Archive for November, 2011

Date: 30 Nov 2011 10:46:08 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: Re: Lack of Understanding About Guru



I appreciate the initial letter (link appended below) on this important topic and want to add something more. So this is a follow-up about the book Bhagavan Anandamurti by Narada (Suva) and why it is inappropriate to address Baba as being merely a bhagavan.

Specifically I am writing for those with problems understanding Baba’s teachings on this topic.

1. As was shown in the first letter, Parama Purusa is far higher than bhagavan. A bhagavan is anyone who has attained such attribution by practicing sadhana; whereas, Parama Purusa is that unique, singular Divine Entity. Yes Baba is bhagavan, but He is also so much more than that.



2. If a respected professor with a Ph.D. in astro-physics who serves as the head of the physics department at a prestigious university is introduced to give a lecture, then the person making the introduction will not say, “Please welcome this person who is literate and has completed primary school up to class 5.”

Yes the professor did indeed complete primary school, but he also successfully completed years and years of study and advance research and received degrees from the finest universities. So although it is not false to say that he completed primary school, at the same time it is totally inappropriate because that type of introduction does not at all reflect his true qualification and scholarship. Hence, it is entirely misleading to introduce the professor in this way.



2a. In the same way if respected Purodha Pramukha Dada is escorted onto the stage to address an audience, then the person introducing him will not say, “Here I present to you a two-legged, living being.” Although it is correct that esteemed PP Dada is a living being with two legs, but to introduce him as such does not at all glorify his personae. Because PP Dada has much more status than just a living being. Thus to introduce him as such – overlooking the fact that he is Purodha Pramukha – is misleading, rude, and inappropriate.



3. Similarly, it is entirely misleading and inappropriate to introduce Baba as being merely a bhagavan when He is the God incarnate, Parama Purusa. When writing a book about Baba it should not be titled as Bhagavan Anandamurti nor should the aim of the book be to prove Baba as being bhagavan. Because bhagavan is a relatively common term attainable by an ordinary sadhaka whereas Baba being the Parama Purusa is so much more than just bhagavan.

Baba says, “The collective name of these six qualities [aeshvarya, viiryam, yasha, shrii, jina’nam, va’ra’gya] is bhaga, and one who has fully imbibed these six qualities is bhagaván. Any great person can be called bhagaván in this sense, but my Párthasárathi is not such a one. What is He? Krśńastu Bhagaván svayam – that is, “He is God incarnate.” He is Púrńa Brahma, Púrńa Bhagaván.” (Namami Krsna Sundaram, Disc 24: Párthasárathi Krśńa and Pariprashna)

According to Baba’s above teaching, any sadhaka who gets these occult powers can be called bhagavan. Hence Baba has respectfully given the titles Bhagavan Buddha, Bhagavan Shankaracarya, and Bhagavan Mahaviira etc. Over the ages, many have become bhagvan by their intense sadhana practice.

But we never classify these aforementioned sages as being Parama Purusa or Taraka Brahma or Purusottama. We do not say Parama Purusa Buddha, or Taraka Brahma Shankaracarya, or Purusottama Mahaviira etc. This is not done.

Thus we must acknowledge the clear-cut difference between bhagavan and Parama Purusa. To call sadhakas like Buddha and Shankaracarya as bhagavan is an honorable and respectable title as they gave much effort to attain that stance. But to call Parama Purusa Baba as bhagavan is not at all fitting as He is far beyond that ordinary stance of being bhagavan. Being the Parama Purusa He has an infinite number of attributions whereas a bhagavan possesses a mere six qualities. Thus there is no comparison.

So just as Baba guides us that Krsna is not merely a bhagavan but rather Parama Purusa incarnate, similarly we should think of and describe Baba in the same manner.


4. Along these lines some are confused and think that bhagvan and bhagavan svayam are the same and interchangeable. When in truth these two terms are worlds apart.

Krśńastu Bhagaván svayam – that is, “He is God incarnate”

Bhagavan svayam refers to the Divine Entity Who has the inherent quality of being bhagavan as well as an infinite more number of qualities. Only Parama Purusa is bhagavan svayam. That is the specific point Baba has declared.

In stark contrast contrast, any ordinary human being can become a bhagavan by their sustained efforts in sadhana. They must get this status by doing pointed meditation.

Whereas, Parama Purusa need not do anything at all to be Bhagavan svayam. That is part and parcel of His Personae, along with so much more. By His mere existence He is bhagavan svayam.

So there should not be any confusion about this. None should mistakenly think that because Baba says that He is Bhagaván svayam that therefore He is a mere bhagavan. It is not like that.

Bhagavan svayam means Parama Purusa Himself whereas bhagavan merely refers to any sadhaka who has practiced sadhana and attained the six attributions or occult powers of bhagavan.

Bhagavan svayam only refers to that unique entity who is Parama Purusa Himself whereas bhagavan is a general title for any person who has gained those six qualities.

So the term Bhagavan svayam in no way denotes that He is merely a bhagavan. The term, Bhagavan svayam, means that He is Parama Purusa, i.e. that singular Divine Entity with whom no one can be compared.

If anyone is still confused about this they should do strong sadhana and then read Baba’s discourses. Then the matter will be perfectly clear.

Here is yet another of Baba’s teachings on this matter.

Baba says, “He cannot be compared with any other being, because He is incomparable, perfect in theory and also perfect in practice, the rśis of that time spoke of Him as ananyapáy [unparalleled]. They said of Him, Krśńastu Bhagaván svayaḿ [“Krśńa is Parama Puruśa Himself”].” (Discourses on Krsna and the Giita, Krśńa Unparalleled)


Clear, practical steps should be taken to address the inherent error in writing a book called, Bhagavan Anandamurti, as Narada of Australia has done.

Basically those with that book should throw it away. Or at the very least the cover of the book should be completely torn off and in its place a note of warning should be attached stating:

“WARNING: The contents of this book are defective as Narada wrongly wrote this book to prove Baba as bhagavan, when in truth our Lord Shrii Shrii Anandamurtiji Baba is Parama Purusa and not just an ordinary bhagavan. Beware! This book should be tossed away or updated accordingly.”

Failing that, failing to alert others about the inherent defects of this book, our kids, new margiis, relatives and more will get a negative message by reading this text.

We may leave this world after few hundred years but books remain on this earth much longer and this particular book will spread a defective, dogmatic, and faulty message. We should raise our voice that this book be permanently banned until it is reprinted with a proper title and all its contents updated. The actual text must reflect the true spirit of Baba’s teachings.

Finally, some confused persons write such books just to show themselves as being “great intellectuals”. But they do not know how much harm they are doing by spreading their dogmatic views. Narada has done such a blunder. He stole others’ experiences and copied some of Baba’s teachings and then hastily made this book. All done to remove his inferiority complex of being an illiterate man.

We all know there are so many constructive ways of eliminating one’s psychic complex; but writing a dogmatic book about Guru is not one of them. Why should Narada try to overcome his complex by undermining Baba.

I have regard for Narada as a human being but on this ideological matter his dealing cannot be supported.


As disciples of Shrii Shrii Anandamurtiji, our main and sole intention in life is to glorify Him and spread His divine teachings. Thus no book about Baba should aim to prove Him as being a mere bhagavan. To do so is to undermine His lofty status as being the Parama Purusa. We should all be crystal-clear about this so we can best please and serve Him.

Hari Deva



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From: “Karma Rasa”
Subject: Story of The Three Thieves
Date: Tue 29 Nov 2011 22:57:21 +0000


“Sakal bha’ver a’dha’r tumi, toma’r na’me ja’i go mete…” – P.S. no. 787


Baba, You are the base of all ideations. By Your grace I am divinely intoxicated in Your name and song. Within my lonely eyelids I have an incessant desire to get You. Baba, the whole universe is filled with Your form. My mind is resonating in Your tune and melody. In fact, all the rhythms and all the songs have come on this earth to sing Your glory. Baba, the whole sky is filled with Your effulgence. Your august arrival has changed darkness into effulgence. And the iron door of the jail is pulverized into dust. All the dogma has disappeared. The whole universe is filled with Your divine effulgence. Baba, everyone is ensconced in singing Your name…


As we all know, Baba uses many stories and analogies to bring His yoga teachings to light. The more familiarity we have with these analogies, the greater understanding we will have of AM ideology.

Here is one of Baba analogies: the three thieves.

Baba says, “An interesting illustration is afforded by the following story. Three thieves, Mr. Sattvagun’a, Mr. Rajogun’a and Mr. Tamagun’a once waylaid [accosted] a man with some money in a dark forest. Though all agreed to pocket the money, Mr. Tamogun’a also desired to murder the man. The other two, however, would not agree to this. Mr. Rajogun’a declared that the man be left alone to fend for himself in the dark. Mr. Sattvagun’a was more charitable. He led the unfortunate man all the way to the outskirts of the city. But after a point on the road he bade farewell and would not go into the lighted street for fear of being caught by the police. Therefore we arrive at the paradox that mukti (i.e. freedom from the bondage of ma’ya’) can be achieved not by a fight against [vidya’] ma’ya’, but rather through its help.” (SS-19)

Note: There are multiple versions of this story. In one of His Hindi discourses, Baba describes how when Mr. Tamogun’a does his job, the other two gun’as keep silent and watch. Why? Because Mr Tamogun’a is more dominant than the other two, at least in that particular case. So the other gun’as are forced to passively observe. And similar is the case when either sattvagun’a or rajogun’a is dominant, then the other two less dominant gun’as primarily watch.

Baba says, “Every object of the world is dominated by one of the three principles – sentient (sattvagun’a), mutative (rajogun’a), and static (tamogun’a).” (YP)

Everything in the manifested universe then is a combination of the three gun’as and whichever gun’a is dominant, i.e. more than 50%, will govern the other two – most of the time.


Now let’s take a look at this topic and this story from the very beginning.

Parama Prakrti or maya is composed of three binding forces: sattva, rajah, and tamah. This we all know from Baba’s various discourses. And those three gun’as, or binding elements, differ drastically in how they affect our human growth and development.

As Baba states in His above story, Mr. Tamogun’a wants to murder and kill us. Here the idea is that when one gets bound by tamogun’a, then one’s future is bleak. At that point one is essentially dead due to being so lost in the whirlwind of avidya’ ma’ya’.

Baba says, “Viks’epa shakti [an aspect of avidya’ maya] means a repulsive force, the force repelling the jiiva from its Nucleus. That is, a jiiva is darted away, is drifted away, from its Nucleus by propensities, by depraving ideas, by depraving propensities.” (AV-33)

Thus, we can liken tamogun’a – that aspect of maya that leads one to utter degeneration – to things like drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others. That is why Baba paints such a gruesome picture of Mr Tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed.


The middle principle or binding force is rajogun’a. In the above analogy, Mr Rajoguna is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that rajogun’a is very helpful either. Basically rajogun’a leaves that human being in the dark, left to wallow in his own ignorance.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who chase after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence. They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s destruction. Actually, those dominated by rajoguna may do many decent works in life, but those works will still keep one in bondage.

Then we come to Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the human being get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate us from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps us in bondage.

That said, sattvagun’a will bring us onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered life.

Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is totally immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (food, death etc), but they have almost zero chance of falling into the muck of tamogun’a.


So Baba’s story of the three thieves shows us how there are three binding principles that are related with one of the two types of ma’ya’.

Baba says, “In ma’ya’ you know there are two things, vidya’ma’ya’ and avidya’ma’ya’, the centripetal force and the centrifugal force, one helping aspirants in their movement towards the Nucleus and the other driving them away from the Nucleus, increasing the radius from Him. And there are certain functions, certain actional expressions of avidya’ma’ya’ as well as vidya’ma’ya’.” (AV-3)

Vidya’ma’ya’ then is associated with sattvaguna while avidya’ma’ya’ is attached with tamogun’a. Rajogun’a is basically a mix of the two.


So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (Sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (SS-19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. That is what Buddha understood when he sat for his final session of meditation before achieving true realisation. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.

Baba says, ““Your gun’as are countless.” “Gun’ahiina” – an object is called “attributional” when it comes within the noose of the gun’as. But “Since You are beyond the realm of the gun’as, You are not within the serpentine noose the gun’as.” But since You are beyond the realm of the gun’as, You are not within their serpentine noose. So you are gun’ahiina.” (AV-4)

Baba says, “The word gun’ahiina means “devoid of gun’as or binding principles”; He is gun’ahiina because how can the Entity who is binding all the creatures in the universe by His own binding faculties, be bound by anything else? Hence He is called gun’ahiina. He is not concerned with the binding faculties, for they all originate from Him.” (AFPS-3)

Thus only Parama Purusa is nirgun’a i.e. no gun’as. When we establish a link or relation with Him and think of Him and fall in love with Him, then by His grace we can cross the ocean and reach unto His divine lap. Only He can rescue us from all the three binding principles and grant us liberation. Nothing else in this universe can free us from sattvagun’a, rajogun’a, or tamogun’a.


Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k So’pi pa’pavinirmukto mucyate bhavabandhana’t. Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’ Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This Ma’ya’ is a dangerous force. The dexterous hands of Ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii Ma’ya’. It is very difficult for human beings to surmount the effect of Ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (SS-11)

Karma Rasa


Baba says, “These three gun’as are like three thieves who lived in a jungle. They once met a gentleman who had lost his way and strayed into the jungle. One thief bound up this gentleman. “Who are you?” asked the gentleman. “I am tamogun’a,” replied the thief. The second man accosted the gentleman and found him writhing in pain. He untied his bonds. The gentleman asked him who he was. He said he was rajogun’a. The third thief [sattvagun’a] met the gentleman and was moved by his plight. “If you go in that direction, you will reach the city, the city of light, of Bha’gavata dharma. We are thieves and cannot go to the city of light, of Bha’gavata dharma.”” (AV-1)


Baba says, “We arrive at the paradox that mukti (i.e. freedom from the bondage of ma’ya’) can be achieved not by a fight against ma’ya’, but rather through its help.” (SS-19)

Although ma’ya’ is the force that is binding us, at the same time certain aspects of ma’ya’ like samvit shakti lead us toward the path of liberation. Still it has to be noted that by worshiping then one becomes prakrtiliina (a form of negative microvita where the aspirant becomes one with nature. So in the above teaching Baba is guiding us that maya helps us up to a certain point, but it is not the object of ideation that will free us entirely. We must ideate on Parama Purusa.


Baba says, “Now regarding the vidya’ shakti, the concentric force, the centripetal force, the force moving towards the hub of the wave: A man following the path of vidya’ shakti naturally will be decreasing the length of his radius, the radius of this Brahma Cakra. The radius will go on decreasing in length. But this vidya’ shakti has also got two influences on the minds of individuals, on microcosms.”

“Of these two expressions, the first one is called samvit shakti. Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidya’ma’ya’. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti.”

“And the second expression of Vidya’ma’ya’ is hla’dinii shakti. After a man decides that “Henceforward I will be a good man, henceforward I will be a sa’dhaka [spiritual practitioner],” he gets the krpa’ of that Almighty Lord. And after getting His krpa’ through some medium he gets initiation. After being initiated he is to move along that spiritual path. That movement along the spiritual path is brought about by hla’dinii shakti.” (AV-33)

We Should Know & Correct

Baba says, “In algebra the formula (a+b) squared= a2 + b2 + 2ab. This is a well known formula and originally it was invented by Mahars’i Kapil.” (SC-8, disc 1, 5 Oct 86 Kolkata)

Note: It is well known that Mahars’i Kapil was born in India several thousand years ago. People commonly think the above formula was first propounded by a western mathematician, but in the above teaching Baba eveals the real fact. This gives the idea those mathematics was highly evolved in that early history of India. Here below Baba tells another important fact regarding Kapil:

Baba says, “The first philosopher was Mahars’i Kapil, who will be remembered and respected for all time.” (AFPS-9, ‘Geology & Human Civilisation’)

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From: “Will Deva”
To: am-global@earthlink.net
Subject: Harmful Art
Date: Mon, 28 Nov 2011 22:38:06 +1000


“A’mi jyotisamudre eka an’u tava…” (PS #1121)


O’ Parama Purusa, You are the ocean of effulgence and I am a drop within You.
Whatever I get from You is incomparable, it’s beyond all perception. [1]

O’ Ever New, You surround me in all directions, across infinite space – from beginninglessness up to infinity. So You are boundless – You have no limit, O’ Ever New. [2]

In the divine liila of creation, You go on dancing. You express Yourself through the chirping of birds and the peacock’s call. Although I hear, I do not listen to Your call, O’ Most Precious. [3]


[1] In this grand universe, human beings do not own anything. Whatever anyone has it is all due to the causeless grace of Parama Purusa. No one is the owner of anything. But because of their ego, people often take great personal pride both in what they have acquired and what they have accomplished. But, in reality, those possessions, those credentials, and those actions do not belong to them. That is why devotees always remember that, “Whatever I have, whatever I did, whatever I have attained, it is all because of Him.”

[2] In these first two stanzas, the sadhaka is not alone but rather surrounded by Parama Purusa. “I am unit, and You are cosmic. I am but a drop of water in Your grand ocean. I am never alone; You are all around me.” It is similar to first lesson.

By this way, sadhakas develop the spiritual outlook that, “Everything around me is the expresssion of Parama Purusa.” Wood is not wood; zebras are not zebras; and leaves are not just leaves. Every object – animate and inanimate – is verily Parama Purusa in His multitude of shapes and forms.

One furthermore realises whatever one receives in the spiritual realm has no comparison.

[3] In the third stanza, Parama Purusa is guiding us through all kinds of expressions. And indeed every sadhaka has experienced this in one way or another. A dog might bark and by turning towards the dog you notice that you had dropped your wallet or important papers on the road. In such ways, Parama Purusa uses His vast array of expressions to save His devotees from trouble and torment and goad them onto the right path.

Alas, one may not always listen. That also happens: We fail to listen. He is calling me towards Him, but under the spell of avidya maya, I do not not listen to His call. Although the voice is heard by my ears, I do not pay attention.

Here is one such common example: I overeat, get a stomach ache, but do not take that stomach ache as a message from Him. So again I overeat. This is the way the cycle goes: Parama Purusa tells, I hear, but I do not listen.

It is same as being taught the do’s and don’ts of dharmic life but not sincerely trying to follow those mandates. Even then Baba always tries to goad us unto the path of supreme fulfillment in all kinds of ways.

