Archive for October 26th, 2011

From: Giriish Deva
Subject: Why One Mantra
Date: Tue, 25 Oct 2011 22:48:21 -0400


Prabhat Samgiita Intro: With the arrival of our diipavali festival, may we all reflect on the meaning of Baba’s below composition, which is a song of diipavali.

“A’ma’ra a’ndha’ra gharera a’lo tumi, a’ndha’ra hiya’ra a’lo…” (PS 640)


O’ Parama Purusa, O’ Baba, You are the effulgence of my darkened abode; You are the effulgence of my dry heart. Baba, You are so gracious. You remove all darkness. That is why You are diipavali – the festival of light of my sorrowful night. You fill this world with Your divine light. [1]

Baba, Your tender and soft touch is like the gentle, cool ocean breeze in the heat of summer. Your divine expression is so comforting; Your loving voice is very charming. Baba, You know how to love. Baba, You just love me, You do not want anything in return; You do not receive anything. You only love.

Baba, this universe is the direct expression of Your beauty. You are smiling continuously. [2] Everything is Your form in different shapes and colors. It is nothing but You. You are all around me. You remove all worries and sufferings; You fill everything with tune and melody. And You play Your divine, melodious flute. Baba, You never receive or get anything. You give everything and light my life with effulgence.

Baba, You are so gracious; You fill my heart with devotion…


[1] The first stanza has great meaning and symbolism. Darkness refers to the problems in life and lack of spiritual feeling. Abode means one’s heart or existence. And diipavali or effulgence is the solution to all problems and taking shelter in Him. So in this stanza, the sadhaka was facing terrible problems and undergoing much suffering, i.e. a dark sorrowful night. With the grace of Parama Purusa, all that suffering vanishes and life becomes wonderful, blissful. That is what is meant by diipavali.

Here the whole idea is that without being linked with Ista, life is dark. People are surrounded by problems and they do not know what to do. They remain in misery and get terribly confused. When Parama Purusa showers His grace, one realises that they are not alone. With the sweet presence of Parama Purusa in their heart, all their problems are resolved. They feel that life is meaningful and blissful. This song reflects this idea.

Finally, we all know that one should not read or listen to Prabghat Samgiita in a literal manner. The concept of diipavali is symbolic, not something physical.

[2] The first line of the third stanza – “Toma’r ru’pe bhara’ jagat ha’sache avirata” – indicates that the beauty of this creation is nothing but the direct expression of His unending smile. In this way the sadhaka sees everything – birds, flowers, volcanoes, clouds, rivers, valleys, indeed everything – as the ongoing, eternal expression of Parama Purusa. In all directions and in all ways, one sees His smile in the various forms of this created universe.


Someone recently inquired, “Why is it that only one mantra is used in all the AM social functions? From baby naming to house blessing, from marriage ceremony to tree planting to death ceremony, always the same mantra is used. Why?”

Note: As most of you well know, the mantra being referred to here is “Omn madhu va’ta’ rtaya’te…”.

A discussion group was held and offered the following reply. Please add your points as well.



1. Accessible to All: Our Ananda Marga social functions must be accessible to all. The common people should not be intimidated by or overwhelmed by our various social functions. By having one mantra for all occasions, it will be quite simple for people to learn and they can perform the ceremonies themselves. That is Baba’s expressed intention.

We do not believe in a priest class (priestocracy) where they are looked upon as more respected, dominant figures in society. We see everyone as equals on the existential plane where there is no feeling of superiority by priests nor feeling of inferiority by family people.

Where there is one mantra for all AM ceremonies, then every family person can easily learn it and there is no scope for feeling inferior or intimidated by priests who have thousands of secret mantras and shlokas and chants. That is what happens in the various religions.

In AM though, we have one mantra and all can learn it easily and perform the social ceremonies as needed.

2. Importance of Participation: There is a tremendous difference between being an active participant and a passive observe. There is a huge psychological difference. When one is an active participant they feel an emotional link and deep connection, whereas if one is a mere observer one does not feel part of what is going on.

For instance, if there is a feast, then those involved in the feast feel complete connection or oneness with that activity as they are talking, eating and drinking with those present. They are participating fully. In contrast, those who are watching that feast from the outside feel alienated as they have not been invited to attend.

