Archive for July, 2011

I Also Have Ego

Date: Wed, 27 Jul 2011 19:45:36 -0000
To: am-global@earthlink.net
Subject: I Also Have Ego


“Shun’echi tumi dayalu, ka’je keno anya dekhi…” (P.S. 2125)


O’ Parama Purusa, I have heard that You are the merciful one– why
then by Your work and by Your action do I see something different.
For You my eyes are showering; my days are passing in calling and
longing for You.

Baba You know that I love You. Although I am meagre but even then
I am Your atom. The pain of the unit is the pain of the Universal;
the pain of the atom is the pain of the Cosmic. Don’t You understand
this simple truth.

O’ Dearmost, please go on doing according to Your desire. Only my
request is that You keep me along with You. The pain and grief of my
heart cannot be covered. The suffering of my heart will not listen to
Your various justifications and excuses; it cannot be appeased by the
mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other
devotees that You are love personified and merciful. And that You are
caring for others. So many good attributions You have. But when dealing
with me I see something totally different. Here I am crying in longing,
and You do not care. Why like this? Please grace me and come close…


This letter briefly details some of the phases of my sadhaka life and
how I always thought I was ego-free, and then how I gradually came to
realise that I was quite dominated by my crude ego. I am writing this to
help cure my problem and because I thought this might be a useful tool
for others.


For years and years I was always thinking I do not have any ego– or I
was thinking that my ego was just something ‘minuscule’, if not
‘non-existent’. In a superficial way I thought that, ‘I do not care
about my own greatness, I am not like those kings and monarchs who
always tout themselves. I am just a regular person’. And in that way–
in that skin-deep approach– I was foolishly believing that I was
completely ego-less. That was how I was thinking about myself, and this
went on for years and years– for most of my life as a sadhaka.


However, after reading Baba’s various discourses about ego (ahamkara)
and vanity (mada), then slowly, slowly it dawned on me what ego is. I
realised that one need not be a king or queen to have an inflated ego.

Unfortunately, having an over-inflated ego is quite a common ailment on
most any street– it is the ailment of the common man, though in some
lands more than others. But, previously I was blind about this, so I
thought I was ‘ego-free’. Until Baba’s discourses slowly shined the
light on me and I began to understand.

I really came how when discussing Baba’s discourses & teachings with
good sadhakas. Then I became more aware about what ego is, and how it
expresses. By this point, it really began to dawn on me that indeed I do
have an inflated ego.


And the danger about it all is that when one has an inflated ego then
one cannot do proper sadhana– and that was my problem.


Here then are some common signs and signals about whether one has a
bigger type of ego or not. Everyone can read these criteria and decide
for themselves if they suffer from this malady or not. ‘Do I have an
inflated ego?’, that is the question of the hour.

(A) When I did anything, then I used to have an underlying feeling that
others should recognise, praise, or appreciate my efforts. This was my
inner urge. I was thinking that I had done some great things and I
wanted to hear a ‘thank you’ or some words of praise. And if this did
not happen, then I would become disappointed, dejected, slightly
depressed, or even furious. To the degree one suffers from this, it
means they have ego. And that ego will impede one’s sadhana.

Of course, Baba is the real Doer– He inspires us to act and graces us
to be able to do something– so really there is nothing for us to be
egotistical about. It is all Him. But even then the unit ego likes to
relish in the idea that ‘I am great’. And I had / have this problem.

Now here is another situation that helps determine if one has a big ego
or not.

(B) When walking into a room or arriving at a place or when meeting
someone, I would always think that the next person should greet me
first. I was thinking that others should serve me– either they should
take my coat, or bring me my food, or something. This was my
expectation. So that was all the disease of my own ego, nothing else. I
was thinking that due to my talents or seniority or for any reason, that
others should greet me first and pay their salutations and honor me.
They did not have to garland me– I was not that obvious– but I was
feeling that something big or small should be done to distinguish my
standing from theirs. That was my cheap anticipation and expectation.
And if it did not happen then I would feel uncomfortable, sad, or even
miserable. So this was all the expression or disease of my inflated ego.

This is another way to recognise if one has an over-active ego like I
had / have.

When in truth one should be unconcerned & unaffected about how one is
received by others. Rather one should be ever-ready to greet others
first, which leads us to the next situation.

(C) The next expression of ego is if one does not like to give respect
or recognition to others. That is another sure sign that one’s own ego
is too big. I was thinking that their presence or their actions pale in
comparison to mine– in that case why should I recognise them, rather
they should appreciate me. This also was or is my problem.

Of course the answer is that we must see all as the expression of Parama
Purusa and one must not think that ‘I am I and the next person is Joe or
Shyam’. Rather we are to think that all are Parama Purusa. That is the
only cure. Then one will be anxious and ready to greet each and every
entity in this manifested universe.

But my habit was not to do like this. I was constantly measuring myself
up to others and calculating if I was better than them or not, in which
case I would not recognise them but would wait for them to recognise me.
This led to so many complexes– like superiority or inferiority etc. All
of which is a result of having too much ego. So this was / is also my

(D) Then in this next scenario– this may have been the worst of all
because it was all happening internally. Listen to this: Even when I was
all alone, when I performed any action, or did something ‘good’, then I
was reassuring myself and thinking that I am the doer of many great
works. I was petting my own ego that I did a particular work etc. In
fact, this was how I made it through all my days. I would constantly
stroke or pet my own ego– subtlety telling myself that I was great. It
was all happening within. And that type of harmful disease made my
second lesson non-existent– along with all my other lessons. I could
not see Baba in anything because my own ego was always dominating. And
when sitting in sadhana, it was even worse. This was my horrible problem
and still I am addressing this fault.

The real answer, which we all know, is that in reality He gives us all
our energy and our duty is to serve Him. That is how we are to view our
actions in this world. But because of my defective egoistic thinking, I
could never ideate in this way and my practice of brahmacarya was gone.

(E) So the above are ways in which ego expresses itself. And it is not
always so blatant or glaring. It can be done in a small or almost
unreognisable, so one has to be careful and perfectly honest with
oneself. Otherwise you will not be able to identify the problem, yet it
will hamper your sadhana. So one must never harbour any type of feeling
that others are low, or that I did this or that, or that I am better, or
that others should recognise me. These are all crude expressions of
one’s own unit and petty ego.

So indeed, I was and remain a victim of my own ego– and worst of all it
impedes my sadhana.

Though now, by Baba’s grace on my good days, I feel that He is allowing
and enabling me to do everything. And I try to cultivate this idea more
and more. Sometimes it comes naturally and on other days I have to
impose it.


As one Dada once told me, the ironic thing about the ego is that most
think that they have no ego. That’s because people do not understand
what are the manifestations of having an ego. When in fact having a big
ego is one of the most common maladies on this earth. One need not be a
king, sports hero, president, or movie star to have a big ego. Many have
this problem and it deteriorates their well-being.

Because of the dominance of one’s ego, people get sad or depressed,
suffer from inferiority or superiority complex, and cannot do proper

Because in sadhana their mind just spins around their own unit existence
and cannot swim in the vast ocean of cosmic consciousness. If one thinks
all day about their own unit glories then they cannot do sadhana. And
that happened to me.

But in that predicament, one cannot overtly recognise why they cannot do
sadhana. One will just think that sadhana is impossible or that Baba is
not gracing me. One will not think that their own ego is the stumbling
block– the real impediment.

In that case, the only way out is to do honest introspection and really
ask yourself if any of the above egotistical situations apply to you. Do
I expect praise from others; do I have feelings that I did something; do
I want others to recognise me etc etc. One must be totally honest in
this regard. That is way back onto the path of sadhana.