The sounds of all the creatures are His sounds, they get their energy from Him. So Parama Purusa guides in countless ways. We must always remember this divine fact and try to learn from each and every situation and hear His direction in all kinds of circumstances. Devotees realise this eternal truth. Those with eyes to see and those with ears to hear, get the guidance of Parama Purusa through various expressions of His creation.

There are countless examples from reporting and dharma samiiksa wherein Baba would recount instances of one life’s wherein He was directly and indirectly saving and guiding the sadhaka through all kinds of expressions. A “”stranger might have come up to you and offer his house when you needed shelter, or so many things might have happened. And in reporter and dharma samiiksa, Baba would say, “Did I not help you in that dire circumstance – was I not there with You.”

Here the entire point is that Baba uses all His various forms to help and guide us and good sadhakas realise this truth each and every moment.


One of the great guiding forces in society is artistic expression. If used properly it can uplift an entire people. Unfortunately, it can also work in the opposite direction. Seeing the degraded state of humanity these days, one can easily infer that the art is also of a lowly nature – spinning society awry. To truly serve humanity means the field of art
must be addressed.


As we all know, Baba Himself gives tremendous value to the role of artists – setting mandates in both Caryacarya and Human Society to ensure artists are properly compensated for their contributions. At the same time, Baba adamantly defines what is art and who can be an artist.


Tragically, today, much of what appears as art is nothing but an open sore for humanity – dragging our society toward depravity. Certainly what is happening outside AM is worse, but artistic expression within our Marga is – sometimes – also sub-standard.

Within our human family, there has to be a call for a true renaissance in the realm of artistic expression – certainly AM should lead the way.


Before getting into the standards of good and bad art, let’s take a moment to review the gamut of artistic expression. Because art does not just mean painting a picture.

Art encompasses: Drawing, sculpture, poetry, short stories, lullabies, drama, dance, narration, film, humor, digital art, novels, tragedy, magazines, comedy, sketches, sound, pantomime, oration, television, advertising, interviews, biographies, body painting, music, voice, graphics, computer art, graffiti, street acts, podcasts, direction, speeches, design, and much, much more.

Thus we come in contact with art throughout the day in so many ways and forms; art nearly represents the totality of human expression.


The main problem is that today’s art is not leading people toward service and blessedness – per Baba’s guideline – but rather toward sensual degradation and crude materialism.

Baba says, “[Art] is that which moves together with the society, which leads society towards true fulfilment and welfare by providing the inspiration for service. The statement “Art for art’s sake” is not acceptable; rather it is better to say, “Art for service and blessedness.” ” (AFPS-1)

Unfortunately, nowadays in the west, the slogan art for art’s sake is in vogue. In the name of art, all kinds of vulgar acts are done. And the east has mostly fallen into that trap as well.

When the mind is devoid of ideological understanding, then it will be led by instinct and drawn toward the crude material plane. That is why art and art history in the west is dominated by nudity, crudity, sensuality, and the ways of the 5 senses and 5 motor organs. Art has been limited to lowly expression motivated by baser propensities.

We see this everywhere: Billboards by the roadside, images on the computer, bodies on the silver screen, even so-called classical art in the museums, and in so many forms in our daily life. Tragically, this pulls humanity down and still further down.

All businesses use lewd images in order to promote their products. “Artists” then become purchased slaves for the capitalist enterprise.

In this way and more, art just becomes nothing but a tool to entrap one in all the lower tendencies of mind – such that art merely ensnares one in the sadripus (six enemies) and astapashas (eight bondages).

And in our Marga, we certainly see some signs of this happening as well – wherein AM has been adversely influence by trends in the general society.





Thus inside and outside AM, we often see that art is but a degrading tool. There are evidences of this in so many realms – I think we need not review them all here. Suffice to say that such art does nothing for the welfare of humanity.

Baba says, ” It is such [artists] who indulge in such utterances as “Art for art’s sake.” A little examination will reveal the harmful influence of this idea on human society.” (PNS-10)

So many of the crimes against humanity – rape, killing, theft, female suppression etc – are present or even magnified in daily life by so-called art forms that goad the human mind toward crudity. When human beings get fed that idea they carry out those nefarious acts – it happens.

The more sex that is on TV and in films, the worse the problems arise in society surrounding sexuality transmitted diseases, teenage pregnancy, extra-marital affairs, the objectification of females etc. There is a direct relationship between crudity in art and harm in society.

Just as when you see a grossly obese personyou can understand what their diet is, similarly, when you see the stats of society, you can understand the nature of their art. Society i a reflection of the art.



Baba’s declaration is the art should be for service and blessedness. So we have to ask ourselves what does that mean and what will that art look like.

With regards to “art for service”, we can say art that depicts social welfare and spiritual inclination. And “art for blessedness” refers to guiding one towards supreme benevolence and divinity.

Thus, art might depict: Narayan seva’ (feeding the poor); someone doing asanas or meditation or tandava; svadhyaya; or people rising up against dogma and injustices such as slavery, economic exploitation or otherwise; bhaktas singing kiirtan. And there are so many ways that the varied expressions of art can lead people toward the subtle and the sublime. In essence, proper art should bring the good works of good people to life.

Some years ago in NYC, there was a brave gentleman who jumped down onto
the subway track in front of a running train in order to save someone who had fallen. The train ran over both of them, yet they were saved because the hero kept them beneath the level of the train. That scene would also make for excellent art as it represents the spirit of human

In the many lands there is a history of racism or casteism, whether it be white-black or brahmin-harijan. Our art should not just highlight the tortures done as that only incites further violence in society; that just creates rifts and tension between people. Art should also highlight the struggle, unity, and perseverance of the exploited group as they
rise up and reclaim their dignity. Art should also depict those whites and brahmins who helped in that cause. It should inspire, unite, as well as reveal the pain.

So art cannot be relegated to displaying the bleak or the impoverished. The hope and struggle for victory is also a necessary element. Art as a medium of history should inspire human to move forward in a unified fashion and not incite people toward further rioting and bloodshed. Merely recounting old wounds is not helpful. The message should also project brotherhood and universal welfare.

In sum, our plays, music, speeches, and all art forms should reflect the more benevolent side of humanity that goads one toward welfare activities and spiritual realisation.

There are artists in AM who depicted those who sacrificed their lives for great cause of dharma. One photographer or painter captured those who performed self-immolation in order to uphold AM ideals. Others have made pictures of srsti cakra (cycle of creation). And many more have captured the essence of neo-humanism in their art. Those are wonderful expressions of art.

And of course, Baba’s lengthy enterprise wherein He guided artists of
Bengal to create dioramas are ideal examples of artistic expression.




We must remember that art is a most powerful tool. Artists are most often dynamic people who are highlighted in society. Naturally then our youths are drawn to them. Yet if their art forms are degrading then that will lead an entire generation of young people astray. We see that happening now with many adolescents and youths in our society. They are rushing headlong toward degradation and sensuality because that is what
their (pseudo) cultural heroes are doing.

Baba says, “The youth of a country are attracted to artists; it is therefore the duty of society and the state to monitor these artists’ ideals and character. Otherwise they may exert a harmful influence on young men and women who are the future hope of society. For this reason it is essential for artists to have impeccable conduct, a healthy lifestyle and strength of character. If those whom youths respect as ideal men and women possess an ideal character, the characters of those whom they influence will no doubt also be positively affected. In addition, ideal artists and actors who have a strong character will be able to express their artistic brilliance more sweetly and completely.
Characterless, drunken or greedy artists will be considered liabilities by their fans and society.” (HS-1)

Thus artists cannot just be given the distinguished title based on their
artistic endeavour – they must also be proper in their all-round behaviour as well.


By Baba’s grace He has blessed us with clear-cut guidelines in the realm of art. Without that society cannot progress. By propagating AM ideals, all aspects of life – including art – will reflect great social consciousness more more sublime realisation.

Baba says, “The only way to save oneself from this kind of psychological degradation is to keep one’s mind constantly engaged in the thought of the Great and to always look upon the world with sweet, benevolent sentiments. Artists and actors must never forget this even for a moment because they have a great responsibility to society and an immeasurable influence over it.” (HS-1)


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Respected Readers Namakar,

Here below we present to you two different Prabhat Samgiita that are prepared in two distinctly different ways. And we want to know your opinion. Which one do you like better?


The first purport is done very concisely to help the reader identify each translated line and relate that with Baba’s original lyrics. Notes follow the purport to provide more explanation about the song. Here the intended aim is that by going through the song you can get a general understanding of each line meaning. For the past 8 days all the songs have been done in this manner.


In contrast, the second purport is given in a more expanded manner where the explanation and descriptive attributions have been incorporated into the purport itself. So the purport is longer and more of a story than just a line meaning. In this case it may not be easy to match up the purport with the actual line of the song.


After reading both of the below songs and their respective purports, please give your opinion: Which one you prefer?

AM-GLOBAL Moderators

(Short Line-by-Line Purport with Appended Explanations)

A’lora sa’rathi mayu’kha malay a’se
Ka’ra mu’kha ceye balo ka’ha’ri a’she

Jama’t’a himera gala’ia’ diya’ priiti-bhara’ a’shva’se
U’s’n’a pra’n’era sumadhura nishva’se

Kanaka’injali su’dhua’rase bhariya’ mariicima’lii ye chot’e a’pluta hiya’
Saba’r la’giya’ u’s’n’ata’ diya saba’re se bha’lo ba’se (PS #939)


The Charioteer of Effulgence has come with the garland of mayu’kha. [1] O’ Charioteer, O’ Divine Entity, whose face, whose suffering, has moved You to come here; whose hope has brought You here. [2]

O’ the Divine Entity, You, with the assurance of Your love, have touched everyone’s heart and spread joy and compassion with Your warmth. You have transformed the dry and incompassionate heart with Your infinite love. [3]

Mariicimala’lii [4], the Lord of Effulgence, has filled the kanaka’injali [5] with nectar, and is rushing with His heartfelt emotion. He has come onto this dusty earth to give the warmth of devotional love and attraction to everyone and to love all. [6]

O’ Lord of Effulgence, O’ Parama Purusa, O’ Baba, I surrender at Your lotus feet…


[1] Mayu’kha: Great personalities have an aura around their face and in this song, it is described how Parama Pursua has come with a garland of mayu’kha. That means the garland is soft, tender, brilliant and lit with effulgence.

[2] First Stanza: By this indirect language, (i.e. whose face, whose suffering has move you), we can understand that Parama Purusa has come because He was moved by seeing the anguish on the faces of the suffering people.

[3] Second Stanza: When a person’s heart is dry, then they do not feel connected with others. Rather one feels alone, alienated and isolated. And when one follows the path of spirituality and is sincere in sadhana, their heart becomes immersed in love and good feeling. Then they embrace one and all as their own. They cultivate a deep, heart-felt connection with all. When Parama Purusa comes in their life then that sadhaka feels close to everyone.

That was the state of affairs when AM first started. Baba infused a strong spiritual flow and created a very intimate feeling amongst all Ananda Margiis. When seeing other margiis at functions, gatherings or around town, there was an immediate connection. All were seen as kith and kin.

This outlook is not a dream; still good sadhakas feel this way towards others who are also sincere in sadhana. Spirituality brings feelings of warmth and closeness between humans. Devoid of spirituality, all that remains are cold distant relations. When Parama Purusa comes then people feel love towards others and view all as their family member. That is the idea of this 2nd stanza.

[4] Mariicima’l’lii: Lord of Effulgence.

[5] Kanaka’injali: This refers to the hiranmaya kos’a. When, in dhyana, the sadhaka’s mind reaches that higher state in the hiranmaya kosa, that is very close to Parama Purusa. Then one is in the extreme proximity to Parama Purusa and feels spiritually vibrated & intoxicated as he is near to that charming Divine Entity. That is the feeling described in the last stanza of this song. Kanaka’injali means the the golden vessel filled with nectar. Baba has filled the hiranmaya koss’a with nectar. The whole idea is that Parama Purusa blesses the sadhaka and by that way the aspirant’s mind reaches close to Him and feels spiritual intoxication. When that stage comes then nectar secretes from the pineal gland and mind is infused with spiritual bliss.

Baba says, “The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity…The hiranmaya kośa finally merges into the Supreme Cognition.” (Ananda Marga Ideology and Way of Life – 5, The Expansion of the Microcosm)

Here is another quote from Baba about the hiranmaya kos’a.

Hirańmaye pare kośe virajaḿ Brahma niśkalam
Tacchubhraḿ jyotiśáḿ jyotistad yadátmavidoviduh.

Baba says, “Hirańyamaya kośa or the astral mind is the subtlest of the five sheaths or shells of the human structure. Just above it resides the integral, imperishable Brahma. He is integral, for He is intransmutable, flawless, devoid of the decaying quinquecellular or Paiṋcakośatmaka manifestation. His luminosity is white. He is the radiance of all radiant objects. All radiances pale before His radiance.” (Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 2)

[6] Summary: In the first stanza, the questions has been posed: For whom Parama Purusa has come on this dusty earth? Whose misery does He want to remove and to whom does He want to grant salvation? In culminating stanza of this song, these questions are answered. Parama Purusa has come to inundate everyone’s heart with love, affection and devotion. This shows that He has come to love everybody and spread feelings of warmth and closeness.

(Longer Poetic Purport Without Explanatory Notes )

Pathe pathe ghuri toma’rei smari, dekhite na’ pa’i keno balo
Sa’dhana’ a’ma’ra karun’a toma’ra e bha’ve a’ma’re keno chalo

Saba’ka’ra dhyeya tumi ati priya sakala manera cira baran’iiyo
Saba’ra citte tripti a’nio nirva’ta diipashikha’ jvelo

Liila’ kare ya’o kona ks’ati na’i d’a’kilei yeno sahajei pa’i
Saba anura’ga sa’npiya’chi ta’i tava bha’ve karo ucchala (PS #2904)


Baba, I am wandering around on the path thinking about You. In my journey of life I am moving ahead, ensconced in Your divine ideation. By Your grace my life is passing in this way. Baba, even then I am not getting You. I am putting forth effort in my sadhana but I am not getting Your close proximity nor Your sweet, divine touch. Baba, I am not feeling Your intimate closeness in the way I desire; please tell me why that is. Baba, Your karuna’ is my sadhana. When You shower Your grace compassion then my sadhana is blissful– otherwise my sadhana is dry. So I am just depending on You completely. When You shower Your karuna’ then that is my sadhana.

Baba, why are You playing this type of liila with me– why are You not always coming in close to me in my meditation. Why do You remain so elusive. Baba, You are the Goal of everyone’s dhyana. You are the Ista. Baba, You are the dearest One; You are the terminus. In everyone’s mind and heart, You are the most venerable one: You are varaniiyo. Baba, until one gets You, they cannot be satisfied. You are the eternal and infinite Source. Only You can satiate everyone’s heart. That is why everyone loves You and yearns for You. Baba, please bring complete satiation to everyone’s mind; please light the lamp of devotion. Sometimes my sadhana goes up; sometimes it goes down. Baba, please light the lamp of devotion in my heart so that it remains eternally effulgent.

Baba, although I want You to come close and sit and talk with me so I can see You, although this is my desire but You do not come close. You are not coming according to my desire. Baba, in that case, go on playing Your divine liila; there is no harm. Because by Your grace whenever I call You– I easily get You in the deep core of my heart. By Your grace I see that You are sitting there smiling. For that very reason, I have surrendered all my love unto You. It is Your grace. Baba, I want You– You are my dearmost. Please make me ensconced in the depths of Your ideation, eternally forever
and ever.

Baba, with Your ahetuki krpa, please shower me with Your parabhakti…

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Other Side of Sadhana

Date: Sat, 26 Nov 2011 19:01:37 +0530
From: “Deva_Sudhakar”
Subject: Other Side of Sadhana



The goal of all sadhana is to reach Parama Purusa. This idea must be the propulsive force in our sadhana.

And we are most fortunate. By Baba’s grace, He has blessed us with the untainted spiritual approach of Ananda Marga. He is the Sadguru and He as given us siddha mantra and the path of pure spirituality. The sole goal of AM sadhana is to please and serve Him.

Naturally then, we all think our sadhana is cent-per-cent sentient – perfect.

Of course the teachings and the practices in AM are blemishless. But what many do not realise is that if not done in the right spirit, even AM sadhana can become pramatta, i.e. totally negative.

Tragically, this has become the case for some practitioners of AM sadhana.

To prevent this from happening to us, we should better understand how our AM sadhana can be pramatta – lest we also fall into this trap.


Baba says, “Pramatta means something which is completely bad – bad from beginning to end. Pramatta totally destroys human faculties.” (PNS-16)

Generally then, we think of pramatta as being associated only with pseudo-spiritual and dogmatic approaches like idol worship, hatha yoga tapasya, crude tiirthas, religious dogmas, and animal sacrifices etc.

Because all such approaches are based on a faulty premise, offer negative practices, and degrade the mind.

For example in the case of hatha yoga, the practitioner may be told to stand on one leg in a cold river for 6 hours. When doing this form of crude tapasya, that person is only focused on completing the practice. They are thinking, “I hope I am done soon – I hate doing this – I am so cold – I cannot feel my leg, it is totally numb – only 4 more hours and 2 minutes left – I can’t wait until this is over.”

In that case their hatha yoga tapasya is totally prammatta. There is no place or space in their mind for Parama Purusa. They are not thinking about Him nor are they going to get Him. Their entire goal is something mundane.

The same is the case with those who do idol worship and pray for their daughter’s marriage or a job promotion at work. Their mind is not filled with thoughts of Parama Purusa. Rather they have some other agenda in mind.

The situation is the same with those involved in going from one dogmatic tiirtha site to the next or those involved in sacrificing animals to the the gods.

All these are clear-cut instances of misguided or non-spiritual dealings. They are pramatta. Their goal is not Parama Purusa, but something transitory, if not selfish. They will not move ahead – rather theirs is that path of negative pratisaincara.


Pramatta however is not limited to the aforementioned dogmatic practices. Our AM sadhana can also be pramatta, if we are not careful. This may sound surprising but it is true.

Unfortunately, already many have fallen in this way. In fact, you have probably seen others turn their AM sadhana into pramatta – i.e. something totally bad.

Let us again remember that the goal of our sadhana is to attain Parama Purusa. So anytime when that is not front and center in our meditation, then that sadhana turns sour. Then it is pramatta.

