing will always be with them.” (16 May 1982, Kolkata)



Baba says, “While doing spiritual practice, spiritual sadhana, while
singing Kiirtan and dancing, we should remember the fact that all our
spiritual activities are just a dance around Parama Purusa, lessening the
distance…there cannot be any peace, any happiness, or any beatitude till
the aspirant comes in tactual contact with the Supreme Self.” (AV-12, p.71)

Capacity of A’tma

Baba says, “Till you have a human body go on doing great work. After death
in absence of the brain the mind cannot function in which case one cannot
do anything. But the unit consciousness (atma) can still work. It has the
capacity to work in subtle form.” (Delhi DMC 1984 Discourse)

Read Full Post »

Date: Thu, 23 Jun 2011 16:13:26 -0000 (GMT)
From: Deva_Manindra
Subject: Mahaprayan of Ac Gurukrpananda Avt



It is with much sadness that I share news of the mahaprayan (death) of respected Ac Gurukrpananda Avt on 23 June 2011 at 8am, after being admitted to the hospital on 15 June. Dadaji was an industrious and dynamic avt whose mahaprayan has come all too soon. He was merely 45 years of age.

A longtime avadhuta Dadaji, unfortunately, had been sick the last three years with diabetes. Most recently he was posted as CO (circle organiser) Kolkata in SDM dept. Dada had recently visited the outlying village area of Midnapur (West Bengal) for a program. He was not able to get proper food in that village region. His already compromised physical constitution became weakened. In quick succession, he suffered serious stomach issues and vomiting and was driven to the hospital where he died. Dadaji’s mahaprayan is a terrible loss for us all.

Ac. Gurukrpanandji was admired for his sincerity and assertiveness in serving humanity. He was always known to be deeply involved in service projects and other endeavours for the well-being of others.

It is very sad that nowadays there seems to be an endless pot of money for court cases and infighting, yet there is always an extreme dearth of funds to care for the health of our dedicated workers. Tragically, those at the helm seem resigned to let our field workers die without receiving proper medical attention. Otherwise, how else can we explain the untimely mahaprayan of Ac Gurukpranandji. It was understood that he was suffering from a medical condition.

May Dadaji’ service, selflessness and passing not go in vain; we should all learn from his mahaprayan. To maintain proper health we should all strictly follow Baba’s do’s and don’ts; in addition there needs to be a distinct shift in the way our field workers are treated. None should suffer unnecessarily and lose their health. In order to perform maximum social service to society, we must keep the body well-tuned. Once any worker becomes sick their ability to serve is severely compromised. This lesson from Dadaji’s mahaprayan is especially suited toward our field workers.

Once again it is with a heavy heart that I convey the news of Dadaji’s mahaprayan. As mortals there is little we can do know. May Dadaji find eternal peace and solace on Baba’s divine lap.

Very sincerely,

* Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way the newspapers of Bengal are regularly citing the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word ‘mahaprayan’ death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or
Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba, but in the true sense Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word ‘mahaprayan’ means death. Which is why it used to refer to the passing away of even common citizens.

Read Full Post »

Date: Wed, 22 Jun 2011 15:41:18 -0000
To: am-global@earthlink.net
From: Prakash Deva
Subject: Who Should Distribute Baba Photos & Films


“Du’rer aja’na’ pathik eseche mor ghare ei viha’ne…” (P.S. 4947)


From the distant dawn the Ajana Pathik has come today in my home. About
this very Ajana Pathik, I had longing for Him in my life, in my death,
while awake, in my dream, & in my sleep. All throughout I have been longing
for Him. And that Aja’na’ Pathik has come today in my home.
That very Entity is most loving for me, even more than my own prana. He
is the dearest of dear to my soul. He is more adorable than anything else.
He loves me so much; He knows more about me than I know about myself. What
I know about myself, He knows far more.
That Aja’na’ Pathik is kaladhiish– He cannot be bound by time. So He is
kaladhiish. That Aja’na’ Pathik is also the controller of the time factor
so He is kalatiita– One who works beyond the bondage of time. His glory,
charm, and attraction cannot be expressed in words. Since eternity He has
been hiding in a remote corner of my heart. I have been dreaming of Him
with deep longing for hundreds of lives. That Aja’na’ Pathik has come today
in my home. He has graced me…


Around town and in our email forums, there has been much discussion
about the management and distribution of Baba photos and films as well
as Baba’s other devotional treasures like Prabhat Samgiita etc.

This is an important topic as it is directly related with Ista, the
spread of Baba’s teachings, one’s individual growth as a sadhaka, and
our organisational systems.

So let’s take a look at this critical issue.


One of the main things that Baba has emphasized is moving ahead in
samgacchadhvam spirit – i.e. working together unitedly toward a common

Baba says, “The meaning of the sam’gacchadhvam’ mantra should be
realized in life. Always remain united. Solve all problems, big or
small, with unity…” (CC-2, ‘Society’, pt#34)

One can say that for this reason of unity and collective projects, Baba
created AMPS – the tool for spreading His dharmic teachings and programs
in an organised & cohesive manner.

After all, the way to achieve success on this earth is to join together
and work collectively. That makes any job or project infinitely easier.
Even the materialists have learned this basic point. Small businesses
have merged together to create larger companies, and larger companies
have bonded to create bigger corporations, and bigger corporations have
expanded to become world-wide, multi-national enterprises. Their aims
may be selfish, but as a matter of efficiency and approach, the business
world realises that working collectively is the only way to go. In
addition, schools, countries, foundations all follow this same principle.

Naturally then, whether it be on points of pracara, Prout, AMURT,
schools, or the distribution of Baba photos and films, our approach as
Ananda Margiis should be in the spirit of samgacchadhvam, i.e. working
together in an organised way towards a common ideal.

Clearly then, our fundamental manner is to adhere to our AMPS structure
and regulations. Specifically, the distribution of Baba photos and films
should be led and carried out by the corresponding organisational
pathway, such as Public Relations Department and PRS Dada.

That is the way things should work – under ideal or normal conditions.
That is in tune with our samgaddhadhvam spirit.

However, at present, we are not living in normal times. Because when our
organisational structure is cracked, when groupists are doing and dying
for their own fame and power, and when our organisational channels are
no longer doing what they were designed to do, then who can think these
are normal times.

In that case, we have to reconsider the matter entirely.


When there is care and love, then naturally there will be deep interest
to do things properly. But where groupism is rampant, the desire to
serve the cause of dharma is replaced by the greedy need to rule over
others. Tragically, at present, many of the devotional tools in AM have
been taken hostage by group leaders who suffer from this defective

VARABHAYA MUDRA PHOTO: Earlier, all Ananda Margiis had easy access
through the proper organisational channels to a high-quality image of
Baba’s varabhaya mudra photo. However, since 1990, the photo being
distributed has been tainted, faded and lightened such that one can
hardly even see the image. This makes both Guru dhyana and Guru sakash
very difficult.

Actually, the history is that after 1990 the organisation (i.e.
Sarvatmananda’s team) had a perfect negative of Baba in varabhaya mudra.
However, as they were more concerned with power than saving Baba’s
things, they allowed their negative get ruined by mold in the humid
environment of Tiljala. Such was their level of interest.

By the grace of Baba, committed margiis came forward and began sharing a
high-quality photo, much to the displeasure of the organisation. As they
preferred to have full control, whether they were carrying out their
duties properly or not.

Still today this remains an issue. The PRS and other organisational
channels either do not have a good quality photo or they refuse to share
it with others – both of these scenarios come into play.

In that case, how can we sit back and say, that only PRS Dada has the
right to distribute Baba’s photo. Rather, it is the right of every
Ananda Margii to have Guru’s photo for the spiritual progress in
sadhana. In the best case scenario, PRS would have a proper system in
place to get the photo to sadhakas of the Marga. But nothing of the sort
has been done. Rather, PRS refuses to share the photo at all.

So this is a clear-cut instance where the organisation is not serving
the aims of dharma. Thus, bhaktas have been forced to step forward and save
the situation so devoted margiis can get a proper photo. Best of course
is if the organisation properly handles this duty, but when they do not
have the interest nor the desire, then other recourse is needed.

PRABHAT SAMGIITA: This is another blatant example how since 1990 the
organisation has failed to live up to their duties. Instead of following
in the footsteps of Baba’s dharmic example, the groupists in power gave
up the ship on Prabhat Samgiita and (1) sold out to pseudo-culture and
(2) propagated the late PP’s silly rhymes, ridiculously titled as
Shraddha Shuman.

Who can forget how the organisational “leaders” pasted glamorous
pictures of filmy singers on the covers of our Prabhat Samgiita
cassettes and began distributing those cassettes as a collection of
mundane love songs wherein Baba’s divine compositions were sold in the
common marketplaces along side pop-music.

Under such a condition, who can think that the organisational channels
were fulfilling their dharmic duties – rather they strayed deep into the
realm of pseudo-culture and dogma.

They have shown they cannot be trusted.

Plus, that is not all, for years and years in that post-1990 period,
Sarvatmananda and Co. were actively promoting, recording and selling PP
Dada’s silly rhymes, thereby totally overlooking Baba’s divine
collection of Prabhat Samgiita.

All this eerily spells out how the organisational channels were failing
to live up to their responsibilities – thereby forfeiting their duties
to others, i.e. interested margiis and acaryas.

AM BOOKS: Next we come to the publication of Baba’s books. Although Dada
Acyutanandji is working hard and has diligently involved in this
endeavor, Dadaji’s fine efforts have not been enough to overcome the
dark ways of the Kolkata team.

No doubt, Rudrananda is doing zero to publish AM books, but even worse,
in the opposite corner, Sarvatmananda and his cohorts have adopted the
path of Bangalisation. They hastily toss aside and intentionally ruin
English and Hindi discourses – as well as those given in other languages
– and instead they only attend to Bangla discourses. Or they insist that
all discourses be first put into Bengali – even if Baba spoke in English
– in order to put Bengali on top. There are no shortage of examples in
this regard.




These above letters are but a few of the many examples of how such
groupists have ruined Baba’s books. So this is another clear-cut case
wherein the factional heads have gone against the ethic of AM and
destroyed our treasures.

All in all, it is clear we are not living in normal times. Because those
at the helm of the organisation are violating all the principles of AM.
And even worse is that when others try to pick up the responsibility or
correct things, then those factional monsters wage an all-out war
against that innocent margii.

So the whole scene is quite tragic and the only remedy at present lies
in the hands of those courageous margiis & wts who come forward.

Because organisational authorities have no interest in doing their jobs.


Actually when these groupists bond together, they can create all kinds
of problems. The most glaring example of this is the dogma of Mahaprayan.

As we all know, in Caryacara part 2, Baba has clearly stated that Guru
is infinite and ever-lasting, forever in our hearts.

Baba says, “The one formless, beginningless and infinite Parama Brahma
(Supreme Consciousness) is the only entity to be attained by living
beings – That alone is Jagat Guru (the Supreme preceptor), That alone
has revealed Brahmavidya’ (intuitional science) to us through the medium
of the name and form of Anandamu’rtijii. Unit beings must be made to
appreciate Its majesty.” (CC-2)

Yet, when all the groupists were “united” and serving as footstools to
Sarvatmananda, then in ’90 they unanimously voted to insert the dogmatic
Mahaparyana addendum to Carycarya part 1, essentially stating that Baba
is gone.

Such is the hell that groupists can do when they are all on the same
page, i.e. working together.


Now let us again return to the main query: Who Should Distribute Baba
Photos & Films?

Given all the information and proofs from up above, we have to
reconsider the situation. Because when the organisational channels have
no desire to attend to this responsibility, then there is no other
option except for others to come forward.

Certainly, the Public Relations Dept should be in charge, but when they
shirk their responsibility, the only recourse is for rational margiis to
take up the job.



We must remember that those leaders at the helm of the organisation are
not like some capitalist owners who may do as they please. The only
avenue of post holders in AMPS is to serve Guru and the Marga, beyond
that they have no right.

Thus when top Dadas are failing to carry out their duties and when
devoted margiis around the globe are thirsty for devotional treasures
like a proper Baba photo etc, then other dharmikas must come forward and
demonstrate initiative.

Because, all sadhakas should have proper access to Guru’s gifts.

Baba says, “Human life is short. It is wise to get all the instructions
regarding sa’dhana’ as soon as possible.” (CC-2, ‘Sadhana’, pt#8)

So when Baba’s photo is such an essential part of our sadhana practice
and when His discourses and Prabhat Samgiita are some of our devotional
treasures, then every Ananda Margii has a right to those gifts. That is
Baba’s stated wish.


Given the severity of the situation, the only practical way to move
ahead is for interested Ananda Margiis – be they family margiis or wts –
to share Baba photos and Prabhat Samgiita etc. That is the only way to
remedy the situation at present.

But, this is only a temporary measure – a quick band-aid.

The main solution is to clean up the organisation and have people in the
chair who wish to serve Guru and propagate His ideals. Then PRS Dada
should have full authority over the distribution of Baba’s photo etc.


By Baba’s grace He has created AMPS as medium for us to work together in
spreading His ideal. Without that, it would be impossible. So we must
fix the organisation. Till that time – until all groupists have been
removed or rectified – pathways are needed to ensure things like Baba’s
photo get distributed properly to other sadhakas. In that case, any
interested margii can do.