Even then that will not cure the problem entirely; that is only the
beginning. Ultimately, one must cultivate the idea that Baba is doing
everything. To gain success in this, we must surrender unto Him and ask
for His divine compassion, otherwise we are a sinking ship– drowned by
our own ego.

That is how it has been explained to me and I agree with that
assessment. And that is why I am sharing this with all of you today.


Here is also one teaching from our Beloved Guru that is especially
helpful for curing an over-sized ego like I had.

Baba says, “Bear in mind that you have a duty towards – indeed, you owe
a debt to – every creature of this universe, but towards you, no one has
any duty; from others, nothing is due.” (CC-2, chapter 1, point #3)

By Baba’s grace, this type of teaching is enough to get one going onto
the right path of ego-less service. But saying it is not enough, it must
become embedded deep within one’s psyche. And this can happen by
sadhana, as we have all experienced. Because only sadhana transforms and
cleanses the mind deep inside.


The greatest tragedy of a big ego is that one will go away from Parama
Purusa. Because when ideating on one’s own unit self or ego, then cannot
even think about Parama Purusa– let alone feel His presence. Rather one
will just be involved in their own name, fame, and prestige, and then
that mind will not flow towards Parama Purusa. That is why the ego is
very bad and can destroy one’s life as a sadhaka. This is my personal


By Baba’s grace, He has given us the best way to overcome the bindings
of the unit ego. In various Prabhat Samgiitas, Baba has given us this
golden teaching– this beautiful way to think.

‘O my Lord, due to the trappings of my own ego and unit existence and I
cannot get close to You. That is the painful truth of my life. So Baba I
request You to please grace me and remove my ego. On my own I cannot
solve the problem. So please shower me with Your divine compassion such
that I should never ideate on my own unit things, but rather always
focus on Your lotus feet. O’ Baba, please be gracious. I am completely
depending on You. You are my Savoir and You have have accepted me as
Your disciple and if I remain dirty then it will not be Your glory. In
this way, take mercy on me– on this poor and helpless soul– and
cleanse me of all egoistic feelings and make me Yours. O’ my Baba,
please be gracious…’



The physical body flows in one direction– each and every day it grows
older and moves closer to one’s death.

But the mental body flows in two directions. It can go up or down. Like
a river, it is easiest for the mind to flow downstream– into the depths
of hell. But with sadhana, the mind can also flow upstream to the top of
the mountain– to the height of human glory. But to reach that divine
stance it takes energy and effort.

And what is that effort? Sadhana. Only by this way can one overcome
petty feelings of their own self and make the mind bigger and bigger.

Here the point is that human life is most often like a river flowing
downstream in that the unit ego will just involve in itself because that
is easy– yet ultimately making the mind smaller and smaller.

But, by His grace, when doing sadhana, then the mind will grow in
magnitude and become God-centered. Then and only then can the mind flow
upstream and reach that divine abode. So we must put forth effort and
then by His grace the mind will magically flow in this direction until
we attain Him.

This is Baba’s special teaching.


Read Full Post »

From: Cinmay Deva
Subject: Re: Unique Disease Growing in USA
Date: Wed, 27 Jul 2011 12:08:17 -0400



~ Part 3 ~

With great interest I have been following this thread about hoarding. I see this a lot in my area.

As we all know from the earlier letters on this topic, hoarding is a disease of the materialist, i.e. those trying to derive unlimited happiness from finite objects. We should help cure such people with proper spiritual practice & Baba’s teachings.

That said, here is one trick employed by the business community in cahoots with doctors in order to ensure that people keep on purchasing new products. They try to stigmatize “hoarders” so consumers will throw away old items and purchase new ones.
See how the entire cycle works.

1. At the outset, companies pay huge money to create advertisements that encourage common people to purchase more and more of their products – promising that this will bring satiation and contentment. In turn, those common people buy the products.

2. At the same time those big business executives know that if the people buy and buy and accumulate more and more then the people will not have space to purchase new products.

Now see the trick that those corporations do.

3. Those companies give psychologists and doctors large sums of money (i.e. payoffs) to research and conclude that those who keep all their old things are diseased – they are “hoarders”. The companies do this to stigmatize such persons – then people will be less inclined to keep older products, in which case they will have more space in their house for purchasing new items. This is the trick that is played.

4. Drug companies also get involved in this scam. Their aim is to name or create a new diseases for those who “suffer from the over-accumulation of products”, i.e. hoarding. The drug companies want doctors to formally label this as a disease so then they (the pharmaceutical companies) can sell drugs for this disease and make a profit. Is it any wonder then that each and so many “new mental illnesses and diseases” are discovered and identified each year. One report mentioned that 250 new psychiatric illnesses were identified last year – some or more of which are related with hoarding.

When in fact we know that the real disease behind hoarding is materialism itself. With a proper mental outlook people will not purchase so many things which they can never even use in this lifetime like 400 pairs of pants, 75 pairs of sandals, etc.

5. So see the irony or cheating tactic: Those wealthy people who purchase new products and throw away their old ones are deemed as being fine and ok by the medical world. They do not suffer from any psychic disease – so say the doctors and the psychologists. Why? Because they have space to buy more products.

In comparison, those less wealthy people, who accumulate and hold onto their old products, are termed as “hoarders” and are labeled as mentally ill. Why? Because they do not have space to purchase more products. For this reason companies do not like them. So such poorer people are branded as being “diseased” by the medical field. When in fact their mental condition is no different from those who are purchasing new items and throwing old ones. The only superficial difference is that the business corporations want to glorify those who have space to buy new items and stigmatize those who hold onto old items and do not have space for new ones.

6. So the whole thing is one big scam to stigmatize hoarders and convince others to purchase new and throw away old. Those who purchase new and throw away old are “OK”. Psychologists do not have any problem with the ultra wealthy for buying more than they can use, whether it be 500 shoes, 2000 sariis, 100 cars, etc. So long as they are buying and supporting those capitalist companeis, they do not suffer from any disease.

7. Of course we all know that anyone looking for peace in the external plane by constantly buying new things is a hoarder. The root cause of their problem is materialism, not how messy or organised their house is, nor how often they throw things away. Buying more products than one can use in order to satisfy mental longing is the definition of a hoarder, and their disease is materialism. Until we show such persons the path of santosa, aparigraha and sadhana, they will continue to try to fulfill their infinite desires by mundane avenues like accumulating material possessions. But their approach will be futile and they will suffer.

8. Below is Baba’s wonderfully humorous and satirical story that is related with this entire topic of hoarding. That is followed by links to the earlier postings on this topic.



In Baba’s remarkable story – from “In the Land of Hattamala” – He is grossly pointing out the disease and crude ways of the hoarder / materialist. The villain of the story is one witch who just wastes her money and time accumulating things. She is a real hoarder who collects saris and other items for her so-called psychic satisfaction. You can say that Baba’s below story is a hilarious satire on hoarding / materialism.

[In this story the witch has a stutter or stammer so when she says her servants name, she says, Bo-Bo-Bo-Bodha, when in fact the name is simply Bodha.]

Here then is Baba’s story:

The witch said to Bo-Bo-Bo-Bodha Mukherjee: “Today, I’m going to Dhaka. I shall board the plane wearing my sky-blue, saffron and violet coloured sari. When I get off the plane I shall wear my cream, green and red coloured sari. Bo-Bo-Bo-Bodha Mukherjee, is it clear?”