When family margiis are active participants in our AM ceremonies then naturally they will feel more connected to those programs and our AM society. If one were to just always watch the priest lead the program – as happens in the various religions – then people feel like they have nothing to do with the ceremony. They are just “in the audience”.

When people actively participate then a greater bond is created.

3. Emotional Link in Society: When people actively participate in social ceremonies then that creates an emotional and familial link between members of society. Baba provides this following example tio demonstrate this fact.

Baba says, “Játakarma is the first step in raising the social life in the light of this great ideal. Its aim is to give social recognition to the new born. Anyone present in the ceremony may actively participate, because according to Ananda Marga any social duty is a combined responsibility of all men belonging to the Samája. 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 Játakarma 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 Játakarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation.” (Táttvika Diipiká, Caturtha Parva)

Here the whole point is that by actively participating in the ja’takarma ceremony, one is involved in welcoming this baby as bonafide member of society. People feel connected and linked with one another. And that lasts a lifetime as Baba states in His above teaching.

Unfortunately this feeling is lacking in today’s materialistic society where people remain selfish. People do now feel connected to one another nor do they want to help each other.

In AM, we see one and all as part of our universal human family. Participating in AM social functions reinforces this idea. Naturally then there is a feeling of respect and good-will and service mentality towards all.

When there is one mantra for all AM social ceremonies, then naturally it is very easy to participate fully and hence strengthen the bond and connection from one person to the next.

4. Why Sanskrit: The question might arise that why should the one mantra for our social ceremonies be in Sanskrit. Well, most of the world’s languages are connected with Sanskrit. Sanskrit is the grandmother of so many languages of so many regions of the world. To know more about this please consult Baba’s philology discourses. Of course one of the great benefits of having the mantra in Sanskrit or any single language is that when margiis from across the globe with different mother tongues get together, then they can participate in the programs collectively. It is a point of commonality and bonding.

5. Why This Particular Mantra: After understanding in AM why we have only one mantra for all social ceremonies, one might question why this particular mantra is used and not any another.

The answer is quite straight-forward. The meaning of the Omn Madhu mantra is very sweet where we see the bright side of life. The mantra perfectly embodies the path of bliss as it gives a positive touch to everything. Even in seemingly negative events we goad the mind toward spirituality. It is our unique outlook in life to always see the Supreme Veracity. This Omn madhu mantra enables this to happen, regardless of the social ceremony. More about this is written below.


In Ananda Marga, at each and every function the same mantra resounds.

When anybody dies, this mantra is used in Shra’ddha ceremony:

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And in marriage, that same mantra is used;

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And for the house blessing ceremony, again the same mantra comes.

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And for the baby naming ceremony, as well as for the tree planting ceremony, the same mantra again is used.

So this “Onm madhu..” mantra is the common mantra which is usually used in all kinds of AM social functions.


Ananda Marga is dharma, and dharma is universal. It is for all types of people, from the people of the desert up to the North Pole, tropical countries and cold countries, everywhere. Irrespective of the environment, race, or language, Ananda Marga is suited for everyone.

Baba has made everything in a concise way.

The reason is that this way everyone – literate and illiterate – can understand and practice His guidelines. Because dharma is for all.

The practice of dharma should not be complicated. So the rules of Ananda Marga philosophy are rational, simple rules which are quite easy to follow. And the reason for this is that they are natural.

Why natural? Because to do something natural is very easy, and needs little effort. Speaking satya is quite natural. Children, animals, and plants never speak a lie. Speaking satya is not at all difficult or complicated. But telling a lie is very difficult. To say one lie, one has to create 100 more lies, in order to hide. So that is a tricky job.

Here the main point is that natural things are easy to manage and do. Dharma is natural which means it is easy to follow. As AM is the expression of dharma, it makes sense that AM rules are natural and easy to follow.

These days however, the social vibration is negative. Many people are unfortunately, negatively attracted and addicted to pseudoculture. And that’s why people think that the rules of Ananda Marga are difficult. But according to Baba it’s not difficult. Never. That’s why the name of these collected rules is Ananda Marga, Path of Bliss.

Because Ananda Marga is for all, that’s why Baba has made one common shloka for all the functions.


