Archive for August, 2011

Date: Mon Aug 22 2011 15:38:11 -0000
From: P. Deva
Subject: Be Aware of…


PS Intro: This following Prabhat Samgiita works in two ways. (1) Baba is depicting the idea behind the advent of Parama Purusa as Mahasambhuti in the play of His divine liila. And (2) this song refers to Baba’s divine appearance in dhyana.

“Na’m na’-ja’na’ ma’na’ na’-ma’na’ rauniin parii ese pa’she…” (P.S. 2983)


One shining, colorful angel of unknown name has come close to me. This angel was not concerned about getting respect or not. Just it came to me. Its eyes were glowing with golden effulgence, and this divine angel told something to me.

The angel told: ‘My abode is in the divine world yet to accomplish the work & for the welfare of all, I move around this entire universe. And all those who love me, I pull them close.’

‘Without stopping I move continuously around this entire universe.’ And the angel also told that, ‘In the bond of love, I get caught also. And I float in the flow of divine songs.’

From the divine world one angel has come and it graced me and told me all the secrets of its advent…

Note: In this song Baba is using the allegory of an angel, yet in true sense He is talking about Himself. Thus, although the word– parii– literally means ‘angel’, but in Prabhat Samgiita the real meaning of the term parii is: Baba the Parama Purusa.


There are two types of being in society that are the cause of untold harm to humanity in the form of casteism, civil wars, and the persecution of women, among others. We should know who these people are and put a stop to their misdeeds.

Our goal in AM is to bring welfare to our entire human family. To achieve this, we must be fully aware about any and all who try, or have tried, to undermine humanity. So we have to take a careful look back and see what has happened in the past, as well as clearly view what is happening at present– only then can we properly understand the scene.

And again, the whole goal is bring benevolence and peace to all peoples of the globe – verily that is what Baba wants that we should do.


Each and every land, country, town, and province has its history. And tragically, in all places certain individuals have done terrible harm to the society. No region is exempt from this.

For example, in Islam, it was decided that three or four women are equal to one man; in India, women were forced to jump to their death on the burning embers if their husband died before them; and in the western world, women neither had the right to work or vote for centuries on end. Thus in all parts of the globe, terrible crimes were done against women.

And indeed, in each and every place, the common people – from women to workers, from blacks to babies, from aborigines to artisans – have suffered and undergone terrible torments and abuse.

Not only that, so much infighting has occurred in countries such as Honduras, Kenya, Pakistan, Morocco, and so on. Such division and destruction has happened in nearly every nation. Is it the fault of the common people in all these places – or is there some other contributing factor.

For us this is a burning question, because in order to deliver a united humanity to the people, we must know who and what has been the cause of so much torment, division, and destruction.


If we look carefully, it is quite evident that there are two types of creatures who are most responsible for all these problems: (1) Politicians & (2) jinanis (intellectuals).

Time and again, these two types of creatures have done tremendous harm to society due to their own narrow selfish interest. Yet oddly enough, these very same creatures– politicians and jinanis– have garnered much respect in society.

And still today, they continue to get such prestige.

But in AM, Baba severely warns us about such type of beings.

Here below Baba clearly states that it was the intellectuals (jinanis) who imposed the horrific caste system on the society.

Baba says, “The caste system is a creation of the cunning intellectuals of the Medieval Age. In the Vipra Era they wanted to perpetuate their privileged position for their descendants. To achieve this end, those cunning intellectuals wrote thousands of books and compiled thousands of God-centred verses only to show that the caste system is a creation of God. This was a psychological way of infusing the illogical idea [of casteism].” (PNS-4)

Indeed in the Hindu religion and in all the religions they use similar tricks. In the name of their god they exploit the masses. It may be that one should accept their fate as being a shudra, or a slave, or a poor man. In all cases they are told to accept their lot in life as this is the edict of god.

And here in the next passage Baba shows how it was the intellectuals who duped the people into following wrongful teachings and cheap religious edicts.

Baba says, “The cunning intellectuals of the past imposed the importance of blind faith on the minds of their gullible followers. They told them to obey the teachings, rational or irrational, otherwise there would be no respite from the endless suffering of human life, no other path to take them to the eternal bliss of heaven.” (AMIWL-7)

With regards to politicians, Baba says that they are the cause of so much infighting and civil war.

Baba says, “Politicians want to accomplish everything through their grandiloquence. By identifying the weaknesses in others and by resorting to bombastic language, they incite one section of people against another so that they can usurp the seat of power and cling to it. Human beings will have to remain vigilant against persons of this type.” (POD #26)

Thus when the big politicians of Washington DC invade this or that land, then most often civil war results. And after WW-2 when the allied powers drew up plans & boundary lines in the Middle East & India, it was they who set the stage for disgruntlement among the masses. And similar things happened during the partition of India. The British leaders incited choas between the Hindus and Musilims who had otherwise been living side by side for centuries.

So there are countless instances where a few crooked politicians created communal riots among the masses.

And here again Baba explicitly warns us about the no-good ways of politicians.

Baba says, “Politicians are of no use to society because they are engaged in the business of mudslinging and nothing else…The motive of the politicians is only to capture power. They befool the public with high-sounding words. Therefore it is necessary that the public should be politically educated, because in that case politicians will not be able
to cheat them.” (PNS-4)

So in order to build up that great human society, we must be careful and pay heed to Baba’s words. Otherwise we will not be able to accomplish our goal.

Here it should be noted that common people are incapable of doing such harm. It takes a certain cunningness to dupe, deceive, trick and exploit. Most people have no such mind to behave in this manner.


Verily in so many ways Baba goes to great lengths to warns us about the dangers and horrors caused by jinanis (intellectuals) and politicians.

Because it is not the simplicity of the common people that leads to the suffering of the masses. Rather is the is fertile brain of these two groups of exploiters– jinanis and politicians– that have meted out untold harm to humanity.

Baba says, “It is a mere interpolation arising out of the fertile brain of an opportunist Vipra or intellectual, it can never bring real knowledge to people, but will sow seeds of disharmony and dissension in the human society. For instance, the scripture of a certain community states that the earth is fixed and the sun in moving around it. This assertion is of course absolutely wrong scientifically. If an erudite scientist points out this mistake, the orthodox followers of the scriptures will brand him or her an atheist. The scriptures of other communities proclaim that only the followers of their religion are the favourite children of God and others are damned heathens. To kill them is not at all a sin, rather one will attain a permanent place in heaven after their death. Such scriptures are very detrimental to human society.” (TK-2)


Yet in the society, these two groups walk and prance around the globe– drawing huge praise and respect from the people. So many politicians and so many intellectuals draw thousands to their halls when they step up to the microphone. From crooked presidents and ministers, to religious priests, to the brains behind corporate exploitation, all these people
get huge respect and prestige in the society. The people essentially fall at their feet, yet these are the very beings who are the cause of so much injustice in the world. That is the irony of it all.