For instance, if someone does AM sadhana with the sole intention to go eat dinner, or run to the office, then that sadhana is pramatta. It is bad from beginning to end.

Yet many do that. I do that, on occasion. I fail to plan properly and do not allot sufficient time for sadhana. And then, sadly, I just end up doing sadhana quickly in some ritualistic manner so that I may attend my next appointment – whether that me dinner or my job etc.

Likewise, if someone is doing sadhana with the desire that others will think that he is a great sadhaka, then that sadhana is also pramatta. And you may have seen this happening at our retreats. Or how about this. One Dada hardly does any sadhana when he is alone in the jagrti. But then when he goes to a margii house, then he sits like a stone statue for hours in the pre-dawn hours as if he is some great sadhaka. All done to heighten his prestige.

Have you never heard or seen such things – something similar. Probably you have.

Even then, some may be thinking – “Oh come on, it is really not that bad. Our AM sadhana can never become pramatta.”

But Baba is quite clear that performing sadhana in hopes of enhancing one’s prestige or for some mundane reward is totally off the mark.

Baba says, “What is pramatta? He who has committed mistakes, committed blunders, in the very beginning, and he who is committing mistakes throughout the phase of activity, and he who is committing mistakes even in the last stage, is called pramatta.” (AV-34)


We must never forget or fall from the idea that the real aim of sadhana is to serve and please Parama Purusa. He is the only goal of sadhana.

Hence, if one is doing sadhana with an ulterior motive in mind, then it really is pramatta. And that is not some type of joke but rather a serious if not dreadful circumstance. One will fall entirely and degrade themselves. They think they are doing sadhana when in fact they are not.

So just because we are initiated sadhakas on the path of AM, just because Taraka Brahma is our Guru, just because ours is the path of pure spirituality does not mean that our sadhana cannot become pramatta. It most certainly can, if we are not vigilant to keep Parama Purusa as the focus and aim of our sadhana.

Unfortunately, people do AM sadhana for all kinds of reasons: To show themselves to others as being great, to get respect, etc. Some also think that by doing sadhana, then Baba will reward them with a long life or a big bank account. Others think that they may become a great world leader or attain occult powers. Anyone doing sadhana with these types of things in mind has sadly turned their sadhana into pramatta.


And the same thing can happen with kiirtan as well. Some sing to show off their voice or musical abilities. This totally ruins their kiirtan turns it into pramatta.

Then they are not singing to please Him, but rather to glorify themselves.

Have you never heard of or seen such things happen in AM.


Of course most in AM are totally focused on Baba and do their practices with Him in mind. We all know we should do like this and many are quite proper in their approach. Even then we should be vigilant.

Because ego is such a tricky thing. It is always trying to get the upper hand. In any relaxed moment, it can get the better of us and our sadhana may become tainted or become pramatta.

This has definitely happened to some.

That is why Baba warns us that we should be cent-per-cent careful to always keep Him as the goal in all our spiritual endeavours.

Baba says, “What is pramatta? He who has committed mistakes, committed blunders, in the very beginning, and he who is committing mistakes throughout the phase of activity, and he who is committing mistakes even in the last stage, is called pramatta. And a sa’dhaka, a spiritual soldier, should be apramatta. Only in that case will his “I” feeling reach, come in contact with, the Supreme Self. He will attain the stance of salvation.” (AV-34)


By Baba’s grace, if we immerse our mind in Him then we will certainly reach Him. Then we will not fall prey to vanity and worldly pressures and end up doing AM sadhana for the wrong reasons. Then our sadhana will not become pramatta.

Baba says, “One who has made it a mission to attain Parama’tma’ will assuredly attain Him. You are sa’dhakas, and you should always remember this. Your love for God, your devotion for God, should be of non-attributional, or spiritual, nature.” (AV_23, Mysticism and Spirituality)



Even good sadhakas with good intentions, but if they did sadhana with a crude objective then they became microvita – devayonis. Why? Because they did not do their sadhana to please Parama Purusa. So they had to suffer, even though they were not bad people. After millions of years of punishment they may get the opportunity to be human beings. Those who were bad people became pretayonis.

Baba says, “When people with many demerits die, they become pretayonis according to their defective mentality.” (MVNS, Disembodied Souls and Microvita – Excerpt A)

Here are a few examples of what happens to those good people who did sadhana with an improper goal in mind.

Baba says, “Prakrtiliina. Those who want Parama Puruśa but worship crude matter out of misguided devotion attain the state of prakrtiliina after they die. These disembodied minds are transformed into bricks, stone, wood, etc. Those who pray to the idols made of clay, metal or wood out of misguided devotion can never attain Parama Puruśa because one can never attain supreme knowledge through this type of worship. The state of prakrtiliina is very miserable indeed because human beings who are endowed with a developed consciousness get transformed into crude matter like stone, wood, etc.” (MVNS, Disembodied Souls and Microvita – Excerpt B)

Baba says, “Videhaliina. Those who continue their spiritual practices and at the same time seek liberation from the bondages of the solid and liquid factors pray, “O God, I am fed up with all these mundane problems, please grant me liberation. So many problems come and distract my mind. Why do I experience so many misfortunes? My son failed his examinations; my daughter fell seriously ill; the bank where I kept my savings closed down. How many more misfortunes are waiting for me? Enough of all this. Please grant me emancipation.” People with this type of psychology attain the state of videhaliina after their demise – an unbearable condition.” (MVNS, Disembodied Souls and Microvita – Excerpt B)


PS Intro: This below song is related with spring and how the whole entire atmosphere is charged with exuberance for the arrival of Parama Purusa. Here the devotee is talking with Parama Purusa using metaphors and indirect language. The bhakta raises the queries: Why is the wind blowing like this? Why has so much beauty come? What does this spring breeze want to say? O’ Parama Purusa all this is going on because You have come. That is why the whole atmosphere is dancing in bliss. That is the scene of this below song.

“Vasante a’nu alute dola’ diye gele kisera srote…” (PS #1129)


In spring season, You have vibrated each and every atom of this creation. Why? What for? [1] With which divine maya have You filled the inner core of everything with Your tunes and melodies.

On this sweet and loving night the frenzied wind came silently and secretly. With its touch, what yearning does it want to convey? Which loss and which gain does it want to express. [2]

I have forgotten what I have lost, I am satiated with what I have received. I cannot conceal the exuberance of my life. [3]

In spring season, You have vibrated each and every atom of this creation. Why? What for? Because You have come Parama Purusa, O’ Parama Purusa…


[1] Why? What for?: Here the devotee is posing this rhetorical question to highlight the fact that all these developments of spring season are happening to please You for Your divine arrival. Because Parama Purusa is coming, that is why all this is going on.

[2] Second Stanza: In this second stanza, the wind is telling that Parama Purusa has come. That is the overall meaning of this stanza; that is what the wind wishes to convey. At the same time it is very important to understand that here the devotee is indirectly talking with Parama Purusa and narrating all the changes in the environment.

[3] Third Stanza: When a sadhaka moves ahead on the path of enlightenment then they lose many things on the mundane plane. That might be money, prestige, friends or various other things. But such losses are of no consequence to the aspirant. They are not adversely affected by such losses. On this grand journey of divinity, the sadhaka has gained many deep realisations and experienced tremendous bliss. So they are totally satisfied and content with what they have received and not at all concerned about petty mundane losses, That is the deep satisfaction and contentment that is expressed in this song.

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Date: Fri, 25 Nov 2011 19:39:47 -0000
From: J.Deva
Subject: How You Can Save Money



In this day and age, people waste a lot of time trying to earn more and more money – laboring anywhere from 8 – 10 hours daily, or even 18 hours in a single day.

Plus most people are totally worried about money – so they think about earning money even when they are not working. They eat, sleep, and dream about it.

In this way their entire psyche and days are consumed.

The general psychology is to earn more and spend more. That becomes their entire life – that is the unfortunate truth. The tragedy is that this human life is about so much more than just collecting money. Human life is far larger than this.

To resolve this critical issue, Lord Shrii Shrii Anandamurtiji has given a beautiful way of living that is very easy for everyone to do. And by following His guidelines, you are sure to save huge amounts of money.

So if you are suffering from any sort of financial worry or fiscal need, then read this following letter.


The guidelines in this letter are for everyone. If you are already an Ananda Margii or a sympathizer of the Marga, you will readily see how much you are saving by following AM practices. Plus you may get some new tips as well.

And if you are not yet an Ananda Margii, then by reading the below you will get a clear-cut vision how following our AM way of life will benefit you financially.

Hence this letter is for absolutely anyone and everyone who wishes to save money and live a financially secure life.


In Ananda Marga, as we all know, or as new people will soon learn, we do not use any intoxicants – none. This is the first great way of saving money by leading life as an Ananda Margii.

Cigarettes, beer, wine, and hard alcohol are all getting taxed verily heavily by the city, state, provincial and federal government. So the prices of these substances is skyrocketing.

Indeed recently the tax on cigarettes in NY state went up $1.60 to a total of $4.35 on taxes alone, so a pack of cigarettes now costs $9.20 (on average) in NY, and more than that in New York City. Smoking a pack a day over the course of a year would add up to more than $3,650.00 at a minimum. And this type of increase is happening everywhere. The same thing is going on with regards to alcohol.

Since in Ananda Marga we have no interest in or use for cigarettes, or any of these other legal intoxicants like alcohol etc, we are saving a huge amount of money. Just ask any ex-smoker or ex-drinker and they will most assuredly tell you about all the money they are saving by quitting their dirty habit.


Then of course there are the illegal drugs like marijuana, cocaine, heroine etc. These all cost a huge amount of money – it is big business – but for Ananda Margiis this is a non-issue entirely. Hence big $aving$.

Included in this topic are other health costs and legal fees. If one is using intoxicants of any kind they will certainly have to spend more money on doctors fees, health concerns, insurance premiums, hospital care and other medications etc, since those intoxicants will ruin their health.

In addition, drinking and driving is illegal so if one gets caught by the police they will incur big legal fees in order to clear their name and stay out of jail, if possible. Same is the case if they are caught using illegal drugs. Not only are the drugs expensive and addicting, but one have to spend huge money on attorney fees to clear their name in a
court of law.

So from multiple angles, our clean way of living that is free of any and all intoxicants saves us a lot of money. That is the first great savings for being an Ananda Margii.


Our style of eating, i.e. our vegetarian diet, is also a big money saver. In most places, fresh fruit and vegetables are far less costly than meat – both on our wallet and our health. Our daily or weekly shopping is less expensive plus we will not face all the health issues that hinders meat-eaters. So we will not have to pay those big medical bills either.

Various studied show how eating home-prepared vegetarian meals foods is cheaper (and healthier!) than a meat-based diet. Also always look into buying foods in bulk – one can save huge money this way.

There is much more involved in this point of food, but I think most of us are aware about them. And already there is a lot of information out there about the extreme financial and health costs of a meat-based diet.

The only further point that is worth raising on the point of food is that as Ananda Margiis we do not dine in restaurants or hotels. Of course the reason we do not do this is because those places are not sentient: The dishes themselves are dirty, the ingredients are unknown, and the cooks are non-sadhakas. So that is why we do not dine in such establishments. But, on the top, eating in these restaurants is an expensive habit. By not frequenting such restaurants we save a lot of money. What average people spend on a single meal in a restaurant is enough funds for wise, vegetarian shoppers to eat for 1 or 2 weeks at home.


So much of the world indulges in gambling – either in casinos, or on-line, or at sporting events, or in lotteries, etc. The tragedy with gambling is the the “house” always wins. People waste their time and hard-earned money and come home empty handed. Not only do they lose their money, but they lose their mental balance as well as gambling is
an addition. People go so far as to sell their most valued possessions in order to support their gambling habit. Indeed, even the great King Yudhisthira lost his entire wealth and property in a game of dice. Such are the ill effects of gaming and gambling.

Our Ananda Marga does not allow for this at all.

Baba says, “The habit of making wagers is extremely undesirable. You must avoid lotteries and gambling.” (CC-2, Society, pt#38)

When there is no gambling then there is no question of losing money or wasting away one’s time. This is an absolute money-saver.


In our present era, this is a big, big point. So many people around the world, especially in the materialistic western nations, make it a hobby or even career in life to spend money which they do not have.

People incur debt by taking big loans to pay for things that they cannot afford: clothes, fancy meals, i-Phones, sports cars, gadgets, and so much more. By this way they lose money in two ways: Firstly by purchasing a costly item which they do not really need; secondly by having to pay the interest on the loan for that item. Hence it is a double loss.

Yet all “modern economies” around the globe are based on this faulty precept. Not only do individuals and families indulge in this, but entire cities, counties, states and even whole nations embark on this defective manner of taking loans to pay for things they cannot afford.

From beginning to end this is a totally costly and mentally taxing affair. People stay awake at night wondering and worrying about how they are going to pay back their loan. And countries even go totally bankrupt – that we are seeing today.

In Ananda Marga, Baba is entirely against the idea of taking a loan or incurring debt for superfluous items.

Baba says, “To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha.” (GHC)

Indeed the entire spirit of aparigraha is to live in a simple manner, within one’s means. This is only possible if oe can to cultivate the requisite santosa (mental ease), such that a person will not senselessly run after material goods. As Baba points out in many discourses, the practices of aparigraha and santosa are closely linked.

Baba says, “Human desire knows no end. Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, “Where is the money? I am somehow pulling on.” This answer indicates their ignorance of aparigraha. But such feelings have another adverse effect on body and mind.”

Here Baba continues His discourse.

Baba says, “Out of excessive fondness for physical or mental pleasures people become mad to earn money and amass wealth. As money becomes the be-all and end-all of life, the mind gets crudified. Constant hankering after money results in negligence of one’s health, and this makes the body unfit. Therefore, santos’a sa’dhana’ lies in being contented with the earnings of normal labour, without any undue pressure on the body and mind. To remain contented, one has to make a special type of mental effort to keep aloof from external allurements.” (GHC)

Hence by following yama and niyama and doing sadhana, one can easily become adept at the points of aparigraha and santosa. And this will lead to saving so much money – huge amounts.

Because without aparigraha and santosa, one will become a prisoner to the consumer mentality of “buy this” & “buy that” which is so infested within capitalism.

Hence this topic of loans in highly linked without our mental state and yama and niyama. When the mind is balanced one will steer clear of all kinds of unneeded purchases as well as unnecessary loans, thereby saving tremendous amounts of money.



Here is a brief list of other ways any sadhaka of the Marga will certainly save money. Again, anyone can follow this approach and get the financial benefits. I invite others to comment and elaborate on these below points.

– Fasting: By fasting 2 or 4 times monthly, we save 1 – 2 months worth of food over the course of the entire year. Plus fasting purifies the body and keeps us disease-free, and away from expensive medical visits.

– Marriage: In some traditions huge money or dowries are paid to get one’s children married. We do not subscribe to such dogmas. Our social ceremonies are free.

– Tiirtha / Pilgrimage: Traveling to so-called holy lands like Mecca, Jerusalem or Varanasi each year is an expensive proposition. In AM, we do not have such destinations – the only tiirtha in AM is Guru cakra.

– Birth & Death: Here again these entail social ceremonies that do not cost any money in AM, whereas in the dogmatic churches and temples, moderate to large sums of money need to be paid. Plus without a large payment, one will not even find a spot in the cemetery or get a good casket, whereas in AM the body is burned at no expense to the deceased or their family.

– Hobbies: In AM, our only hobby is social service and helping others whereas in the so-called first-world nations average citizens spend enormous amounts of money on hobbies and recreational activities. Thus we save a lot in this department as well.

– Psychic Disease: Sadhana keeps the mind balanced and without sadhana people encounter so many mental problems: frustration, depression, angst, phobias etc. In that case they have to spend huge money on psychiatrists and psychologists.

– Inferiority Complex: Anyone with an inferiority is bound to be exploited. Sadhana will free the mind from such complexes.

– Religious Taxes: In most of the religions, the tax for the average member is 10% or so of their total income. In Ananda Marga it is only 2%. Thus we save 8%.

And there are a multitude of other ways in which we save money. Everyone should write in with their experience of how they save money by being an Ananda Margii


By Baba’s grace He has given us the perfect system for living in this era of economic struggle and strife. By following His life principles we are bound to save large sums of money and feel relaxed about our financial picture.

So if anyone is suffering from economic turmoil, just become an Ananda Margii or redouble one’s efforts in following 16 Pts. Then one will be worry-free and unencumbered by economic problems.

Let us remember that human life is short and it is meant for sadhana, not getting caught up in financial concerns.

Baba says, “One should not forget that human life is short. From the moment of birth one slowly and steadily advances towards death with every passing second. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the world of invisibility. Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice.” (APH-4)



Here furthermore is another of Baba’s special guideline about taking loans.

Baba says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their a’ca’rya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender.” (GHC)


In this materialistic era, the mass of people weigh most of their decisions on money. People want to know what is most economical. This plays into our favour as this entire letter aims to show the innumerable ways how living life as an Ananda Margii is the best bank for your buck. So this is a good pracara strategy: Save money by becoming an Ananda Margii.

In addition, challenging or severe economic times are mounting, so as Ananda Margiis we need not worry so much since in a multitude of ways our way of life is the most economical. It is a better deal fiscally.

By the above listing of points, it is easy to see how and why our AM ways of life is great in all realms of life, including financially.


“Ajuta chande esechile tumi nacite nacite ha’site ha’site…” (PS #146)


O’ Baba, with the resonance of melody and in the manana [1] of my heart, and the jingling of the ankle bell [2], You came in countless rhythms, dancing and smiling, smiling and dancing.

You came with the resonance of melody; You came with the manana of my heart, You came with the jingling of the angel bell. O’ Lord you came, You came with the resonance of melody, O’ Lord You came.

You came with the manana of my heart, O’ Lord. You came with the jingling of the ankle bell. O’ Lord, with the resonance of melody, and in the manana of my heart, O’ Lord You came. In the manana of my heart, and the jingling of the ankle bell, O’ Lord You came.

If I blossom as a flower on the branch, then You become fragrance and fill me always. If I become the distant sky, then You become blue and fill me always. [3] O’ Lord, You fill me always. As a blue color You always envelop me.

If I become the distant sky, then You become blue and fill me always. O’ Lord, You fill me always. You surround me from all the directions, You came in countless rhythms, dancing and smiling, smiling and dancing.