Here is another very key point. Our AM philosophical approach is that life is not full of misery but full of ananda. That’s why Baba uses this “Onm Madhu” mantra. Because in AM everything is blissful. Child-naming and marriage ceremonies are blissful, blissful, and blissful. Even in death we see the bright side and never lose sight of the spiritual goal.

After death also, one never gets lost in a black hole. Rather, our connection with Parama Purusa is eternal. This human life is one part-life, part of the big chain of the full and complete life. It goes on and on, life after life, until the final goal is reached.

This point Baba has discussed at length in the discourse “Khan’d’a Jiivan o Pu’rn’ Jiivan”, which can be found in AV-22.

Ultimately then everything is blissful in the life of sadhakas. And that’s why Baba has chosen this mantra, “Onm Madhu…”.

This idea has also been expressed in the following manner:

“Anandaddhyeva khalvima’ni bhuta’ni ja’yante…”

Baba says. “Out of Anandam or Supreme Bliss, this universe of created beings has emerged. They are living in the midst of Anandam. And finally they will merge again in Supreme Bliss.” (AV-6, p.65)


The sense is that, everything is blissful. Everything comes from bliss and will go into bliss. And the life of devotees is therefore blissful.

In the above teaching Baba is telling this eternal truth that the life of the devotee is always blissful. That’s why this “Onm Madhu…” mantra has been selected for all kinds of functions. Because this is a unique mantra, which carries the true feeling of Ananda Marga…the Path of Bliss.

This is a unique quality in AM that our each and every expression is blissful. It may be the children’s birth, or it may be the death of someone. In all the cases irrespective of whether shra’ddha ceremony or marriage ceremony, always we chant kiirtan and dance, do dharmacakra in all these functions. And raise the “Parama Pita Baba Ki Jai!” slogan, and use this blissful mantra. We see the positive side and bright side of everything.

More Points: There are countless reasons why we have only one mantra for our social ceremonies – some of which have been outlined and expanded upon below. But really there are too many points to bring in this one letter. I do not want to make it too bulky.

Please share your opinions and thoughts.

Baba says, “It [i.e. the Omn Madhu mantra] is a hymn of peace and hence can be chanted equally on all occasions.” (Táttvika Diipiká, Caturtha Parva)



When Baba gave the name Ananda Marga, at that time one simple margii expressed his opinion and began telling that “Although the name is Ananda Marga, but it is very tough. Ananda is not there.” That is what the margii said that day.

Hearing this statement from the margii, Baba felt distinctly uncomfortable. He took it in such a way as if somebody created nuisance in the serene atmosphere, environment.

So everyone should think about this. Ananda Marga is the Path of Bliss. For those who are thinking it is difficult, they may not be following it wholeheartedly.


In all the various religions, due to dogma there are sad ceremonies.

Muslims beat their chest to the point of bleeding during the sad Muslim ceremony of Moharrum. Muslims show their grief for what occurred hundreds of years earlier.

In Christianity, they also have many sad ceremonies and events. The cross itself is a symbol of deep sadness. Christians feel tremendous guilt and sadness at the thought that Christ died on the cross for their sins.

But in Ananda Marga, there is nothing sad. Because, AM is dharma and we feel that this whole universe is born of our His bliss. This is not a religion where the dogma of sadness is king. Rather we adhere to the path of bliss.

Note 3: AM = PATH OF BLISS (Part II)

In AM there are all sorts of festivals, and all are blissful.

Baba says, “People often feel bored with their humdrum lives, with their mechanical routines; thus a fresh start must be created through festivals or utsava…so utsava means “an occasion which gives human beings fresh inspiration to live a new life.” (AFPS-5, p.18)

Baba says, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming — and this will bring about your collective welfare.” (FPS-5, p.18)

So in AM, people participate in all kinds of blissful utsava or ceremonies. Now compare this with the religions where they have various sad events. But in Ananda Marga nothing is sad. Rather, everything is blissful.


When experiencing supposed pain or pleasure, devotees always feel bliss. Bhaktas do not feel any difference between the person who is inflicting pain or who gives pleasure to them. This is exquisitely described in the discourse, “Devotion–The Only Path”, in Ananda Vacanamrtam (Part-5).