Baba says, “All have come from Him, and therefore all will remain
together. But this is not sufficient. All have come from Him, are in
Him, and will merge in Him, therefore all people will have to live
together. For you, unity is the natural course, and division is
unnatural. You well know that the Cosmic Energy will not long tolerate
what is unnatural.” (Disc MHB)



Just because margiis and field workers are now involved in sharing
Baba’s image and writings does not mean that they can carry out this
work indiscriminately.

Rather, it should be done with the utmost sanctity and reverence for
Baba’s gifts.

Thus, we should be vigilant that no one go against the ethic of the
Marga in this regard. If that happens, these instances should be
reviewed on a case by case basis, and conclusive action should be taken.

And again, best of all will be if the integrity of our AMPS can be
restored. Then the organisation can resume full authority of all
devotional properties etc. That will be best.

About Rich People

Parama Purusa 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 »

Date: Tue, 21 Jun 2011 20:46:55 -0600
From: “Punya’tman Deva”
Subject: Taboo


PS Intro: Progress happens with speed and pause. In the spiritual field,
sometimes the mind is very lucid and sometimes quite dry. The dry mind
is expressed by summer and the lucid mind is expressed by the rainy
season. This is the song of the rainy season. In this rainy season, new
plants and grasses have started growing. The lost beauty of the forest
is slowly returning back; the barrenness of summer is gone. Now
everything is getting decorated in a new way. The sadhaka is asking that
invisible Entity, “Who has come and changed the entire scene of the
forest?”. By all these changes it is clear that someone has come – all
these changes reflect the arrival of one Entity. The dress of that
Entity is expressed by the lush green vegetation.

Prabhat Samgiita #3004

Ta’l tama’lir vaner ma’jhe-,
Ta’l tama’lir vaner ma’jhe-
Ta’l tama’lir vaner ma’jhe-,
Ke go- ele- nava sa’je————–

Maner dua’r khule- diye-,
A’nle a’ma’y tava ka’je—
Ke go- ele- nava sa’je————–

Varas’an’e pla’-vita- dhara’-,
Varas’an’e pla’-vita- dhara’-,
Varas’an’e pla’-vita- dhara’-
Varas’an’e pla’-vita- dhara’-,
Hrid gos’pad ekei ha’ra’-
Jhaunkrita man toma’y bhara’-,
Nandan surabhi- ma’jhe—
Ke go- ele- nava sa’je————–

A’ka’sh pa’ta’l bha’ve eka’ka’r
A’ka’sh pa’ta’l bha’ve eka’ka’r,
A’ka’sh pa’ta’l bha’ve eka’ka’r
A’ka’sh pa’ta’l bha’ve eka’ka’r,
Eki chande nritya saba’r,
Ek dyotana’r spandita ha’r
Toma’r kripa’- kan’a’ ja’ce—,
Ke go- ele- nava sa’je————–

Ta’l tama’lir vaner ma’jhe-,
Ke go- ele- nava sa’je————–


In the palm and tama’la woods, in this rainy season, Who are You Who has
come in new dress and form? Opening the door of the mind has engaged me
in Your work.

The earth is inundated with rain. The puddles and the lakes [1] have
become one. The vibrated mind is filled with You in the atmosphere of
that nandan [2] aroma.

The sky and the underworld have become one in their vibration, both are
dancing in the same rhythm. All these are a vibrated necklace of that
one effulgence – yearning for an iota of Your divine grace.

O’ Lord, please shower Your causeless grace on me…


[1] Lake: One of the terms in Samskrta for lake is hrd. Baba has clearly
mentioned this in His grammar books. But those who are confused wrongly
translate hrd as “heart”. In that case their attempt at translation only
serves to mislead the reader.

[2] Nandan: In the above song nandan refers to that beautiful attracting
aroma. When human beings come in contact with certain expressions they
derive much happiness. It is because of that derived happiness that they
seek out those objects.

That is why various tourists or nature-lovers visit various places:
Because they feel attracted. In return, they wish to give pleasure as
well. They donate money or work to protect and keep those places
pristine. The goal is to derive and give back pleasure.

Those engaged in nandan vijiana are attracted to various worldly things,
knowingly or unknowingly: Art, dance, drama, music, paintings – these
are all expressions of nandan vijiana, or aesthetic science.

In the field of kiirtan also, nandan vijiana plays a role. In the
initial stage, devotees do kiirtan to derive pleasure – that is nandan
vijiana. When their mind becomes ensconced in Parama Purusa then their
sole desire is to give pleasure to Him. Then their mind is above nandan
vijiana and it is in mohan vijiana, or supra-aesthetic science.

So the idea is that in nandan vijiana the goal is to give and get
pleasure whereas in mohan vijiana the sole desire is to give pleasure to
Parama Purusa. Nandnan vijiana starts with worldly expressions and
builds up to the entry into spiritual life.

Those running after purely physical things are in a lower state of mind
and when their sentient factor is awakened and the mind is more elevated
then they lose interest in physical crude pleasures and they seek out
psychic pleasure such as writing, thinking, and reading ete. Then they
chase after physical things for psychic enjoyment.

Those interested in higher aspects of nandan vijiana & ultimately mohan
vijiana may overlook lower aspects of nandan vijana.

== TABOO ==

In some places, sex education is totally taboo.

But in our view – in the outlook of Ananda Marga – sexual education is a
most important topic. It is not something that can be ignored or seen as
being off limits. This is a topic that demands our assertiveness and
full engagement.

Why? Because at present, the wrong information and misunderstanding
about sex is being transmitted by the mass media, textbooks, internet,
school boards, government, academic studies etc. In all these agencies
and circles the wrong kind of education is going on – the preachings and
advice are misguided.

Either they project how fulfillment in life comes from sex or that
masturbation is a key practice for adolescents. And along the way so
many other dogmas and myths get preached. The messages they present
are harmful and that is reflected in society, especially here in the
materialistic west.

Thus, if we fail to enter the arena and engage in the public discourse,
then what our youths do not learn about sex from us, they will
absolutely, positively get from the general society. Their void will get
filled with the crude dogma of society. And that will not be good.

So this is a topic we cannot and must not ignore.

This letter then addresses: (1) topics to be discussed, (2) at what
stage in life they should be talked about, (3) who should lead these
discussions and (4) much more.

Without a doubt, your input is greatly needed as we collectively rally
around this delicate yet highly important subject matter.


Here it should be understood that sex education means proper
understanding and use of our sex glands in order to goad the mind in a
proper direction. If those glands are misused the results are
disastrous. Thus sex education does not mean “how to perform sex”, nor
is it a survey of different kinds of contraception. Rather it is the way
we educate youths about their developing physical bodies and how to goad
the mind toward the psychic and spiritual fields. This is the need of
the day when children enter adolescence.


The first aspect that needs to be decided is what should be included in
our sexual education curriculum. Plus, is the title, “sexual education”,
even appropriate or is there a better term. Please do write in with your
thoughts on this latter point.

Baba has discussed in great detail the importance of our glands, as well
as the significance of our “sexual glands” – the testes and ovaries
which are critical for idealistic thinking and spiritual practice. In
that sense, they are not merely sexual glands nor is that their primary
role and function.

Hence, of key importance to this discussion on sex education is the
glandular system as well as the benefits of using the glands correctly
(good sadhana, courage, bravery etc) and the harm of misusing this
system (sexual crimes, diseases, prison, loss of job etc). Both the good
and the bad must be discussed.

To this end, our discussion must draw heavily from Baba’s books, Yogic
Treatments and Yoga Psychology, among others.


Youths should be fully informed how the right use of their developing
bodies can lead them to greatness. With the development of the testes
and ovaries comes courage, tenacity, idealism, compassion, kindness,
intellectual sharpness, and love for the Supreme. All of this Baba
clearly discusses in His discourses.

Thus our sexual education curriculum must highlight how those glands are
not for sex per se, but for helping to develop the entire human
personality. With this clear-cut understanding & empowerment, youths
will have logic and reasoning to steer clear of depraved behaviour.

Here Baba guides us how the testes and ovaries are linked with high
qualities of mind and proper conduct.

In this first quote Baba tells us how sexual restraint leads to
greater intelligence as the lymph is best utilised.

Baba says, “If the testes function properly and if there is no hindrance
from the lymphatic glands, intelligence will develop. Without the
testes, the solar plexus will not be developed and intelligence will
decrease.” (YP)

In this below teaching Baba reveals how the sexual glands promote
clear thinking – so restraint is a must, otherwise that faculty
of mind will not develop.

Baba says, “If the testes are over-active [highly active] and there is
over-secretion [high secretion] of hormones, a youth develops the spirit
of rationality.” (YP)

In this next teaching Baba guides us how the right use of those
glands brings a sense of responsibility.

Baba says, “If the secretion of the testes glands is normal, a sense of
dutifulness will be created in the mind.” (YP)

Finally, those glands are highly related with spiritual thirst and
creating a link with the Supreme.

Baba says, “If there is over-secretion [high secretion], a youth
acquires the power to transform that longing into universalism. In those
of you who have a longing for Parama Purus’a [Supreme Consciousness], an
over-secretion [high secretion] took place in your hormones between the
ages of fifteen and seventeen. At that stage the idea to become great
comes into the mind.” (YP)

Thus if anyone wishes to become an ideal human being, they must be aware
that their glandular system has to be maintained and used properly. This
must be reinforced again and again to our youths. We will have to teach
the point that the lymph is “food for the brain” and “food for the
glands”, and should not get senselessly converted into spermatoza and

Baba says, “In males the testes are the glands which convert lymph into
semen. As soon as lymph is converted into semen, the nerves are affected
and there is a corresponding change in one’s thoughts. It is the
pituitary gland which tells the testes to convert lymph into semen [that
is, testosterone and spermatic fluid]. When the production of lymph goes
beyond the capacity of the body to utilize it, it is converted into
semen and comes out of the body.” (YP)

Unfortunately, in today’s society, the lower vrttis are encouraged by
negative propaganda in which case many youths and young adults cannot
develop the right qualities in life.

Our aim then is to give youths the right theoretical knowledge to
understand that we should safeguard lymph – and not get drawn into
sexual stimulation – and that by this way they will develop all kinds of
great qualities in life. Then they will become true leaders in society,
extraordinary aspirants, and get the respect of others.



Again, one of the main themes of our sexual education curriculum has to
be fueled by the stark reality that the general society has established
views on sex. They teach masturbation to adolescents, use of condoms and
other forms of contraception as well as many other points related with
sexual practice. The point being that they expect and even encourage
teens in this regard.

Whereas the point of our discussion is to goad youths in another
direction entirely.

Because those who become lured into sexually oriented lives get caught
up in so many problems: disease (gonorrhea, syphilis, herpes), crime
(date rape, pedophilia, sexual predator), death (AIDS etc) and so many
other issues like poor student life, teenage pregnancy etc. These are
all regular occurrences for youths in materially oriented areas.

In particular, our young girls should receive extensive training about
female diseases. Baba has placed much emphasis on the care of women in
this regard and our young girls should be fully schooled in this way. It
is a tragedy that so many females in materialistic nations suffer from a
string of ailments. Males also suffer but generally not as badly as
females as the female biological system is more complex and prone to
disease. And of course the point of teen-pregnancy is such a
growing problem.

Thus we should warn our youths about the pains, shame, harm, and
depravity of sexually related diseases. Such diseases can make a person
sterile, bed-ridden, or even lead to death.

Of course no one ever thinks that they themselves will contract a sexual
disease or suffer hygienic problems. But it happens. That is why we must
warn our youths about this. They think everything will be fine but it is
not true. Awful problems are destined to mount if anyone travels down
that dark road.

The other danger is that sex is not just a vice like alcohol or
cigarettes. There is a huge emotional attachment as well – another human
being is involved. Youths get attached to the opposite sex and spend all
their time in that direction and their studies get left by the wayside.
A good student can lose all their ability to concentrate and focus. both
due to emotional attachment and lack of lymph. Here we are focusing more
on the emotional part.

A year ago in the USA, one tragic case occurred where one college student
murdered his ex-girlfriend (a student at the same college) due to
extreme jealousy. So now the girl’s life is over and the boy will spend
the rest of his life in jail. Their dreams are shattered and their lives
ruined. And both were smart students attending a prestigious school. Yet
sexual involvement destroyed all that they had and destroyed their

There are no shortages of other cases where youths spend all their time
arguing and compromising their values because of heated emotional
feelings for the opposite sex.

Thus instead of having a successful academic career and paving their way
for a bright future, they get caught up in negative relationships and
their whole life gets stuck in that way – just a pile of missed
opportunities, or even worse.

These represent but some of the many pitfalls and horrors.

Finally, we should remind our youths that Parama Purusa is watching
everything and He does not like to see His young children absorbed in
crude sexual dealing and deviant behaviours etc. So this is another



We have now discussed both the huge benefits of right understanding that
leads to the development of the higher human personality as well as the
horrible outcomes of wrong understanding wherein youths get caught up in
disease and strife and ruin their entire life.

The next matter is how to fortify our youths to move in the right
direction. They need to know what to do in order to avoid the pitfalls
and grow in a proper manner.

Here are some points to include in our curriculum:

1) Right Company: Boys should befriend boys and girls should befriend
girls. Never should members of the opposite sex be together in a lonely,
isolated place. This should start early in the pre-pubescent years,
as some go through puberty as early as 11 years old.