Verily it is not always easy to recognise such cheats. Especially the common people get duped by the tall talks of such opportunists: cunning intellectuals and hypocritical politicians.

And that is why on countless occasions Baba warns us to be careful with these two types of creatures.


Unfortunately, we cannot think that all these problems are only going on outside the Marga. In our AMPS there has been so many dogmas imposed on us by such jinanis: From Mahaprayan to Fake Ananda Vaniis, from the distortion of scripture to dogmatic tiirthas. Some have said all Baba’s books are from the “original Bangla”. Indeed so many false ideas have
been thrown around our AM society.

But even then that is not all. The infighting of groupism is nothing but the result of the political shenanigans of a few power hungry souls. The common margiis and field workers have no desire to fight with other margiis. But lines were drawn by top level groupists due to their political greed, and in result avadhutas have been killed, margiis have been arrested, and so much harm has been done.

So just as the common society has suffered at the hands of such intellectuals and politicians – by issuing false edicts about women etc and by pitting one side against another such as what they did in the Middle East after WWII or in India in 1947 – these same poisonous antics have occurred in our Marga as well.

This we have all seen.

Thus to build up a proper Marga and to deliver welfare to the humanity, our eyes must be keen to the the hellish ways of such intellectuals and politicians. That is Baba’s repeated warning. Only then will we be able to accomplish of goal of delivering peace on this dusty earth.

So such types of persons must not be trusted– not one ounce. No outside AM nor inside AM.


Is there any hope for such jinanis and politicians. Can these people with their fertile brains do anything decent for the society.

Basically, after taking power out of their hands and exposing their defects to all so that they cannot hurt the humanity any further, the only way to rectify these two creatures is if they dedicate themselves to Parama Purusa and cultivate a feeling of neo-humanism. Then and only then can they become assets to the society. Failing that, they will always be the source of terrible division and suffering.

So there is hope for such jinanis and politicians, but we must be super careful.

First we must make these troublemakers naked in the eyes of the people so that the common citizens are no longer in awe of and duped by these two creatures. And secondly, ample pressure must be applied to force these politicians and jinanis to follow the codes of dharma– and nothing but.

That is Baba’s warning and only by this way can we build a bright new humanity.


By Baba’s grace, we will be able to undo all the horror and harm committed by these jinanis and politicians and create that bright new humanity.

Baba says, “Renaissance people will have to raise their voices against this, and they will have to do it now – they will have to do it immediately. And I also desire that you all should move on the path of Renaissance, which is fully supported by rationality, from today – from this very moment. Let victory be yours.” (PNS-9)


To Become Great

Baba says, “If your longing for money, and your longing for name or fame is converted into longing for Parama Purusa, then even ordinary mortals can get transformed into great souls.” SS-17 (H) 1 January 1986


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Date: 21 Aug 2011 07:10:22 -0000
From: “Priyanath C Deva”
To: am-global@earthlink.net
Subject: You Are Not Sadvipra If…


“Tumi saba’r bha’loba’sa’ peyecho…” (P.S. 1383)


Baba, everyone loves You. And You receive everyone’s heartfelt love. You look upon all with the same eyes– with no differentiation. You always think about everyone’s all-round welfare. You are concerned with one and all; everyone is Yours. In the burning heat when life is becoming unbearable, then You shower us with Your grace. And You take away all our pains and sufferings. Baba, You are ever-gracious.
When the heart starts bleeding due to the blow of different negative samskaras from the present, past, and future, then You saturate those suffering hearts with the divine nectar of Your love. In that way You graciously take away all their problems in the showering of Your divine compassion. On the dark amavasya night when it is pouring rain all around, even that time You bring effulgence through the medium of firefly.
Like this You provide the solution to each and every situation. It is Your grace. Baba, You love all and You know how to love. You give utmost importance to human life. And everyone is looking towards the path of Your arrival. Those who are crying and suffering, You have given them shelter at Your lotus feet. Baba, You are granting boons and blessings to everyone. You are grace personified…


Everyone knows that in AM, one of our ideals is to become a sadvipra.

Baba says, “Sadvipra leadership is the ideal form of leadership. Such leaders will be physically fit, mentally developed and spiritually elevated.” (PNS-21)

However, in our Ananda Marga, there is much confusion about who is a sadvipra. For a while, everyone was thinking that no one was a sadvipra and that a sadvipra was just one great god in the sky.

Then others developed the notion that all Wt’s are sadvipras – and still today many workers feel that because they are Wt then by definition they are sadvipras also.

We should better understand what and who a sadvipra is. Baba’s teachings are not based on some far off fantasy – they are grounded in practical thought and expression.

By clearly defining our notion of sadvipra, then everyone can evaluate for themselves how they are doing in this pursuit and develop in the proper way, by Baba’s grace.


As early as 1959, Baba introduced the concept of sadvipra.

Baba says, “Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere…are sadvipras.” (Idea & Ideology)

So from the very beginning, everyone in AM knew that a sadvipra was something very great. Over time, many began to conceive of the sadvipra as being something that they were not. No one in AM really thought they were a sadvipra.

Then, years later, when Baba introduced the bhukti pradahan system, He gave this following stipulation about who should vote.

Baba says, ‘The sadvipras of a bhukti must elect one bhukti pradha’na from among themselves.” (CC-1)

This then opened the doorway for many to begin thinking of themselves as sadvipras. This was the case especially with family acaryas, tattvikas, and wholetimers.

In contrast, general margiis were thinking, “Ok I am voting in this BP election, but it is debatable where I am a true sadvipra.”

But in the case of family acaryas and wholetimers, because of their post and power, they were thinking, “I am definitely a sadvipra if ordinary voting margiis are sadvipras.”

In this way, the notion of who is a sadvipra became clouded – if not totally off the mark.


So here we are in 2011, and this point should be clearly marked. One veritable way of measuring who is a sadvipra is the degree to which one is skilled and practiced as as shudra, ksattriya, vaeshya, and vipra.