Equal Glamour

Baba says, “People of a particular country die of starvation, and people of another country die due to overeating due to voracity. It is a disparity — it is bad. It is a creation of selfish people, not of Parama Purus’a. The Renaissance movement will have to do something concrete in this respect also. All are equal, with equal glamour as human beings.” (PNS-9, p.43)

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To: am-global@earthlink.net
Date: Wed, 26 Oct 2011 21:41:29
From: “Hitendra Deva”
Subject: Bright Side of Groupism



In the history of every religious movement and spiritual following, after the passing of the prophet or founder, the ruling priests have always adulterated the teachings for their own selfish gain.

This is the common trend across all religions, regardless of where or when they started. Shiva’s teachings, Buddha’s teachings, Krsna’s teachings, as well as in Judaism, Christianity and Islam, the opportunistic priests implemented their own dogmatic rules after the preceptor died.

And in result, the original teachings of the prophet or leader were diluted, forgotten and lost. All that remained was dogma.


As we know, for the last 20 years, our Marga has been plagued by groupism. Yet at the same time we know that everything in the universe happens under the sweet will of Parama Purusa. Nothing occurs against His wish – everything moves according to His desire. Even a blade of grass cannot move without Baba’s permission.

Baba says, “The idea, the spirit of “prapatti” is that whatever happens in this Universe of ours is nothing but an expression of Cosmic desire or Cosmic will. Neither can there be any volcanic eruption nor can any blade of grass move without His order. Everything is pre-ordered, pre-ordained by the Supreme Entity. Man can do nothing. Living beings cannot do anything without His support; that is, when a human desire and His desire coincide, then only does the human desire become fruitful, otherwise it is a sure failure. When the jiiva’s desire coincides with the desire of Krśńa, then it is successful, otherwise not. This is the spirit, this is the central idea of the term “prapatti”.” (Ánanda Vacanámrtam Part 2, The Excellence of a Bhakta)

Some skeptics think there is no God and that whatever a person decides to do is what gets done – otherwise not. It is all based on individual effort, nothing more. But in AM we openly accept and embrace the philosophy of prapatti vada.

By this way, we can even accept and understand that all the groupism after 1990 was also His wish.


Keeping this in mind let’s examine the situation in our Marga since 1990.

From 1990 – 97, when all the groups were united under Sarvatmanandji’s leadership then so many dogmas were introduced into our AM society. (See the appended list at the bottom of this email.) By his mere order, Saravatmananda was able to infuse any dogmatic rule he wanted. All were living under his leadership, so his orders were essentially uncontested. In this way, one dogma after another was imposed. Who can forget those days.

Then in 1997, groupism became more pronounced and various factions became visible to the naked eye. And as we see, from 1997 till today, so many splinter groups have been formed. Most of the time this groupism is based on geo-linguistic sentiment.

And all of this has gone on according to the sweet will of Parama Purusa.


So then what is the great benefit of groupism? Verily, there has to be a benefit or redeeming quality to groupism. Parama Purusa never sabotages anything. Why then did Parama Purusa wish for groupism to happen? Why was that His desire and, in fact, the need of the day?

As every Ananda Margii will easily understand, the great benefit of all this groupism is that now it is not easy for any single person or group to implement dogma into our Marga. Because when they try, naturally the opposing group(s) adamantly speak out against it. Whereas if all the groups were united and consolidated under one person’s rule, such as from 1990 – 97, then one after another dogma would be unanimously approved by everyone. But since the division into multiple groups, that is not the case. Now it is impossible for one person to universally implement a dogma.

Should any group leader aim to impose a new dogma, then backlash will occur immediately – within hours, or even minutes. For political reasons or for any reason, the other factions will vehemently attack that dogma. It is just like how political parties automatically oppose what their opponent says. Same is the case here. If any group tries to implement something irrational and dogmatic, then a loud chorus will be sung by the opposite group and that dogma will be exposed, not approved.

In this way, the very existence of groupism has saved our Marga from countless dogmas. Otherwise, if all the groups teamed up together, then every day or month from 1997 – 2011, a new dogma would have been introduced just as was the case from 1990 – 97 when all the groups were united under one roof.

So great benefit of groupism then is that Baba’s divine teachings remain largely in tact. They have not become diluted and untraceable; they have not become buried under a heap of dogmas. Baba’s divine guidelines are quite well-defined and accessible to all.