2) Yoga: Youths should be encouraged in all kinds of yogic practices
like sadhana, kiirtan, asanas, kaoshikii and tandava. This will goad
their mind in the right direction as well as keep their bodies healthy,
balanced, and sentient.

3) Regular Fasting: At a young age, students should start fasting. If
they are still in elementary school or primary education the fasting can
be modified according to what our doctors and acaryas decide is
healthiest for their growing bodies. And by early adolescence and young
adulthood, our youths should be on a regular fasting program. This will
divert their physical energy away from lower inclinations and will give
them strength of mind and time for spiritual practice.

4) Proper Dress: From an early age our boys should be taught about
wearing a laungota and our girls about appropriate undergarments. Our
Ananda Marga has a scientific system that helps in restraint. That is
one point. The second point is that our youths must not be allowed,
encouraged, or swayed into wearing provocative clothing. Unfortunately
now in materialistic nations many of our students wear revealing
clothing and that drives the whole existence in the wrong direction. So
we must teach and enforce the policy for appropriate dress.

And in addition to dress there must be inherent respect for both
oneself and the opposite gender.

5) Sixteen Points: Our youths must get the full teaching about joint
hair, use of water, half-bath, and other key points of health and
hygiene such as applying oil to the joints. By our special system, the
glands are kept cool and the mind is diverted upwards. These all need to
be critical aspects of our curriculum.

6) “Cakuna samvaro…”: Baba’s teaching from Lord Buddha’s preaching is
most important.

Baba says, ““Caks’un’a’ Sam’varo Sa’dhu” O spiritual aspirant! O
Bhiks’u! O monk! O devotee! You should have proper control over your
eyes; whatever will have bad effect on your mind, you must not see it.
“Sa’dhu Sotena sam’varo”. Whatever will have bad effect on your mind, O
good man, you must not hear it. “Gha’nena Sam’varo Sa’dhu.” You should
have control over your nose, “Sa’dhu Jibha’ya Sam’varo.” You should have
control over your taste. “Ka’yena Sam’varo Sa’dhu.” You should have
control over your body. “Sa’dhu Va’ca’ya Sam’varo.” You should have
control over your language also; and “Savvatha Sam’varo Bhiks’u.” If you
want emancipation, if you want liberation from worldly fetters, you must
have all-round restraint.” (AV-14)

This is a key point in this media-centered era. Youths should keep away
from websites, movies, music, television etc that is sexually alluring
etc. That means our youths need to be introduced to a whole new modality
that is separate from the flow of the general society. But actually it
is not as difficult as it sounds. Because there is a movement in the
regular society in this direction and as margiis we have a lot to offer.
So if we put forth some effort – spiritual clubs, sports, and strict use
over technology etc – then our youths can easily get success.

So that stands as an introduction or partial list of what types of
practices and endeavours should be included in our curriculum. More can
certainly be added. We expect as much.


The next aspect concerning our curriculum is when it should be
introduced. It should not be done at too early an age, nor too late.

Some of us discussed might be the best time and we collectively thought
that introducing this topic about 1 year before children reach puberty.
At that point they can learn about wearing a laungota and using the
right undergarments etc.

Then progressively more points should be introduced as children begin to
enter puberty etc. The main idea being that children should have the
knowledge they need ahead of time. That way they can prepare.

It is just like being told about a hurricane before it strikes. If one
is forewarned then all kinds of preparations can be made.

Same with entering into adolescence. The more the children know – so
long as it is presented in a serious manner and by the right person
(discussed below) – then our youths will be able to avert so many
problems and find the right course in life.

So timing is a key point. The child should not be forced to raise
questions on their own or be left to learn from their peers. That should
be avoided at all cost – then it means that the right time has passed.

We should be vigilant because although there is a general time period
that is appropriate for most kids, there are bound to be some who need
instruction and guidance earlier. We should be tuned in and ready.




This section has two parts: Who should lead the talk and what should be
the tone & environment of the talk.

The person leading the sexual education series might be a teacher, a
respected elder, or an acarya – or anyone else the parents of the
community deem appropriate. Generally speaking, it should not fall
directly upon the parents to impart this knowledge since many children
prefer not to talk about this with their parents.

Whoever is selected to guide our youths, that designated person must be
(a) a sadhaka of AM, (b) familiar with Baba’s teachings in Yoga
Psychology and Yogic Treatments, (c) of proper moral character, and (d)
well regarded as a teacher.

These are the absolute minimum requirements of the guide.

Now let’s discuss the teaching environment:

1) Taught by gender: This should not be co-education. There should be
strict separation of the sexes. A respected female will teach to the
girls and a well-regarded male will teach the boys. Under no
circumstances should there be boys and girls in the same class. Nor
should a male teacher lead the girls or vice-versa. It should be a
single-sex environment.

2) No jokes or crude comments: The tone of the talks should be of a
serious nature and those with questions should be encouraged, not
ridiculed. Thus the teacher will have to establish a proper forum where
all feel included and silly jokes and/or lewd comments are eliminated.
In sum, a positive, safe, inclusive, and respectful forum needs to be

3) Emphasize science: The curriculum should be science based. Baba has
given great teachings about the glands of the human body, the role of
lymph the functioning of mind, and the relationship between mind and
body. Thus this course should include all the teachings and draw from
the fields of human anatomy and physiology, biology, metaphysics and
intuitional science.

4) Recording: The forums can be recorded via audio or video so that
parents can review what is going on. They should also be in the know.
Plus, there may be other uses for such media.


So this is but a small look into what our sexual education curriculum
might look like. In addition, there is still the problem of the name
itself, “Sexual Education” – a better term is certainly available.

Everyone should write in with their thoughts and input about all aspects
of this letter.

We must keep in mind that if we do not take the lead on this topic, then
our youths will learns from other such as the media or their peers. In
either case, their training will be in the wrong direction.

As Ananda Margiis, we should have our stand and present our curriculum.
Once established, those in the general society will take shelter in our
programs as well. Because our way is for the welfare of the entire society.


By Baba’s grace, we are to bring our youths into this world in the
proper way and teach them all they need to know to get success. This is
our way – then society will truly flourish.

Baba says, “Our world needs a great change in order to move forward and
progress. A new order, a new wave, will have to take the place of the
old to remedy all the physical, social, intellectual and spiritual ills
of the world. As the vanguard of this new movement, the youth are
indispensable. It is the youth, and the youth only, who have the vigour
to bring about the necessary change. It is the youth who have the
resilience to change and adapt and implement the vision of a new
society. Without this vision, without the youth, the world will continue
in the morass of suffering, injustice and exploitation that is our
present social condition. It is the youth of the world only who can help
bring about the new world order and the vision of a new humanity.” (PNS-18)



This below recently posted letter speaks to the point of castration and
physical surgeries as forms of contraception. Of course, such practices
are not condoned in AM. Reference the below letter for all the details.


Sadhana Tips

Baba says, “While doing spiritual practices (meditation) when the aspirant
is required to direct his mind toward Parama Purus’a, then one must not
move, or walk, or practice sit-ups, push-ups etc. One’s physical body
should be motionless.” (APH-5, p. 345)

Read Full Post »

From: Amriteshwar Deva
Date: Mon, 20 Jun 2011 16:01:17
Subject: Rational for Opposing The Agenda Of…



We know that Gandhian followers like Anna Hazare advocate the Lokpal bill which states that there should be a singular, all-powerful body overseeing the government. They think this is the way to end corruption in the Indian government.

Here below are the stated loopholes of the Lokpal bill from one contributor:

“The draft which has been proposed by Anna Hazare, it is pertinent to note that he along with Arvind Kejriwal, Kiran Bedi, Swami Agnivesh and others have proposed to make Lokpal, an absolute authority on this issue with it’s members having powers to investigate, prosecute and even pass judgements equivalent to a court. Well, in my opinion, that is something which is against the basic tenets of democracy. All these three functions cannot and should not be done by one agency.

Another provision is the nomination of members in the Lokpal committee in which they propose to have one chairperson and ten other members. These ten members will be selected by another committee comprising of members from parliament, two seniormost Chief Justices of High Courts, two seniormost Supreme Court judges, Bharat Ratnas, Nobel Prize winners of Indian origin, two Magsaysay Award winners, CEC, CAG, Chairman NHRC etc. While most of these proposals are quite okay it may be worthwhile debating the composition of this selection panel. For instance, I fail to see the point of having Nobel prize winners of Indian origin who may or may not be residents of India. Also, having a someone like current chairman of NHRC Ex Chief Justice of Supreme Court Balakrishnan on this panel, who himself is a fit case to be investigated for corruption, is a mockery of this institution.

Yet another issue worth debating is their proposal of having an investigating wing within the institution of Lokpal. They’ve also proposed that anti-corruption wing of CBI be under it’s ambit. While on the face of it, this may be a good proposal but it also raises other relevant questions. Is this doable? Also, does CVC, Enforcement Directorate and other investigating agencies continue to be under home ministry or should they also be made answerable to Lokpal only. If not, what is the point of having so many separate investigating agencies? Please note that these are already existing organizations with relevant staff and infrastructure. Just that their mandate is currently dictated by political parties in power. Isn’t there a requirement to look into these aspects as well?

Lastly, the draft bill of Anna Hazare does not want the office of Prime Minister to be included under the ambit of Lokpal. Well, that needs to be debated. Given the number of cases of corruption/ignorance/incompetence on the part of the current incumbent I’d rather keep the office of PM also under it’s purview. Mind you, if you exclude the PM, it’d be quite logical for Chief Ministers to say that they too should not be under the Lokayukta at the state level. Also, what happens when the PM or the Chief Minister is holding an additional charge of another ministry, like home or finance or some other ministry. Does it mean that the additional ministry too will be out of Lokpal’s ambit or not?

The point I’m trying to make is that there has to be a proper debate on what Anna Hazare is proposing. Apart from the issues that I’ve raised there may be many more which you need to discuss threadbare. Also, you cannot have an all powerful Lokpal answerable to no one but itself. We have to have checks and balances. What Anna Hazare is proposing will eventually become a super monster cop and judge who will be too big for it’s own boots.” (from one contributor)


By reading the above it is clear that Lokpal bill has many weak points. The main defect being: What is going to stop this “top agency” from falling into corruption. If the government itself can fall prey to corruption then how will this “all-powerful” committee sponsored by the Lokpal bill remain corruption-free. Where is the guarantee?

You must have read this concern in the above article.

We Ananda Margiis also want the government to be corruption free, but Prout is the answer not the Lokpal bill. Ihis is why as Proutists we do not support such a bill.

Indeed, as Ananda Margiis we should not support any movement other than Prout. It is well-proven and firmly established that other philosophies are outdated. Those guided by devotion will surely support Prout 100%.

Some people do not think about this issue in a devotional way. For this reason they support various movements like Anna Hazare, in spite of the above logic and reasoning. They should also think rationally.


Read Full Post »

Date: Mon, 20 Jun 2011 22:46:19 -0000
To: am-global@earthlink.net
From: Manomohan Deva
Subject: Spiritual Vibration & Touch


“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


Baba, You are the most magnificent One. The tale of Your glory and
grandeur is floating and permeating throughout each and every molecule of
the vast, blue sky and in the effulgence– everywhere. Baba, Your story,
the story of the ever-present, Ancient One, is glittering in all the
realms: in both bhuloka and duloka– in the physical and spiritual worlds.
Baba, You are so gracious.
O’ Ancient, Divine One, You are eternally, ever-new. Baba, by Your grace
You are always, intrinsically with everyone– just like their vital force,
just like their pra’na. Baba, You always remain present in my feeling,
ideation, and intuition. For that reason this eternal longing of my heart
is for You and You alone.
Baba, by Your grace with the flow of effulgence You color my mind and
You are sitting in the depths of my ideation playing Your divine flute in
the deep core of my heart. Baba You are so compassionate: You do not
neglect or overlook anyone. You graciously goad everyone towards divinity,
You show everyone the path which leads to immortality.
Baba, please shower Your causeless grace; I surrender at Your lotus feet…


As Ananda Margiis we openly recognise that spirituality is the highest
thing in life. That is the greatest endeavour: spiritual attainment. And to
reach to that highest stance and come in contact with Parama Purusa we all
do sadhana.

Side by side, we readily accept that in the spiritual realm His grace is
everything. That is the be-all and end-all. Nothing more is needed than
that; this much we all know and feel: That Baba’s causeless grace is

Yet at the same time in this panoramic liila of Parama Purusa, as human
beings our assigned duty is to do sadhana. That is, we are to put forth our
best effort and follow the path which He has graciously given. We have to
please Him by following His teachings.

So when Guru has given the system of intuitional practice, our duty is to
follow that path. In that case, sadhana has to be done– there is no other

Here following then are a few points related with spiritual vibration and
how to best retain that special feeling which we all get by doing His
sadhana. Everyone is also welcome and very much encouraged to write in with
their own thoughts and experiences.


In His magnificent manner, it is well accepted that Baba being the Parama
Purusa can grace us in innumerable ways. We can feel His grace by attending
and seeing His divine darshan. Plus when doing His dhyana, we can come in
contact with His divine presence and feel His closeness– His grace. In
dream also He bathes us in His divine effulgence. So there are multiple
ways in which we feel His grace. Or more specifically, He has innumerable
ways to shower His infinite grace.