Bo-Bo-Bo-Bodha Mukherjee said, “M’Lady, as soon as I got word of your intended trip to Dhaka, I went and purchased 700 different types of sari from the boutique. Your 7,32,432 saris in the cupboard will remain untouched.”

Madhumita listened in utter amazement. One person needs so many saris? She asked Bo-Bo-Bo-Bodha Mukherjee: “Hey, brother, how can someone possibly need such a large quantity of saris? Where do they all come from?”

Bo-Bo-Bo-Bodha Mukherjee said: “Every year 20 million rupees are budgeted for purchasing saris.

“There are muslin saris from Bishnupur, grey-coloured saris from Burdwan; close knit, wide red bordered saris from Contai; finely woven saris from Antpur; finely striped saris from Phorashdanga; 500 kinds of old-fashioned saris from Dhonekhali made of cotton interwoven with silk; cotton saris from Santipur with wide silver and golden coloured borders; 100 kinds of Santipur saris for casual wear; fully embroidered saris from Murshidabad with traditional multi-patterned designs; the Baluchor varieties of heavy silk saris, all kinds of saris from Dhaka, saris from Bajitpur, 2000 kinds of saris from Tangail. Besides all these there are pure silk saris from Murshidabad; coloured, pure silk saris from the loom; saris with very bright borders from Boshoa-Bishnupur; the best kind of silk sari from Bankura-Bishnupur; raw silk saris from Tatipara. And besides all these there are the most modern saris which earthly beings have yet to see.”

Madhumita asked Bo-Bo-Bo-Bodha Mukherjee: “What sorts of saris are those, brother?”

Bo-Bo-Bo-Bodha Mukherjee said: “For example, one sort is Ding-Dong sari? Do you know what it is?”

Madhumita replied: “Of course I don’t.”

Bo-Bo-Bo-Bodha Mukherjee said: “That sari, when worn by the witch, makes a ‘ding… dong…’ sound just as if someone is striking a bell. There are also cymbal saris which when worn, sound just as if someone is playing the cymbals in accompaniment to a kiirtan 34 song. And there are also sitar saris, asraj saris, tampura 35 saris, and so many more I could tell you about! ”

Madhumita listened in astonishment. Bo-Bo-Bo-Bodha Mukherjee further added: “The latest discovery of them all is the cricket sari. We bought one only yesterday. While this sari is worn the musical sound as that produced by crickets is constantly heard.”

Madhumita asked: “Where are all those saris kept, brother.”

Bo-Bo-Bo-Bodha Mukherjee said: “In a huge cupboard whose top scrapes the very sky itself.”

Madhumita asked: “What do you do when you want to take a sari out of the cupboard?

Bo-Bo-Bo-Bodha Mukherjee said: “We use a ladder. We have 3 or 4 mile-long ladders for the purpose.”

Madhumita asked: “Doesn’t the witch ever give a sari to anyone as a gift?”

Bo-Bo-Bo-Bodha Mukheriee said “If anyone goes to ask her for one, the old witch screams out ‘Kak… kak… kak…’ just like a jackal. She says: ‘I need every single sari. Some for wearing when I go to Dhaka, others for wearing to London, some for wearing during my evening strolls, and some for wearing when I go down to Hell to give a lecture.’ If anyone comes to get a sari from her she says: ‘Since you don’t possess any saris and come from a poor family why don’t you go and drown yourself in the River Ganges? These days there’s plenty of water in the Ganges at Calcutta.’”

(From “In the Land of Hattamala”, Part 1)




Read Full Post »

Date: 26 Jul 2011 21:33:18 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net
Subject: Mystery Behind Suicide



The main reason why people commit suicide is that they hope to find a better life after their death.

First of all, it should be understood that ultimately everyone wants to live – nobody wants to die. That is Baba’s teaching in so many discourses. Actually it is only when one feels their current life is not as good as their future life, then they contemplate finishing this life and joining the next. Only then do they consider suicide.

This type of tendency is prevalent both in the dogmatic religions and among atheists.

Followers of the dogmatic religions believe that they will reach heaven and join their family and friends. Atheists think that they will enter into a state of oblivion where they will feel no pain.

By this way we see nobody really wants to die, but rather escape from the problems of this world and live a better life somewhere else. Truly speaking, the main culprit behind suicide is the dogma-centered philosophy that preaches that after this life there is heaven.


According to Ananda Marga philosophy, you must face your consequences (samskaras) as there is no heaven or hell; everything is before you – you to face your reactive momenta. There is no other way. If you kill yourself then you are not going to get human life again very easily because you already destroyed it once. You will instead get the life of a lower creature like a bug, earthworm or some other animal.

Baba furthermore offers the below warning about committing suicide in His teachings on negative microvita.

Baba says, “People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni [negative microvita] after death. Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide.” (Microvita Nutshell, Disembodied Souls and Microvita)

After living in this state for millions of years they are reborn in animal form. Such is their plight.


Those who understand our samskara theory and AM philosophy do not have any attraction or allurement to get rid of any problem by committing suicide.

Top of all those who are sincere margiis never feel depressed.

The conclusion is that nobody wants to die. It only looks like they want to die. In reality their desire is to find a better place to live. Where those religions preach their dogma, there is a lot of suicide cases.

To resolve this issue, we should wholeheartedly propagate the rational teachings of Ananda Marga.



Position Country Male Female Total Year
1 Lithuania 58.5 8.8 31.5 2009
2 South Korea[4] N/A N/A 31.0 2009
3 Kazakhstan 46.2 9.0 26.9 2007
4 Belarus[5][6] N/A N/A 25.3 2010
5 Japan 35.8 13.7 24.4 2007
6 Russia[7] N/A N/A 23.5 2010
7 Guyana 33.8 11.6 22.9 2005
8 Ukraine[8] 40.9 7.0 22.6 2005
9 Hungary[9] 37.1 8.8 21.8 2009
10 Sri Lanka[10] N/A N/A 21.6 1996


“A’gun la’giye dile pha’gune e madhuma’se…” (P.S. 1904)


In the grand & stunning beauty of this spring season, You have sparked a
fire deep inside my heart. Baba, I am longing for You and crying in pain,
desperately wondering why You are not coming. Baba, You have suddenly
broken the slumber of my sleeping heart– and I yearn for You all the 24 hrs.

Baba, the thin threads of crudity were keeping me in a state of deep
slumber and drowsiness. But, You broke that staticity with the warmth of
Your divine love. By Your karuna I am awake and I live in the hope of
receiving Your grace.

O’ my dearmost Bandhu*, in this universe You are incomparable. You are
beyond space and time. You are cida’ka’she; You are in my mental plate.
Baba, in this spring season, when the whole atmosphere is drenched in
the sweet aroma of flowers, You are not coming. Baba, please grace by
eternally remaining along with me…

*Bandhu = Baba says, ” ‘Atyago sahano bandhu’. The person with whom you
cannot tolerate separation is known as ‘bandhu’. When the tie of love is so
great that a person cannot tolerate any separation from you, he is called
your bandhu. The tie is called bandhanam in Samskrta. It is so strong that
the person cannot remain away from you, cannot tolerate separation from
you….Thus in this world, only Parama Purusa can be bandhu…He is your
everything. You cannot do without Him.” (AV-4)

Where to Spend Money

Baba says, “If by building big temples and large rest houses for pilgrims, they think they are showing their love for God, they are false, vain, and hypocritical.” (Ananda Vacanamrtam-7, p.12)

Note: The best utilisation of money is spent in the service of the downtrodden humanity, the common mass. However these days, a few ignorant people are busy erecting Memorials and Mahasamadhi type of buildings and they think they are doing virtuous work. In true sense though there is hardly any difference between making dogmatic temples for Lord Krsna and erecting Mahasamadhi buildings in AM.