O’ Baba, I am never alone. You are always with me, no matter what. You are ever gracious, I surrender at Your lotus feet…


[1] Manana: The contemplation or ideation of the Supreme Entity by repeating the Lord’s name in the mind. This special process Baba has described in-depthly in His various teachings of AM devotional and spiritual life.

[2] Jingling of the Ankle Bell: This song carries great symbolic and is the poetic expression of what the sadhaka feels in dhyana. So the “ankle bell” is not a physical bell attached to one’s ankle nor does it refer to some type of bell that Parama Purusa is wearing around His foot. Rather when the sadhaka realises and feels the proximity of Parama Purusa in deep dhyana, then one hears this ankle bell sound within. That is the meaning of this metaphor in the song. One hears this ankle bell sound when in His close proximity. The phrase – Parama Purusa has come with His ankle bell – is just a poetic expression that holds greater symbolic meaning.

[3] Two More Metaphors: The metaphor of the sky and its blue color indicates how they are inseparable. The sky and blueness cannot be made distinct from one another. The two are inextricably inter-linked. In the same way the devotee and Parama Purusa are inseparable. Similarly, the flower cannot be separated from its fragrance; where there is a the flower there is fragrance and where there is flower fragrance there is the flower. The two are completely part and parcel of each other. Here again this refers to the inherent link between the Lord and the bhakta. Parama Purusa is always with the devotee – one cannot remain separate from the other. Parama Purusa comes with His omnkara dhvani (eternal sound) the bhakta gets attracted and merges in Him.

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Date: Wed, 23 Nov 2011 20:03:48 -0000
To: am-global@earthlink.net
From: Manomohan Deva
Subject: Very Relevant for Today



These days with capitalism coming into question, more than ever the world is searching for Prout, knowingly or unknowingly. So we have to be vigilant to put forth the ideals of Prout – wherever and whenever possible.

In addition, we should have a clear-cut understanding of who can be a leader of Prout and what qualifications are needed.

On this important question of what is needed in order to be an ideal Proutist, Baba has given some special insights in His divine and eternal teachings of Ananda Sutram.


Everyone knows that the last 5 Sutras of Ananda Sutram are the 5 Fundamental Principles of Prout. That means the last portion of the fifth and final chapter of Ananda Sutram contains all the Prout Principles and all the Prout principles are part and parcel of the fifth chapter of Ananda Sutram. So they are one and the same.

And it is in this unique and conclusive body of teachings where Baba decisively reveals what qualities are needed in order to be an ideal Proutist or Prout leader. By the following it will become quite clear.


In this below sutra Baba is giving credence to the spiritual potentialities of this universe.

5-13. Sthu’lasu’ks’makaarn’es’u caramopayagah
prakartavyah vica’rasamarthitam’ van’t’anainca.

Meaning: “There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.” (AS)


So here in the above sutra the point is that Baba indicates that spiritual potentiality is an active aspect of the Prout theory. Thus it naturally follows that to “utilize” & “rationally distribute” these potentialities one need be spiritually evolved. Because if one is neither spiritually inclined nor interested in the field of spirituality then how can they understand how to best utilize and properly distribute the spiritual potentialities. Quite simply, without insight and knowledge in spiritual life it is not possible.


And here again in this next Prout principle Baba reveals how spiritual potentialities are a key aspect of Prout.

5-14. Vyas’t’isamas’t’isha’riira ma’nasa’dhya’tmika sambha’vana’ya’m’ caramo’payogashca.

Meaning: “There should be maximum utilization of the physical, metaphysical and spiritual potentialities of the unit and collective bodies of human society.”

About this, in the purport Baba furthermore explains as follows:

Baba says, “So for the sake of collective good one will have to awaken spirituality in individuals…one or two spiritualists do not indicate advancement and progress of the whole society. The body, mind and self of every individual have the potential for limitless expansion and development. This potentiality has to be harnessed and brought to fruition.” (AS)


The central idea is that in the above sutra and explanation thereof, Baba is pointedly guiding that Prout leaders must awaken the spiritual energy within all. Yet how can one do this if their own spiritual force is not aroused.

For example if someone does not know how to read then how can they inspire and teach others to read. Likewise if one is not aware about sadhana or the spiritual realm of life then they will not be able to develop or encourage this quality within others. Yet for the rise of Prout, Baba directs us that spiritual potentiality must be awakened within each and every entity of our human society.

Hence spirituality is an essential characteristic of a Proutist leader.


The next sutra or Prout principle also emphasizes the importance of spiritual life.

5-15. Sthu’lasuks’maka’ran’o’payoga’h susantulita’h vidheyah.

Meaning: “There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.”

Then in the purport Baba furthermore explains as follows:

Baba says, “While promoting individual and collective welfare there should be proper adjustment amongst the physical, mental and spiritual and the crude, subtle and causal factors…”
“The greatest service to the cause of social welfare can be rendered by those who have acquired spiritual power…Social control should be in the hands of those who are spiritual aspirants, intelligent and brave all at the same time.” (AS)


Thus in undisputed and clear-cut fashion, Baba guides us that only those endowed with spiritual shakti can make great contributions in the realm of social service; and furthermore in His revolutionary style Baba dictates that only those who are spiritually evolved should have leadership positions in our Proutistic society.


By all this it is quite established that to be an ideal Proutist one must be spiritually evolved. And as we all know, only by practicing the sadhana given by Taraka Brahma and only by knowing His spiritual teachings can one properly grow in the spiritual realm; otherwise one will get bogged down and stuck in dogmas. Thus AM sadhana and AM spiritual philosophy are integral aspects of Prout. In that way it follows that in order to be a true leader of Prout one must be an Ananda Margii. There is no other way.


On the other hand, those who are sympathizers of Prout can be anyone. All are welcome in this limited yet important capacity as sympathizer. So this of course should be encouraged to everyone.


But to play a leading role in the development of a Proutistic society not just anyone will do. For that significant position, Baba specifically guides us that one must be spiritually developed and well-practiced in the field of AM sadhana etc. That is, only those spiritualists– i.e. Ananda Margiis– well versed in AM spiritual philosophy and tantra sadhana fit the requirements of being a true Proutist leader.

Here none should think that this is some type of ego-charged approach. This letter is not about espousing the anyone’s greatness or putting others down.

Simply, we Ananda Margiis have to be perfectly clear what is Prout and who can properly manifest these ideals, by His grace. Just because some social leader rises to the podium and gives a resounding talk in no way makes them fit to take the reins of our Prout movement. This should not be our expectation.

Rather we should clearly understand Baba’s divine guideline that only those involved deeply in AM sadhana are capable of leading our Prout movement. Of course AM sadhana is open to one and all – in that sense anyone can be a leader. But the next step is the commitment, dedication and devotion to the practice of sadhana. Only those with this deep link with AM spiritual life can be an ideal Proutist.


Baba says, “Today or tomorrow the entire world will accept PROUT as the only panacea for all of the world’s mundane and supramundane ailments. There is no alternative.” (PNS-17, p.30)


Note 1: From amongst our AM community, all brothers and sister are most warmly invited to share their views and insights about this important issue of spirituality and Prout.

Note 2: The “Dogma about Prout” is that certain so-called Proutists these days live by the wrong calculation that any mundane type of social leader can excel as a leader of Prout. But per Baba above teachings, this is just nonsense. Unfortunately some of our “Proutist leaders” get excited whenever they see any crude fellow marching in the street as they foolishly imagine that this person is the great revolutionary and leader of Prout. This is the blind way that a few of our so-called Proutist think. That is why many Ananda Margiis do not pay any attention to those so-called Proutist leaders who make such superficial claims about non-spiritualists being ideal Proutists. Rather if anyone talks like this then they have exposed themselves.


“A’mi toma’ya bha’lo besechi…” (PS 1511)


O Lord, I have loved You from the deep core of my heart. You are my everything. With form [1] and flow [2], I wanted to attain You. I want to have You always in Your form and remain immersed in Your ideation. I want to be ensconced in Your flow, Your thought, and Your vibration. Besides that, there is nothing I want.

Baba, I was lying in the dust all by myself. Nobody was around to help me [3]. In the deep, cimmerian darkness of the new moon night, I saw only You. Baba, You were there to help me.

Baba, in misery of so much suffering and loud lamentations, and with serious tragedies striking like lightening and thunderbolts [4], everybody deserted me. Baba only You only remained close by my side.

End Notes for Prabhat Samgiita #1511:

[1] Form (rupa): Every sadhaka wants to have Parama Purusa in their mental flow. In that blessed state, when the mind thinks anything then it always ideates on Parama Purusa and sees His divine form with heartfelt emotion.

[2] Flow (rasa): Every person in this universe has their own mental flow. Some flow towards crude, mundane desires while others flow towards the blessedness of spiritual life and Parama Purusa. When the mind flows downward towards baser propensities then one feels uneasy and disturbed. When the mind flows upwards towards Him, one feels infinite joy and bliss. The natural flow of each and every person is towards Parama Purusa.

To make the mental flow proper, various programs like DMC, DMS, seminars, and retreats are arranged. Then people forget about their worries. Then their mental flow changes and gets directed towards the Supreme.

When involved in satsaunga and sentient pursuits, one’s flow is spiritual. If that flow continues for days, weeks or months – or remains like that always – that is the feeling expressed in this song.

[3] I was lying in the dust (A’mi par’echilum dulora pare): During your good days, so many friends gather around you and when misery falls then those same friends disappear. They leave; but Parama Purusa never leaves you. Only He remains always by your side and helps you. When all are abusing you then that time also Parama Purusa helps you. He is your Eternal Companion, in good days and bad.

[4] Thunder and lightening (bajrapa’te): In good days, people come to you for enjoyment but when problem comes they disappear. In this world even those who are your friends do not always have the capacity to help. Everyone has their limitations. Suppose a serious tragedy is about to happen, no human being will know beforehand in order to control the situation or avert that disaster. Only Parama Purusa knows and only He saves you. In life so many things come and go which are beyond the capacity of human beings to manage. Parama Purusa always helps His devotees.

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (CC-3, Chap 6, Pt #4)

Note: This above point that Baba is describing has deep meaning. Some ignorant people however who are unaware about health and hygiene get swayed by pseudo-culture and they use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body and it creates an ill-effect on the body systems such as digestive disorders & diseases. Mostly because of hunchback syndrome and because the stomach is pressed. Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Everyone should follow this and
then they will realise the deeper aspect of its value.

Amongst conscious people it is commonly known that soft beds lead to the onset of many diseases including incurable backaches and joint pain. So one should be aware. One should not fall in the trap of momentary pleasure and invite more dangerous diseases.

Note 2: Revealing the spiritual sigificnace of this point, Baba guides us that those who are using a hard bed in day to day life, their body becomes more and more capable for intense psycho-spiritual practice. Such sincere sadhakas keep away from using a pillow also.

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From: “Satiish K Deva”
To: am-global@earthlink.net
Subject: Not Just Bhagavan
Date: Tue, 22 Nov 2011 20:49:28 +0530



Due to a fundamental lack of understanding and devotional feeling, some have written books about our Sadguru Baba that fail to present Him in the proper light. Whether this happens intentionally or not, the problem is that it happens and therefore needs to be addressed.

To begin then we should pointedly remind ourselves of Guru’s divine stature.

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

All sadhakas should have this basic understanding; due to a lack thereof, so many problems come – including lowly books.


When someone writes a book that reduces Baba to a mere bhgavan, then we should
all take it seriously. Ands more recently, someone else has written a book, “The Jamalpur Years”, and that falls to a baser standard.

Alertness is needed, because it is through such books that dogmas get propagated, whether that was purposely intended by the writer or not. That is what history teaches us.


In Islam the propounders wrongly reached the conclusion that one male is equal to three females. In which case females do not have any religious or social rights; hence they are looked upon as being low and mean.

How did such a negative idea get established? First, it took birth in the mind of the one who wrote the Islamic scripture. And then to prove his theory hundreds of pages were written to convince people that this conclusion was proper and meaningful. And when certain people became suspicious of their negative theory, then those religious leaders gave the false justification that, ‘This is the voice of the Almighty and everybody should

Like this Islamic priests infused the dogma that 3 females are equal to one male.

So various types of dogmas come first in seed form and then they get amplified more and more. In that way people go on rattling off their dogmatic ideas in their talks, writings, and in all kinds of their expression.

Here the point is that all this can be avoided if correct things are written at the outset.


Unfortunately in our Marga certain writers have wrongly written about Baba. One concluded that Baba is just a bhagavan and wrote an entire book to this end, while more recently in his book brother Devashish proclaimed that Baba is Bengali.

Here we shall first review the point about Bhagavan. Why? Because we all know that it is wrongful, hurtful and dogmatic to state that Baba is Bengali. In so many places Baba has outrightly proclaimed that Parama Purusa belongs to all. None can claim then that Baba is of a particular land or community. This most understand.

So let’s take a look at the claim that Baba is bhagavan.

As if Baba is like so many of those bhagavans. Because on the Indian soil alone, several hundred bhagavans have come and gone. A few such names I am writing here as example: Bhagavan Satya Sai Baba, Bhagavan Rajaniish, Bhagavan Shankaracarya, Bhagavan Buddha, Bhagavan Mahaviira, Bhagavan Devarahava’ Baba, Bhagavan Swami Narayan of Gujurat, Bhagavan Datta’trya, Bhagavan Ram, Bhagavan Meher Baba, all told there are more than 100 or 200 of such bhagavans, including Bhagavan Satya Sai Baba & Bhagavan Rajaniish.

Indeed this earth has seen so many bhagavans. So the term bhagavan is not something unusual, rather it is common-place because there are hundreds or even thousands of bhagavans. Whereas the advent of Parama Purusa as Taraka Brahma is completely unique.

Yet in miscalculated fashion one margii designed an entire book trying to prove Baba as being only a bhagavan, like Bhagavan Satya Sai Baba and Bhagavan Rajaniish etc. And to illustrate this the margii – Narada of SUVA – wrote several dozens of pages and gave all kinds of cock and bull stories. All done in order to “prove” that Baba is merely a bhagavan, like so many others bhagavans.

So this margii forgot the fact that bhagavan is not a very high characteristic. Being Parama Purusa is far above. If he had remember this fact then he would have spared himself the trouble of writing a book. Likewise, if Devashish could keep the totality of Baba’s personae in mind, brother Devashish would not have wrongly labeled Baba as being a Bengali (p. 34) in his book.


Back to the point of bhagavan, everyone should be aware that most bhagavans are fake. And second, anyone person who does sadhana can become a bhagavan. For instance Shankaracarya and Buddha did like this. They had to do sadhana and undergo all sorts of penance in order to achieve their limited status of bhagavan.


In contrast Parama Purusa is Parama Purusa. He does not need to do any sadhana. By His own will He takes human form to liberate others. He Himself is beyond all the bondages. So for Him there is not need of any sadhana. He does not need to do anything in this regard.

Baba says, “He needs no sa’dhana’, but just to set an example to others, He performs sa’dhana’ with the masses.” (AV-33)

So the infinite glory of Parama Purusa towers far above the comparatively lowly position of bhagavan. But a few people, including this mixed-up margii, remain terribly confused about this.

So Baba has taken it upon Himself to remove the confusion from the public mind that Lord Krsna and Lord Shiva are not bhagavan like bhagavan Rajaniish etc. Instead Lord Krsna and Lord Shiva are something far higher than that.



To achieve this, Baba first describes in step by step manner the meaning of bhagavan. That He did in the discourse titled: Pa’rthasa’rthi Krs’n’a and Pariprashna. In that discourse Baba clearly describes that bhaga means the combination of six attributions: aeshvarya, viirya, yasha, shrii, jina’nam, and vaera’gya.

So first Baba illustrates what it means by the term bhagavan. And then Baba gives an example with respect to the life of Lord Krsna. Baba cites the occasion whereby Lord Krsna proclaims to one and all that, ‘I will liberate you from all sins. You have no cause to worry’.

Thus here Baba is revealing the fact that such type of divine guarantee cannot be given by some ordinary being like a bhagavan. Such a proclamation guaranteeing the liberation of one’s sins can only be given by Parama Purusa Himself. So Baba concludes that Lord Krsna is not just a bhagavan but something far higher; He is Taraka Brahma.

And in the final section of the discourse, Baba concludes:

Tula’ va’ upama’ Krs’n’asya na’sti…

Meaning: There is no comparison of Lord Krsna. He can only be compared with Himself.


All margiis also know that Baba is talking about Himself in these discourses of the Nama’mi Krs’n’a Sundaram book. The greatness Baba is illustrating about Lord Krsna, that is actually His (Baba’s) own greatness. So in that book Baba is expressing indirectly about Himself to his devotees. Just like in Prabhat Sam’giita Baba is indirectly guiding us how we can express our devotional longing for Him.

Likewise when He taught Guru Puja then this same type of approach was done. He taught devotees how to perform Guru Puja– when we all know that Guru Puja is being done to Him. So He was revealing the technique to us in indirect fashion.

And a similar approach was taken when He taught the devotional concept that, ‘Parama Purusa is always with you’. In that case Baba is indirectly talking about Himself. I.e. that He is with everyone, sitting inside their mind and in the heart.


So the conclusion is that when Baba has written that there cannot be any comparison of Lord Krsna then the same is the case with Shrii Shrii Anandamurtiji also. Baba also is beyond comparison. Then why should we undermine His glorious status by comparing Him and saying that He is just a bhagavan. As if He is just like all those other bhagavans such as Bhagavan Rajaniish Bhagavan, Bhagavan Datta’trya, Bhagavan Ram, Bhagavan Satya Sai Baba, etc, etc, etc.


The natural question that arises is why do people like Narada and Devashish write like this about their own Guru. Most often it seems that people write Baba stories and books with full sincerity, but because of their lack of understanding and devotional feeling, they do the opposite of what they want to accomplish. Instead of glorifying Baba the opposite occurs.

Why? Some writers are cowards and do not have the courage to tell the truth while others are crude and cannot comprehend that Baba is Parama Purusa. Those with no courage think that public will not appreciate Baba as Parama Purusa so “I should not write this.”

You are welcome to think to which category Narada and Devashish belong.


Some try to compare & undermine Him and thus invite their destruction. That is why Baba has graciously warned us ahead of time not to do such things. Rather as His disciples we are to propagate His divine stature and greatness.