And sure enough one of the most visible ways to receive His grace is by His
physical touch. We all know that while in physical form, Baba would touch
sadhakas as a way to bless and grace them. This we have all seen or heard
about on countless occasions. Where by His mere touch Baba was able to put
aspirants into samadhi and or cure their ailments etc. By His touch
sadhakas could feel His grace. In countless demonstrations Baba has shown

After all who has not heard about how Baba would regularly direct various
persons like Dasarthji to grab onto His toe and by doing so Dasarthji would
then be able to see past, present, and future– by Baba’s grace. This Baba
has demonstrated oh so many times– too many to count.

Here the whole point we can understand that physical touch has the capacity
to carry spiritual vibrations. By physical touch spiritual wavelengths are


For this reason, while in physical form, all were madly running after Baba.
Because by coming in His physical contact one could feel His spiritual
vibration, His divine grace, His boundless love.

At the same time in His divine liila, Baba was not openly allowing
disciples to touch Him. This is also a well known fact. Physically touching
His feet was not allowed when doing sastaunga pranam. And if done, then in
His divine play and dramatic way Baba would become visibly furious and
angry. So this was His liila’: Sadhakas were deeply attracted to His
physical form and side by side Baba was not allowing people to rush up and
touch Him.



To control the situation– to keep sadhakas from running up and touching
Him– Baba Himself formed the cadre of VSS: ‘Volunteers for Social
Service’. Since those days the first and foremost duty of VSS was to keep a
tranquil and clear pathway for Baba, wherever He would go. To allow Him to
move around in peace without being barraged by the many margiis and wts who
wanted to have His physical touch.

To further explain this grand phenomenon, on various special occasions Baba
has graciously revealed His unique plan behind the formation of VSS.

“I am the nucleus of the charm, all get attracted to Me, people grab Me, so
for that reason I had to make VSS.”

By His grace on select circumstances Baba has revealed that this unique
truth: That He is the embodiment of spiritual charm and for this reason
sadhakas are deeply attracted to His physical presence and to keep control
of the situation it was necessary for Him to form the VSS cadre.


By all this we can easily realise that spiritual waves pass through
physical touch.

With this in mind, in order to direct human beings along the proper path,
Baba has given various guidelines to help people advance. Because
maintaining a spiritual vibration while living in this mundane world is not
an easy job. We need help wherever we can get it. So to maintain our
spiritual flow, one point Baba advises us is to minimize our physical
contact or touching with the common public– with others.

Baba says, “Do not shake hands with anyone.” (CC-1, chap 7)

Baba says, “Unrelated men and women should not, as far as is possible,
touch each other.” (CC-I, 95 Edn, p.49)

So as far as we can understand His liila, we can see that this point of
touching others– or not touching others– has meaning. It is not just a
physical or psychic or social expression. By touch, spiritual energy is
also transferred– i.e. it can be lost.


So in our own practical life we should try to follow the word and spirit of
Baba’s above guidelines– as far as possible. This is something for us all
to experiment with and gain an inner understanding of. Along these lines
here are some points for everyone’s consideration.

As sadhakas to whatever degree possible after doing sadhana one should not
touch others right away. Of course in our family lives we have small
children etc, but to whatever extent we can, we should try not to come in
physical contact with others immediately after doing sadhana.

In addition, sadhana should not be done with a cat or dog in our lap. Nor
should we hold our small babies in our arms when doing sadhana. Best is to
be alone when doing sadhana, and not touching others.

And if we all think further on this there are probably numerous other
approaches regarding physical touch and sadhana etc.

Overall, the above are but a few of the many ways to increase one’s sadhana
and spiritual flow as they help to retain one’s devotional vibration.

Whereas if we do sadhana and then randomly go around touching everyone then
that subtle energy just drains out.


So this point of touching is an attainable reality not just a mere fantasy.
However some in our Marga do not understand or accept this. In that case we
have to think how far they are different from those atheists who think that
God is just a mere figment of one’s imagination. In their psycho-spiritual
poverty such atheists cannot conceive of or feel His divine presence and
love. Similarly a few lower type of sadhakas senselessly disregard this
point of touching, thinking it is utterly meaningless. Whereas those with a
balanced outlook understand its inherent value and are willing to
experiment with and understand this point of touching.

Actually many advanced sadhakas in our Marg advise that less or minimal
touching helps one to progress in the higher realms. And indeed this is
Baba’s guideline as well. So we should all see for ourselves and try to
realise this eternal truth.

Once again all are encouraged to write in and share their experiences.


By His grace here Baba shows us that as we progress in sadhana we can feel
His physical touch– His divine touch– more and more, thereby submerging
our entire existence in His bliss.

Baba says, “When the sa’dhaka clearly feels the thrill of divine existence
around him at the time of sa’dhana’, the state of bliss as experienced by
the sa’dhaka is described as dasha’. When the sa’dhaka feels the existence
of the divine world around him, as also the source from which the divine
existence comes, the state of bliss the sa’dhaka experiences at the time of
sa’dhana’ is bha’va. Again, when the sa’dhaka feels the closest proximity
of Parama Purus’a, even within his embrace, that bha’va is called

“At the time of dasha’, the sa’dhaka feels bliss within and falls down, and
during bha’va, the sa’dhaka feels proximity to God, feels great bliss and
falls down.”

“At the time of maha’bha’va, the sa’dhaka feels the tactual presence of
Parama Purus’a and falls down. At that time, every nerve-cell, every
nerve-fibre and every pore of the human body feels the divine touch.” (AV-33)


Multiple Health Benefits of Black Pepper

Baba says, “Black pepper stimulates the secretion of saliva, increases
hunger, and helps to enhance digestion. Plus it makes the nerve fibers
alert. Furthermore it is a medicine and remedy for lethargy and melancholia.”
“If you make a paste by mixing the top layer of milk with black pepper
and apply it to the face it prevent acne.” (SC-8)

Note: People should also be aware that black pepper, especially coarse
grain black pepper, should not be applied directly on the food when one is
eating. Rather it should be prepared with the food. That way in the cooking
process the black pepper will mix with the water and get distributed evenly
throughout the dish. Whereas if one eats raw black pepper directly on their
food then it enters the body in a very concentrated form which the body
cannot digest. If the black pepper is extremely fine like dust, then one
can eat it directly but best is to hydrate it in water first and then let
it sit for a while in a container and then sparingly put that sauce (i.e.
pepper water) on your food.

Read Full Post »

From: “Shiva Kumar”
To: am-global@earthlink.net
Subject: Stupid King of Blind Cabinet
Date: Sun, 19 Jun 2011 21:02:09 +0530


“Lukiye tumi ka’j kare ja’o pratya’sha’ kichu rekhe…” (P.S. 2618)


Baba, You are the Doer of all the work being done in this vast universe.
Secretly You go on doing and executing everything. Nobody can see You– but
You are doing everything. And You do not harbour any desire to receive
anything in return. Just You are deeply involved in managing all the work
secretly, O’ my Parama Purusa. And when You notice that somebody is
searching You, then that time You move ahead in Your grand liila of hide
and seek. Baba, You decorate the effulgence in darkness; and simultaneously You
flood the cimmerian darkness with the showering of Your divine effulgence.
Baba, You are the bridge between life and death; You are the crossing
point. Yet all the while You Yourself remain hidden behind the scenes.
Baba, You are the great hope of the hopeless hearts. In the end of the
night You are the colourful dawn. Baba, You show the direction to those who
have lost the path. And You spread Your divine love in all the ten
directions. Baba, You go on doing all the work of this entire universe secretly–
never desiring anything in return. Just You continue playing hide & seek.
Baba, Your liila is unfathomable…


At the recent 2011 Ananda Purnima DMS, one grave injustice was done by a few organisational leaders. The ramifications of this sinful act are slowly being embedded within our organisational-cum-devotional culture. We should all be aware about what happened – otherwise things will only continue to get worse.


Here is what occurred: Purodha Pramukha, i.e. Dada Vishvadevananda, appeared on stage at the DMS sitting on an elevated seat that was higher than Guru’s place. The photo is attached for your review.

Here the key point is that in AM Brahma is the Guru. There is no lineage of gurus as in Hinduism and other yogic traditions. Baba is the Parama Purusa incarnate whereas PP Dada is just one jiiva born into this world with all kinds of samskaras and ignorance. Baba is the granter of salvation whereas PP is struggling for liberation. There is no comparison between the two. There is no question of PP gaining higher stature.

Yet tragically, that is exactly what happened at the recent Ananda Purnima DMS. It was arranged to put PP Dada’s dais higher up than Guru’s place on the DMS stage. That is the atrocity.

In this letter we explore (a) how and why opportunistic Dadas prop up PP’s stature for their own gain by promoting PP as the spiritual head of AM, and (b) why the post of Purodha Parmukha is verily a social post, not a spiritual one.


Let’s begin with a quick review of our tantra tradition.

As we know, we do guru dhyana at the sahasrara cakra. That is the highest point of the human experience. That spot signifies deep regard and reverence. It is the pinnacled point of the human mind. Indeed that is the tradition in tantra: To goad the mind upwards, never lower.

And indeed in all aspects of our spiritual life, Guru’s place is the highest and the most revered. Nobody is above or on par with Guru. This is the main teaching of tantra.

Because when Baba is the Guru and He is Taraka Brahma and perfect in all respects, then naturally His status is unparalleled.

Baba says, “The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya´ (intuitional science) to us through the medium of the name and form of Anandamu´rtijii. Unit beings must be made to appreciate Its majesty.” (Caryacarya, part 2, Sadhana, point #1a)

Yet some for their selfish reasons are trying to prop up PP Dada – i.e. one mere mortal born in bondage and prone to avidya maya – as being the revered one. Indeed this drama has been going on in one way or another since 1990.

So we should investigate why this is being done and clear the air.


First off, we should all understand that the post of Purodha Pramukha is a social one, not a spiritual post. Here are the reasons why:

(A) Caryacarya itself is our social scripture. And CC-1 lays out the social duties of purodha pramukha. PP Dada’s duty is to act as head of this worldly organisation AMPS. In this capacity, PP is the “chief of the purodhas”.

(B) PP has zero ability to arrange his own mukti & moksa; in that case what can he do for others in this regard. Nothing. PP is himself not liberated and obviously cannot grant that to others. This furthermore shows that his post is purely social, not spiritual.

(C) PP cannot give any new scripture or shastra. Our AM scripture is perfect and complete – all delivered by Guru Himself. If PP wishes to write a story or commentary he may do so. But he is unable to contribute even one syllable to the shastras of Ananda Marga.

(D) Organizational executive decisions related with social affairs must reach to Purodha Pramukha for his discretionary review. This is one of his social duties.

(E) PP’s post is lifelong – not longer than that.

(F) In the Purodha Board, PP’s single vote has decisive meaning, though his order can be overturned. Hence, PP’s order is not final; his decisions are subject to review.

(G) Each of the judiciary decisions also must reach to Purodha Pramukha for his final approval. This again deals with the social sphere.

(H) Purodha Pramukha is chief of the purodhas – which is a social board in our AMPS.

(I) PP Dada has no great spiritual power anointed to him by God. Just he is one purodha selected by his peers to serve as the chief of the board.

(J) Plus PP has so many more social duties and responsibilities.

By all this it is quite clear that the post of Purodha Pramukha is a social post – not a spiritual one – in our Ananda Marga Pracaraka Samgha.

In our Caryacarya, Baba has given various provisions about the social post of Purodha Pramukha. The post of PP is just one of the many social posts in the organization wherein PP Dada deals with worldly affairs, not spiritual emancipation etc.

The question remains: When the position of purodha pramukha is clearly a social post, then why do some try to turn it into a spiritual one by giving maximum reverence to PP Dada and placing his seat higher than Baba’s.


If you look at the present day dogmatic religious scene or political field then you may see that lackluster people are always getting the power. Just some puppet type of person gets the leadership role, and conniving priests rule from behind.

And this is exactly what has been happening with the post of purodha pramukha since 1990. From day 1, Sarvatmananda was excited and eager to select a PP whom he could control 100%: Hence the selection of the late Dada Shraddhananda.

Sarvatmananda immediately then propped up PP Dada Shraddhananda as being divine because then those divine powers would be routed to him (i.e. Sarvatmananda) since he was the one controlling PP. By this way Sarvatmananda ruled with an iron fist – all via the tongue and signature of PP. It was quite a plan.

And indeed Rudrananda basked in this same luxury when he snatched PP Shraddhananda. He could do anything and everything with PP’s stamp of approval. By this way he even ousted Sarvatmananda from the organisation. How ironic: Sarvatmananda got bit by his own creation.

Anyway, groupists want to get more power by controlling a PP whom they deem as being all-powerful. This is their trick. And to make PP all-powerful they build him up as being divine and the veritable spiritual head of AMPS. Tragically, some innocent margiis get befooled and cheated.

Actually what these Dadas do is just a carbon copy of Hindu dogma. The Hindu priests put all power in their idols. Then when they wish to get any order implemented, they say, “Goddess Kali told me to tell you…”. This is their manner. By this way all credit and responsibility goes to some stone statue that is 100% silent. There is nothing anybody can do but obey. After all, where is there scope to argue or protest? That stone idol is mute. In this way, those exploiting priests have unquestionable power.