Baba says, “The four classes who have ruled the world at one time or another are not of recent origin, but have been known ever since the beginning of humanity as brahmins, ks’atriyas, vaeshyas and shu’dras…Ananda Marga’s approach is not to call these classes bad but to make all the members of Ananda Marga practice and develop the good qualities of them all.” (PNS-11)

To properly understand and emulate these four qualities in life is to become an ideal Ananda Margii, or sadvipra. That is Baba’s distinct mandate.

Baba says, “Every person who joins Ananda Marga…has to strive to develop and strengthen the mind. Everyone has to work for a strong and healthy body. Everyone has to work for a living…Not only earning money and having a balanced and dependable economic life is important. Even the lowest of the social classes, which people normally scorn, have been given equal importance. Every member of the Marga has to physically serve others. This is normally seen as the work of the so-called shu’dras, but followers of the Marga cannot develop completely unless they also do this efficiently.” (PNS-11)

In His above teaching, Baba is guiding us that one cannot be a sadvirpa unless they develop their personalities in all the ways. If one avoids menial chores, then one cannot be a sadvirpa. All the qualities are needed, no exceptions.

Baba says, “In short, all the characteristics of the four classes have to be mastered by each individual in our Marga. It is not only mastery of these characteristics which is necessary, but their regular practice is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit, and any person makes as good a brahmin as a shu’dra.” (PNS-11)

Hence it is clear, to become an ideal Ananda Margii – to be a real sadvipra – one must possess and practice these four qualities. One must perform all kinds of physical work, and be courageous, economically just, and intellectually advanced. Then one is a sadvipra, otherwise not.


Baba’s teaching then is quite clear. One must not be loathe to any particular type of service or work. One must be mentally ready and physically capable of engaging in all kinds of deeds.

Unfortunately, many who think of themselves as sadvipras fall far short of the mark.

For instance, those Dadas leading WT training centers and visiting those TC’s often think that, “As I am training these people or coming to give a guest lecture, then I am most certainly a sadvipra.”

Yet these same trainers, and avadhutas who visit TC, use those trainees as their slaves to perform their menials tasks. Such top Dadas do not like to cook their own food, or wash their own plate, or clean their own laungotas, or scrub their own room. To do such things would be beneath them, so they designate trainees to do all of this for them.

But in so doing, such top Dadas expose themselves as being totally deficient in having the quality of a shudra. Thus, by definition, they are not sadvipras.

Baba says, “In short, all the characteristics of the four classes have to be mastered by each individual in our Marga. It is not only mastery of these characteristics which is necessary, but their regular practice is an essential duty of every member of Ananda Marga. Every individual thus becomes universally fit, and any person makes as good a brahmin as a shu’dra.” (PNS-11)


Clearly then, to be a sadvipra one must posses all the four characteristics: shudra, ksattriya, vaeshya, and vipra.

Here again though we see so many family acaryas and Wt’s falling short of this characteristic. Because one of the needed qualities is to have the courage to fight against dogmas.

But what to say about fighting against dogmas and immorality, some of our acaryas have become habituated to compromising with injustice.

Do not get me wrong, I have deep respect for our Wt cadre and certainly there are many unsung & unknown workers who are walking that path of being sadvipra.

Yet, on the other side, we see so many workers who due to a lack of courage are unwilling to point out the injustices of various group leaders. Without this ksattriyan quality they cannot be sadvipras. We see other wts who have fallen prone to following various dogmas like Fake Ananda Vaniis, mahaprayan, tiirthas, and scriptural distortions. Either they do not have the necessary mental insight to recognise such things as dogmas – hence they lack the quality of a vipra; or they do
not have the courage to oppose those dogmas and lack the quality of a ksattriya.

In all such cases, they fall far short of being sadvipra, regardless of what they say or claim.

Then there are other workers who totally misappropriate funds and finances. In that case how can we consider those Wts to be good vaeshyas.

It is not that all workers are inept and deficient – many are good. But to determine who are good we have to see how far they are talented and practiced in these four qualities. Being deficient in one means that one cannot be considered to be a sadvipra.


These days to be a family acarya, one must have an “in” with at least one of the groups, otherwise how can they be selected. In that case, such family acaryas must follow all the groupist dogmas and agendas. They must not oppose in any way. To oppose means to lose out on their opportunity to be a family acarya, at least in this group-riddled era.

That is why in the present climate, to be family acarya means to compromise. That is a fact in nearly cent-per-cent cases.

Without saying anything further, we can easily see how far they are really sadvipras.


More than anything else, understanding who and what is a sadvipra is a way for us to gauge our own development. It is for our own introspection and demands honesty and integrity.

We may be able to convince others that we are a great sadvipra and a God-realised person, but inside we know how far this is really true or not. One should not get caught up in cheating oneself. That is the worst outcome.

Being a sadvipra is not for show, nor for bragging rights, nor for any other external perk or benefit. It is about being true to oneself and true to Baba. That is what counts.

Wearing a particular uniform or having a particular titles has absolutely zero to do with being a sadvipra. Rather, sadvipraship is based the on the all-round development of one’s human personality.

This is a big topic – so this letter is just the beginning – others should also give their thoughts.


By Baba’s, grace, we should be sincere and adhere to Baba’s following guideline when assessing our status or that of someone else. By His grace, if we follow His guidelines of proper conduct, we will certainly become a sadvipra – so that we can best serve Him and creation.

Baba says, “Your ideal is represented by your conduct….” (Ananda Vanii #13)


Physical Food and Future

Baba says, “Future generations will spend more of their time and energy on subtle psychic and psycho-spiritual activities, so their demand for physical food will decrease.” (PNS-13, p.47)

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Date: 20 Aug 2011 15:41:10 -0000
From: “Gurucharan Deva”
Subject: My Story About Our Tiirtha to Tiljala



This past year or so my family & I took the several day journey from our home in Rajasthan to the Tiljala compound. The reason for this tour was multi-fold. During that stay an interesting conversation took place between my son and a senior dadaji.

While I was attending to some other duties, acaryaji inquired to my son, “You know, each year we hold the mahaprayan celebrations from 21 Oct to 26 Oct, and each year you miss this great gathering.”

My son replied, “There are no guidelines given by Baba about this “ceremony” in the Festivals chapter of Caryacarya.”

My son furthermore added, “By celebrating this type of shraddha ceremony or anniversary – year after year – then new and innocent margiis may begin to think they should celebrate the death anniversaries of their relatives as well.”

Dadaji replied, “At mahaprayan the shraddha ceremony is not observed – just it is a time to do kiirtan.”