Baba says, “The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya (intuitional science) to us through the medium of the name and form of Anandamurtijii. Unit beings must be made to appreciate Its majesty.” (CC II p.1)



Here below Baba is explicitly proving how Parama Purusa is far more than just a bhagavan. The following is the incredible scene from the Mahabharata when Lord Krsna uses His unique abilities as Parama Purusa to give victory to His devotees. And Baba Himself emphatically states that no type of bhagavan has the capability to do such things.

Baba says, “Krs’n’a’ had covered the sun with His Sudarshana Cakra [His special discus]. Now you can imagine that it was impossible to cover the sun with a discus. Is it possible to cover the sun with a dinner plate? When you observe a dinner plate close up it seems to be about this large. But if you could see the sun from close up, how big it would appear! If the dinner plate could somehow be placed near the sun, it would be a mere
speck. No, the discus could never cover the sun! Though the devotees claim that it did, I take it as a mere story. Then question arises as to how the sun was covered. The answer is that the Lord Krs’n’a willed it so. He had mastery over Praka’mya Siddhi, one of the eight occult powers. He willed the sun to be covered by clouds and so it happened. The sun was covered by clouds and people thought that the sun had gone down. So Arjuna was able to keep his promise and kill Jayadratha.”

Here below is the exact section where Baba says only Parama Purusa can do such great works– not bhagavan.

Baba says, “To perform such a miraculous feat by going against the natural order cannot be accomplished by even a first grade Bhagava’n, not to speak of a second or third grade one. Only Parama Purus’a can do this.” (NKS, ’97 Edn, p. 208)

Then Baba directly adds how there are numerous examples whereby Parama Purusa shows Himself to be far more than just a bhagavan:

Baba says, “This is only one story. Dozens of similar stories can be found.” (NKS, ’97 Edn , p. 208)


Here Baba is announcing the fact that Parama Purusa is not just a bhagavan. Because only the singular entity Parama Purusa can save people from their sins. No bhagavan can do that. Please read below. Baba says about Lord Krsna:

“Those accepting Me as their final refuge, I will free from the bondage of sin. Their future is certainly glorious. No one need worry about their past. It is senseless to worry about atonement for past misdeeds….”

“Only Parama Purus’a can assure jiivas so unequivocally. This goes to show beyond any shadow of a doubt that He is not bhagava’na, but the veritable manifestation of divinity. He cannot be compared to either khan’da’vata’ra, am’sha’vata’ra or kala’vata’ra. They may be bhagava’na due to their possession of the six qualities, but none among them is the Supreme Entity. “I will forgive your sins. I will free you from all sins, I will take away
your sins.” No one but Krs’n’a, the Supreme Entity, has the right to say this. No one has ever said this in the past, nor will anyone say it in the future. If anyone claims this, it would be only the highest audacity on his or her part. But my Krs’n’a has proclaimed it loudly and openly: Aham’ tva’m’ sarvapa’pebhyo moks’ayis’ya’mi ma’shucah — “I will liberate you from all sins. You have no cause to worry.”

“After all this can anyone claim that Krs’n’a has any parallel? No, no one can claim this. All will have to fold their hands and say unto Him,”

Tula’ va’ upama’ Krs’n’asya na’sti;

[Krs’n’a has no parallel or equal. Krs’n’a is Parama Purus’a Himself.]

(Source: Nama’mi Krs’n’a Sundaram, ’97 Edn, p. 211)


Here it should be understood that Baba is Parama Purusa; He is the Taraka Brahma. His infinite Personality is infinite and beyond comparison. So why should one belittle Him by labeling Him as being just a bhagavan. When in clear-cut language Baba Himself explains that His qualities go far beyond that of only bhagavan. Being the Parama Parama of course He possesses those few attributes of the limited stance of bhagavan, but He also has much more than that. So no one can say that He is just a bhagavan.

Indeed the limited nature of the term bhagavan is insufficient to encapsulate all of Baba’s greatness. It falls far short of the mark. The bhagavan term utterly fails to represent Baba. In the same way Lord Krsna is not just a flute player or musician, His Personality is much more than that. So who can say that Lord Krsna is just one simple flute player– that is an injustice to the inherent greatness of Lord Krsna. Likewise no one can say that Baba is just a simple bhagavan because as the Parama Purusa incarnate Baba’s infinite qualities far surpass the narrow scope of bhagavan.


Here Baba is further revealing the uniqueness of Tarak Brahma and that He is greater than all those other lesser entities like bhagavan.

Baba says, “A Maha’kaola is one who makes others kaola by his infallible spiritual guidance. But Ta’raka Brahma is a different Entity, a unique Entity for He is the spiritual preceptor, social preceptor, Kaola, and Maha’kaola, all in one. He is also something more: He acts as a compass in every stratum of society.” (NKS, ’97 Edn, p.50)


The misguided book titled “Bhagavan Anandamurti” written by Narada (SUVA) was done with the negative goal of falsely proving Shrii Shrii Anandamurtiji as merely a bhagavan. But Baba is the Parama Purusa; He is far beyond the limited definition of bhagavan.

Thus Narada’s book is going against Baba– in which case Narada’s book needs to be set aside – never to be seen again. Because page after page its full conclusion is that Baba is just a bhagavan like Bhagavan Rajaniish.

So Narada’s entire unholy premise runs contrary to the teachings of AM. From its very title to its concluding line, his book is way off the mark– completely devoid of any ideological value, rather harmful.


Overall then Narada’s approach is no different than the terrible sin (Maha’pa’p) which those idol worshippers commit. Because those sinful idol worshippers engage in the negative act of limiting Parama Purusa to a piece of stone or rock.

In similar fashion the misguided strategy of both Narada’s entire book and at least part of Devashish’s book is to bind Parama Purusa to something limited. Of course Baba sternly warns us never to commit such misdeeds (Maha’papa / worst type of sin). (Refer Caryacarya II, p. 5, point 18).


In contrast, by propagating the true glory of Parama Purusa and by following His teachings then certainly we will be able to establish dharma on this dusty earth in a very short time. About this Baba has assured us of victory.


“A’lora rathe a’sabe tumi a’ja ja’ni nishcaya…” (PS #978)


Baba, I know that You will certainly come today riding the chariot of effulgence and make my life successful. You will remove all the darkness of ignorance and avidya maya, and make me fearless.

Baba, day and night, I waited for You with a garland in hand. Times passed like this. At last, the auspicious hour has arrived; all the doubts have been removed. I see that You have come – You are here.

Baba, in yearning for You, I have been ensconced in Your dhyana – in the resonance of Your tune [1] and insurmountable effulgence [2], ages after ages – counting the prahara [3] and tithis [4] for Your arrival.

Baba today You have come; I received Your causeless grace. O’ my Lord, I surrender everything at Your lotus feet. Please accept me…

Notes For Prabhat Samgiita #978:

[1] Resonance of Your Tune: This is a metaphor; When the sadhaka always hears the repetition of their ista mantra mentally, then that is a very grand state. At that point, one’s mantra japa continues effortlessly. That is what the sadhaka is experiencing in this song.

[2] Insurmountable Effulgence: Initially when one tries to do dhyana then the image of Guru may not come. Guru’s image comes when the mind reaches a higher stage. And finally when dhyana becomes deeper and more intense, then one is ensconced in Him. At that point the image becomes effulgence. In this deeply devotional state, there is no awareness of one’s own existence. That is what Baba is describing in the third stanza of
this song.

[3] Prahara: A measurement of time equal to 3 hours.

[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.

Our Family

Baba says, “No entity in this universe exists individually. Ours is a universal family. Each and every entity — living and non-living, moving and non-moving — helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth.
We are to move together with all…

“Our family is universal, our abode is also universal. Hararme…

This universe is our homeland.” (SS-18, p. 40-41)

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Date: Mon, 21 Nov 2011 19:29:11 -0400
To: am-global@earthlink.net
From: Pradiip Deva
Subject: …Becoming A Ritual



Ours is the path of true spirituality, but, little by little, it seems that– in some cases– one of our dharmic practices is turning into a mere ritual.

As we know, our Guru sakash sadhana has a distinct method, so merely reciting the Guru sakash shloka, “Pratah sirasi…”, over and over again is not going to bear any fruit. That is not the way to do Guru Sakash; yet unfortunately, some are succumbing to this ritualistic approach. And it was displayed in this dogmatic way in one of our AM movies as well.

So we should be vigilant. Of course not everyone is doing it like this, but a few are– and if we are not careful this will spread.


Falling into ritualism is not at all uncommon. This has happened to all the major religions. The Christians just recite their prayer ‘Our Father who art in Heaven…’, the Jews chant lines from the Torah, the Muslims just repeat their namaz; and the Hindus and Buddhists recite a few verses and then bow their head in front of an idol etc.

So the present day practice of all the religions are 100% ritualistic. Because that is the easy way to go. One can merely mechanically repeat the required lines and haphazardly pay salutations to their chosen deity, and voila, finished– everything is done.

In such cases, there is little or no attempt towards realisation or enhancing the quality of mind; there is no dynamism. Just it is a static practice where in a few moments one recites their chosen verse.

It is so easy for undeveloped or common people to fall into such dogmas– and they do not question it either. They get praised by their church or temple for participating in those external rituals and that is all. In His discourse, ‘Ism and Human Progress’, Baba vividly describes this phenomenon.


For Ananda Margiis things are different. We have a clear-cut spiritual ideal where rationality not ritualism guide us along. And so long as we adhere to AM teachings then we will remain true to the path of spirituality. That is why we should all deeply evaluate the way we practice Guru Sakash as well as how it should be practiced.


We must bear in mind that our Guru Sakash shloka, “Pratah sirasi…”, is not like our Ista mantra. It is not meant to be repeated again and again. Rather, we are to merely follow what the mantra says to do.

“In the morning…you have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In vara’bhaya mudra [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor. Whatever words you use mentally to address the Guru at the time of dhya’na or Guru dhya’na, should also be used at the time of this Guru dhya’na. You should always address the Guru for an extended period. This is Gurusaka’sha.” (YP)

So in His above directive Baba gives us many instructions regarding Guru Sakash:
1) Practice in the morning upon waking;
2) Meditate on the Guru;
3) Visualise His form with two eyes and two hands;
4) See His varabhaya mudra;
5) Call Him using the dhyana mantra;
6) Practice for as long as possible.

Thus, the shloka about Guru Sakash contains several key points for adhering to the practice of Guru Sakash. And nowhere in that shloka does it say to repeat the shloka itself over and over again. That is not the practice of Guru Sakash. Rather we are to visualise Him in varabhaya mudra and then call Him using our dhyana mantra.


So if anyone is just reciting the Guru Sakash shloka over and over again– but not following what the shloka says to do– then they have merely fallen into ritualism. Of course most margiis are doing it properly but some have fallen into this ritualistic pattern of just reciting the shloka 5 or 6 times and then getting up and attending to natural call etc.

And tragically, the AM pracara movie, ‘Kiirtan Mahima’, projects this same dogmatic message. This film propagated this myth that repeating the shloka entails the whole of our Guru Sakash practice. So the error in this film needs to be addressed.



Hence in a very explicit manner, in the shloka, ‘ “Pra’tah shirasi…”, Baba has graciously given us instructions how to do Guru Sakash. Certainly then, by reading this discourse, every Ananda Margii easily understands that Baba is outlining how to do Guru Sakash. The shloka describes how we are to perform Guru Sakash. But the shloka itself is not meant to be repeated at the time of Guru Sakasha. Rather in that shloka Baba directly states that at the time of Guru Sakash the aspirant should repeat His name.

“Remember Him by chanting His holy name”

By these instructions it is clear that Baba is guiding us that when we do Guru Sakash then we are to silently repeat His name. That is what we are supposed to do. And every sincere margiis does like that in Guru Sakash.

And here below Baba further clarifies the practice of Guru Sakash:

“Whatever words you use mentally to address the Guru at the time of dhya’na or Gurur dhya’na, should be used at the time of this Guru dhya’na, i.e. Guru Sakash.”

By all this it is quite clear what one is to repeat when performing Guru Sakash: His name And it is also easily understood that the shloka itself

“Pra’tah shirasi…” is only the instruction how to perform Guru Sakash and it is NOT the mantra that one is to repeat when doing Guru Sakash. This crystal clear distinction everyone understands.


All in all repeating the “Pra’tah shirasi…” shloka at the time of Guru Sakash is just like if at the time of half-bath a person only reads the instructions about doing half bath from Caryacarya part II– but never actually puts any water on his body.

That is if at the time of half-bath someone repeats:

‘At first wash your genital organs…hands up to elbows…
then taking a mouthful of water, splash water on the eyes…
Finally wash the ears and neck.’

If someone just repeats these instructions for doing half-bath from Caryacarya part II like a mantra at the time of half bath and never actually goes near any water, then who can say that person in properly doing half-bath. We cannot say like that. Rather we would think that person is peculiar, if not inane.

Likewise at the time of Guru Sakash if one repeats again and again the directions “Pra’tah shirasi…” instead of doing the actual practice of repeating His name in Guru Sakash, then who is going to appreciate that. Nobody. Because we all know that the shloka is the instruction about Guru Sakash and it is not the practice itself. And if one is repeating the shloka than that means they cannot do the true practice of repeating Baba’s name.

Here is another analogy.

In Caryacarya part III Baba gives all the instructions for doing asanas such as sarvaungasana (shoulder stand) etc. But if one sits down in a chair and starts repeating:

“Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest…” (CC-III)

If someone just repeats those asana instructions while sitting in a chair and does not actually perform those body movements, then how can we say that person has done sarvaungasana. How can we say that person is getting the benefit of asanas by just repeating the directions only without actually doing the asana. Indeed if we saw someone repeating those instructions without performing the actual asana would we not think that person is a little “hither and thither”.

Similarly, if a brother is walking around repeating the instruction again and again, “Males should always wear a laungota”, but that brother himself never actually does that thing, if he himself never puts on a laungota then who will conclude that person is following 16 Points. Never. Rather one will think that person is…

Same then is the case with Guru Sakash. Repeating the instructions “Pra’tah shirasi…” and never doing the practice has no value– just it is a waste of time. And if someone writes in public that this is the way they do Guru Sakash then they show themselves as being more than a bit foolish also. Then they have exposed the fact in front of all that their Guru Sakash is a silly type. Their way is just like that brother repeating the laungota guidelines without ever actually tying a laungota around his waist.


So the only way is to follow the path of rationality and do Guru Sakash according to Baba’s teachings. That means seeing Him in varabhaya mudra and then calling Him using our dhyana mantra.

And verily many margiis are doing it in this way and they are deriving huge benefit. Because when one feels His divine vibration in their Guru Sakash practice then that makes the entire day blissful. So we should be strict in Guru Sakash and maintain the practice for as long as possible. And if morning duty calls, then directly after we should again continue our Guru Sakash. One acarya told me about this and I have found it to be a big boon in my spiritual life, by Baba’s grace.

So we should all take advantage of this wonderful practice of Guru Sakash and use our dhyana mantra to call Him again and again.

Of course, if one wishes, at the beginning one may repeat the Guru Sakash shloka one time, as that will remind oneself about what to do. But to go on repeating that shloka again and again thinking that is the main practice is just ritualistic dogma– nothing more.


By Baba’s grace He has given us all the practices, including Guru Sakash, to lead a truly spiritual and dynamic life on this earth. By this way we may goad our minds to the culminating point of human existence– life divine.

Baba says, “Now, there is a regulating point or pra’n’akendra for each of the innumerable nerve cells in the brain. Over and above these many pra’n’akendras or regulating points of the brain, there is one regulating point which controls the many pra’n’akendras. This point resembles, to some extent, the tip of a blade of kusha [a type of grass]. In this point is the Guru cakra. From this point human beings receive a thousand and one kinds of inspiration and propulsion. The humanity of human beings…depend on this point. In this point is ensconced the Guru, Parama Guru, Para’para Guru, Paramesti Guru. It is the loftiest point for the purposes of meditation and contemplation. It is at this point that the meditation on Guru has to be undertaken.” (YP)



The other issue involved here is that our Guru sakash shloka is printed differently in our various scriptures. In Yoga Psychology (1994) it is printed one way; and in Shabda Cayanika (1990) it is printed a different way. In that case, if really we were just to recite the shloka when doing Guru Sakash, then which version of the shloka should one choose. That is another problem. And even worse, all the major religions have experienced huge feuds over such issues. If we fall prey to the ritualistic approach when “doing Guru sakash” then we are heading down the same road as those religions– arguing over the validity of passages etc.


“Toma’ra tare malatii ga’ntha’, toma’ra tare sura sa’dha’…” (PS #1218)


Baba, for You I have threaded a garland of malatii [1]; for You I have practiced many songs. Baba, to please You, I have made many flower decorations in anticipation of Your arrival. In longing for You, I have shed many tears, but You have not come. In this way, time is passing.

Baba, whatever I have is due to Your grace. That which You do not want me to have, I do not have. Those things are not appropriate for me. That is why You did not give them to me. You do not have any bad intentions. Whatever You do and however You guide me – i.e. love, affection, rebuke, atonement, everything – is always for my welfare. That is why my heart dances in Your rhythm.

Baba, You have given me everything: Conscience, intellect, knowledge and intuition. Baba You are so gracious, You have raised my mind piercing the seven lokas. [2] Our relation is not new. Since long, life after life, Your unparalleled love has always been with me. It has always glorified my existence. Baba, You always shower Your grace on my being. You are the Liberator of all fear and doubt. Baba, by Your grace, I rush towards You, crushing all the obstacles.

Baba, I have prepared a garland for You, in the hope of Your arrival. O’ Parama Purusa I want Your proximity. Please come to me…


[1] Malatii Flower: Native to India, Malatii is a big, woody climber which bears masses of fragrant, white, jasmine like flowers. In bloom it carries clusters of small five-petalled white flowers, which possess a spicy aroma. The white petals are pointed and twisted.

[2] Seven lokas: Here below Baba identifies the seven lokas or saptalokátmaka.

Baba says, “In the movement towards subtlety there are seven stages or lokas: bhu, bhuvah, svah, mahah, janah, tapah and satya” (AV-7, The Divine Drama)


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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Date: Sun, 20 Nov 2011 22:33:28 -0000
To: am-global@earthlink.net
From: “Hariish Dev”
Subject: They Can’t Do New Things


PS Intro: When the devotee progresses in sadhana then the mind moves upwards, one stage to the next. The sadhaka in a lower bhava – like sakhya bhava etc – gradually moves upwards, closer to Parama Purusa, and reaches a higher bhava like madhura bhava etc. When one enters into this higher bhava – which is a new, closer relation – then at first the sadhaka does not feel comfortable expressing this new feeling to His Lord due to fear and shyness. That mentality is beautifully expressed in the following song.