Some of our top Dadas do exactly the same maneuver. They create an aura that PP is great, nay divine, and put him on a high pedestal – above Baba. Of course, within their inner circle they have not an iota of respect for this PP Dada – after all he is just their puppet – but they proejct that same PP as having divine and absolute powers. PP’s word is beyond question. This is their outer show to the general public. With this technique, such Dadas can execute their every wish: Expulsion as weapon, victimisation of innocent margiis, capture more power, eradicate margii rights, scripture distortion, Fake Ananda Vanii and so much more. All of these misdeeds are carried out by “the word of PP”.

Their top aim is for the common margii to transfer all their respect and love for Baba to PP and ultimately surrender to PP. Then those opportunistic Dada can wield full power in the Marga.

All they have to do is find some spineless Dada to act as PP and then prop up that Dada as being a god. This is their plan. In the past they did this with Shraddhananda and now they are doing this with Vishvadevananda.

That is why at the recent Ananda Purnima DMS they placed PP Dada Vishvadevananda’s dais on a plateau higher than Baba’s stance. Thus we see that who gets the high seat.


Here are some closing thoughts on this topic:

1. Such opportunistic Dadas are just implementing Hindu dogma. Step by step they are just putting forth the idea that when Guru “left” then the current in-charge, i.e. PP Dada, takes on an equal or greater role.

2. So margiis should salute PP as PP has divine power. By securing maximum respect for PP from the margiis, then simple and ignorant margiis become restless to get the blessing of PP. In the name of PP they will accept anything. This is the plan of those opportunistic Dadas.

3. New margiis think this is the system and that everything is proper, while old margiis think that the matter is sensitive. So they do not protest or raise their voice in public.

4. In AM we do not approve of these Hindu dogmas. But opportunistic purodhas are so degraded that want to start that tradition, gradually. The attached photo is but one of the proofs. It is further validated by viewing all the horrors that have been done in the name of PP since 1990. By this way anyone can see that they prop up the post of PP to something divine and then wield that power to their liking.

5. The various religions have a spiritual head but that is not the case in AM. In our Marga, there is no third entity between God and the disciple. The religions use a priest between their god and the seeker; but in AM, Parama Purusa (God) and the sadhaka have a direct connection. There is no intermediary.

6. We have to remember that in AM the role of an acarya is limited. Whether it be RS Dada or PP Dada, they have the same Guru as regular margiis. PP is not something divine. Rather, he is just a human being in a social post.


Baba has given Ananda Marga ideology for rooting out dogma. Yet now we ourselves are falling into Hindu dogma as top Dadas prop up the stature of PP on the stage of our very own DMS – giving more status to PP than Baba. Is that not ironic – even tragic.

Even though in the relative sphere our Marga is struggling some, surely the day is not far when all will rally around His divine message in one voice and declare:

“All human beings belong to one race…’The exploitation of human beings cannot be allowed!’ and, ‘Religious hypocrisy cannot be tolerated!’ Giving a clarion call to the fragmented human society from beneath the saffron flag, the symbol of service and sacrifice, they will proclaim at the top of their voices, ‘Human beings of the world, unite!'” (POD)

Shiva Kumar


In this entire spectacle, PP Dada is the “stupid king” and the opportunistic Dadas are the “blind cabinet” as they do not realise that by not having reverence (shraddha’) for Baba they are inviting their spiritual deminse.

Here are some other key points to know:

1) Because PP Vishvadevananda sided with Nigamananda and toured around Europe with him, now PP Dada is very scared of being victimised by Rudrananda. So he is psychically touching the feet of Rudrananda to get in his good books. That is why, now, all of a sudden, after the death of Nigamanadna, PP is being extremely obedient to Rudrananda. Because earlier he left Rudrananda to be with Nigamananda. PP was not aware that Rudrananda would outlive Nigamananda.

2. Rudrananda wants to become PP. So these days his “yes men” are campaigning for him. They want to remove PP by making life totally suffocating for Vishvadevananda etc. PP Vishvadevananda is younger than Rudrananda so they do not have the luxury of waiting for him to die. Rather they have to force PP out of the post by making life unbearable for him. Then Rudrananda can capture the seat.

3. Ananda Dyotona Didi is also feeling shelterless since the death of Nigamananda so she is also thinking to leave team Ranchi. Staying is unbearable for her.



The below letter is another way in which they aim to profit by making PP into some divine entity. At DMS, they are charging big money from margiis to get a marriage blessing from PP Dada. When in truth PP’s post is only social, not spiritual.


To Do Great Work

Baba says, “The meaning of the ‘Sam’gacchadhvam’ Mantra should be realised
in life. Always remain united. Solve all problems, big or small, with
unity. Consider misfortune of one as the misfortune of all– an injury to
one as an injury to all.” (CC-2, ‘Society’ chapter, point #34)

Note: So long as Baba’s above teaching is not put into practice, one cannot
do great work. Devoid of this one’s life will be as meaningful as the life
of a termite or ant etc. In our practical life we should be strict in
following Baba’s teaching.

Read Full Post »

Date: 19 Jun 2011 09:19:25 -0000
From: “Manoj Deva”
To: am-global@earthlink.net
Subject: Re: Goenka: I Have No Interest in Revolutionary Marriages



Note: This entire letter has been attached as a PDF file. So if anyone is unable to read the Hindi font portion of this email, they can reference the attached file.

Yes I fully support this letter. It is astonishing that someone given top prizes and high stature in AM is at the same time a firm believe in the dogma of casteism. The position of the Goenka / Agarwal clan is untenable.

As Baba says in the following quotes: Be aware of such hypocrites who outwardly brag about their greatness in AM yet internally eat, breathe and sleep in the dungeon of casteism.

These people are that type of stone that resides in the bottom of the river – always immersed in water – but could never get drenched. Those stones are dry as a bone inside. Similarly, such persons lived with Baba under the banner of Ananda Marga, but they could not soak up those teachings, instead their minds remained as dark as a dungeon.

Nobody gets inspiration from the conduct of such persons. The straight-forward approach is to follow silent action with these people until they mend their ways.

Indeed, I am quite outraged by this entire episode of Goenka casteism & elitism. If an ordinary or new margii were to do like this then I could ignore the matter. But when a senior margii is following the Hindu caste dogma, then that is appalling.

Please review these following quotes from Baba and see how He strongly opposes this dirty dogma of casteism. The transcription of the original Hindi is noted below for your reference.

Manoj Deva



Baba says, “Everyone on this earth is a child of Parama Puruśa; no one is big or small. All are related as brothers and sisters. As far as castes are concerned, no one is high or low. How can the children of the same Father be of five hundred different castes? All people are of the same caste. Everyone is by birth of the same caste as their father. So keep away from those who discriminate in terms of caste; keep far from the reach of their noose. Why? Because those who believe in caste, do not believe in Parama Puruśa. If five people are of five different castes, then what is the caste of Parama Puruśa? Can He be of five castes? No, that is not possible. So bear in mind that those who believe in caste, do not have genuine belief in the Supreme Father. How can people of five hundred castes have one and the same father? So I say those who believe in caste, do not believe in the Supreme Father, and those who believe in the Supreme Father do not believe in caste.” (Discourses on Krśńa and the Giita, “Mucyate Bhavabandhanát”; First Published in Ananda Vacanamrtam – 16 (Hindi))

(Note: Although the above English translation has been approved by Publications Dept and printed in the book Discourses on Krśńa and the Giita, the translation is a bit sloppy. There are various terms like “earth”, “birth” etc which Baba did not say yet which appear in the above translation.)

For your ease and convenience, here is another translation for your review.

Baba says, “Indeed, everyone is brother and sister. No one can is of high or low caste. Can the children of one father be of five hundred different castes? Everyone is of one caste; the caste of the father is the caste of all the children. Beware of those who believe in the dogma of casteism. Do not get trapped in their ways. Why? Because those who believe in the dogma of casteism, they do not have any reverence for the Supreme Father.”

[Ma’rgiis– “Baba, Baba, Baba!!”]

“Because, if five people are of five different castes, and their father is Parama Purus’a, then what is the caste of Parama Purusa? Will He be of five castes? Never. So remember, those who follow casteism, do not believe in the Lord. How can five hundred people of various caste, all have the same Father? It means they do not believe in Parama Purus’a. In contrast, those who believe in Parama Purus’a as the Supreme Father do not follow caste dogma.” (summary of the below Hindi)

सब तो भाई-भाई हैं | कोई ऊँच जात, कोई नीच जात तो नहीं हो सकते हैं | एक बाप के बेटे, क्या पाँच सौ जाति के हो सकते हैं ? सब एक जात के हैं | बाप का जो जात बेटों का वही जात | जात-पाँति जो करते हैं, उनसे दूर रहो | उनके चङ्गुल से दूर रहो | क्यों ? न, जो जात-पाँति मानते हैं, वे परमपिता को नहीं मानते हैं |

[मार्गी लोग—“बाबा, बाबा, बाबा !”]

क्योंकि, पाँच आदमी अगर पाँच जात हुआ, तो उनके पिता परमपुरुष, उनका जात तब क्या होगा ? क्या वे पाँच जात के होंगे ? सो तो नहीं | तो, जो मनुष्य याद रखोगे जात-पाँति मानते हैं, वे परमपिता को नहीं मानते हैं | क्योंकि पाँच सौ जातिवाले मनुष्य के एक पिता कैसे हो सकते हैं | इसलिए परमपिता को नहीं मानते हैं | और, जो परमपिता को मानते हैं, वे जात-पाँति नहीं मानते हैं |
मुच्यते भव बन्धनात्‌
Mucyate Bhava Bandhana’t
10/31/79 Kullu
(Published: Ananda Vacanamrtam Part 16, Chapter 03)

Here below is another of one of Baba’s teachings on caste dogma wherein He claims one cannot be both an adherent of caste dogma as well as a believer in Parama Purusa.

Baba says, “There is one Supreme Father for every living being. So there should not be any feeling of high and low between humans. So many times I have told you that those who believe in the caste system do not believe in Parama Purusa. Why? The sons of one father cannot be of many castes. Those who believe in caste dogma disregard Parama Purusa. Those who believe in the Cosmic Father will never surrender at the alter of caste dogma. Follow one ideal. You cannot keep your feet in two separate boats. Either believe in Parama Purusa or believe in the dogma of casteism. It is impossible to believe in both. A stone vessel is by definition made of stone. “A stone vessel made of gold” is a utopian idea; it is totally impractical. A stone vessel can never be made of gold. Similarly, supporting both Parama Purus’a and casteism is an impossibilty. Humans will have to tread on only one path. (summary of the below Hindi)

हर जीव के पिता एक परमपुरुष हैं | इसलिए मनुष्य में उच्च-नीच का भेदभाव रहना नहीं चाहिए | कई बार मैं कह चुका हूँ कि जो मनुष्य जात-पाँति मानते हैं, परमपुरुष को वे नहीं मानते हैं | क्यों ? न, एक पिता के पुत्त्रों का अनेक जात नहीं हो सकता है | और, जात-पाँति माननेवाले परमपिता को नहीं मानते हैं | और, परमपिता को माननेवाले जात-पाँति नहीं मान सकते हैं | एक को रखना है जी | दो नाव पर चलने से नहीं चलेगा | अगर जीना है, अगर आगे बढ़ना है, तो एक नाव पर चढ़ना है | Either परमपुरुष को मानो, या जात-पाँति मानो | दोनों मानोगे, नहीं हो सकता है | पथरौटी पत्थर की होती है, सोने की पथरौटी नहीं हो सकती है | तो, मनुष्य को एक ही राह पर रहना चाहिए |

आध्यात्मिक साधना के साथ मानसिक स्तर का सम्पर्क
A’dhya’tmika Sa’dhana’ ke Sa’th Ma’nasika Star ka’ Samparka
6/27/80 Saharsa
(Published: Subhasita Samgraha, part 14, Chapter 09)



Read Full Post »

Date: Sat, 18 Jun 2011 20:02:37 -0000
From: Niranjan Deva
Subject: Goenka: I Have No Interest in Revolutionary Marriages



Many of you may recall the story of Sanjay Goenka and how he was totally undeserving of and wrongly awarded the prize of “Best Bhukti Pradhan” at the January 2011 DMS.

A link to that letter of 26 Apr 2011 is appended below for your easy reference.

Now here is more news about that same Sanjay Goenka and his family. This letter is also quite revealing about his “dedication” to AM ideals and how far he was deserving to get the prize of “Best Bhukti Pradhan”.



Once, during seminar in Tadepalligudem, I asked Sushil Goenka Dada, who has a nephew-uncle relation with Sanjay Goenka, why he had come to the seminar on the third day. Why did he not come earlier for the start of the seminar.

Note: Here it should be understood that Sushil Goenka runs the family business, i.e. a large factory, in Hyderabad. Yet he comes to Tadepalligudem fairly regularly as OP Goenka runs the factory there. Thus it was expected that Sushil would be present for the entire seminars it was in his known area. That is why I asked why he had been absent the first two days.

Sushil Goenka replied, “I have been in Delhi to attend the marriage of the daughter of one margii named Vijay Agrawal.”

Note: Vijay Agrawal is a well-known and respected margii and according to Goenka he belongs to the same community, i.e. marwarai business community of India. As people learn more about Agrawalji’s actions, they may reevaluate how much respect he truly deserves.

I inquired, “Was it a revolutionary marriage?”

“Dada, in our community, no such marriage is allowed.” That was the reply uttered by Sushil Goenka.