My son replied, “If that is the case – if really it is just an occasion for doing kiirtan – then why make the long journey to Tiljala for doing kiirtan specifically in October. We can do kiirtan anytime in our local unit. We need not do it in a particular place during a particular week – every year at the same time and same the place. If anyone wants to organise a kiirtan gathering, then those events should be held in various places throughout the year so everyone may be benefited.”

At this point dada did not say anything further – rather the topic was changed.

This is one clear-cut proof how the minds of the new generation are not going to accept the dogma of mahaprayan.

Baba remains in the heart of His devotees always – celebrating a dogmatic program like mahaprayan which states that “Baba is gone” – is not palatable by true Ananda Margiis.

It is a totally contradictory to think that (a) Baba is Parama Purusa, and (b) Baba passed away. Only one of these two statements is correct. Parama Purusa never leaves – and if He did leave then He is not Parama Purusa. In our Ananda Marga all have the realisation that Baba is with them always – in that case how can there be mahaprayan.



Here are two recent letters on this topic of so-called mahaprayan.



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What Word to Use

From: “Vinay Deva”
To: am-global@earthlink.net
Subject: What Word to Use
Date: Fri, 19 Aug 2011 21:41:05 +1000


“Tumi saba’r bha’loba’sa’ peyecho…” (P.S. 1383)


Baba, everyone loves You. And You receive everyone’s heartfelt love. You look upon all with the same eyes– with no differentiation. You always think about everyone’s all-round welfare. You are concerned with one and
all; everyone is Yours.

In the burning heat when life is becoming unbearable, then You shower us with Your grace. And You take away all our pains and sufferings. Baba, You are ever-gracious.

When the heart starts bleeding due to the blow of different negative samskaras from the present, past, and future, then You saturate those suffering hearts with the divine nectar of Your love. In that way You graciously take away all their problems in the showering of Your divine compassion.

On the dark amavasya night when it is pouring rain all around, even that time You bring effulgence through the medium of firefly. Like this You provide the solution to each and every situation. It is Your grace.

Baba, You love all and You know how to love. You give utmost importance to human life. And everyone is looking towards the path of Your arrival. Those who are crying and suffering, You have given them shelter at Your lotus feet.

Baba, You are granting boons and blessings to everyone. You are grace personified…


We all know that Baba’s pristine & perfect teachings of Ananda Marga are 100% dogma-free. So everything Baba has given is itself dharma. And that includes all our various practices and forms of salutations including doing namaskar.

However there are some who have their own view and are involved in mixing ‘namaskar’ with other things– like ‘giving thanks’, ‘giving salute’ etc. That is what happens: People confuse our dharmic AM teachings with local dogmas.

To gain perfect clarity of the matter we need only to consult Baba’s divine guidelines.


Specifically, in one special chapter of Caryacarya, Baba Himself outlines the beauty and uniqueness of the various salutations used in AM– including doing namaskar.

Baba says, “There are three methods of salutation: (1) sa’s’t’aunga pran’a’ma [prostration], (2) ca’rana sparsha pran’a’ma [touching the feet], (3) namaska’ra.” (CC-1, ’95 Edn, p.16)

Thus in our AM there are three different grades or levels of salutation. And each has its own speciality and use. Yet one common feature among them all is that they all involve doing something– they all incorporate mudras (postures).


For example, as we all know our namaskar salutation is one special type of performance or action where ‘doing’ is involved.

Baba says, “Namaska’ra is done by bringing the palms together and touching the a’jina’ cakra [the midpoint of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being’. (CC-1, ’95 Edn, p.16-17)

So, as we have all experienced in our daily life, with full heart and mind we follow various actions and mudras (postures) in order to do the namsakar salutation.

First we have to fold our hands and raise them to the ajina cakra, close our eyes, touch the trikuti (spot between the eyebrows), take our ideation, and then bring the hands down to the level of the heart (anahata cakra), and finally we say, ‘namaskar’.

So as per Baba’s system, namsakar is something that is done using certain specific mudras and movements.

Whereas in the common society the mere passive expression of ‘giving thanks’ etc is not like that. Because ‘giving thanks’ does not incorporate any sort of doing or action. It is basically static in nature.

Whereas namaskar is a distinctly active salutation wherein the sadhaka has to do something because the active science of mudra (posture) is involved.


And similar is the case with caran’a sparsha pran’a’ma. As is commonly understood, caran’a means ‘feet’ and sparsha means ‘touch’. So this salutation also involves doing something. Means it is not just the passing of words like when one gives thanks.

Rather in this special mudra or posture known as pranam one has to bend down, extend the hands and touch the respected person’s feet, and bring the hands up to the ajina cakra and touch the trikuti, and then and with full feeling and admiration bring the folded hands to the heart and say, ‘pranam’.

So just like in the namaskar salutation, also when doing caran’a sparsha pran’a’ma various mudras are involved. Here below Baba specifically describes the process.

Baba says, “Caran’a sparsha pran’a’ma means to touch the feet of a revered person with one’s hands and then to touch one’s forehead with those same hands. This pranam should only be done to those who command high regard from the worldly or spiritual viewpoint. As far as possible, do not do caran’a sparsha pran’a’ma except to persons such as these. Never to caran’a sparsha pran’a’ma to people whom you do not regard, whoever they may be.” (CC-1, ’95 Edn, p.16)


The third system of salutation in the AM system is sa’s’t’aunga pran’a’ma. And in this mudra or posture one also has do many things.

With full reverence first one has to lie down, then extend the hands in full prostration, touch all the eight limbs, and arouse the feeling of surrender, and after surrendering then rise up half-way from the ground and shift the body to the kneeling position, and while kneeling then fold the hands and bring them up to the ajina cakra and touch the trikuti and then bring the hands to the level of the heart (anahata cakra)– all the while mentally surrendering to Baba.

So the whole process of doing sastaunga pran’a’m is one big thing; and while doing it one is deeply involved. In comparison ‘giving thanks’ is one paltry vocal expression whereas doing sastaunga pranam incorporates all the limbs, indeed the entire body is involved, and on the top the sadhaka mentally surrenders to Marga Gurudev.

Here following is Baba’s pointed guideline:

Baba says, “Sa’s’t’aunga pran’a’ma is a symbol of simplicity. It is to be done only to Ma’rga Guru. It signifies surrender to ideology. Women can do salutation by touching the ground with the forehead instead of full prostration.” (CC-1, ’95 Edn, p.16)


Hence our dharmic AM salutation system is three tiered: Namaskar, Pran’a’m, and Sa’s’t’aunga Pran’a’m. And they are all linked together in that all the salutations involve doing various mudras etc. So it is *not* that we “do sa’s’t’aunga pran’a’ma” and we “do caran’a sparsha pran’am” but that we just “give namaskar”. No, this is not our way.