Read Full Post »

Subject: It is Not a Joke
Date: Mon 25 Jul 2011 13:37:49 +0500 (IST)
From: Ram Sahay Deva


Introduction to Prabhat Samgiita #3007:

In this song, Baba explains how even though some sadhakas are aware
about sadhana, the do’s and don’ts of life, and the disciplined system
of practice, they can’t follow the cult properly because of the various
pashas [bondages] and ripus [internal enemies]. However, by Baba’s
grace, if in the corner of their heart there is devotion, then they will
feel in their heart that the Lord will help them reach the final Goal.

In this song, Baba has come to the sadhaka and the sadhaka is
communicating with Him. During the first few minutes, i.e. the first
stanza, the sadhaka is speaking indirectly to Him and telling: You
promised me in dhyana that You would come, and now You have come so
please grace me.

Prabhat Samgiita #3007:

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-

Mor jata dos’a mane ca’pa’ ros’a,
S’amiya’- karun’a’- karibe-,
Bolilo- madhu ma’se a’sibe-

Path dekha’yecho path bujhiya’chi
Path dekha’yecho path bujhiya’chi
A’lasye upeks’a’ karechi—
Jene shune bhu’l pathe caliya’chi
Bharosa’- holo smita ha’sibe-,
Bolilo- madhu ma’se a’sibe-

Ja’ni mor bolite- kichu na’i,
Ja’ni mor bolite- kichu na’i,
Toma’r jinise mor bole ja’i
E moha chalana’ shra’nti ya’tana’
Bolo nirasan karibe- kabe,
Bolilo- madhu ma’se a’sibe-

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-


(Note: Here the sadhaka is indirectly addressing Parama Purusa as He,
but the sadhaka is talking to Parama Purusa.)

Someone came, entered my heart, and said He would come in the vernal
month. He also told that He would forgive me for my suppressed
frustration and all my shortcomings, and shower His karuna’.

(Note: Now in their conversation the sadhaka is directly addressing
Parama Purusa as You.)

You showed me the path, and by Your grace I understood Your guideline;
yet because of my lethargy, I neglected to follow that path. Knowingly,
I treaded the wrong path; but because of Your love, I felt in my heart
that You would gently smile [1] when You come.

I know I have nothing to call my own, nothing belongs to me, even then I
think of Your objects as mine. [2] This infatuative deception, this
agony of illusion, O my Lord, please tell me when You will dispel it.

Baba, I do not have strength to follow your path, now You have come by
Your causeless grace pull me towards You on my Lord…


[1]: When you have deep, deep love for someone, then you know in your
heart that when you see them, they will not think about your past
mistakes but will instead express their kindness and affection. It is
just like how a small child never thinks: “My mother will only calculate
about my wrongdoings when she sees me after school. Instead, with her
love my mom will warmly embrace me and serve me something sweet to eat.”
In stark contrast, in the case of the judge and a convict, that never
happens: The judge will always look upon the convict with consternation.
Whereas in the loving relation between Parama Purusa and the sadhaka,
when they meet He always showers His grace and kindness because at that
time both feel truly happy just by seeing one another.

[2]: Commonly human beings think that the material possessions that they
have are their own and they brag about that to others. People think, “I
have this property and this mansion and this prestige etc.” But they do
not know that what they think is theirs does not actually belong to
them. The real owner is Parama Purusa. What to say about one’s property,
their first shelter,. i.e. their body, also belongs to Him.

Baba says, “This body, this mind, this wealth has been given to me by
Parama Purus’a…That is, the actual owner of this body, the actual
owner of this mind is He.” (Ananda Vacanamrtam-14)


By Baba’s grace, He has blessed us with all the practices and ways to
build up a healthy human society. One unique facet of this is our baby
naming ceremony, ja’takarma.

None should think then that our AM baby naming ceremony is just a casual
afternoon affair. It is not just a time to eat, drink and be merry.

Rather the occasion of ja’takarma is an integral and revolutionary part
of how we are to create a single universal family based on love,
affection and mutual respect. As we know, it demands our lifelong
commitment and dedication.

As a refresher, let’s take a closer look then at this program of
ja’takarma and examine just exactly what it entails.


Before beginning, we might ask ourselves: In my life, how many baby
naming ceremonies have I attended – either as a margii, acarya, mother,
father etc? Have I attended 1, 6, 25 or more? How many?

We should take a moment to reflect on each and every one.

After all, in our AM units and at our regional and sectorial retreats,
baby naming ceremonies are commonly held. Over the years, we might have
attended dozens of such programs.


The first and foremost point to keep in mind is that our AM baby naming
ceremony is not just a ritual. It is not just a token celebration.
Everyone who participates – i.e. each and every attendee – is taking an
oath to be an active force in the proper development and growth of that

Baba says, “The mantra of ja’takarma is the first step of human approach
in rousing the sense of responsibility and affection in man. Those, who
will be present on the occasion of the child’s ja’takarma, must also
indirectly have to bear the responsibility of bringing up the child. In
other words it will not do to sit inactive saying that the direct
responsibility in this connection is on its parents.” (Tattvika Diipika-4)

Thus all participants – all attendees – of the baby naming ceremony are
bound under oath to take an active role in ensuring the welfare of that
child – from its first feeding up till adulthood and beyond.

We must also remember that oaths are taken extremely seriously in AM and
like all our oaths, the oath taken by every attendee present at the
ja’takarma program is done in the name of Gurudeva. So it is a most
serious commitment and not something to be taken lightly.

So long as we are living on this earth we must consider and fulfill this
responsibility. Indeed, as Baba says, this is part of our sadhana.

Baba says, “The oath taken on the occasion of ja’takarma will reawaken
the sense of that duty again and again. Any grown-up person or any
father shall not forget his duty when he has once looked at the helpless
face of the child. It does not end here. In pursuance of the mantra of
ja’takarma in A’nanda Ma’rga, a child has not simply been regarded as a
child only but also a manifestation of Brahma in the child. So, serving
the child, shall be a part of sa’dhana’ (Brahma-Sa’dhana’) to him.”
(Tattvika Diipika-4)

Hence our oath to watch for the welfare of the newborn is not just a
commitment to a particular person, but an oath to watch over that baby
as a manifestation of Brahma. Thus our oath is to Parama Purusa and
comes within the scope of our dharma sadhana.


People in the general society commonly think that when a married couple
has a newborn then that child is the sole responsibility of the parents.
Most of the communities and countries of the world function under this
paradigm. Because of this, some in AM may also be thinking in this manner.

A person, even a new margii, might think that it is solely the duty of
the parents to bathe, clothe, feed, educate and look after the newborn
up to adulthood.

But in AM this is not our approach. Nowadays society is suffering
terribly and one of the reasons is that parents are overwhelmed and
challenged socially, economically, spiritually and in so many ways.
Under such pressure, they cannot raise children by themselves.
Especially those who suffer economic hardship, which is most of the
society these days. To eradicate all such problems and bring relief to
those parents in need, Baba has given this special system of ja’takarma.

Here again is Baba’s passage.

Baba says, “It will not do to sit inactive saying that the direct
responsibility in this connection is on its parents.” (Tattvika Diipika-4)

Rather in our unique system, that child is society’s responsibility and
in particular those in attendance at the ja’takarma ceremony are taking
an oath to care for and ensure the proper growth of that babe.