It then became quite clear how far he follows AM ideals.


Why was it so clear? Because it is only when people feel extremely comfortable with their manner and ways that they will overtly tell things about their own life that others might find to be improper or even despicable.

For example, those in the mafia will openly brag about killing and murdering common citizens because those mafia men are very comfortable with the fact that they murder other humans. They are so involved and accustomed to killing that they do not care what others think about this. So they would openly tell others about it.

Similarly, because of his strong allegiance to caste dogma, Sushil Goenka was very frank in telling that he and his family totally shun Baba’s system of revolutionary marriage.

Here the whole point is that only someone very comfortable with caste dogma can openly and shamelessly proclaim his strong allegiance to caste marriage to a fellow Ananda Margii. Such is the lowly psychic status of Sushil Goenka on this matter. The man has not an ounce of shame about this – only pride.

Furthermore, Sanjay Goenka, with whom he has uncle-nephew relation, overtly supports caste marriages for his entire extended family. Sanjay Goenka Dada knowingly and unflinchingly contravenes Baba’s explicit guideline. As a senior member of the family, it is Sanjay Goenka Dada who has perpetuated and approved this dogma of caste marriages. Indeed he is more wedded to his dogmatic Hindu caste than to Baba’s dharmic and divine teachings. Yet this same Sanjay Goenka was awarded the “Best Bhukti Pradhan” prize at the January 2011 DMS.

It is also known by many that Sanjay Goenka Dada is not very involved in AM teachings or activities. Just he mingles with margiis on occasion. So here again it is most surprising that this same Sanjay Goenka was awarded as “Best Bhukti Pradhan” in front of one and all at the January DMS.

And really, this point of blatantly disregarding Baba’s system of revolutionary marriage is too much.


As we know Baba has taken great trouble to wipe out the dogmatic caste system. And one of the main techniques Baba has prescribed is inter-caste marriages. In those early days of AM, the Hindu establishment strongly opposed Baba and destroyed the land and personal property of countless Ananda Margiis who strictly adhered to Baba’s system of revolutionary marriage. There are countless tales of struggle and strife in this regard.

Because as we all know, rooting out an age-old dogma is not easy. It takes the advent of a great Personality like Taraka Brahma to guide society and wipe out such dogmas. Without that, harmful dogmas like the Hindu caste system continue on for centuries. Baba has graced humanity by opposing and eradicating this heinous dogma.

Yet now, people from the Goenka family are re-implementing this crude dogma under our very eyes. They are more concerned about the their prestige and the so-called purity of their own caste, i.e. marwarai business community of India, than they are about adhering to and following Baba’s dharmic ideals. That is why Sanjay Goenka and his whole clan openly disregard Baba’s revolutionary marriage system.

Then, beyond belief, this very same Sanjay Goenka is awarded the prize of “Best Bhukti Pradhan.” How does this work? Such people are a slur on AM yet they are treated as class “A” margiis. Their behaviour is awful yet they are given the top prize. What message are those at the helm trying to give to margiis: “Become worthless and get the top prize”.


Here Baba strongly condemns any and all who follow caste dogma and disregard the revolutionary marriage system. Such persons “do not believe in Parama Purusa” – those are Baba’s exact words. Please read His following guideline.

Baba says, “Everyone on this earth is a child of Parama Puruśa; no one is big or small. All are related as brothers and sisters. As far as castes are concerned, no one is high or low. How can the children of the same Father be of different castes? All people are of the same caste. Everyone is by birth of the same caste as their father. So keep away from those who discriminate in terms of caste; keep far from the reach of their noose. Why? Because those who believe in caste, do not believe in Parama Puruśa. If five people are of five different castes, then what is the caste of Parama Puruśa? Can He be of five castes? No, that is not possible. So bear in mind that those who believe in caste, do not have genuine belief in the Supreme Father. How can people of five hundred castes have one and the same father? So I say those who believe in caste, do not believe in the Supreme Father, and those who believe in the Supreme Father do not believe in caste.” (Discourses on Krśńa and the Giita, “Mucyate Bhavabandhanát”)

In clear-cut language, in His above teaching, Baba definitively guides us that those following Hindu caste dogma do not believe in Parama Purusa. There is no middle ground. Where there is casteism there is no belief in Parama Purusa. That is Baba’s exact teaching, nay warning. Thus one should keep oneself millions of miles away from the dogma of casteism.

Here following is Baba’s fundamental teaching from Caryacarya about marriage. Once again, one is not to pay heed to caste dogma in the case of marriage.

Baba says, “While arranging a marriage [in the case of that kind of marriage], the guardians should not consider the caste or nationality of the bride and bridegroom.” (Caryacarya-1)

Thus Baba’s stand is perfectly clear. Yet, the Goenka clan, like Sanjay and Sushil, is pointedly committed caste marriages. It is a shame.


Baba has blessed us with all the practices to lead a dharmic life. So it is not at all appreciated if one family – like the Goenka family – follows their caste dogma with regards to marriage and totally ignores Baba’s revolutionary marriage system.

More about this is written below in “Note #1”.

But already you have the essence of the story. Sanjay Goenka has blatantly overlooked Baba’s marriage system yet still he gets huge respect and wins the award of “Best Bhukti Pradhan”.

Rather the prize should go to the one who sincerely follows Baba’s grand teachings in all realms of life. That is Baba’s distinct teaching.

Baba says, “It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)



Many margiis around the world know of SS Goenka, i.e. Shyam Sundar Goenka, also known by his pen-name of Hamrahi. SS Goenka is very active on email and he shares the same forefathers as Sanjay and Sushil Goenka. Most specifically, Sanjay is the grandson of SS Goenka’s elder brother B.K. Goenka.

SS Goenka also does not have or follow the RM system. People mistakenly think Geonka Dada is a top-notch margii. But in reality we have to question this. After all, his family never does intercaste marriages. Rather they do one special trick.

Within the entire Goenka clan, their sons and daughters are not married to any Ananda Margii families. So they just marry their children into their marwarai business community. And then only after the marriage is performed, they are initiated into AM. This is their devious method of not paying heed to Baba’s system of revolutionary marriage (RM). Yet such persons hold themselves to be the vanguards of Baba’s holy teachings. Everyone can decide for themselves how far this is hypocrisy or not.

They preach the intercaste marriage system to others, but they themselves do not follow it.

They want to be looked upon as being ideal – and some naive margiis believe that the Goenka clan follows all Baba’s guidelines perfectly. But rational margiis have a different understanding.

Up till now the Goenka clan has not done any RM, and they have no plan to do so in the future either. You can ask more about their caste marriages with SS Goenka Dada (sgoenka.amps2@gmail.com).

Here are some other key note facts about the Goenka / Agrawal clan:

– Sanjay Goenka and Sushil Goenka are nephews of SS Goenka.

– Vijay Agrawal stays in Mumbai and SS Soenka is the maternal uncle of Vijay Agrawal.

– SS Goenka is the youngest among his brothers and sisters. That is why all his nephews are only a little younger then he is.

– SS Goenka is now 72 years old. Vijay Agrawal is around 60 years of age.

– Vijay Agrawal has two sons and two daughters. Both daughters got married a few years ago. Both have kids. The younger daughter got married almost two years ago. She stays in Delhi. The elder daughter was married in Mumbai and has two kids. None of these marriages were RM.

– The mother of Vijay Agrawal is the elder sister of SS Goenka. She does not like Ananda Marga and she is a strong, traditional Hindu Marwari follower. Vijay Agrawal has two daughters and two sons. One daughter got married with a different caste – this was the first intercaste marriage in his family but the wedding was solemanised as per the Hindu system, not our revolutionary AM marriage ceremony. The other daughter married within that same Marwari caste. Arunanshu is the eldest son of Vijay Agarwal and a few months ago he got engaged to a girl from a different caste. He will be just the 2nd person of the entire Goenka / Agrawal clan to marry someone from a different caste. Arunanshu has promised us that he will marry as per our Ananda Marga revolutionary system. At present, he is facing strong protest from his grandmother (mentioned above) who is the sister of SS Goenka. Let us see whether Arunanshu becomes the first person to get married as per our AM system or not in the Goenka / Agarwal family.


It is generally known that Sushil Goenka is basically a goody-goody margii. Many may recall that when Sushil Goenka comes to dharmacakra or akhanda kiirtan, then he cries and weeps loudly, and sometimes afterwards he even tells others that, “I got samadhi.” But by his actions and overall manner, we can verily see that this is not true. Even then no one says this openly to him. When he says he got samadhi, then we just nod our heads and say “yes”.


it is also known to many that Sanjay Goenka bribed the police to harass and bring false cases (theft & burglary) against the innocent margiis of Karnool. Those margiis of Karnool were opposing Savitananda on dharmic points. So when Sanjay Goenka hired the police to “deal with” those Karnool margiis, then Sanjay Goenka got in the “good book” of Savitananda. That is why Savitananda is very pleased and overwhelmed with joy; and that is why Savitananda requested Ranchi leaders to give the top prize of “Best Bhukti Pradhan” to Sanjay Goenka.

Here it should also be noted that when those innocent margiis of Karnool were harassed and arrested by the police, then they were “booked” by Ashok Reddy, who is Savitananda’s loakika brother-in-law, i.e. the husband of Savitananda’s laokiks sister. Ashok Reddy himself is not a true margii in his day-to-day life, just he acts like he is king of the Marga when he has to harass others.

By this story of Sanjay Goenka bribing the police, it is clear that the next time anyone hires some “hitmen” or goondhas to terrorise the other group, then those at the helm will grant that margii the high prize at DMS.


After reading this letter kindly forward this to both Sanjay & SS Goenka. Here are their email addresses for your easy access:

Sanjay Goenka: sanjay@fff.co.in

SS Goenka: sgoenka.amps2@gmail.com




“Toma’r pathe cali a’mi, kon ba’dha’y pechoba na’…” (P.S. 1390)


Baba by Your infinite grace I am moving forward on Your divine path. By Your grace I do not care about any types of obstacles. I will never look behind in frustrated mood. You are my everything; You are my Goal; You are my sadhana. Baba, fortified with the strength of Your divine name my life is moving. Your name is like the lamp on my path of forward movement. By Your grace You have made me realise that there is no comparison to the strength which is residing in Your holy name.

Baba, by this way days and months are passing. Our closeness is getting more and more intimate, by Your grace. In my heart I realise that You are my everything. Baba because You are and I am. Except this I do not know anyone. By Your grace I am moving on Your path without bothering about any sorts of hindrances. It is Your grace…

Read Full Post »

From: “Shantatma Deva”
To: am-global@earthlink.net
Subject: Diseased
Date: Fri 17 Jun 2011 21:38:48 +0530


Note: This posting is related with the writings of one brother on a recent thread from one of our AM email forums.


When a person suffers from stomach cancer then they are unable to digest even simple food. In that case, whenever they eat, a huge amount of putrid gas is formed, which ultimately gets released in the form of flatulence. All because their disease will not allow them to properly digest that simple food.

Under such circumstances, one should take proper care. One should not pass that gas in the dharmacakra hall or in any other sentient atmosphere. That is not the way; they should not pollute such environments.

Best is that such a person should seek medical attention and keep oneself under treatment until they are cured. One should not relieve oneself in public. They should recognise their disease and have it treated.

Here I am talking about a disease in the psycho-spiritual sphere. This has appeared in one AM email forum. It is sad that one person has written like this:

“saying MY GURU is God!! or My Guru [Baba Shrii Shrii Anandamurtiji] Has Declared himself as God. Too much ego there.”

This person is outraged with Baba’s teachings of Ananda Sutram and Caryacarya which are cited below.

We all know Baba is the Taraka Brahma, i.e. God incarnate. This fact every true Ananda Margii understands well. Baba has told this in His discourses and every sadhaka feels this in their heart. This is the basic, minimum concept every sadhaka must have to practice Ananda Marga tantra, dhyana etc. Without this, one cannot do sadhana; one will just waste their time.

For new margiis, these following two references may help:

1-25. Bhávah bhávátiitayoh setuh Tárakabrahma.

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

Baba says, “The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor) [Baba], That alone has revealed Brahmavidyá (intuitional science) to us through the medium of the name and form of Anandamúrtijii [Baba]. Unit beings must be made to appreciate Its majesty. (Caryacarya-2, Sadhana, Pt #1a)

These two simple quotes essentially state that Baba has come as Parama Purusa to guide humans as a Guru and teach spiritual science.

Yet, when someone says that, “Baba is Parama Purusa”, then this person becomes reacted. In response he starts spreading all kinds of foul writings on our AM email forums. That is what we practically see going on.

“saying MY GURU is God!! or My Guru [Baba Shrii Shrii Anandamurtiji] Has Declared himself as God. Too much ego there.”

Here he is polluting the atmosphere because of his disease. This is not something healthy or beneficial for his own spirtual progress – nor is this helpful for new margiis reading this they may get confused.

This sadhaka himself is blaming his Guru Shrii Shrii Anandamurtiji as being as egoistic. because Baba proclaims himself in Ananda Sutram and Caryacarya as being the the Divine Entity.

I feel sad and have pity on this person. He has been connected with AM for decades, but this basic, fundamental point he could not get. I only hope that Baba will grace him. May Baba open his eyes.



When a human being is living amongst animals then that person should not introduce himself as an animal, just to please those pigs, squirrels, owls and dogs. Rather one should say that, “I am a human being.”