“Udvela hiya’ ka’re ca’ya, shayane svapane nide ja’garan’e…” (PS 708)


My melancholic, restless heart longs for the Loving One during sleep and dreams, when drowsy, and while awake – always. Who is that unknown, divine, charming Entity calling me – I do not know.

In this peak spring season, the atmosphere is charming and intoxicating. Everything is so sweet. The soothing ocean breeze is gently blowing in all directions. My heart longs for that unknown loved One. The sky is very attractive: The clouds are floating and the sun’s rays peep through in between the clouds. The scene is very alluring; it is so beautiful. Who is that Divine Entity, drenched in the sweet aroma of flower nectar, sitting distant, singing such captivating songs. Listening to these melodic songs, my heart is very restless.

My mind is restless for Him. It rushes towards Him every moment – it is beyond my control. It does not know how to respond to the call of that Loved One. Without smashing the obstacles like shyness and fear etc, how can I tell Him all the accumulated feelings of my heart, I do not know.

O, my Dearmost, please do not remain distant. Come before me and grace me so I can surrender at Your lotus feet…

End Note for Prabhat Samgiita #708:

The sadhaka wants to express the feeling of their heart but it is difficult due to shyness. With this closer proximity to Ista everything feels very charming, but also very new. That is why the sadhaka feels shy. This song expresses the feeling of the arrival into that intimate stage when Parama Purusa is the Dearest One.

With a friend, one may not tell everything – but when one is very close then nothing is hidden. This song is close to that stage. This song will be realised by those doing regular dhyana and getting Baba’s grace. They can understand well.

The very subtle and intimate feelings of love cannot be written directly; that is why this song is given in an indirect manner.

To learn more about the various bhavas, please refer to Namami Krsnasundaram discourses 7 & 27.


In Ananda Marga, we make clear-cut distinctions between humans and animals. No one thinks that humans are animals.

Baba says, ‘The old idea of logicians that the human is a rational [animal] is not supported by us. We say the human is not a rational animal. If we say the human is a rational animal, then the human comes within the animal category. Yes, the human is a living being, but the human is not an animal.” (AV-30)

However, in the general society, there are many who equate humans with animals, and vice-versa. This is especially true in the west where some advocate that animals should have the same rights as humans, or that humans are part of the animal kingdom. For instance, they will treat their pets like royalty; or the will openly state that humans are animals.

No doubt in AM we respect the life of an animal, but we do not equate human life with animal life. There are distinct differences. If we are aware about these differences then we can best convince others of the unique value of human life.

Failing that, certain people will continue to think that humans may behave as animals – “because that is our natural way” – in which case they will plunge themselves into all kinds of crude activities and ruin their future. Or they will continue to pamper certain animals with all kinds of superfluous luxuries while their fellow human beings die of starvation.

So we should all be clear about the below logic and help elevate the standard of humanity.


At present in the west, there is a growing sentimental attachment for animals. Some of this is appropriate but most is just pure hypocrisy.

For instance, people now keep all kinds of pets such as cats, dogs, iguanas, birds, llamas, fish, chimpanzees, ferrets, and so much more. They give special care, expensive medical operations, elegant spas, special grooming, sumptuous food to their pets. They treat their pets like royalty and spend huge money on them. They consider their pets as members of their own families and think of themselves as animal lovers. Yet when the vast majority of those pet owners eat meat on a daily
basis, then we can see how misguided their approach is.

The issue gets further compounded when we consider the fact that huge numbers of humans die due to lack of care, yet so much special attention is given to these pets. Indeed, in the US, 41 billion dollars a year is spent on pet care, more than the GDP (Gross Domestic Product) of dozens and dozens of countries. Some of the ultra rich even leave millions to their dog upon their death.

On the one side they share their homes with animals and treat them as family, and on the other side they blindly support animal slaughtering by eating meat at every meal. On the one side people spend huge money on pampering their pets and on the other side, gross numbers of humans go hungry every day.

This is the shocking hypocrisy and disparity going on these days.


Amidst all these shocking scenarios we should keep this key point in mind that clearly proves that humans and animals are of distinctly separate categories.

Let’s say an owner teaches their dog 10 tricks. Then that is all the dog will know. On its own the dog will not learn an 11th or 12th trick. Dogs do not have that type of psychic structure. When they are shown they will do, they do not have the creative power or urge to go beyond that.

In contrast, within each and every human being is the seed of expansion. So if a human being is taught something, then that human being will take that idea and expand upon it. They will make the idea or action their own and build upon it. Infants, students of all ages, professionals, retirees, everyone does like this. That is the nature of human beings.

Language is a great example. Animals can repeat a word (parrots) or respond to a verbal command (dog) or even use certain words to communicate (monkey) but no animal has the ability to create sentences on their own. That pattern or capability of original thought and expression is beyond their spectrum of knowing.

Here the whole point is that animals do not have the quality to do new things. They can only do the things they have been shown or taught. They lack the basic quality to discover anything beyond that.

Thus when the psychic faculty of human beings has this unique quality of making new things and when animals lack it, then who can claim that humans are animals or animals are humans.


Because animals utterly lack the aforementioned psychic quality, they spend their days just involved in satisfying their basic propensities or primal urges. When a physical desire comes then they act upon it. That is the basic quality of animal life.

In contrast, human beings are not slaves to their propensities. Either due to social pressure or by their own thinking, humans do not merely act upon their propensities.

For instance, if a dog is hungry and sees food then it will eat that food, not at all considering if that food is for them or not. In contrast, even when hungry a human being will refrain from eating food that is not theirs. Either they are concerned they will be punished (social pressure) or they do not feel comfortable eating what does not belong to them (moral conscience).

Thus physical propensities do not dominate human life, especially not with sadhakas. Whereas animals are totally dominated by materials pursuits and are content with those limited those. Humans are never satisfied completely by physical indulgences – always they want something more.


With our innate desire to discover something new, humans invariably turn to psychic growth and ultimately spirituality. Animals are not capable of contemplating new things, but humans have an innate urge for the infinite. And it is this quality of mind that is to guide us in our quest, not mere material enjoyment.

Unfortunately, many humans remain engrossed in worldly desires and that leads to their degradation. In that case they are on the path back to animal life. They will get the body appropriate for their desires.

As sadhakas, we always proceed guided by mind, not matter. Some respond to social pressure and others by benevolence of mind, but whatever may be, most humans live by using their mind and then deciding how to proceed. Animals never do like this. As humans though, we are to use the mind to control our corporeal structure and aim that mind toward Parama Purusa. That is our unique human dharma.

By Baba’s grace He has blessed us with this human life which is so rare and so difficult to attain. We must be especially sure to goad the mind toward the spiritual realm and not get caught up in crude desires. We must remember we are mind oriented beings and never classify ourselves as beings animals and following that mode of living. We are to do sadhana and reach the Supreme Goal.

Baba says, “Human life is rare and is very precious.” Even the devata’s, if they want to do something good or great, will have to come in human frame to work. A devata’ as devata’ cannot do anything good; the devata’ requires a human framework. So human life is very precious, very rare; “and such life is still more rare, still more precious, if it has become successful by dint of bha’gavata dharma, or by dint of sa’dhana’.”” (SS-21)



One other aspect of this discussion is free will. Animals do not have free will in which case they cannot create new samskaras – bad or good. All the can do is follow their inborn propensities – period. They cannot think or consider doing something different. Their desire is limited and they are content with material life.

Humans has free will and with that comes a huge spectrum of choices. Ideally we make those selections with a balanced mind. By this entire process, humans can easily go beyond materials pursuits and point the mind toward higher thought and realisation.

This notion of free will further distinguishes humans from animals.


Some may wonder why those in the west and in particular Americans are so enthralled with having pets. The clear-cut answer is that the more selfish a person becomes, the less they are able to live with others. Many in US live alone because they cannot adjust with their family and friends. Yet they keep animals. Those animals will listen to them and never talk back. That is the only type of relationship a selfish person can handle. In that way so many get totally attached to their pets. They tell their pet all their worries and fears – that is much easier than having to deal with another human being. So due to selfishness some bond more with their pets than with other humans.

Japa on Enemy

Baba says, “If anyone’s name is to be chanted in japa, it is the name of Parama Purus’a. What is japa? A word has a particular meaning; repeating the word inwardly again and again, after having understood its meaning, is what is termed japa. As a result of the prolonged repetition of a word, whose inner meaning is clearly understood, its ideation becomes permanently imprinted in one’s mind, and consequently there occurs a radical change in one’s mental arena. The extroversial tendencies of the mind gradually become introverted. This is the benefit of japa. And if anyone’s name is to be repeated, it is the name of the Lord.”

“Usually worldly people constantly repeat– do the japa of– their earthly joys and comforts, or do japa on the names of their enemies. But that is all useless. Only the name of Parama Purus’a should be repeated in the form of japa, for ultimately one will have to reach Him, to merge in Him. Ultimately one will have to reach Him. There is no other way. Hence wise persons take only the name of– do the japa of– the One and Supreme Lord, and never the name of any other entity.”
(12 November 1978 DMC, Kolkata)

Note: Usually people do not realise that they are doing japa of something which is meaningless, silly, or sometimes even harmful. But it happens because the general tendency of the mind is to degenerate towards crude thoughts. For example, if someone is plunged in worldly problems or court case or enemy, then in that case they are unknowingly doing japa of that problem or enemy etc.

Another feature of the mind is that when the mind is empty then it is the usual characteristic of the mind to start thinking of something which is meaningless, stupid, or harmful etc. Or it will think of something that will bring degeneration.

Hence, without even their own awareness, countless people are getting adversely affected and getting poisoned by doing the japa of crude things. In His above teaching Baba says that at any cost this should be avoided– averted. Repeated thinking or japa should only be done on the name of the Lord. That will bring ultimate salvation and bliss.

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Date: Sat, 19 Nov 2011 21:33:47
To: am-global@earthlink.net
From: “Pavitra Deva” pwKlauss@springnet…
Subject: Name of Your Baby



When Baba held DMC in our Berlin Sector, then Baba Himself was emphasizing the importance of Sanskrit names. Time and again He beautifully explained the meaning of various names and on multiple occasions Baba also corrected the then PA Dada Ramanandaji’s pronunciation of Sanskrit names, or even changed the name itself to one having a spiritual meaning.

Surrounding this, one beautiful scene comes to mind.


During one DMC we held our usual kaoshikii and tandava contests & when Dada Ramanandaji called out the names of those involved then he announced the name of one sister named Ama’vati.

Immediately Baba pointed out that this name meant ‘darkness’ or ‘new moon’. Then and there, in front of one and all, Baba graciously told that her name should be Jyotismati, meaning ‘divine effulgence’. In that special way our sister took on this new name – one with a truly spiritual meaning.

Certainly this was Baba’s blessing upon that sister and the society. The overall idea is that Baba gives great emphasis on the proper use of Sanskrit names, both with respect to pronunciation and meaning.


A name then is not just a word per se. It is an important reminder to both the named and the person addressing that individual that we live in a God-centered universe. This helps spiritualise one’s daily life experience and reminds us of our Goal.

Thus not any name will do – names should be given based on this spiritual ideal.

Choosing a name based on the sound of the word, or issuing a name that lacks a devotional meaning is not part of our AM system. Yet, on occasion – or even more frequently – this has been known to happen.

When names are such an essential element of our life as sadhakas, we should take the opportunity to carefully review this important topic.


As we all know, Baba has placed tremendous emphasis on the use of Sanskrit names. We are to use them in all circumstances – cent-per-cent of the time.

Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the A’carya.” (CC-I, p.6, 1995 Ed.)

Baba says, “The Sanskrit name should be used in all worldly dealings.” (CC-I p. 7, 1995 Ed.)

That is why in our Marga, we all receive a Sanskrit name as soon as we enter AM and that name should be used pervasively, in all aspects of our life.

Unfortunately quite commonly, outside of India, many use their Sanskrit name only at the time of dharmacakra or only when talking to margiis etc. In their daily or professional life, or even when communicating with their spouse, they may fail to use their Sanskrit name. This is one point for us all to be careful about.


At the same time we must be aware that not every Sanskrit name is appropriate, as depicted in the above story of that DMC.

To ensure proper Sanskrit names are given, Baba has specifically detailed names that are of spiritual value. Every acarya has this list / booklet. Those are the names that are to be used in our Ananda Marga at the time of initiation. But it does not always happen like that.

Of course, a large majority of the names in Sanskrit are “good” or “acceptable” for use in AM. By “good” or “acceptable”, we mean that that Sanskrit name directly refers refers to Parama Purusa Himself or one of His divine qualities.

Names like Purusottama (Cosmic Nucleus), Liila (His Divine Play), Kpra Devii (Personification of His Divine Grace) and Divyamurti (Embodiment of God) are ideal in that they remind us of the presence of Parama Purusa.

However, there are many Sanskrit names that fail miserably in this regard.

Names like Brinjal (eggplant) as well as other Sanskrit names meaning rice, chili, and other food items are not our ideal. Yet these Sankrit names are also used in the general society and, on occasion, sneak into our Marga.

Plus various names such as the highly popular surname Singha, meaning lion, are based on the animals. Yet we know that according to the cycle of brahmacakra, human life is the veritable movement away from our baser animalistic vrittis towards our inherent sublime nature, i.e. life divine. So there is no value – rather it is detrimental – to have a
Sanskrit name that refers to an animal. This is also a point of caution.

Finally, there are some Sanskrit names like Khendi and Puddan, which do not mean something that is not very glorified. And there are so many other examples. Then there is the so-called Sanskrit name, Pheku, meaning garbage, That also is obviously not up to the requisite standard.

In addition, in India, they begun giving Sanskrit names that are actually verbs or adjectives, not nouns. One such name is Chalati which is a verb meaning “to go”.

People choose such names because they feel they are unique. That is the new trend.

Whether one is born inside or outside of India, regardless of our local traditions etc, we should ensure that our Sanskrit names are of proper meaning. If you have any question, consult your local acarya.


Another critical facet of this discussion is the use of nicknames. All too often family members or close friends give nicknames to their close people. Normally these nickname are given when people are very young, such as when we are 4 or 5 years old, or during student life.

You have all heard them. Names like Pinky, Rinky, Tee-tee, Lulu, Bessy, Beansie etc. Often these names rhyme with our given name or are given for just some silly reason, albeit with good intention.

Actually, when I was in India, I was surprised to see how each family member often has a non-spiritual nickname which all the other family members call them. In that way, they pass the bulk of the life being called a name that has virtually no sense and zero spiritual import.

Wherever we live, we should all be wary and conscious of the use of nicknames – they should not replace our given Sanskrit name.


Finally, there are two other common words to discuss associated with naming. The first is Kumar and the second is Deva.

At present, many in AM seem to attach Kumar to their name. Names like Devesh Kumar, Krsna Kumar, Jayanta Kumar, Chandranath Kumar and the like are quite common.

Yet Kumar (kaoma’ra) refers to that state of life when one is immature.

Baba says, “Childhood, or kaoma’ra.” (SS-21)

In those early years of life, children needlessly break and destroy their toys for no apparent reason and constantly switch from one task to the next, unable to concentrate on anything for any period of time. That is what kaomara means: the life of a child when all kinds of silly or senseless things are done.

Here my intent is not to criticise children – they have their natural dharma. Childhood is part of the growing process. Only the point is that we should not attach that idea or identity with our Sanskrit name by adding the suffix Kumar. That is not our AM system – that is some folk manner from the traditions of old.

If we wish to append any word to our Sanskrit name then that name should be Deva.

Baba says, “Now, the word “deva” comes from the root word “div”. “Div” means “a divine existence”. So “deva” means “a divine existence”.” (AV-3)

Baba says, “The word deva should be suffixed to the name. Every person is at liberty to use his/her own surname, but the more the usage of deva as a title, the better it is.” (CC-1)

Thus we should link our Sanskrit names with Deva, not Kumar.


By Baba’s grace when a proper Sanskrit name is given that that brings all kinds of beauty in life: Both to the individual and the society. It reminds us of the eternal presence of Parama Purusa and keeps us ever-focused on the divine nature of human life.

When we seek names for our own children we should keep in mind all of the above. Then their names will serve them well for their entire life.

Those who are devotees can easily understand these points – others may not.

We should be vigilant to ensure that only proper Sanskrit names are used in our units and that we use these Sanskrit names in all circumstances and conditions.

Baba says “If Sam’skrta is used human unity will be encouraged and human beings will move closer together.” (PNS-17)

Baba says, “Today not even the Pacific Ocean between Asia and America is difficult to cross. The people of Asia and America are touching each other’s minds and have learned to accept each other sympathetically as their own. Europe, Africa, Australia, Mercury, Jupiter, the stars, the comets, the constellations – none of them is alien to the other, none is distant from another. Gradually everyone has begun to realise the vibration of the One Integral Mind.” (AFPS-1)

Pavitra Deva


Baba tells in SS part III that those not established on the path of spirituality are shy to practice in front of others.

Baba says, “Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (SS pt 3, p.86)

Those who lack a deeper sense of deep devotion feel shy to reveal themselves as an Ananda Margiis, and most of the time they do not like to tell or use their own Sanskrit name – or the Sanskrit names of others.

But this is only because of their weakness of the mind and lack of proper moral strength. So we should not be affected by this. Rather we should instill within that person the requisite strength, courage, and devotional confidence to move ahead in the right way.


PS intro: This song is a metaphor. The flower garden and grass lawn represent the life of a struggling devotee. The rains signify the showering of His grace. The darkness represents mental agony and the allotted path refers 16 Points, do’s and don’ts, and conduct rules. This is a mystical song that should not be taken literally or at face-value. Keeping this in mind, please read the following purport.

“A’ma’r bhuvane ka’lo haye a’che, a’lora devata’ a’jao ele na’…” (PS 1232)


My world is dark, the Lord of effulgence did not come even today. The flower bud could not blossom, nor could nectar be stored in the flower core.

The rains did not come. Due to lack of water, scorching heat, and fiery winds, the flower garden and the grass lawn could not survive.

My heart is dry. Even my rehearsed song I am unable to sing. I cannot follow the allotted tune; I could not move on the path You provided.

“Without Your grace, nothing can happen”: This essential truth I did not understand.