A few may be thinking: “Oh my, already my life is too busy – I will
never attend a ja’takarma program ever again.” But it is not like that.
As we all know, bearing the responsibility and taking oaths are part of
our debt and service to Guru. We are most fortunate to have been graced
with such an opportunity.

Baba says, “…The best you can do is only to serve. Remember, you are
to serve bearing in mind that every creature is verily the living
manifestation of the Supreme Consciousness. Remember also that the
credit of service is not yours; it is due to the Supreme and the Supreme
alone, whose ideation has inspired you to acquire the capability of
rendering service.” (A’nanda Va’nii #23)

Thus we should all be eager to attend the baby naming ceremonies in our
Marga and ready to fulfill our moral, social and spiritual duties with
regards to the raising of that child. And by taking an active role and
attending to our oath in a serious manner, then Baba will surely grace
us with the energy, understanding, and ability to be successful.


Now, let us take a closer look at the baby naming ceremony itself as
well as the oaths involved.

Baba says, “When an infant is six months old (or any time between six
months and one year of age), at least five members of Ananda Marga will
gather together on a convenient day, and the infant will be laid before
them.” (Caryacarya-1)

In Caryacarya Baba further guides us about the program and also presents
the oaths to be taken by all attendees – i.e. all A’nanda Margiis
attending the program.

First we are under oath to watch for the physical well being of the child.

“O gracious Brahma, may we unitedly be able to arrange for the upkeep,
medical care and physical growth of this infant who has entered our
society today.”

Thereafter we take an oath to ensure the proper psychic growth of the

“O gracious Brahma, may we be able to provide adequate education for the
mental development of this infant who has entered our society today.”

Then we take an oath to care for the spiritual development of the child.

“O gracious Brahma, may we succeed, through proper education, in
effecting the spiritual elevation of this infant who has entered our
society today.”

Finally, we take the oath to always remember that the child is but a
manifestation of the Supreme.

“O gracious Brahma, may we be able to see Your pervasive manifestation
in this infant, in the form of which You have appeared to us today. We
collectively give this baby the name . . . . . . .”

Upon the completion of this oath the new born is given its Sanskrit name.


By all respects then, the oaths administered in the ja’takarma program
are most comprehensive and serious. It is verily a strict commitment by
every Ananda Margii present. To go against any of the oaths is to break
our vow to Guru.

Thus we should all take particular attention as to how we are to fulfill
this oath. We must not sit back and watch the parents struggle to raise
the child on their own. No one should be so slack in their oath to Guru.

Rather by taking the oath seriously, Baba will surely gives us the
courage, ability, insight, and opportunity to properly fulfill that
oath. Certainly He will bless us in this way. First, however, we must
each sincerely consider and internalise the oath, then He will provide
us the way.

Of course, many in our Marga are aware about all this and have taken
(in)direct responsibility for many newborns and babes in our Marga
society. And for others, perhaps there is scope for improvement.

Whatever the case may be, let’s us take this as a moment to re-evaluate
the content and responsibility associated with our jata’kjarma ceremony.

In the mundane society, thieves, politicians, lawyers, and all kinds of
people take oaths, only to soon break those oaths in a matter of days or
weeks. Our system – wherein each member of society must strive to become
a sadvipra – is not like that. An oath means a strict commitment to
Guru; it is a lifelong responsibility.


Here Baba neatly describes how the ja’takarma program helps create a
human society based on love and fraternity.

Baba says, ‘In this occasion no covering of the child has been
prescribed so that such a fine picture of the occasion may be stamped in
the minds of those present in the ceremony, as will not fade even when
the child will be full-grown. In later years, when the child will come
to him dressed as a gentleman, he will look on him as the self-same
child of the past ja’takarma ceremony and not as a gentleman of the
present day and will express signs of tenderness and responsibility in
his dealings. The fact that he had taken oath regarding the child will
rise afresh in his mind. When the child also, thus dressed as a
gentleman, will learn that he is one among those who took part in his
ja’takarma ceremony, he will respect and regard him as a father and this
will result in a sweet social relation.” (Tattvika Diipika-4)

Thus we must must carry this forward; by this way so many good results
will occur in the society. Through this unique ja’takarma system, no one
will feel isolated – all will feel cared for – no one will be left
behind. Gradually the whole society will purified. Through these oaths,
all are seen as family members and those elders rightly earn the respect
of the youths. Indeed, when the baby grows then there is a sweet and
blissful relation amongst all. That is Baba’s teaching.


By Baba’s grace He has blessed us with a most unique baby-naming
ceremony. Such a system is not present anywhere else.

It is our bounden duty to take this seriously – we must keep our oaths,
otherwise we will just be hypocrites and doing an injustice to Guru.

In our sadvipra led society, we must all aim for that high ideal and
carry out all oaths accordingly. It is not just a joke. By properly
fulfilling the oaths related with ja’takarma, a great new society will
flourish on this earth, by His grace.

Baba says, “Society must ensure that proper care is taken of human
babies who are totally dependent on the care and protection of their
parents for their existence. These helpless children can only convey
their pain and discomfort through tears. To raise children from infancy
to maturity is an immensely important task. I have said before that the
members of society must advance in unison. The newborn babe is another
traveller on the path. To adopt a child as our companion, as one
included in the society, is called the “ja’takarma” of the child.”
(A Few Problems Solved-6)

Ram Sahay

To Those Who Can’t Concentrate

Baba says, “Most people are well acquainted with the fourth state of
mind (eka’gra). In this state the human mind sometimes becomes exalted
with divine sweetness; and sometimes becomes as debased as an infernal
creature. Sometimes it keeps company with good people and takes a
resolve never to tell lies, accept bribes, get intoxicated, or become
characterless; and sometimes it thinks that honesty and virtue are sheer
folly, for happiness lies in falsehood, taking bribes, stealing,
promiscuity, and the like. The mind is continuously tossed between good
and bad. But when the practice of sa’dhana’ inspires one to accept
shreya (path of benevolence) as one’s ideology, one attains the true
state of eka’gra bhu’mi. In this state waves upon waves of citta emerge.”

Sha’ntaditao tulyapratyayao cittasyaeka’girata’parin’a’ma

“Every newcomer to the path of sa’dhana’ suffers from a lack of
concentration of mind. After repeating the is’t’a mantra a couple of
times hundreds of undesirable thoughts flood the mind. The newcomer
thinks, “I am unable to attain the One on whom I meditate, and instead
am pestered by those objects I do not want.” The hand counts the beads,
the lips mutter the name of the is’t’a, but the mind roams in the filth
of hell. When all the undesirable waves are removed from the mind, one
blissful wave begins to flow, and the sa’dhaka attains the state of
eka’gra bhu’mi.” (AMIWL-9)

Note: If in your sadhana you are not one pointed (eka’gra means “one
pointed”) it means you are not repeating your mantra in a proper manner
– it means you are lacking sincerity and regularity of practice.

Read Full Post »

From: “Arisudan Deva”
To: am-global@earthlink.net
Subject: Re: Unique Disease Growing in USA
Date: Sun, 24 Jul 2011 18:39:01 +0000



Here below are two key articles related with this important topic of “hoarding” – which as described in the earlier letter is basically a psychic disease related with materialism.

If people goad their mind toward Parama Purusa they will not senselessly chase after and collect material products. Thus inculcation of a spiritual ideal will eliminate hoarding.

We should also keep in mind that hoarding is not exclusively the disease of the wealthy or the poor; it is the disease of the materialist. Anyone who tries to find psychic satisfaction in the physical sphere by gross accumulation of particular objects is a hoarder – regardless of their financial state or the condition of their house.