Similarly, Baba being the Taraka Brahma should not come on this earth and introduce Himself as an ordinary mortal – that would not be proper. So Baba has beautifully graced us by telling us that He is Parama Purusa.

The only problem is that diseased person get a little bit reacted – nothing more.


The problem is that this person is passing his crude understanding in public – all across our AM forums. But this is not the place for his irrational and anti-devotional ramblings.

If some non-margii says these types of things that is totally different. It is the same as if a jackal is howling then it is fine because people do not expect that the jackal should talk. But if a human being is howling then people will try and help and bring him to the psychiatric hospital.

Best is that he should seek treatment. This person should say to Baba, “O, my Dearmost Baba, due to my terrible limitation I am unable to properly understand Your divine words, please grace me so that I may realise Your True Self.” This should be the approach. Or this person can go to an acarya for help.

Unfortunately, this person does not realise his own problem. So he is “passing his smell” on the public stage. It is quite foul.


If someone tries to spit on the sun at high noon then the sun will not get harmed rather that spit will fall directly on the face of that person. Similarly, if anyone tries to abuse Baba then Baba will not get harmed in any way, rather the person is himself harmed as he will not progress in sadhana. That is the concern.


Now you probably want to know who is the person writing against Guru on the public platform and spreading all kinds of poisonous emails. If this were a non-margii I would simply ignore the matter. But this person has invested himself in AM yet without this basic feeling he will not progress in the psycho-spiritual realm. That is my worry. In Tantra this is the basic requirement: To surrender to Guru and accept His guideline.

Everyone should know who is speaking against Ista (Baba) & Adarsha (Baba’s teachings). And the answer is that this person is Prakash Laufer of NY sector. Prakash is the one who cannot digest Baba’s teachings and in reaction is writing offensive emails on our AM forums.

Please help cure brother Prakash of his disease. He can be reached at:


I am worried about his spiritual progress because when any Ananda Margii does not have basic faith on his Ista then their sadhana is futile.


“Campak vane dakhina’ pavane…” (PS 40)


Baba, You have presented Yourself and come into this world with the resonance of music, in endless ways. You have manifested Yourself in innumerable styles and forms with rhythmic sweetness and beauty. Baba, all the pangs of loss, all disappointments, and weaknesses have been forgotten. Now everything is filled with Your divine charm.

Baba, due to Your unfathomable grace, we have been able to know You, hear You, and see You in countless ways. Baba, if this had not been Your desire– if You had not blessed us in this way– then how could we have gotten You. Baba, what else is the cause except Your krpa’, Your divine grace.

O’ Baba, You have come today with the beauty of rhythm and song…

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, 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)

Read Full Post »

Date: Thu, 16 Jun 2011 18:27:48 -0000
To: am-global@earthlink.net
From: NJK Deva
Subject: Baba Story: Devotee’s Love Attracts Parama Purusa


“Ga’nera jharn’a’ baye ya’ya, bela’ abela’ na’hi ma’ne…” (P.S.#4868)


Baba, by Your divine grace the fountain of Prabhat Samgiita songs is
flowing eternally, completely independent of the normal cycle of time.
Your blissful songs flow according to their own schedule, according to
their own routine– not caring about day or night, summer or winter. The
divine flow and sweet melody of Your Prabhat Samgiita songs are dancing
on the jagged path. They lead one towards that vast Cosmic Ocean–
towards the fountain of effulgence, towards You Baba…



The life of the devotee is filled with love, longing, and sweet feeling
for Baba. And by His grace Baba sweetly responds to the call of the
bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in
Phulawa’risharif, working for the Bihar Military Police (BMP), when he
got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very excited to attend and put forth a
request to his chief and supervisor, Birju Babu, the Subeda’r Major, or
Assistant Major.

Major Babu was not supportive of the Marga but would never openly say
anything against AM.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC
program at the local engineering college, then Major Babu replied, ‘You
have your evenings free to attend General Darshan, so then what is the
need to go during the daytime to attend DMC’.

Major Babu was very diplomatic yet firm in his response as he politely
and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar
Military Police), Kishunji understood clearly that there was little to
be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, ‘My beloved Guru has come
to the very place where I am stationed and I cannot attend His DMC program.’

Day long, this idea was burning in Kishunji’s mind & heart. He was
completely upset that he would not be able to see Baba. He viewed the
situation from a thousand different angles, but there seemed to be no
hope in sight– he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, ‘Baba, You have come
yet I am not going to be able to see You.’

In this desperate and melancholic frame of mind, Kishunji became drowsy
after taking his midday meal. He fell into a sleepy stupor, with all
those feelings of anguish swirling in his thoughts about having to miss


How many minutes had passed it was hard to know, when suddenly the loud
sound of a car horn brought Kishunji back to his worldly senses. Honk!
Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the
street. He got up and went to take a look….


…Behold, there was Baba!

Indeed PA Ramanandji was helping Baba out of the car and now Baba was
walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into
uncontrollable tears. Tears were flowing and flowing as he saw Baba come
towards his residence.

Kishunji was crying loudly and more loudly– the neighbors began
thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this for Baba; he was
totally overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained
and accustomed to being quite reserved in his response. This then was
totally unusual. The floodgates of sentimental feeling for Baba were
overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, ‘How are you, I have come to see you’.

Kishunji was completely enamoured with Baba and totally amazed that Baba
had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the
mental difficulty he had been going through about not being able to
attend DMC.

Kishunji felt completely relieved– his heart was fully satiated by
Baba’s sweet presence.

In total, Baba stayed at Kishunji’s house for 15 minutes, and over that
time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in
the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general
darshan in a short while. In that way, Baba and his entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but
Baba’s causeless grace.


By Baba’s grace, He has brought us under His shelter. He knows our inner
thoughts and worries. He is there to heal our wounds and soothe our
pains. And by His grace He is always showering His love and compassion
on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba
lovingly responds to our call.

In truth it is He who has awakened our hearts, in that way we begin
longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is
unknown to Him. He is like a tape recorder in your mind. You may be
forgetful with the passage of time, but not Parama Purus’a.” (AMIWL-10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity
moving far away in the boundless sky. He is your personal entity. One
who doesn’t entertain any thought about past, present or future, but
simply says, “I have come to take shelter in You,” is sure to get the
shelter of Parama Purus’a and will certainly be lifted onto His lap.” (AV-5)



Baba says, “At the time of kiirtana, the vocal cord sings, the ears
hear, and the hands and feet dance, and thus all the organs are kept
preoccupied with the divine. They are not allowed to move wherever they
want but are kept engaged. There is a popular Indian superstition that
when ghosts are not kept busy they break the necks of their prey. Similarly,
if the sensory and motor organs are not kept engaged in the attainment of the
divine, they may lead one astray. Kiirtana is therefore most beneficial as
it keeps all the organs fully engaged in a spiritual pursuit. However, while
doing kiirtan, if one listens to anything else, the mind will be diverted.
Suppose, while doing kiirtana, one lady asks another, `Well sister, what
did you cook today?’ This will also be heard by the practitioners of
kiirtana. To prevent these undesirable sounds from being heard, it is
advisable to play some instrument during kiirtana.” (AV-8, p.13)

Read Full Post »

Date: 15 Jun 2011 21:05:42 -0000
From: “G Bhaskaran Deva”
To: am-global@earthlink.net
Subject: Collectivity in Spiritual Realm



In our Marga, everyone feels in their heart that spirituality is very
important. All have the idea in mind that doing proper sadhana is highly
needed. From east to west and from north to south, everyone recognises this
point. But even then, often times, life just passes us by and we do not get
ample scope to do deep sadhana or even regular sadhana. Just it all becomes
somewhat mundane.


As a general guideline, spiritual gain means feeling closeness with Parama
Purusa; and spiritual achievement means having oneness with Parama Purusa.
But attaining either of these blissful states on one’s own is not easy.
That is why Baba guides us that at certain times on fixed days we must
partake in collective spiritual sadhana– as this brings a special force or
momentum into one’s life.


It is just like in the physical sphere, when human beings gather together
then they can naturally generate greater physical force. That is why before
the invention of so many machines, to build any structure or do any tough
physical job, then the entire community would work together collectively.

For example in the old days the whole town would gather to help in
“barn-raising” activities– to build new barns for the farms. Likewise when
building the railroad then hoards of strong men would assemble together to
lay down the track. Without that collective physical energy, these
laborious tasks were not at all feasible. So there is added muscle strength
in our collective movement which helps people get the job done and achieve
the goal.


Similarly, in the psychic sphere also, collective mental strength is
needed. Here below Baba gives the classic example of how with together good
people can overcome a very wicked person and thereby create a positive
environment due to their collective psychic strength.

Baba says, “If a person is a durjana, someone who may cause your downfall
if you come in contact with them, who you think is not a good person, you
should keep away from that person. Wicked people should always be avoided,
because under their influence an ordinary person may go bad. People of this
type are durjanas to ordinary people. But if it is absolutely necessary to
be in contact with such a person, then what should you do? Suppose your
good qualities are four per cent, while the bad qualities of the durjana
are ten per cent. What do you do? Well, when you contact that person you
take two or three other persons with you. As a result, the combined good
qualities of you and your companions will come to twelve or thirteen per
cent. The bad qualities of the wicked person being only ten, the influence
of those bad qualities can be overcome. The effect will be like that of
satsanga [good company]. That is why all sa’dhakas should assemble for
dharmacakra [collective meditation].” (DKG, ‘Even the Greatest Sinners’)

Thus in all our pracara activities wherever the situation is unfavourable
then all we need to do is collect more and more A’nanda Ma’rgiis, then that
negative circumstance will become positive. This is the natural law per
Baba’s guideline.

So here the whole point is that good people can add up or multiply their
individual energy by assembling together and then they can create a
sentient flow wherever they go. And Baba furthermore says that one special
tool or practice for this is our weekly dharmacakra program.


And it works the same in spiritual sphere also. In some of His special
guidelines Baba has told that collective spiritual gatherings like
dharmacakra help each and every sadhaka to advance on the path. This
collective practice of everyone sincerely chanting their Is’t’a mantra
helps arouse a unique spiritual force that propels everyone involved
further ahead on the path of progress– towards the Cosmic Hub. In certain
special places, Baba has revealed the importance of the ‘collective mind’
which gets generated as a result of sadhakas gathering together for

For this reason Baba guides us that we should be vigilant to do sadhana
with other sadhakas.

Baba says, “Do not miss the opportunity of collective Iishvara pran’idha’na
whenever some of you conveniently meet together. The indomitable mental
force aroused as a result of collective Iishvara pran’idha’na will help you
solve any problem, great or small, on this earth. It is for this reason
that you should always be zealous to attend weekly dharmacakra regularly.”
(GHC, last page)

So collective meditation creates a special force that brings welfare to
one and all.

As we know, dharmacakra is one of the requirements of AM life.

Baba says, “Regular participation in the weekly dharmacakra at the local
ja’grti should be considered mandatory.” (Pt #15 of Sixteen Points)


Just as collective sadhana has a riveting effect on the collective mind,
similarly kiirtan also helps immeasurably when done together– with more
and more people.

Baba says, “At the time of kiirtan…their collective psychic energies are
flowing in the same channel under the inspiration of Parama Purusa. So many
minds are being loved by Parama Purusa, so many minds are being guided and
inspired by that Supra-Celestial Entity. So at the place of kiirtan…there
will be a huge concentration of psychic energy which will remove collective
accumulated miseries of this material, quinquelemental world.” (‘Kiirtan
Dispels Calamities’)

Here below Baba furthermore guides us that collective kiirtan will
absolutely avert disasters and bring a soothing balm to any natural
calamity which does strike.

Baba says, “If people collectively chant kiirtan, then calamities are
dispelled then and there. In case of natural calamities like flood, famine,
drought, or epidemic, or man-made calamities, miseries, and tortures– if
[collective] kiirtan is chanted with maximum sincerity, it will bring
direct relief in no time.” (16 May ’82, Kolkata)


Thus in all realms of life collective energy helps to achieve great things.
And especially in the psycho-spiritual realm dharmacakra helps immensely,
as we engage in both collective kiirtan and sadhana. This is one direct
boon in the life of each and every sadhaka.

At the same time Baba warns us to be vigilant not to let the time get
wasted. Because just as repeating one’s mantra helps add to the collective
flow, in the opposite direction if anyone is sleeping during dharmacakra
then that directly halts the collective mental flow. Rather it pulls
everyone backward as other sadhakas will certainly start sleeping also.

This we have all seen in our various AM reportings. Where one person falls
asleep and then step by step all in the dharmacakra hall start sleeping–
and some even start snoring. And sometimes one or two people start sleeping
so deeply that they start to bend forward and in those crowded DC halls
their nose will smack up against the back of the person in front of them.
Time to time these things occur.

To prevent such mishaps, we might want to consider having a ‘guard’ or
‘monitor’ during our dharmacakra programs. That way if anyone’s eyes start
fluttering or if their body starts weaving and bobbing then the monitor can
gently tap that sadhaka and awake them from their stupor. So in those
places where sleeping during DC is an issue, then this is one potential way
to resolve the situation and once again set the program in a proper way.


By Baba’s divine grace in both our individual and collective life we will
all realise the greatness of sadhana and achieve that supreme stance. In
this holy endeavour, Baba’s infinite grace remains ever with us.