Rather just as we “do sa’s’t’aunga pran’a’ma” and we “do caran’a sparsha pran’am” in the same way we “do namaskar”.

Hence all the three salutations are done in a complementary spirit of using specific ideations and their own particular mudras etc. And each is based in dharma. So we should be vigilant about not allowing dogmas like ‘giving thanks’ or “giving salute’ to sneak into our practices. About this more is told in notes 1-5 below.

Here following is Baba’s gracious blessing on one and all.

Baba says, “You are all sadhakas; you are all spiritual aspirants…I certainly know you will be successful in your mission. Kalya’n’amastu– [May you all be blessed]. (AV-33, p. 11)



Because certain Wts and Margiis are accustomed to using the expression ‘give thanks’ then in their habitual or narrow way of thinking they applied this ‘give’ term to our namaskar practice also. Thus they established the dogma of ‘give namaskar’. And they themselves got mentally habituated with that. Their minds got stuck in that dogma. But not only that, if they would have had a little more opportunity they would have instituted other dogmas such as referring to our AM sadhana practice as ‘prayer’ or ‘namaz’. This type of dogma they also would have created. And furthermore they would have labeled our Guru Puja practice as ‘kneeling down posture for prayer worship’. In this way when given a little scope people end up creating all sorts of dogmas and that is what has happened in the case of ‘give namaskar’. So we should all be conscious and alert about this and we should be strict in following Baba’s system.


Not only that but this ‘giving namaskar’ dogma degenerated even one step further. Because some confused type of persons have even started writing in their books and articles that, ‘Baba came on the dais and gave namaskar’. But this is just their terrible misunderstanding because we all know that Baba never gives namaskar– rather He blesses us with folded hands. So those who have an iota of common sense will never say or write that Baba gave namaskar. Devotees only can understand this, others not.


Everyone is aware that when Muslims perform their namaz then it is their normal practice to ask for things from the god. They ask for money, good jobs, husbands for their daughters, and other types of worldly things. One time a very new person from the Muslim tradition was taught our introductory sadhana lesson then he had not yet learned Guru Puja. So when he saw various margiis doing Guru Puja for the first time he immediately became very happy. Because the Muslim namaz posture looks identical to our Guru puja pose. From the outside both look the same. So when he saw margiis doing Guru Puja then he approached them and said, ‘Oh when you do that type of namaz then what boons and gifts do you ask for from the god?’. Then the margiis told that, ‘Actually, in our Guru Puja we offer ourselves– we do not ask for anything.’. Hence although from superficial view namaz and Guru Puja are looking similar but actually they are completely different– worlds apart. Same is the case with ‘giving thanks’ and ‘doing namaskar’. One has nothing to do with the other. In all these cases we have to remember that Ananda Marga is the only dharma and all those religions etc are grounded in dogma.

In this regard we should never forget Baba’s eternal guideline:

Baba says, “A’nanda Marga alone is dharma and all the rest are sectisms.” (SS-1 p. 63)


Here Baba gives us one special guideline for doing namaskar.

Baba says, “You should always make an effort to do namaskar to others first.” (AMIWL, p.827)


Here Baba reveals what happens – i.e. the unique effect – when we do sastaunga pranam to Sadguru.

Baba says, “When you do sastaunga pranam to a Great Personality…the blessing will have a positive effect on your whole being.” (YP)

Health Guideline

BABA says, “Mu’lashodhana: After defecating, insert the middle finger of the left hand as far up the rectum as possible and clean that area.” (CC-3, Point #3 of ‘Different Yoga Practices’)

Note: Those who are not doing this may suffer from digestive tract disorders and rectum diseases like piles.

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From: “Satiish G.D. Deva”
To: am-global@earthlink.net
Subject: AM Monks Using Underwear
Date: Thu, 18 Aug 2011 22:27:12 +0530


“Toma’ya a’mi bhla’loba’si, a’mi toma’ra a’jina’ka’ri…” P.S. 4589


Baba, I love You. By Your grace always I feel blessed to obey or carry
out Your divine order. By Your endless compassion, I spend all my days
involved in shravan, manan, and nidhidhyasana. All my time is spent
chanting and hearing Your blissful name and thinking of You. By Your
unfathomable grace I am always engaged in Your ideation.

Baba, in true sense I do not know whether I love You or not. I do not
even want to know whether I am loving You or not. All I know is that my
heart is yearning for You. Baba, please be gracious and compassionate
and bless me with more and more devotion. This is my only thing I want–
to remain close at Your lotus feet.

Baba, with my whole existence– my body, heart, & mind, I do sastaunga
pranam at Your lotus feet. Baba, please grant me ragatmika devotion so I
may serve and love You and remain in Your closest proximity.

Baba, You are the most gracious One…


Monks of Ananda Marga are using underwear.

This statement is not some joke. Nor is this some type of hidden ordeal.
This is what certain group leaders are actively propagating. Anyone who
has seen the recent version of Caryacarya will easily understand.


Of course, Baba’s designated system is that all males must wear a laungota.

Baba says, “Immediately upon reaching adolescence (in India, one reaches
adolescence in between the ages of twelve and fourteen), males should
start using kaopiina (laungot’a’) and should pull back the foreskin of
the penis.” (CC-3)

The laungota is our scientific system as it promotes health and
restraint by providing proper support and keeping the penis in a upward
facing direction. No other type of undergarment does this.

Baba further directs us that one must wear a laungota when performing
yoga asanas.

Baba says, “Males must wear a kaopiina (laungot’a’), and there should be
no other clothing on the body.” (CC-3, chapter 8, ‘Rules for a’sanas)

So Baba’s explicit direct is that all males in the Marga must wear a
laungota at all times and certainly when practicing yoga asanas – there
is no other alternative. Western style underwear or briefs is not an
acceptable option. Because western briefs do not provide adequate
support nor keep the organ upward facing.



Unfortunately, on the cover of the most recent Hindi edition of
Caryacarya part 3, there are glossy, color diagrams of an AM monk doing
yoga asanas. And the monk is depicted wearing western style underwear or
briefs. He is not wearing a laungota.

Even worse, as there is no opening or seam on the front side of that
western underwear, it becomes quite evident that the AM monk on the
cover of Caryacarya III is wearing female underwear.

So the whole situation is quite messy and embarrassing. Not only that,
one of the asanas that the monk is performing is NOT one of our specific
AM asanas.