Once again, the cure is to introduce people to Baba’s teachings on santosa and aparigraha and ultimately introduce them to the path of sadhana.

Please do write in with your thoughts after reading the below articles.


The danger of hoarding
By Joyce Cohen


For 25 years, a difficult-neighbor problem plagued Curtis and Elaine Colvin of Seattle. The neighbor’s home and lawn resembled a junkyard.

Finally, last spring, the elderly man was taken out of state by relatives. Konstantinos Apostolou bought the house — and sent in five men to clear the floor-to-ceiling junk.

“It was the most disgusting thing I’ve ever seen in my life,” says his son, George Apostolou.

There was nowhere to walk, except for a narrow “goat path” connecting the rooms. The men hauled out seven Dumpsters’ worth of clothes, books, magazines, cabinets of unopened packaged food [which he could never eat], firewood, car parts, tires, bank statements and 50-year-old tax records.

“I feel bad for the guy,” says Apostolou. “I’m sure he was ill.”

Just how ill is still little understood. The man was a classic hoarder — a condition usually considered freakish and laughable, or dismissed with cutesy terms like “pack rat” and “junkaholic.” Only now is hoarding garnering serious attention.

Within the past six years, about 10 municipalities have formed task forces so that public services can collaborate in cleaning up the property and helping the hoarder. And researchers are studying how hoarding differs from seemingly related conditions. Hoarding is currently considered one of the symptoms of obsessive-compulsive disorder (OCD).

Hoarders don’t just save stuff, but constantly acquire new stuff — to such a remarkable degree that it interferes with functioning and safety.

It’s unclear how widespread hoarding is, since the problem often surfaces only after a neighbor’s complaint or a medical emergency. Randy Frost, a psychology professor at Smith College in Northampton, Mass., estimates that 2% to 3% of the population has OCD, and up to a third of those exhibit hoarding behavior.

Real danger can lurk in homes overflowing with stuff. Floors buckle from the weight. People get buried under piles. Insects and rodents feast on rotting food. Combustibles ignite, endangering both occupants and firefighters.

Fairfax County, Va., formed one of the first task forces in 1998 after squatters settled in a house vacated by a hoarder, lit a fire in the fireplace and died in the ensuing blaze.

Behavioral peculiarities among hoarders come as no surprise to researchers…

In Pittsfield, Mass., fire chief Stephen Duffy tells of one elderly widow whose house had “debris piled higher than the bed, with one spot where she curled up on the mattress to sleep.”

Hoarding behavior
Randy Frost, a psychology professor at Smith College in Northampton, Mass., estimates that 2% to 3% of the population has OCD (Obsessive-Compulsive Disorder), and up to a third of those exhibit hoarding behavior (Cohen, 2004).
3-part definition of clinical hoarding :
The acquisition of, and failure to discard, a large number of possessions that appear to be useless or of limited value (Frost and Gross, 1993).
Living spaces are cluttered enough that they can’t be used for the activities for which they were designed (Frost and Hartl, 1996).
Significant distress or impairment in functioning caused by the hoarding.
Hoarding has [these] components:
Acquiring possessions compulsively – compulsive buying, or collecting free things.
Saving all these possessions and never discarding…
People who hoard keep things for the same reasons as anyone else:
For sentimental value – emotional attachment or to remember an important life event.
For utility value – the item is, or could be, useful.
For aesthetic value – the item is considered to be attractive or beautiful.
Frost and Gross’s 1993 study of hoarders found that the most likely justification for keeping an item was future need (“I might need this someday”), followed by lack of wear or damage (“This is too good to throw away”), sentimental saving (“This means too much to me to throw away”), and lastly potential value (“This may be worth something someday”). The difference between people who hoard and people who don’t, is that hoarders apply these values to a far larger number of items.
A hoarder will also be very concerned about maintaining control over their possessions. Well-meaning family members who try to help by sorting and purging the clutter on the hoarder’s behalf are likely to find their good deed has an unanticipated result: an increased effort on the part of the hoarder to protect their stuff from “unauthorized touching”. (Frost, Hartl, Christian and Williams, 1995)
If you hoard, you probably have problems organizing and maintaining all your possessions. First of all, there are so many of them! A hoarder can have problems categorizing – necessary for organizing – seeing each item as unique. The result is chaos and clutter that causes stress and isolation.
Part of the problem for hoarders is that they find it hard to make decisions about what to do with their possessions – e.g. whether to keep something or throw it away. A hoarder may feel that something bad will happen if they discard an item or it may feel like a part of their identity will be lost. If a hoarder has a past experience of throwing something out and regretting it later, this is likely to increase their distress (Warren, Ostrom, and Rosenfeld, 1988).
To avoid these uncomfortable feelings, or distress, a hoarder is likely to choose the “safe” option – postponing the decision, or saving everything (Frost and Gross, 1993). However, by never discarding, the doom and gloom theories are never disproved. Some hoarders find recycling to be less difficult than discarding.
Hoarding is a public health and safety risk. Hoarding increases the risk of fire because piles of newspapers, magazines, and clothing provide a plentiful supply of combustible material. At the same time, the piles make it more difficult to escape from a fire by blocking possible exits, as well as making it harder for rescue workers to reach you.
Hoarding also increases the risk of structural damage to the building, a consequence of the sheer weight of the hoarded items.

Read Full Post »

From: “Arisudan Deva”
To: am-global@earthlink.net
Subject: Unique Disease Growing in USA
Date: Sun, 24 Jul 2011 13:24:52 +0000



Hoarding – or over-accumulation of physical objects – is a distinct problem in the west. Whether it be new products from stores, memorabilia, or money, the problem of over-accumulation is quite pervasive.


So that everyone can gain a better understanding of what we are talking about, let’s paint a picture.

The typical, common American owns 15 – 20 pairs of shoes, 75 shirts, 30 sweaters and jackets, 50 pairs of pants, and numerous other clothing articles. This is normal; this is standard, maybe even below average. Such persons are not considered to be hoarders. Everybody in the US does like this.

However, according to studies, 10% of the US population qualifies as being a “hoarder”. They buy and collect so many things such that there literally is no space in the house to put it all. A “hoarder” might own 500 shirts, 50 pairs of shoes, 200 pairs of pants, and so much more. They personally have enough clothing to outfit an entire Indian or African village for years and years.

They purchase & accumulate more and more new items, and never give away or donate their old things. Until finally their house becomes so over-crowded with stuff that they literally have no place to walk. They have to push aside boxes to get to the bathroom / toilet; plus they have to move piles just to find a place to sleep.

Indeed, their house is so full of stuff that the doors can only open partially. They have to walk sideways through the door frame. Such is a description of a hoarder. And there is a growing number of people like this in the USA.

The problem is not that the size of the house is so small. Houses in the USA are big; even a small or normal size house is 1,800 sq feet of livable space not including the garage, driveway, porch, basement, and attic etc. The problem comes when the entire house is too full – all due to a hoarder’s tendency to collect and accumulate so many things which they can never use in their lifetime.


But the way western psychologists define and treat this condition is quite misguided. In fact, they miss the point entirely.

So we should first review Baba’s dharmic teachings and then do a critical analysis of contemporary theories and approaches.



Baba clearly guides us that when anyone lacks a higher ideal then they are bound to engage in the fruitless chase after matter in search of happiness and contentment. People might collect cars, paintings, clothing, food and kitchen supplies, antiques, or thousands of books – all done to an inordinate degree. Why is that search or collection fruitless? Because human longing is infinite and material things are finite. One can never be satisfied by worldly objects.