That is why the showering of Your grace did not happen on me. I was thinking that I can do anything and everything by myself, and solve all the problems alone. My ego became dominant. My heart was dry and life became listless and burdensome. Baba, because of my ego I could not realise Your grace.

O’ Lord of Effulgence, O’ Parama Purusa, please come and make my dark abode filled with effulgence. Baba, please be gracious…

One Should Always Remember

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

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Date: Fri, 18 Nov 2011 20:11:05 -0000
From: Jagadnath Deva
Subject: Story: Conversion


“Kona aja’na’ desher priyo pariveshe dekechi toma’y priyatama…” (PS 1469)


O’ my Dearmost Baba, in a sweet yet unknown land, I have seen You. I have since forgotten the place, time and name. I have forgotten everything. O’ Incomparable, Unparalleled Entity [1], I only remember You. I vividly remember seeing You there.
Baba, in that divine land where I saw You, there was no dark fog. Nor was there any hypocrisy, duplicity, or the spreading of lies. O’ purest Lord, in that land, only streams of nectar were flowing, washing Your lotus feet.
Baba, in that land there was no cruelty or violence. Nor was there any avarice or hatred. Everyone had a loving and respectful relation with each other. That place was the epitome of righteousness and justice. O’ my Dearmost Baba, in the rays of that crimson dawn, the speed of progress was dancing like a peacock [2]. The speed of spiritual progress was tremendous.
O’ my Dearmost, I have seen You in that divine land. Baba, I salute Thee…


[1] Incomparable, Unparalleled Entity: One of the countless attributions of Parama Purusa is that He cannot be compared with anyone or anything. He is far beyond all other entities. That is why He is known as Nirupam or Anupam, i.e. beyond all comparisons. Parama Purusa is unique and singular in nature. In His role of Nirupam or Anupam, Parama Purusa is the Incomparable One – He who is beyond all comparisons. That is why it is said: Anupam tava caran’ phele.

Baba says, “When a bhakta begins to analyse Him, he finds that He is unique in gandha tanma’tra. He is extraordinary in rasa tanma’tra. He is unparalleled in ru’pa tanma’tra and He is exquisitely sweet in the softness of sparsha tanma’tra. Regarding shabda tanma’tra, the sound of His flute is beyond our capacity to comprehend. Being overwhelmed by the musical resonance, devotees exclaim: Anupam tava caran’ phele.” (NKS, Disc 25)

[2] Speed of progress was dancing like a peacock (Pragatira druti keka’ sama’): When society is not riddled with negativity – such as hypocrisy, cheating, greed, animosity, violence and bloodshed – then real progress, i.e.spiritual progress, happens very fast. Failing that, people are wasting their life in infighting, hypocrisy, and all kinds of misdeeds. Whereas when people are inclined towards spirituality and progressing fast on the path, all are involved in good deeds; their energy is utilised in a positive way. Then life is blissful and progress advances ahead at tremendous speed, dancing like a peacock.


Note: The following is Ac Sujiit jii’s first-hand account of the first-ever Prout conference which was held in Jamalpur in 1959. I did not add or edit any part of Acaryaji’s portrayal.

This is the story of how the Prout discourse “A Discussion” came into being. The note after the story reveals how this discourse, originally given by Baba in English, was converted by certain publishers into “from the original Bangla”.

Read this historical and dramatic story. If you have any doubt please confirm with respected Acarya Sujiit Kumar. It should also be known that Acaryaji was the first person in AM who had a revolutionary marriage. All followed after his marriage.

Here then is his first-hand account…

“In 1959, Baba called me to attend His upcoming conference in Jamalpur.”

“Specifically Baba held this conference over a 6-day period, from 17 Oct 1959 – 22 Oct 1959. He delivered one discourse each day; all of which were given in English. The conference itself focused exclusively on Prout philosophy and was the first-ever conference on Prout.”

“During that week, I noted down all that Baba spoke, as did Ramtanuk jii, Lalan jii, Suresh jii, plus two more persons. In total, there were six of us taking notes.”

“Over the course of the conference, Baba discussed a wide array of subjects.”

“The six of us took extensive notes on each of Baba’s six discourses. Thereafter, we compared and checked our notes and created one final draft in English to give to Baba for confirmation. Upon His review, Baba made a few corrections and we incorporated those changes.”

“The resultant document became the publication: “A Discussion”. ”

Baba told, “This is the the philosophy of Prout.”

“Prior to this, no such document was in existence. Certainly Baba had previously put forth the 5 Prout principles, but the series of discourses delivered in English in October of 1959 – initially published as “A Discussion” – was the first elaboration of Prout philosophy.”


The above account given by Ac Sujiit jii details when Baba delivered His Prout discourses for the book, “A Discussion”.

Some of the topics covered in that series of discourses include: Our universal human family, world government, business and industry, the dowry system, social movement, capitalism, politics, sadhana, nationhood, revolution, sadvipras, law and justice, and so much more.

That series of discourses, originally titled as “A Discussion”, has since been retitled as “Discourses on Prout” and published in Prout in a Nutshell, part 4.

Furthermore, such publishers now falsely claim that Baba delivered these discourses in Bengali. Such is the publisher’s claim on the title page of Prout in a Nutshell, part 4. More about this is explained in the note below.

Jagadnath Deva



1. Since long, they are intentionally taking discourses originally given by Baba in other languages like English and Hindi and labeling those discourses as having been given by Baba originally in Bengali. That is the type of mischief and Bangalisation that is going on.

2. They are reluctant to detail the real history of those discourses not given in Bengali. Rather, in due course, they will label such discourses as having been given originally in Bengali. This is their proven track record. This is their systematic manner: The Bangalisation of Baba’s divine discourses.

3. Baba’s series of discourses given in English and titled as “A Discussion” must not meet a similar fate. But see the tragedy that is going on. The latest printing of “A Discussion” is in Prout in a Nutshell Part 4 where “A Discussion” is titled “Discourses on Prout”. And in the title page of PNS-4 it is stated, “Translated from the Original Bengali.” Such is their hypocrisy. Because it is well-known that the series of discourses which comprise the publications “A Discussion” were delivered by Baba in English.

4. These 6 people – Ac Sujiit jii, Ramtanuk jii, Lalan jii, Suresh jii, and the two others – did not write in Bangla. They wrote in English because Baba spoke in English. That is the real history. No one can claim today or in the future that “A Discussion” was originally given in Bengali.

5. In the past, in the name of religion, people were forcibly converted from one faith to the next. Now a new trend is occurring: The conversion of non-Bangla discourses into Bangla discourses. Those discourses originally given by Baba Himself in Hindi and English are being forcibly labeled as originally given in Bengali.


6. Indeed their goal is that in the future, margiis should think – nay the entire world should think – that Baba only spoke and knew Bengali. They want to convert the entire shastra of Ananda Marga as “originally given in Bengali”. Then they can easily proclaim that “Baba is Bengali.”

(Note: This is being done in various ways such as even in the recently published book “The Jamalpur Years” (2010) by Devashish where on page 34 he writes that Baba is “Bengali”.)


7. Indeed those discourses Baba originally delivered in English when touring overseas are getting marked as originally given in Bengali. Here is the proof:

As we all know, on different world tours Baba visited Philippines (Maharlika), Taiwan, Switzerland, Germany, Jamaica, Venezuela, Iceland and etc. And in those places Baba delivered HIS discourses in English. Those discourses are printed in Subhasita Samgraha, Ananda Vacanamrtam and different book series.

Unfortunately those in Publications Dept noted those books as “Translated from the original Bengali” on the Publishers page. If you open the book you will find it. You can confirm by yourself. Yet, Baba originally delivered those discourses in English, not Bengali.

For example if you open the English version of Subhasita Samgraha part 12 published 21 Oct 1992, you will see on the Publisher’s page, “Translated from the original Bengali”. But what a mockery this is. Because many of the discourses from this book were given in Europe. Such as in Fiesch Switzerland, where obviously, Baba spoke in English. And one discourse from the book SS part 12 is titled “The Noumenal Cause and the Personal God”. That very discourse was given by Baba in Timmern Germany and that very discourse appears on the CD ‘Baba in Fiesch’. By listening to that discourse anyone can easily understand that Baba delivered that discourse in crystal-clear, perfect English. But in the Publisher’s page of that book it says, “Translated from the original Bengali”.

Unfortunately this type of serious distortion has occurred with not one, but with so many books. The following books contain discourses delivered by Baba in Patna, Bombay, Bangalore, Madras, etc. Senior Margiis and Wts are aware that in these places Baba either spoke in Hindi or in English, but not Bengali. But in the Publisher’s page, the wrong information has been given as: “Translated from the original Bengali”.

Here are but a few of such books: Ananda Vacanamrtam part 7, Ananda Vacanamrtam part 8, Subhasita Samgraha part 3 (1992), Subhasita Samgraha part 11 (1992), Subhasita Samgraha part 18 (1992), and many more books.


Attached please find the scanned copies of the cover page, title page and page 1 of the 1960 edition of “A Discussion”. Those who want more let us know. – AM-GLOBAL Moderators

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From: “Girish Chandra Mitra”
To: am-global@earthlink.net
Subject: In the Beginning of Sadhana
Date: Thu 17, Nov 2011 21:26:40 +0530


“Bhul kare du’re thekechi tumi bhul bheunge dio…” (1827)


Baba, due to my own defects I am not able to get close to You. Because of not following Your dharmic guidelines, my progress is hindered and I am just keeping myself away from You. Baba, by Your grace, please remove all my shortcomings and weaknesses and bring me in Your closest proximity, take me in Your lap. In my life I have received an abundant amount of love from You; You have graced me so much. Baba, now I am offering my love to You– please grace me by accepting it.

Baba, in the sky there is a deep blueness and my tender heart is full of love for You. Baba, I do not want my love to remain hidden & secluded in my little heart. By Your grace please allow the reddish glow of my heart– i.e. my love– to merge in the vastness of the distant blue sky. Baba, please let my love reach up to the highest realm– reach up to You.

Baba, when I sing the song and ideate on You there is a deep feeling of longing in my heart. By Your grace You have given the tune and in that way I sing for You. Baba, may my heart’s inner longing be goaded & pointed exclusively toward You. Baba by Your grace, I should always contemplate and think of You; my life should revolve and dance around You. My life should be successful, please grace me…


In this quinquelemental world, usually the life of spiritual aspirants passes in so many mundane activities from dawn to dusk– trying to meet their worldly requirements and managing their responsibilities.

So when sadhakas try to do sadhana in a pointed way then often times all those mundane plans and programs come again and again into their mental plate during sadhana. This is the regular reality– for all sadhakas, both wts and margiis.

It is a natural phenomenon because the activities one engages in during the day often cloud the mind during meditation. In that case it is very difficult to start sadhana. That is why Baba has graciously given our Baba Nam Kevlam kiirtan. Singing kiirtan helps tremendously in transitioning the mind from one’s mundane daily routine to spiritual sadhana.

However, even then on, some occasions when very positive or very negative incidents happen during the day, then those thoughts strongly dominate the mind. And in that circumstance is not easy to get rid of those thoughts– they come again and again, barraging the mind during sadhana.


In that condition, what recourse should be taken. By Baba’s grace He has given the perfect remedy: Guru Puja, a.k.a Varnarghyadan– the offering of colours. In systematic fashion Guru Puja cleanses the mind of unwanted thoughts. It enables sadhakas to remove those burdens and start pointed sadhana.

Unfortunately many people waste huge amounts of time “sitting in sadhana” when in reality their mind is just flickering from one mundane thought to another. So this is just a waste of time and– and even worse– it degrades the mind.

Altogether, stray or dominating thoughts coming into the mind occurs in everyone’s life. I can openly admit that this has happened to me on countless occasions and when I’ve spoken with others they have also recognized this as a problem.

And the best remedy is Guru Puja, as that has the ability to remove or wash away those impressions from the mind. Here follow are some techniques when doing Guru Puja.


Of course we all know that in Caryacarya Baba has given many points about Guru Puja. And in the Senior Acarya Diary Baba has given more highly valuable guidelines regarding the proper technique of Guru Puja. And those acaryas who are sincere in sadhana guide their diksa bhai in this way.

Some of the instructions I have also received and those aspects which are common points for all– and are not secret– I have written below as I feel it is my duty to share these things with my margii family.


1. Guru Puja can be done again and again– round after round. It is not the strict rule that it can only be done three times. Rather when one is facing any problem then Guru Puja should be done until that problem has been washed away and the mind is feeling light and free.

2. So when any problem is blocking the mind during sadhana such that one’s mantra is not coming then Guru Puja is the answer. The basic approach being that one should surrender their problems again and again in order to free and prepare the mind for sadhana.

3. In that way, Guru Puja can be done any time: At the beginning or in the middle of sadhana, and then course always at the end of meditation.

4. As mentioned above, another name of Guru Puja is Varnarghyada’n. Varna means colour, Arghyada’n means offering. So, Guru Puja means offering the colours of the mind to Guru. So here colour means mental colour.


5. If during the whole day someone has to communicate with different people about building a new jagrti and they have to convince others and get a donation, and arrange the labour etc. Then in that case the whole day they involved in thoughts about labour, money, bricks, and cement. All these thoughts are racing through the mind during the day. So when starting sadhana then that time off and on these thoughts related with the jagrti construction may enter into one’s mind in sadhana.

6. And if the mind is crowded with unwanted, crude, negative thoughts of money, labour, bricks, cement, building supplies etc during meditation, then ultimately sadhana will be destroyed. In that condition the best option is to do Guru Puja first, and offer one’s mental colours to Guru.

7. But doing Guru Puja superficially is not going to give any yield. Rather the whole process of Guru Puja can be repeated again and again until the mind is completely vibrated and ready to offer everything to Him. In that process one can spend extra time doing Guru Puja.

8. Then after doing long Guru Puja, the heaviness of my mind will be released and all those negative thoughts of bricks and cement will be gong. Then one will feel felt better and can start doing sadhana. But if one would have started meditation right away, then in the beginning, in place of doing sadhana, the mind would be cluttered with thoughts about the bricks & cement as that was the main dominating thought in the mind.


9. The question may come that how can this offering of colour theory can be utilised? What is the most effective way to do it?

10. As we all know, in Guru Puja one has to offer a lotus flower. So after sitting in the proper posture then close the eyes and with open palms, one should form a mental lotus. And the colour of the lotus should be the colour of that worldly object which was dominating or disturbing your mental flow during sadhana. If the red bricks for the jagrti is disturbing the mind then one will envision a red lotus.

11, Because each every material object has 5 tanmatras, or inferences. All the tanmatras should be utilised in Guru Puja when offering your mental lotus. And the five tanmatras are: Sound, Touch, Form, Taste, Smell.

12. Brick has its own sound when it falls from the truck during unloading time. That is the first tanmatra and that sound should be ascribed to the lotus flower during Guru Puja.

13. Then of course bricks have a special touch of roughness because it is rock. So during Guru Puja one should picture a lotus that has the hard scratchy surface of a rock.

14. The third inference is form. Here form means that red colour which has already been mentioned.

15. Then 4th tanmatra is taste. And the taste of rock one may know. So then one should imagine that in their hand a red coloured lotus that feel rough like a rock and has a loud sound and that tastes like a rock.

16. Then the 5th and final inference is smell. That also we have to utilise in Guru Puja. Imagine that the whole lotus being formed in one’s palms smells like bricks.

16A. So this process should be done with whatever thing is disturbing the mind. For example let’s say that one is thinking about sweets like rasagolla during the time of sadhana. Then one will form a white lotus. Because the colour of rasagolla is white. And the touch of that lotus will be the exact touch of rasagolla: soft and spongy plus sticky & syrupy. And the taste of the lotus will be the taste of rasagolla– very sweet. And the smell of the lotus will also be the exact smell of rasagolla. One should perfectly make one mental lotus that is of white colour with a thick, syrupy touch, and a very sweet taste, and aromatic smell. That mental lotus will be as if it is made of rasagolla material.

17. So whatever one’s dominant thought is, after creating this complete ideation using these five inferences: sound, touch, form, taste, smell and when all 5 qualities are present in that mental lotus, then one can start chanting “Akhanda mandala karam…”


18. One must not prematurely begin the chanting of the Guru Puja mantra. First all the tanmatras, step by step, should be incorporated and accordingly one’s mental lotus should be formed. Then and only then should the chanting of the of Guru Puja mantra be started.

19. Then after completing the chanting of each round of our Guru Puja mantra, “…Gurureva Parama Brahma, Tasmae Shrii Gurave Namah”. Then we are to offer that very mental lotus at the feet of Guru Shrii Shrii Anandamurtiji Who is sitting in front of me. Baba guides us that this should be our ideation.

20. So taking the ideation that Beloved Baba is sitting in front of you, then with that bhava and using the Guru Puja mantra in proper way, slowly with good ideation one should offer that very mental lotus to Baba. And then one will see that this will solve their problem or attachment. Those uninvited thoughts related with rasagolla or whatever which are disturbing the mind during sadhana will be gone.


21. Some may wonder then why is it that normally Guru Puja is done just after sadhana?

22. And the basic reply is that when anyone does sadhana then that time mind is busy in ideation & involved in the chanting of one’s personal mantra. So that time it is very easy to find out the negative thoughts. And in particular one can pointedly identify which thought is creating the most disturbance.

23. In contrast, when one is busy in mundane work then they may not understand or be able to identify their psychic disturbance, but when one starts sadhana and closes the eyes, then immediately from nowhere so many useless & distracting thoughts will come into the mind. That time one has to gauge and see carefully which one is most disturbing and that very thought one should utilise for Guru Puja. Using the process which is outlined above described.


24. On some special occasions when the mind is so much disturbed with pre-occupied ideas, then before even starting sadhana one should try to do Guru Puja to get rid the mind of those negative thoughts.

25. If for example someone left 5000 rupees on the bank counter and they did not get that money back. Naturally then in their disturbed state of mind, if they start doing sadhana it may be fruitless. In such a special case better one should do Guru Puja multiple times before starting sadhana. By this way the strong thoughts of losing money will be wiped away by His grace.

26. Many of these points my acaryas told me, Baba has included in the Senior Acarya Diary.


27. Special Reminder: If after doing Guru Puja once and still the problem is not solved, then one should do Guru Puja multiple times. Then surely one will see that the mind will become calm, quiet, and relaxed. All those disturbing thoughts will go away. And mind will be pinnacled and ready for sadhana.