Thus there are multiple issues involved.

That is why many are saying that this latest Hindi version of CC-3
should be banned or at least taken off the shelf and reprinted. Because
the term Caryacarya itself means “do’s & don’ts”: Our Caryacarya books
are explicit guidelines for the code of conduct in AM. And in this very
book, i.e. CC-3, Baba says in multiple places that all males must wear a
laungota – not western style underwear – and that, in particular, a
laungota must be worn when doing yoga asanas. Yet the very cover of this
latest Hindi edition contravenes Baba’s guidelines in this regard. The
AM monk is wearing western-style underwear – and that is not our AM
system. Then on the top, one of the asanas shown is not part of Baba’s

Thus, the latest Hindi edition of Caryacarya-3 is quite problematic and
gives a false showing of our AM way of life.


It should be clarified that the monk on the cover of Caryacarya part 3
is definitely not wearing a laungota. There is no mistaking the drawing.

By contrast, the black and white sketches on the inside pages of the
book showing a monk doing yoga postures are totally different. Those are
older sketches done before 1990 and in those drawings it is very
evident and noticeable that the male practitioner is most definitely
wearing a laungota. While the drawings on the high-gloss cover of the
Hindi edition do not at all resemble those sketches on the inside pages.
On the cover, the AM monk is absolutely, positively wearing crude,
western underwear, just like they wear in Hollywood movies etc.

So it is not like they did not know how to draw a laungota. That is the
the problem. Rather someone in Publications made the distinct decision
not to use a laungota on the cover drawings, or it was an office
blunder. In any case the problem needs to be resolved.


The natural question that arises is why did those in Publications do
like this. What was the need to misrepresent our AM teachings on the
very cover of Caryacarya.

Here is what many are concluding:

Those at the helm wanted to make AM (more) appealing to the masses so
they used western style underwear. Thus for public appeal, they
compromised on our AM ideals. That is one reason.

For this same reason, those in publications depicted tree pose
(vrksasana) on the cover of this book even when this is not one of
Baba’s specified poses. This is just one of the many thousands of poses
which Baba has rejected for our AM practice. Yet they put this pose on
the over because it is very popular with the masses, especially these
days as the fake yoga movement is growing exponentially.

So for the sake of public opinion all kinds of things are being done –
all sorts of compromises are being made.

One can only ask, what are they going to do next? Show someone eating
meat on the cover because that is also popular in certain areas, or will
they show someone drinking beer / alcohol on the cover because the
common people like that. Where will it end. This policy of compromise is
not at all good.

Some in the general society also do like this.

Baba says, “Playwrights and directors, too, are obliged to adjust
themselves to the public demand, adopting the policy of compromise.”

But this is not at all good. We should not fall into such a rut. By
displaying western underwear and fake yoga asanas on the cover or
Caryacarya, the dharma of AM can never be established.

Baba says, “We will not deviate an inch from our ideology, nor will we
allow others to do so. One cannot promote human welfare if one bothers
too much about public criticism, about the reaction in the papers or
among the voters.” (NSS, Disc: 14)

Tragically the problems on the cover of the recent Caryacarya-3 are all
part of one downward spiral where the essence of AM is lost due to the
fact that some are willing to compromise our AM mandates in order to
appeal to the general populace.


Here are further reasons which may have contributed to the present

Next, many acaryas in overseas sectors are now leading their own yoga
programs where they teach asana classes and they do not want to have to
introduce the system of wearing a laungota. Either due to shyness or
fear they neglect this point. Thus it is quite convenient for them if
the cover of our AM book shows a monk doing yoga asanas in western
fitting underwear.

Then there are various other reasons or moods behind this false display:
indifference, sloppiness, convenience, disinterest, embarrassment, lack
of understanding, & more. Whatever may be, the outcome is the same: Our
AM ideals have been compromised and instead dogma reigns. All this on
the cover of our very own AM book.


The end result is that this is harmful in multiple ways:

1) Good people – ie new people looking for a revolutionary path – will
walk away from AM thinking that we are no different from all the other
fake yogas that are now on the market. They will see that we are
embracing the same western pseudo-culture. That is what will happen when
we shy away from our dharmic teachings.

2) Nowadays, due to Baba’s sublime vibration, people are looking for
something pure and untainted. Many all over, and especially in the west,
are looking towards the ancient traditions of India for new practices in
life. They are not wanting to redo all the same western dogmas. If we
refrain from teaching them about our scientific laungota system, which
is actually new and revolutionary and even better than what the monks of
old were wearing, then we will not be able to attract those good people
into our Marga.

3) Baba’s asana system requires wearing a laungota and He has specially
selected asanas which uplift the practitioner in all the realms:
physical, psychic and spiritual. That is a huge boon for the humanity.
As we know there are thousands and thousands of yoga asanas, yet Baba
has exclusively selected the most beneficial ones for human growth and
development. Yet on the cover of CC-3, those publishers are highlighting
tree pose, which is not even one of our AM asanas. New readers will
think that this is one they should practice and they will think we are
sloppy since although it appeared on the cover it is not described
inside the book. So this is yet another unfortunate and harmful outcome.

4. Finally, if we fail to live up to our AM standards on the points of
wearing a laungota and doing proper asanas, then we are bound to fall
short of our AM ideals in so many other arenas of life. So it only begs
a greater problem.


By Baba’s grace, He has given all the teachings for self-realisation and
creating a proper social order. All we need to do is follow them correctly.

The teachings in Caryacarya represent our social scripture and if the
cover of these books run contrary to His guidelines, then that indeed is
an injustice. We can never accept such a thing – on points of dharma we
must never compromise.

It is our bounden to rally around this concerning matter regarding the
latest Hindi edition of Caryacarya-III. That will be a critical step to
restoring prama and setting the tone to keep true to His teachings.

Baba says, “Carya’carya (all parts) is our social treatise.” (CC-1)

Baba says, “Ananda Marga wants to build up an ideal society such as
this. So there should be a congenial environment where people will get
the opportunity to enhance their physical, psychic and spiritual
progress, and advance rhythmically and in unison towards Parama Purus’a.
Hence, Ananda Marga has formulated a social treatise for the
establishment of a congenial social structure.” (TK-2)



The most recent version of CC-3 Hindi edition was printed in Tiljala
by the in-charges. At first then it seems that this is yet another
B group scriptural scandal. No doubt that faction has a role to
play. At the same time H group personnel has just been keeping mum.
Either they do not care about the error of they have been too busy
in their groupist escapades to notice that anything was wrong.