Here the point is that when human beings do not realise that their longing is of an infinite nature, then in that ignorance they fail to understand that no matter how many worldly possessions they accumulate, they will never be satisfied. So they blindly collect and collect and collect.

When that collection of household materials reaches such a critical mass that it interferes with one’s daily functioning, then modern-day psychologists identify that person as being mentally ill, or diseased. And they prescribe all kinds of drugs, medications and therapies to cure that person of their illness. But that is the entirely wrong assessment and treatment.

Another key problem here is that drug companies pay for healthcare research to prove and diagnose such collectors as being mentally ill, so that they (the drug companies) can gain permanent customers for their medicine & hence more profit.

In Ananda Marga, our viewpoint is totally different. Rather than diagnosing that person as being mentally ill, those individuals should be taught how to divert the mind towards Parama Purusa. Then one will not have the misdirected urge to collect material things for which they have no use. They should also be taught about the principles of santosa and aparigraha. But today’s psychologists are unaware of this formula based on psycho-spiritual ideals. Those psychologists themselves are rooted in materialism that is why they wrongly identify the problem and give the wrong response.


People collect things because they think that material possession are their security blanket and that those items will solve all their problems. This is the classic outlook of a materialist. They take shelter in matter.

Of course in Ananda Marga, we take shelter in Parama Purusa and know that regardless of what happens He will be there to save us. Thus we have no need to collect material things to an inordinate degree – neither money, nor magazines, nor cars, nor shirts. Our focus is towards Baba so we will not misdirect our innate and infinite human longing towards finite objects.

As you will see however, in the below articles, modern day therapists and psychologists totally miss this point. They too are in the dark.


See the ironical and self-contradictory way in which today’s psychologists and medical professionals make their assessments.

If people are wealthy and can keep their possessions – 30 cars, thousands of pieces of artwork worth millions of dollars, and multiple mansions – in an organised way then they are given a high social status and called an “aficionado”, “scholar”, “curator”, or “enthusiast” etc; and if one is relatively poor and that collection turns their house into a mess then they are deemed as being mentally ill.

In true sense, both rich and poor suffer from the same psychic disease – not brain disease – of accumulating more stuff which they can use in their lifetime. And the solution is to direct the mind towards spirituality.

But again today’s doctors and health professionals do not address the problem this way. They see Bill Gates collecting an inordinate amount of wealth – far beyond which he will ever need or use – and they call him a respected member of society. In contrast, they see a regular person collecting clothes, cd’s books, and other equipment which they will never be able to use in their lifetime because they have so much, and they call him “mentally ill”. All because that individual cannot organise their house. In true sense however, both are “hoarders” and suffer from the same problem: Over-accumulation of physical pabulum in hopes of finding happiness.

Indeed some wealthy people buy and collect all kinds of items and products in search of happiness and then get rid of them all in haste only to start a new collection of something entirely different. Because of their riches they can proceed in this way. Whereas a poorer person may collect the same kinds of things for years and years without every getting rid of their collection. In either case, the mind-set is the same.

Finally let us not neglect to mention that in today’s capitalist environment, it is companies and advertisers that entice, convince and tempt people to buy and collect all kinds of products which they will never need in this lifetime.

For more about this problem and Baba’s solution read His chapters on santosa and aparigraha in “A Guide to Human Conduct” and read Baba’s discourse – Three Causes of Sin – which describes the phenomena of over-accumulation of physical pablum.


Here are but a few of Baba’s teachings on this topic of hoarding, materialism and spiritual outlook.

[1] In this first teaching Baba describes how collective material items does not bring lasting happiness or contentment, i.e. santosa.

Baba says, “Contentment is not at all possible if the individual is running after carnal pleasures like a beast. As a result of extroversial analysis, the objects of enjoyments go on increasing both in number and abstraction and that is why one’s mental flow never gets any rest. Under such circumstances how can one attain perfect peace of mind? Achieving the desired objects may give one pleasure for an hour or so, but that will not last long. The mind will again run in pursuit of new objects, leaving behind the objects already tasted – the long-cherished objects will lose their importance. This is the rule; this is the law of nature.” (A Guide to Human Conduct, Santosa)

[2] In this next teaching Baba guides us to critically evaluate what we need as well as what we do not need to lead a healthy life on this earth.

Baba says, “Non-indulgence in the enjoyment of such amenities and comforts of life as are superfluous for the preservation of life is aparigraha…Aparigraha is an endless fight to reduce one’s own objects of comforts out of sympathy for the common people, after ensuring that individuals are able to maintain solidarity in their physical, mental and spiritual lives for themselves and their families.” (A Guide to Human Conduct, Aparigraha)

[3] In this final teaching Baba outlines how over-accumulation of physical wealth leads to a debased mental state and mean-minded dealing.

Baba says, “Where there is over-accumulation of physical wealth several problems occur. Human beings do not have many needs. Primarily they need satisfying meals and clothing, according to their necessities. Most people do not even want many things. The desire to accumulate money is actually a mental disease. The accumulators do not accumulate to fulfil their basic needs as human needs are few. For instance, if a person has a mango grove which yields 500 mangoes and a family of five [with no option to sell them], what will he do with so many mangoes? In cases of over-accumulation there is very little chance of utilization. Hence, if the sadvipras are not vigilant, where there is over-accumulation non-utilization will occur. Moreover, where there is over-accumulation people tend to misutilize wealth by indulging in their baser propensities rather than their finer ones. Therefore you will mark, as I am making it crystal-clear to you, that most of the kings and Nawabs of ancient times were, and most of the aristocrats and wealthy people of today who have nothing to do are generally wicked and mean-minded. In addition, you will see that government officers who do not have psychic and spiritual interests also become mean-minded. When we have to judge, we must be frank. It can be observed that it is natural for people to move towards sin if over-accumulated physical and psychic pabula is not utilized. If people have developed intellects which are not properly directed, and there is no administration of the Sadvipras, people become polished satans and inflict sufferings on others.” (A Few Problems Solved – 6, The Three Causes of Sin)

And indeed we see such debased mentalities in wealthy people like Rupert Murdoch and Bernie Madoff. In order to increase his wealth, Murdoch indulged in all kinds of unethical and immoral schemes like phone hacking; side by side, Madoff cheated people of tens of billions of dollars with his infamous Ponzi scheme.

Most rich people are sinners; we may see their sin after some time as it may not be apparent now. After all – before they were caught – who knew that Murdoch and Madoff were involved in such unscrupulous and heinous dealings for so long.

By above proof it is very clear that accumulation turns a person towards wicked and satanic behavior.



Under separate cover I will send published articles about this problem of hoarding. These articles describe and analyse real-life accounts of hoarding.


“Tumi a’ma’r a’hva’ne sa’r’a’ diyecho…” (P.S. 1265)


Baba, You are so gracious You have paid heed to my call of longing.
After remaining quiet for a long time, in the end You have finally listened
to the cry of my heart.
Such a long span of time has passed. The tender leaves of spring have
become yellow and fallen down. The green vegetation in the mountains also
underwent huge change; I saw they did not remain the same. Such a long span
of time has passed.
In the end, ultimately I received the showering of Your grace. My heart
is inundated with the bliss of having You. You have filled my life with
Baba, You know so many liilas, divine plays, which I do not understand.
In this situation, I go on only searching You– feeling spellbound,
astonished, & amazed.
Only You know the glory of Your divine play. Baba, You have filled and
satiated my heart and mind with the showering of Your causeless grace.
Baba, You have heard the cry of my longing….