Baba says, “The perfect sa’dhana’ is the sustained effort to completely
identify every kos’a with the inner self, thus the more sa’dhakas progress
on the path of sa’dhana’, the more their cakras and propensities ( vrttis)
are gradually controlled by the higher and higher kos’as. But the sa’dhakas
must not stop here. At the final stage of their sa’dhana’ even the stance
of a’jina Cakra, even their entire mind entity — has to be taken to a
higher state of existence, the Brahmaloka, and merged in the Purus’a Bha’va
or Cognitive Bearing. It is in the Sahasra’ra Cakra ( pineal plexus) that
sa’dhakas establish themselves in the true blissful state and transcend the
bondages of pleasure and pain. That state is the ultimate state of
attainment for microcosms, it is the original stance of Brahma. There
exists neither you nor He, the two become One. It is by means of sa’dhana’
that this supreme rank is attainable.” (SS-4, ‘This World and the Next’)


Note: It will be very blissful to hear people’s personal experiences how
collective sadhana has helped them to progress or other inspiring stories.


“(A’mi) krpa’-kanika’ ceyechiluma, Tumi karun’a’dha’ra’ d’helecho… (1355)


Baba, You are ever gracious. I was asking for an iota of Your divine
grace and You have showered me with the endless flow of Your infinite
karuna [1]. Living in this world, in the ocean of sorrow, everything is
transitory; it cannot give us eternal happiness. Baba, I wanted You to
bless me with a wee-bit of Your divine grace and a’nandam. And You have
showered me in the causeless compassion of Your varabhaya mudra. Baba,
You have completely flooded my entire being. Your infinite grace is

With the passage of time, so many jiivas come and go in this srsti
(creation). In this panoramic cycle of life and death, so many jiivas
come and go. They are unable to remember you constantly. O’ Baba, You
keep careful watch over one and all – unit and vast. You witness
everything. Everything occurs under Your divine witnesship. Baba, You
care for everyone via your ota and prota yoga.

O’ Parama Puruas, You are the ocean of love. By Your grace You have
removed all cimmerian darkness and negative samskaras. You have
graciously removed the bondages and showered me with Your effulgence.
With the warm, loving touch of Your heart, with the flow of nectar, You
have showered Your grace and this whole universe became dhanya [2].
Baba, You blessed all with Your infinite grace.

Baba, I surrender to Your lotus feet…

[1] Karuna’: (Literally: ‘Divine Compassion’); When Parama Purus’a sees
the suffering of devotees, then He feels pained by how they are unable
to move ahead on the spiritual path due to getting caught up in various
problems and difficulties. In such circumstances, Parama Purusa cannot
bear to watch His bhaktas go through so much struggle and strife. So in
their helpless condition, when devotees are trying hard to progress but
their pathway is completely obstructed and they cannot advance in their
sadhana or spiritual life– and again and again they are overcome by
various complexes, bondages, and obstacles– then by seeing His devotees
beleaguered in this way, Parama Purus’a Himself comes and graces them.
With His immense feeling of karuna’ (divine compassion), Parama Purusa
blesses His devotees and relieves them of their pain and suffering. This
special grace is nothing but His divine karuna’: Wherein Parama Purus’a
graces the devotees and removes their troubles and hindrances so that
once again they can move ahead freely on the path of spiritual salvation.

[2] Dhanya: This means successful in the spiritual sphere in the form of
reaching your Goal, reaching your Destination, attaining Parama Puruaa.
Baba blesses us with this idea at the conclusion of all His devotional
discourses. It is His special blessing for spiritual victory and
reaching Him.

Baba says, “He is with you – He will give you proper direction so that
with His gospels for the salvation of the universal creation, you will
reach your goal without much difficulty. He will do what is necessary.
You just go on obeying Him, just go on doing His work and adhere to what
He says with all your energy. Let the speed of His introversial thinking
be accelerated by your noble actions and by your spiritual pursuits. Let
that golden day come at the earliest and make your life effulgent.” (SS-18)

Speciality of the Rg Veda

Baba says, “Although the Rgveda is mainly concerned with hymns, it also
contains various tales and anecdotes. While not all of these stories and
tales carry equal spiritual value, they are representative of the
cultural heritage of those ancient humans. They paint a portrait of the
gradual advancement of human thinking and the structure of society. When
considered from this point of view, the language, literature and
expression of the Rgveda is of special value to the world.” (SC-2, 96-7)

Read Full Post »

Date: Tue, 14 Jun 2011 21:51:33 -0000
To: am-global@earthlink.net
Subject: Growing Crisis & Prout’s Solution



Around the globe, and certainly in AM, everyone knows the term
‘democracy’. It is such a commonly used word in today’s world and
political climate. But what exactly is meant by ‘democracy’. Using
Baba’s guideline, we will explore this. That is one of the themes of
this letter.

Furthermore, even though democracy is routinely championed as being the
system of choice, why are today’s democratic systems not solving the
ongoing problems in our present-day society. Rather, things only seem to
be getting worse and worse. That is the second aspect.

Lastly, what is the Proutistic solution to the current crisis caused by
democracy. What is Baba’s given solution. That is the third point.


In a phrase, in today’s world, democracy refers to any state wherein the
officials are elected by some type of election. And verily, so many
countries around the globe follow this democratic system: Germany, US,
Argentina, Romania, China, Canada, etc. As surprising as it might sound,
these are all democracies, of one form or another, according to our AM

Baba terms all these above systems as political democracies because the
political leaders are elected by a vote: A vote either by the people or
a vote by the party officials.

So under the greater umbrella of political democracy, there are two
basic types: (1) liberal democracy and (2) socialist democracy. That is
also Baba’s explanation.

In liberal democracies like the United States, India Great Britain, and
France, etc, the common citizens exercise their voting right to elect
their leaders.

And in social democracies, like the former Soviet Union, China, and
Vietnam, etc, the party officials vote to elect their leader.

No doubt, liberal democracies offer greater freedom and civil liberties
etc, yet both these systems fall within the category of political
democracy, as both are based on political centralisation and economic
centralisation. That is Baba’s definition.

So in common dialogues around the globe, when people mention the term
‘democracy’, they are nearly always– just about 100% of the time–
talking about political democracy. A system which is not supported by
our Prout movement.


Unfortunately, nowhere in the world is political democracy working. That
is to say, in no country is the condition of the common people
improving– rather it is getting worse.

Why? Because in every type of political democracy, in exchange of
getting the right to vote, the people frofeit their economic might and
right. That means, the common people have no control over their
purchasing capacity, jobs, local industry, basic requirements, food
costs, the price of gasoline, nothing. Their entire economic condition
is ruled by someone else.

In liberal democracies like the US, the economy is run by leading
capitalists, i.e. corporate giants. And in socialist democracies like
China etc, the economy is run by the state. Regardless, in both cases,
the common people totally forgo all economic power. They are mere pawns
in the big game, while those who hold onto the economic power benefit

For example, despite the fact that the US economy is doing so terribly,
there are more billionaires and millionaires than ever before. The elite
capitalists are getting wealthier and wealthier, while the middle class
continues to shrink, and tens of millions or innocent people are thrust
into poverty, living hand to mouth, paycheck to paycheck.

And similar is the case in every other country where democracy, i.e.
political democracy is in vogue. The common people are virtually
penniless– toiling day and night to scrape by. In that condition, the
common people have no opportunity to pursue the fine arts or spiritual
practices. Rather their each and every second is spent trying to earn
enough money to pay their bills and put bread on the table, lest they
lose their hearth and home.

So although, day and night, the people talk about the greatness of
democracy, this type of democracy, i.e. political democracy, is verily
crippling the people. They have the right to vote, but have zero
economic power. So they get exploited all day long by those few with all
the economic power.

As long as political democracy is in vogue, there will always be
poverty; and that poverty will spread as the top capitalists and state
officials suck up all the money.


Baba’s Proutistic solution to this awful mess of political democracy is
an entirely different brand of democracy known as economic democracy.

As discussed above, in political democracy, the economy is centralised–
just run by a few people such as Bill Gates, Google, the Federal
Reserve, the Chinese govt, or the ruling economic body in that land,
whether that be in the private sector or public sector.

In contrast, in economic democracy, the people in every locale are in
full control of the economy. Economic democracy is a totally
decentralised system, where every block or district has complete
economic autonomy.

So in an economic democracy, the economy is not at all centralised or
controlled by a few people, rather the common people have full control
of the economy. They are able to decide their own economic fate and

They can decide which industries to develop, where the factories will
be, how to use natural resources, what the minimum wage will be, how
much money an individual may accumulate, the number of hours in a work
week, and so many other aspects of their economic structure.

Gone will be the days when big capitalists like Exxon/Mobil or Nike come
into an area, take all the natural resources, manufacture those
resources in another place, and then sell those finished goods at
astronomical prices to people in the very place from where those
resources came.

Instead, in an economic democracy, the people will be empowered in each
and every area to make all their own economic policies and be able to
withstand outside exploiters.


Thus, there is a heaven and hell difference between a political
democracy where the people only have the power to vote and are reduced
to mere ants in the economic sphere, and an economic democracy where
people also have the power to vote but, most importantly, are fully in
control of their economic fate. They will be financially empowered to
deliver economic justice in their region and encourage one and all to
engage in higher pursuits, like sadhana.

So, as Ananda Margiis, we should have a clear-cut understanding of the
marked distinction between the capitalist or communist style of
political democracy versus the Proutistic approach of economic democracy.

Because it is just a myth that the present-day system of democracy–
i.e. political democracy– can bring justice to the land. Only economic
democracy can bring the soothing balm of peace and economic empowerment
to the people.

For a full review of this topic of economic democracy, refer to the
discourse, ‘Economic Democracy’ in PNS-21.


As the gap between rich and poor increases, we get closer and
closer to the implementation of an economic democracy. Because
the people will rise up and look for a practical solution. And
we will show the Prout.

Baba says, “For the success of economic democracy, PROUT must be
implemented and the economic welfare of all people must be enhanced step
by step. This in turn will lead to greater opportunities for the
spiritual emancipation of human beings.” (PNS-21)

Mukunda Deva


In AM philosophy, Baba takes a unique and pointed view of the world. For
example, generally speaking, people think that capitalism and communism
are worlds apart and on opposite ends of the spectrum. But Baba says no,
they both fall in the same category as both capitalism and communism are
materialistic philosophies.

Similarly, generally speaking, people think that the US government and
the Chinese government are on opposite ends of the political spectrum,
yet Baba has shown that they both fall in the same category, that of
political democracy.

Hence Baba’s view of the world is unique, and it is only His Proutistic
vision– with its economic democracy– that can lead humanity onto the
golden road of tomorrow.


“Ga’n geye ja’bo…” P.S. 2305


Baba, I will go on singing Your song– Your glory. It’s up to You
whether You will grace me by listening to these songs or not. But with
these songs, in my deep contemplation, I will generate divine vibrations,
by Your grace– and go on serving You.

Baba with my deep yearning I am calling You again and again without
getting any response– You are not paying heed to my call. By avoiding me maybe
You are thinking that I will not sing Your song anymore and that I will remain
quiet. And that in frustration, I will give up the hope of getting You. And
that I will no longer engage in the flow of those divine tunes and melodies,
which is inundating the vast sky, by Your grace. And that I will not utilize
these melodious treasures in my practical life to go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly
attributions, Your depth cannot be measured– nobody can realise You. But
by surrendering that very unit “I” which already belongs to You, and with
the divine sweetness of singing Your name I will surely get You by Your grace.

Baba, I sing my songs only for You. Please listen to these heart-felt
loving melodies– and be gracious…

Note: In the above song, the sadhaka has deep love and a strong yearning
for Parama Purusa. So when Parama Purusa does not respond to his call in
the way that he desires, then the sadhaka makes one loving accusation
towards Parama Purusa. So actually that is not an accusation per se, but
rather an intimate type of loving expression. And Baba is approving that
devotees have the right to do like this and that this loving way of
communication is quite natural.

Dogma about Shabda Cayanika

AM Publications wrote: “Ostensibly, Shabda Cayanika is a series devoted
to the linguistics and philology of the Bengali laguage.”

Note: Just like in the past, religious priests– with their selfish
motives– altered numerous spiritual teachings & texts in order to
misguide their followers and gain more power. Lord Shiva’s and Krsna’s
teachings were also distorted by dogmatic Hindu religious priests
who had the same narrow-minded motive.

In similar fashion, after 1990 our AM scriptures also got altered.
And the above quoted line about Shabda Cayanika is clear-cut is proof
of that.

Because in true sense, the Shabda Cayanika series is primarily devoted
to the explanation of Sanskrit grammar and includes discussion and
stories on diverse subjects in order to make the Sanskrit grammar lucid.

The discourses themselves have been given in Bengali but certainly the
subject matter is Sanskrit. And since Sanskrit does not have its own
script that is why it was first written in Bengali script. At the same
time, though, it is well known that Sanskrit itself has been written
in many of the Indian languages; but recently, in the last 100 years,
it has been standardized and now Devana’garii has been accepted as
the official script of Sanskrit.

The point here however is that the Shabda Cayanika series focuses on the
Sanskrit language. Yet certain dogmatic priests have altered things
in such a way that they are misleading margii readers by claiming that
the Shabda Cayanika series is about Bengali grammar.

Read Full Post »

Older Posts »