Sadhana Point

Baba says, “Where there is no love, the mind will not run after Him. So
dhya’na also becomes meaningless.”

“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.” (Patna, 31st
August, 1978)

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To: am-global@earthlink.net
Subject: Lazy Yogis Avoid Padma’sana
Date: Wed, 17 Aug 2010 22:46:17


“Pita’ ma’ta’ bandhu sakha’ a’ndha’re a’lokavarttika’…” (P.S. 218)


Baba, You are my most intimate and loving One; by Your grace You are so
close. Baba, You are my father and You are my mother; You are my friend as
well as my eternal companion. Baba, You are my everything– my One and
only. By Your infinite grace You are that divine lamp of effulgence, always
guiding me along the proper path in life. Baba You are everywhere. By Your
grace no one is ever alone or helpless. You are ever-present carefully
watching over everyone. Baba, by Your grace You are always residing in my
Baba, with Your infinite compassion, no matter how difficult the
circumstances are, You are always present to provide a gentle touch.
Amongst the thorns & tears You are the soothing balm of the lotus flower
which relieves all pains and sorrows; and in scorching heat of the burning
fire You are that refreshing, calm, cool sandalwood. Baba, You are the
ultimate Savior. When one has lost everything then in that bleak hour You
are the only shelter. You are that divine jewel which makes everything else
into a shining jewel as well. By Your touch, unit beings become divine.
That is Your causeless grace. Baba, You are the best of everything. In the
beautiful rose garden where all the flowers are aromatic and fragrant, You
are the most gorgeous– You are the most beautiful. Baba, You are the most
effulgent Entity in this vast universe.
Baba, You are the Cause of everything. You are the Source and You are
the Origin. Baba, because You are, I am. You are the breath of my very
life. Without You my whole existence is meaningless. Baba, You are my
dearmost, You are my everything. You alone are the eternal lamp of my
heart. Baba, please grace me by keeping me in Your divine shelter…


Less and less of our workers are sitting in padmasana during sadhana.
Various Dadas have stated this as well as various Didis. And indeed anyone
who is around wt’s can easily understand this fact. They just are not sitting
in full lotus while meditating.

The reasons behind this growing phenomenon is not entirely clear: Some say it
is due to a growing obesity problem within out wholetimer ranks. After all the
fatter one’s legs, the more difficult or impossible it is to sit in full lotus.
Then others have had their own thought about why less sit in padmasana.

Whatever may be, this posture is very key for successful sadhana.

We all know that yoga is the systematic and mystical endeavour to merge the
unit with the cosmic: jiiva into Shiva. And in this journey by His grace
our movement is not haphazard, but rather methodical & precise. One aspect
of yoga which supports this forward movement is the correct use of our yoga
a’sanas– and in particular padma’sana, the lotus pose.


In life, & in the spiritual science of yoga, each and every thing is done
in a systematic way; there is a particular method for every activity and

For example, if one wishes to drink water then lying down in shava’sana is
not the correct approach. Rather one must sit upright in an erect position
as this will aid in the process of digestion and allow one to drink in an
easy fashion.

Likewise if one wishes to sleep then standing up fully and holding one’s
foot to the nose as in granthimukta’sana is not the proper manner. One will
never be able to sleep in that posture. Instead, to fall asleep comfortably
and quickly one should take rest in a sideways lying position– on one’s
left side.

Similarly if one is hungry and wants to eat then one should not try to eat
while doing kaoshikii or tandava. Those dances are not the proper way for
taking food. As we know the correct approach is to sit quietly in
bhojana’sana, i.e. sitting with one’s legs & ankles crossed in a
comfortable manner.

Hence for each and every activity there is a proper posture– a conducive

That’s why Baba guides us that when doing sadhana, we should sit in a
particular pose: Padma’sana or lotus posture. Because to do meditation a
calm mind is needed and padma’sana helps one to achieve that special state;
it helps one to progress in the psycho-spiritual realm. For this reason
Baba directly states that padma’asana is one of the top poses, or even “the
best” posture for meditation.


As we all know our AM system of sadhana adheres to the age-old yogic
theorem: As you think so you become. So in order to achieve that high
spiritual state one must focus and goad the mind towards that supreme
cosmic ideal– after withdrawing the mind from the crude worldly

Hence our first duty in sadhana is not to allow our mind to run towards the
external world via the indriyas (organs). Because when the 10 indriyas are
sending signals to the brain and the brain engages in processing and
receiving those messages, then one’s mind becomes totally restless, making
sadhana impossible. So our first and foremost duty in meditation is to
withdraw the mind from these external stimuli. That means gain control over
the motor and sensory organs. The one can begin to see within. And for this
process, Baba specifically directs us that padma’sana is the most effective


Everyone is aware that the lotus (padma) takes root in the mud and grows up
through that murky pond water until it finally blossoms & flowers on the
water’s surface. Thus despite living in dirty surroundings the lotus flower
maintains its pristine purity.

Likewise we human beings live in this crude world where everything is under
the bondage of maya, yet our duty is to keep the mind above this
quinquelemental world– moving on and on towards our spiritual Goal.
For this grand endeavour, padma’sana helps a lot.

Here below Baba directs us how to sit in lotus posture and at the same time
describes the special import of padma’sana.

Baba says, “Padma’sana is the posture of sitting with the right ankle over
the lift thigh and the left ankle over the right thigh, the tongue pushing
the teeth out. In padma’sana alone, the vision can be fixed on trikuti –
the middle point between the eyebrows. Just as the lotus blossoms forth in
water, so also in this posture the mind tends to evolve. That is why this
posture is termed padma’sana (padma – lotus, a’sana – posture). This is the
best a’sana for meditation.” (Tattvika Diipika)

So by sitting in padma’sana the mind naturally gets goaded toward the higher
cakras, thus helping one to succeed in meditation. That is why after seeing
the situation from all directions, Baba outrightly tells us that padma’sana
is the top posture for sadhana.


We all know that progressing in sadhana is not easy– it takes a strong
commitment and a determined effort. Our each and every aspect of meditation
should be proper and pointed. So if when doing meditation one just lazily
sits in bhojana’sana (eating posture in cross-legged position) and one’s
sadhana is hazy and loose because the mind is not concentrated, then surely
one is not going to get success.

Because as Baba reminds us that to do anything great, it demands taking a
strong vow and commitment. Only then can one reach the Goal.

For this reason all great yogis take that special effort to sit for
meditation in padmas’ana since it helps the mind rise up above the crude
worldly propensities and enables one to move towards that spiritual stance.
In order to set a proper example for the people Lord Shiva Himself would
always take to this position.