Reason Behind our Kiirtan Mantra

Baba says, “The kulakundalinii rises upward in eight jumps or phases, so with two syllables in a siddha mantra, the kundalinii will jump four times. But a general, or publicly-given, siddha mantra will make the kulakundalinii jump eight times or in eight phases. That is why such a siddha mantra has eight syllables. So you should understand that a proper kiirtana must have eight syllables, never seven or nine syllables.” (Discourses on Krsna and the Giita, p. 23)

Note 1: Everyone knows there are eight syllables in our Baba Nam Kevalam mantra.

Note 2: The reason why the kundalinii jumps eight times is because it moves from the muladhara cakra all the way to sahasrara cakra– all the while passing through one after another cakras until it reaches that final point. So after it reaches the Guru cakra then one final jump is made to the sahasrara cakra. In total then 8 jumps are made–one for each syllable.

Read Full Post »

From: “Manindra Singh”
To: am-global@earthlink.net
Date: 23 Jul 2011 20:57:29 -0000
Subject: Story: Useful & Useless Request


“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)


Baba, when I was feeling happy and content that time You did not come. Those days I was so enamoured with myself and I was so involved in my own glory that I did not even think to call You. So You did not come. But when I lost all that happiness and when I become drowned in my sorrows of self pity and when I was suffering and overwhelmed by various problems, then by Your grace You immediately came and consoled me. Baba in that desperate moment You graciously relieved me of my grief.

Baba, I did not ever feel that You are mine. In this life I was always suffering from the vanity and ego of my own I-feeling. Those days I was thinking that ‘I am everything’. Due to my ego I did not accept You as the Supreme One– as my Goal. I did not take You as that most loving One who can solve all my problems; I did not surrender at Your feet. Baba, even then by Your grace You have taken advent deep inside my heart and became mine. And now I understand that You are ever helpful and that You remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did not outrightly tell You about my problems. I did not openly say anything. I did not express my pain to You. But because You are ever-present in my heart and because You are my eternal shelter, with Your infinite compassion You fully understood the desperate state of my mind– You understood my sorrow. And by Your grace You instantly poured Your eternal sweetness and love. By Your grace You filled my whole existence with Your divine bliss.

Baba, due to my ego and vanity I could not recognise you. You were showering huge grace on me but I could not recognise that. I thought that due to my own qualities everything was happening. In those happy times I could not recognise You. Only did I begin to recognise You in my sorrow. Baba, in my state of terrible suffering, when the mountain of misery started falling on my head, then all my friends left me. I was all alone. When I was happy then they were along with me but when I became sunk in misery all those friends disappeared. Baba, You are the exact opposite. When I was sunk in woe then by Your grace You immediately came and removed all my pains and troubles. Baba You bathed me in Your infinite love. Filling my I-feeling with Your bliss, You surrounded me each and every second. Baba, You showered Your grace and saturated my heart.

Baba, You are so gracious. You are love Personified. You have done everything for me. Baba, I surrender at Your alter…


This story teaches us that when people have the opportunity to ask for something then some ask for something useful and some ask for something useless. It all depends upon their mental colour.

We have all seen similar scenes in front of Lord Shrii Shrii Anandamurtiji also. When sadhakas reached in front of Baba, then He would graciously ask, “What do you want?”.

In reply, margiis and workers responded in all kinds of ways – according to their own psychic standard. Sometimes sadhakas responded to Baba’s query by mentally asking for something and other times sadhakas spoke their desire out loud. The common thread among all was that they had got their wish granted.

Many margiis have seen this and we know that most requests were like that of Kátyáyanii. Some rare persons made a request like Maetreyii and they were fortunate. Still today this is happening: Baba satisfies everyone’s request – regardless of one asks like Ka’tya’yanii or Maetreyii.


Read the following story told by Baba on 27 December 1978:

“One day, Yájiṋávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection. It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary. After recovering from his illness, Yájiṋávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?””

“His wife replied, “Let me see I’d like some new clothes, some new jewellery, in fact, so many things.” And she made a long list of all the things she wanted.”

“Yájiṋávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?””

“Maetreyii remained silent.”

“Yájiṋávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?””

“Maetreyii replied, Yenáhaḿ námrtasyáḿ tenáhaḿ kim kuryám.”

““What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmother’s day, another one in my mother’s day and yet another in the present day. No design is permanent forever. It’s nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?””

“Yájiṋávalkya then asked, “Please tell me what you would really like.””

““If you can,” she replied, “please give me that thing which will remain with me permanently, which I’ll be able to preserve forever, which will establish me in immortality. I don’t want anything else.””

“Then Yájiṋávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.”

(Ananda Vacanamrtam, Part 7)

After reading the above story, it is quite clear that we should follow Maetreyii’s example, not Ka’tya’yanii’s.



I have seen sadhakas ask for not only useless things from Parama Purusa but harmful things as well.

For example, one person once asked Baba for a particular spouse. What they wished for they got and soon they were married. Within a very short time that marital relation became very sour. The husband and wife even became violent and inimical towards one another. They attacked each other and even the police were called to get involved. Both husband and wife were arrested and put in jail. The marriage became that bad. All along the parents tried to save the marriage but they could not get success. And ultimately that marriage ended in an ugly and bitter divorce. The irony of it all is that this is the marriage they had requested from Parama Purusa.

Here is another key point to keep in mind.

One time Baba left to go on a fieldwalk and two margiis were sitting in the car with Him. One of the margiis started thinking how Baba should help in the marriage of his daughter. Baba immediately scolded and rebuked him and said, “You spoiled the whole vibration. Why are you thinking like that.”

Here the lesson is that Guru does not want His disciples to think of mundane things when in His contact. Because Baba is taking care of everything so without the margiis’ awareness, Baba resolves each and every issue. So sadhakas should not waste their time in mundane matter but rather think of their devotional love for Parama Purusa. One should think of their spiritual ideal and and not of worldly, transient things that are here today and gone tomorrow.

When the margii returned back his home area then in a few weeks tie his daughter’s marriage was perfectly resolved and since then he never did such mistakes.


The central idea is that people do not know what to ask for so best is not to ask for anything at all. One should only ask for parabhakti (“intense love for Parama Purusa”).

Baba says, “Suppose Parama Puruśa appears before you and says, “O my boy, do you want something from Me?” then what should be your reply? Your reply will be, “What I require and what I do not require is best known to You. You know better than I do. So You do according to my requirements. I won’t say anything.” But if even then He says, “O my boy, say something, try to get something. Ask something, say something. I want that you yourself say, ‘O Parama Puruśa, I want this thing or that thing’” – in that case you should say, “O Parama Puruśa, give me parábhakti.”” (Subhasita Samgraha – 24, Bhakti, Mukti and Parama Puruśa)



Here Baba gives a very pointed definition and example of the highest form of devotion known as parabhakti; plus He also shows us what not to ask for.

Baba says, “If they are told to ask for anything, they will ask only for parábhakti and nothing else. One who asks for parábhakti gets everything. I deliberately used the word parábhakti because there is another type of devotion called aparábhakti. When people beseech the Lord to fulfill all their selfish desires, this is called aparábhakti. “Oh Lord, I am your devotee, help me to pass my examination… Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa. Such devotees never say, “Oh Lord, be mine… I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Puruśa, this is the true devotion, parábhakti.” (Ananda Marga Ideology and Way of Life, Taking the Opposite Stance in Battle)

Read Full Post »

« Newer Posts - Older Posts »