We are fortunate that only a few dogmas were imposed; and in those cases also there was a lot of opposition.

In this way – because of groupism – we have mostly averted the tragedy that happened with all of the various religions and spiritual movements. Our situation is not nearly as bad as what could have been. If one person had been ruling a single group of workers from 1997 – 2011, then our Marga would be littered by countless dogmas.

Furthermore, because groupism came in vogue, general margiis and workers have keenly studied Baba’s teachings and taken great interest in AM ideology. They know that they have to carefully watch those Dadas who are at the helm.

So really it is Baba’s grace. Nothing transpires in this cosmos without His consent. He has allowed this groupism to flourish as He knew that would help maintain the integrity of His divine teachings and keep our Marga healthy.


Reading the above, i.e. that it was Baba’s wish for there to be groupism, we may not feel comfortable. But here it is not the question of what the human mind likes or does not like.

We are talking about the liila of Parama Purusa. Parama Purusa is the Controller of heaven and hell – good deeds and bad. He is the only source of energy; just as the virtuous get energy from Him, so do the wicked. This is the way the liila goes on, and on, and on. Indeed, Baba has stated in so many discourses that all reside in Him, sinners and virtuous alike.

We must see everything as per prapattii vada. It is all His wish and without His sweet will nothing happens. Then how could groupism be formed without His desire? It could not.

It is very clear that He wanted groupism. We may not like it but that is what He wished. So there must be some great cause for it.


Of course, groupism is not good but we must remember that even demons are fed by Parama Purusa. There is no second entity. The conclusion is that we should see the bright side of everything – including groupism.

Had groupism not openly surfaced in our Marga, then so many more dogmas would have been imposed, as happened with all the religions. And our AM ideology would not be in tact.

At the same time none should think that we should therefore plunge deeper into groupism. After all, with their free will human beings make so many mistakes, get punished by nature, make atonement, and then grow from that experience. But that does not mean that one should purposely make mistakes in order to grow. For instance, no one driving a car should not intentionally hit a pedestrian in order get the lesson that one should drive carefully. There are many other better ways to grow than by purposely committing mistakes.

Similarly one should not intentionally indulge in more groupism in order to get the benefit, as if by this way our Marga will thrive. Groupism was a “sign of the times” after 1990 and we should leave it as part of our history and move forward on the path of dharma. It is purely Baba’s grace that the post-1990 era of groupism helped off-set the imposition of more dogmas upon our AM society. That was the only benefit – that was the bright side of groupism, beyond that it only produced a field of horrors. Now is the time to move on – totally free from all groupism and dogmas.


Baba says, “Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory.” (AFPS-4, Dogma – No More)



Here are but a few of the many dogmas they imposed in the 1990 – 97 era:

1. Fake BP Manual 1997
2. So-called mahaprayan
3. Fake Ananda Vaniis
4. Scriptural distortions
5. Curtailment of margii rights
6. S’ad Dha’m Akhanda Kiirtan (Six Tiirthas):
7. Expulsion as a weapon
8. Dogmatic holy land tiirthas at Jamalpur & Kolkata
9. Bangalisation
10. Elimination of the ACB
11. And so much more…

With tremendous speed all these dogmas were imposed and took root from 1990 – 1997. Still we are dealing with these problems.

Can you imagine what it would have been like if one group leader ruled from 1990 up till today?

Really it is Baba’s grace the proliferation of groupism arrived as that put a halt to the creation of all these crooked dogmas.


“Aja’na’ Pathik a’ja, tare ghare d’eke na’o…” P.S. 4342


Today the Ajana Pathik Parama Purusa Baba has come! Don’t miss this grand occasion. Receive Him with Your full heart and bring Him home without delay. Let your heart be saturated with the divine effulgence which He has spread all around. Now is not the time to waste in dogma, drowsiness, and slumber.

Baba has come for you, for me, for everyone. He loves everyone– each and every place, each and every country, all. He feels pain and cries when seeing others’ pain. And He smiles when He sees others smile. He loves all.

By His grace, this is the time to surrender everything at His lotus feet. Missing the opportunity is not intelligent. Baba has come! Receive Him and bring Him close…


Baba says, “In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists.” (Proutist Economics, p. 269)

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