Baba says, “Usually He [Lord Shiva] would sit in a posture called
padma’sana . It is called padma’sana because it is just like a lotus in
full bloom. Just as the roots and stems of the lotus remain under the water
and only the leaves and flowers float above it — and although it is born
in the mud it sustains its love for the stars — in the same way, people
sitting in this lotus posture and remaining in the world, can keep their
minds above their mundane environment. That is why on the path of sa’dhana’
this posture has tremendous importance. Even though He took upon Himself
all the physical and psychic responsibilities of the entire world, Shiva,
when seated in this posture, was just like a lotus in full bloom,
transcending all the impurities and dirt of the mind.” (NSS, Discourse 20)

So in the above quote Baba tells how this was the special posture used by
Lord Shiva and then Baba again explains the special inner significance of
sitting in padmasana and how it relates with the lotus flower.

Overall, for moving along the spiritual path, Baba is emphasizing that
padmasana is highly essential.

It is most unfortunate the such a percentage of ours Wts is avoiding this
practice of sitting in full lotus.


Here Baba describes how from the very beginning when one takes initiation
in their early childhood they should be taught to sit in padmasana.

Baba says, “When children are five years old and attain some awareness, the
parents, brothers, sisters or any guardian may initiate them in Na’ma
Mantra [the preliminary process of meditation]. They should be taught to
sit in padma’sana [lotus posture], but instead of interlocking the fingers,
they may rest one palm upon the other; and keep the spine erect.” (CC-1,
chapter 2)


In our AM system, asanas are name for various reasons. For example some
asanas look like a particular thing. For example when one does
bhujaunga’sana, the practitioner looks like a cobra. Hence it is called
bhujaunga’sana or cobra pose.

Likewise when one sits in gomukha’sana, the practitioner looks like or
resembles the head or face of a cow. Thus the name gomukha’sana.

However in padma’sana, the same rule does not apply. When one sits in
padma’sana one does not look like a lotus flower.

Rather there is another process at work. Becaues the special significance
of padma’sana is that one takes on the unique capabilities of the lotus:
Living in a dirty world but keeping a neat and clean existence. Just as the
lotus is not affected by the muddy water the sadhaka sitting in padma’sana
is not affected by the mundane world.

For this reason this physical posture is called padma’sana. Because one
takes on the qualities of a lotus flower.


Initially, sitting in padma’sana is not easy for new people. So we should
carefully guide them step by step how to sit in this posture.

But for wts, this should not be much of a problem as over the course of
time they would certainly get habituated – if they practiced.

That means if any Dada and Didi has not sat in padmasana for a few weeks,
months, or even years, then they will feel extremely stiff and uncomfortable
when they try to ge back into the pose. So we should be patience with them
as well – yet also set the expectation that the large majority of our
workers should be easily able to get into full lotus. .

Firstly people new to meditation should get accustomed to sitting on the
bare floor, if it is their general habit to always sit in chairs. Just
sitting on the floor helps prepare them for various yogic asanas.

And then little by little– over the course of days, weeks, and months,
they should try to bring the ankles closer together until after a while
they can bring one of their their ankles onto the opposite thigh. But again
this should not all be done in one sitting.

Rather new persons should try in rounds or one day after another. And in
between they can massage the knee and then again practice. And little by
little, without putting too much stress on the knees, by trying again and
again over the course time they will gain the requisite flexibility to sit
in padma’sana. And by this way the mind becomes better suited for meditation.

When our wt’s go through this same period of struggle, then we should be
equally supportive.

Here Baba tells us more about how to sit in the full lotus posture.

Baba says, “Padma’sana (lotus posture): Place the right foot on the left
thigh and the left foot on the right thigh. Clench the jaws and press the
tongue against the roof of the mouth. You can maintain this posture as long
as you like.” (CC-3)


By Baba’s grace He has blessed us with all the requisite tools to achieve
complete spiritual salvation.

Baba says, “Dhya’na yoga which elevates human beings through constant
self-analysis, obliterates the very existence of the non-spiritual, and
expedites one’s elevation into the supreme spiritual stance.” (MVNS, p.92-3)



Here in special fashion in His chapter, ‘Questions and Answers on
Meditation’ in His Yoga Psychology Book, Baba outlines in Q & A #6 how
asanas are named:

“Question: How do we name a’sanas?”

“Answer: We name a’sanas as follows:”

“(1) Some a’sanas are similar to animal movements so they are named
after those animals; for example, matsyamudra’ [fish posture], garud’a’sana
[bird posture], etc.”

“(2) Some a’sanas have the characteristics of animal structures, so they
are also named after those animals; for example, ku’rmaka’sana [tortoise
posture], etc.”

“(3) Some a’sanas are named by the qualities of the a’sana; for example,
sarva’unga’sana [shoulder stand; literally “all-limbs posture”]. The entire
body is benefited by this a’sana.” (YP, ‘Questions & Answers…’, #6)

By His above explanation we can easily understand that padma’sana is named
as such not because the posture looks like a lotus flower but rather
because sitting in that position enables the human mind to emulate the
pristine purity of the lotus by rising above all crude propensities and
reaching one’s spiritual Goal, Baba.


Baba says, “Dhya’na’sanas are practised primarily for concentration of mind
and meditation. Dhya’na’sanas include padma’sana [lotus posture].” (YP,
Question #7)

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Date: Wed, 17 Aug 2011 13:18:02 -0000 (GMT)
From: Deva_Manindra
Subject: Mahaprayan of A Margii Boy



It is with much sadness that we convey news of the mahaprayan (death) of one dear margii boy who fell off of the roof of his house. He was just 17 years of age, studying in class 12. It is a tragedy that his mahaprayan occurred at this young age – his life was too short.

The boy was the youngest son of Shrii Shivpujanji who has been living in Delhi to work with the radio station. He brought his family to Delhi along with him – that was where the accident happened. Prior to that Shivapujanji and his family were living in Patna.

Yesterday – August 16 – the boy was on the roof of the house when he lost his footing and slipped from the roof. He fell all the way down to the ground. This untimely mahaprayan brings sorrow to all as the boy was a good margii, a learned student, a trusted friend, and a loving son.

His cremation happened today on 17th Aug Wednesday at Nigambodh Ghat, near ISBT, Delhi, India at 2.30 pm.

Once again it is with a heavy heat that I share the news of our young brother’s mahaprayan. As mortals there is little we can do now. May our dear boy 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, but in the true sense Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

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

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