28. About the importance of Guru Puja, Baba guides us in this following way, which is written in Neo-Humanism:

Baba says, “‘By surrendering all the colours of my mind to You, I want to become colourless’. This surrender to the Supreme Consciousness propels human beings towards Him…This very psycho-spiritual phenomenon is operating behind the process of Varn’a’rghyada’n (Offering of Colours, Guru Puja): ‘Oh Lord, make me colourless so that I may move towards You without any hesitation’.” (NH-LOI, ’87, p.27)

In Ananda Vacanamrtam part 3, Baba further gives guideline how one devotee should do the final offering in Guru Puja :

Baba says, “‘Tava dravyam Jagatguro Tubhyameva Samarpaye’, ‘Everything of mine, along with my mind, is offered at Your altar. Please oblige and accept it’. ” (AV,3,p.21)

Sastaunga Pranam at His lotus feet,

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Subject: One Person’s Choice Invites Other’s Death
Date: Wed, 16 Nov 2011 21:58:01 -0000



In our human society, there are so many “special interest groups” and each invent their own vocabulary according to their planned agenda. All done in order to make themselves and their message appear to be good, rational, or wholesome etc.

One such group are those in favor of abortion and they have created their own special terminology: “pro-choice”.

Indeed, under the banner of their “pro-choice” slogan, they have confused many common citizens into thinking that theirs is the rational and logical pathway.

However according to the outlook of Ananda Marga – according to Baba – the entire practice of abortion is sinful and must not be done. So none should get duped by their “pro-choice” slogan.


One can make all kinds of choices in life. A person can choose what clothes to wear, which school to attend, what career path to select – there are many, many choices to be made.

However, one cannot make a choice to destroy another’s existence. Yet that is what an abortion does.

As has been detailed before in so many postings referenced below in Note 3, the baby in the womb is a living, breathing entity. It is not that a baby magically comes alive when it suddenly emerges from the womb. Human life starts as soon as the egg gets fertilised by the spermatoza. From that moment forward, the baby starts to grow, eat, drink, and breathe. It is carrying out all kinds of life functions. Plus the baby has its own mind, own set of samskaras, and it has it own inherent desire to live. It is not just a body part of the mother that can be clipped away like a finger nail etc. That baby has its own independent existence.

The baby is merely taking shelter, temporarily, under the mother’s care for a short while until that baby is able to emerge from the womb. Just as parents cannot murder their baby children who are living under their roof and depending upon them for food, care, and guidance, similarly, no mother has the right to choose to end the life of the baby that is in the womb and depending on mother for food, safety, nourishment, and care. To kill that baby is wholly wrong, in both instances.

Thus to say that the mother of that baby has a “choice” about whether that baby is destroyed or not is a totally defective approach. Yet that is what those in favor of abortion advocate.

In their crafty manner, they say “pro-choice” to make their agenda sound reasonable.

But when that so-called choice involves the permanent destruction of another being, then such a “choice” cannot be supported – not in any way shape or form. Rather it is a sin, as it infringes on another being’s God-given right to live.


These days in the internet and mass-media marketing, there are some who are “spin doctors” – they earn their keep by making a message sound good to the public’s ears. They spin and manipulate an agenda into a so-called credible sound bite.

It is all about glitz and glamor, about presenting falsehoods as truth and presenting crude ideas as something P.C., politically correct.

That is exactly what the selfish agents of abortion have resorted to when they selected their slick slogan, “pro-choice”. By this way they have attracted many so-called open-minded and “broad-minded” people into thinking this was the cosmopolitan perspective.

But that is all nonsense. Engaging in abortion is nothing but sin as one is wholly robbing a living entity of their God-given right to live. In some states or lands abortion may be lawful, but one cannot escape the grave samskara that will be attached with this sinful practice. Both father and mother will be forced to face the consequences. Because abortion is tantamount to murder.

It is no different than what happens in India and China when parents may drown their new-born baby girl because they see her as a burden. Just as that is unconscionable and against all codes of human rights, same is the case for killing the baby inside the womb for equally selfish or dogmatic reasons.



According to the rational and logical ways of Ananda Marga, Baba has declared that there is one & only one occasion wherein an abortion is justified.

If the mother’s life is in danger, then and only then may a pregnancy be aborted. Only to save the human life of the mother is an abortion the ethical choice.

That is the sole condition – if the mother’s life is in danger. That is Baba’s guideline.

If the mother is poor, if the mother was raped, if the mother does not want the baby, if the father has left – none of these are valid reasons for an abortion. They may be unfortunate circumstances, they may be heinous as in the case of rape, but none of them are proper justification for murdering the baby. The baby should not be the one to
suffer for other’s crimes. Committing one more ruthless injustice (i.e. abortion) on top of a lesser evil does not resolve the problem – it only makes things worse.

Only if the mother’s life is in danger due to the birth itself, may an abortion be supported.

Beyond that, there is no scope for “pro-choice” in any other decision-making process.


The religious coalition adamantly opposes abortion and proclaims their approach as “pro-life” or “right-to-life”.

But none should then think that such persons are true neo-humanists. On this point they are alright, but they are also inconsistent.

They are not neo-humanists as their churches have caused harm and alienated so many populations. Thus they do not honor human life per se, just because of their church dogma, they happen to oppose abortion.

Yet when we evaluate their approach on the whole, their ways are full of contradictions and choices that harm others.

In contrast, the approach of AM is based on human cardinal values and rationality.


By His grace He has blessed us with the answer to all of today’s social issues, including that of abortion. As Ananda Margiis, we should unitedly be aware of and support Baba’s viewpoint – none should be swayed into the so-called open-minded camp of “pro-choice”. Such a slogan is a mere euphemism for killing others based on self-interest. There is not an ounce of welfare motive in their manner.

Baba says, “Have mercy on all living beings.”

Pra’n’a’h yatha’tmano…

“Just as your life is extremely dear to you, similarly the lives of others are equally dear to them. A person who thinks thus and shows mercy on other creatures is really a sa’dhu, or virtuous person.” (Yoga Psychology, ‘Instinct & Devotion)



There are so many slogans in society that sound good but are quite harmful.

For example, the term “Eco-Friendly” or “Environmentally Friendly” often means “less destructive”, it does not really mean friendly or sustainable. A gasoline engine may be termed as eco-friendly because it gets better gas mileage, yet still it is creating harm to the environment. Same is the case with so many household cleaners and other corporate products.

So we should be astute when considering any group or company’s chosen slogan.

One group in AM also has their chosen slogans for mahaprayan (MPD) yet we know MPD – i.e. Baba is gone – is in totally opposition to the spiritual approach of Ananda Marga which states that Baba is in our heart. But for their own selfish agenda and geo-religious sentiment, this group creates all kinds of spins and slogans to make their dogmatic program sound “enlightening” when in fact it destroy’s one’s devotional link with Parama Purusa.


In the ‘Pranayama’ chapter of our Acarya Diary, Baba describes the process of breathing and how it relates with life and death.

Baba tells how death occurs on the exhale and life begins on an inhale.

Now here comes the critical point: Baba tells that when an old person dies upon their final exhalation, then their next inhalation occurs when their next life begins as an embryo in the mother’s womb. That is Baba’s direct guideline.

The key point then is that Baba is clearly defining that life begins inside the mothers womb. That developing embryo, that unborn babe, is indeed alive. That human embryo is a living, breathing being.

In that case, we have no right to curtail or destroy the life of that unborn child, irregardless of the circumstances.

So every abortion is a direct contravention of Baba’s divine teaching.










“A’mi toma’r na’me toma’r gane jiivan ka’t’a’bo…” (P.S. 2455)


Baba, You are the be-all and end all of my life. You are my everything. I will spend my whole life singing Your song and propagating Your glory, by Your grace. I will satiate my heart, by pleasing You in all the ways: doing Your sadhana and executing the work that You like.
Baba, it is the eternal law of this creation that whoever has taken birth will one day leave. Coming and going is Cosmic law. Nobody can take anything along with them. Only one thing goes along with — Your love & Your devotion. That remains always along with– in this world as well as that. Baba, I will only get You when I move on Your path ceaselessly, by Your grace.
Baba, I do not know where You reside. Wherever You are, close or distant, please always keep me next to Your eyes. Baba, by Your grace, with the pull of my longing and love, I will bring You close. And when You are sitting next to me then I will sing the song for You to listen to, up to Your heart’s content.
Baba, let every moment of my life pass in pleasing You. Baba, please shower Your karuna on me so I can march forward on the path which reaches to You…

Sentient Income

Baba says, “It is clear here too that one’s ajiiva or physical occupation should be sentient…No one should be a trader in religion, because in the name of religion, many people are exploited…The scriptures stipulate that people should not accept food from such people, because their occupations are despicable.” (SS-11, p. 24-25)

Note 1: In the past when Lord Buddha first gave this teaching there were 4 categories of negative occupations; but now the world is so complex that this group has expanded in multiple despicable directions. Through it all the central idea is the same: That people should not make their livelihood by depraved means.

In this present era these following “professions” also fall into this negative category: crude film-makers, drug dealers, politicians, stock brokers, pornography dealers, casino owners, lottery makers, religious traders who are propagators of dogma like Mahaprayan (MPD), and gangsters etc.

In today’s capitalist society, the middle-man is also a negative occupation. Because such persons do not produce anything of value for the society. All they do is take what is produced in one place and pass on that same product to someone else for a sizeable profit. Thus such middle men are just the leeches of society– just sucking money from the common people without doing any constructive work of their own. Everyone is hereby invited to add more undesirable professions to the
above list.

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From: “Vinay Deva”
To: am-global@earthlink.net
Subject: Happiness of Drug Addicts
Date: Tue, 15 Nov 2011 23:02:49 +1000


PS: This song is conversation between Parama Purusa and a devotee. Parama Purusa is talking indirectly – referring to Himself in the third person – in the first stanza, and the devotee is replying by questioning Parama Purusa in the second and third stanzas.

“Arup ma’navata ja’galo to jagalo…” (P.S. 365)


The formless Cosmic Entity Parama Purusa has come in His most charming form. O’ human beings, the one for Whom you were counting the days in longing – hoping that He will come and shower the world in bliss – that divine formless Entity has come in form. O’ human beings, why are you drowned in so many projects in this ephemeral world? Why are you only engrossed in worldly plans and programs which are not permanent? O’ human beings, why are you wasting your time in this way?

[Note: Now the devotee is giving their reply]

O’ Parama Purusa, by Your greatness, everything of this world merges into the infinite – merges into You by Your grace. Then why are You so engaged in making this liila of form and color? What is the benefit?
By Your grace, I know that this creation is not false – it is a relative truth. Creation is Your mental thought projection; it is not permanent. I understand that everything is a passing show, a moving panorama. Why then do You place the bondage of attachment in the mind of the jiivas. Why have You made this relative system and bound living beings with the attachment to this transitory world.
By His grace, Parama Purusa has come. Why then are you so attached to worldly things, which are fleeting and transitory….


Right now there are so many vices and intoxicants that cloud the mind and keep people far from the truth. But the worst drug of all is the one known as “materialism.”

It is the drug of materialism that has bound billions of people on this earth and kept them from attaining spiritual realisation. It is the drug of materialism that makes people work night and day to earn a few pennies or buy a new car. It is the drug of materialism that makes people so concerned about their prestige and reputation. And the list
goes on and on. People spend so much energy and time in pursuit of their materialistic longings.

The interesting thing is that materialists are basically happy – in a cheap sort of way, even though they are not getting the main thing in life: Parama Purusa.

Such is the power of materialism to intoxicate and dull the mind of the iiva. The crowning glory of human life is to realise Him and bask in His bliss, yet matter-centered people are totally satisfied spending their days chasing after shiny metal objects, paper money, sensual desires, and all the many shades of materialism.

As Ananda Margiis we should be extremely aware of this drug and be vigilant to warn others about it as well.


The tidal pull and intoxicating allurement of materialism is so strong that even intelligent people, who employ a strong sense of logic and reasoning in other aspect of their lives, never ever question the essence of materialism.

A university professor may question the ethics of the medical world, a world leader may clearly analyse the cause of poverty, and top-notch scientist may discover new ways that human cells function, but these people and so many others never stop and think how materialism dominates their daily life.

Such persons do backflips – i.e. anything and everything – in order to get a higher post, receive a better salary, or get an accolade or praise. Their days vigorously pass in this way – happily so.

Their keen minds never question the ephemeral nature of this world or how they are swallowed up by materialistic desires.


Baba reminds us in so many discourses that this material world is jagat – it is a passing show. Everything comes and goes – it is all moving – nothing is permanent.

Baba says, “As everything in this universe is moving ceaselessly, this world is called jagat. The root verb gam plus the suffix kvip make up the word jagat, which literally means “that whose very characteristic is constant mobility”….As everything in this universe is always in a state of motion, nothing is dhruva [permanent], everything is adhruva [fixed]…. Whatever you witness in this universe is only that aspect of the creation which is within the scope of time, place, and person, that is, within the three strands of relativity. Whichever way we look, we see only the external dynamism of everything, and as we witness this external dynamism, we feel pleasure when we get something, we feel pain when we lose something.” (SS-21)

All the various objects and desires of this world are fleeting in nature. A brand new car gets destroyed in an accident, retirement savings vanish into nothing, one’s mother and father pass into the void of death, even one’s own body gets old and dies.

This phenomenal world is merely a passing show.

Yet, the mass of human beings on this earth spend all their time totally immersed in chasing after fleeting objects. Because of the intoxicating allurement of materialism, most of the time they are happy doing this.

What people do not realise or entirely understand is that whatever they get in this world will one day be gone, or they themselves will be gone. There is no third option from a materialistic perspective.

Even then people gleefully chase, chase and chase after their materials desires as if that will grant them lasting happiness.


The condition of such jiivas is no different from farm animals.

Those animals are quite happy eating grass all day and rolling around in the sun. They get all they need: Food, water, grooming, medical care – in that way they are very satisfied and content. And they remain content even up to two minutes before the time they are eventually slaughtered.

Similarly, the mass of human beings are delighted and pleased with their material allurements. They think, “This is great.” But in truth, their state of mind and level of awareness is no different from animals on the farm.

In both cases, their satisfaction stems from the intoxicating blindness of materialism.

Thus it is silly for human beings to get caught up in such a state – but it happens. Haven’t we all seen it.


Here is Baba’s strict warning about life in this material sphere.

Smaran’a nitya anityata’m

Baba says, “You should remember always that you have come here for a short span. You won’t remain in this world for a long period. You may remain here say for ninety or hundred years or say for one hundred and fifty years…So you should always remember that you have come here for a very short span. It is just like a waiting room of a railway station. You remain there for a short period and when the train comes, you leave the waiting room. This world is just like that waiting room. You are to remain here for a very short span.” (AV-12)

Due to the force of maya many people think that everything is permanent. They do not think their eternal abode is somewhere else. They fail to realise that this world is not their final destination.

They certainly understand that they go on vacation for a short period or that they go to the office for a limited period of time, but about their own life they think it will last forever and that they will always remain here on this earth. This is the prevailing notion and many live by this dictate.

Such is how maya clouds their powers of perception and reasoning. This is the root cause of human blindness and why people so easily become slaves to this material world, drug addicts of this passing show.

As margiis and disciples of Baba, we are to always remember that this entire external expression is ephemeral, not eternal truth. That is the meaning of Baba’s warning, smaran’a nitya anityata’m.


Only by the grace of Parama Purusa can we escape from this intoxication of materialism and live a life befitting that of a true human being.

We have to be sincere and sadhana and ask for His grace.

In our second verse of Guru Puja, it is said:

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

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

By Guru’s then then one can begin to understand what is right and what is wrong and what is the goal. Then and only then does real human life begin, by His grace.


Importance of Sadhana

Baba says, “Numerous rich and beautiful cities of the historic past are now buried under the earth. Many splendid palaces and mansions, many churches, temples, mosques and synagogues, and many pyramids have been reduced to rubble. With the constant change in the flow of time, how many major changes have occurred in the universe? Similarly, with the change in time and space, people also change. A small two year old child becomes a smart and active twenty-five year old youth. And the same energetic youth becomes an infirm, inactive old person in due course. Thus, nothing in this universe is permanent. Many gigantic animals of the past have become totally extinct from the surface of the earth. Royal pomp and opulence, the pride of power, the vast knowledge of mighty scholars have become things of the past, thrown into the dustbin of history. Many objects emerged in the past, remained on earth for a short time, and then disappeared according to
the inexorable law of nature.”

“The only eternal truth is Parama Purus’a. He is Ana’di, beginningless, endless, all-pervasive; an entity beyond the scope of time, place and person. He is the only eternal, undecaying, imperishable, immutable entity. He is the Supreme Source from which the inanimate, plant and animal worlds have emerged. He is the starting point and the culminating point of everything. Hence, wise people should utilise their physical, psychic and spiritual power to realise that supreme omnitelepathic entity, to become one with Him.” (PNS-18, p.6)

Note: Please read Baba’s above teaching again carefully. It explains everything.

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Date: 14 Nov 2011 23:37:51 -0000
From: “Bhavanath Rajpal”
To: am-global@earthlink.net
Subject: Not the First Time


“Toma’ke peyeo pa’i na keno…” (P.S. #2056)


Baba, I feel in my heart that You are along with me, but even then I do not feel satisfied. I want more and more of Your proximity and presence. So please come in my mind and heart. Please remain along with me in a very intimate way in all my works. Grace me so that I can feelyour eternal presence always– with more & more closeness and proximity.

Baba You know that my existence is because of You. My life is proceeding on by Your grace; my everything is based on You. Day and night I am deeply engaged in the work which You have allotted me.

I am divinely intoxicated in the ideation of the songs which I have made into a garland for You. So Baba please come closer and still more close. Indeed You know the language of my heart- my inner feeling & sentiments. O’ Baba, how much love I have for You.

Baba, please grace me and please do not play Your liila of hide and seek. Please do not remain inaccessible…


Yes, I read the note in the recent letter, “Booming Business of Nirmoha’nanda”:

Not long back there was an article written in the Bhakta Samaj magazine (of which Dada Santoshananda is the senior editor) that stated that Baba was powerful and dynamic because He was born under a certain configuration of stars. The point being that certain stars were controlling His fate etc. This is the dogmatic approach that was published in the Bhakta Samaj magazine.

Unfortunately, that is not the only stain on the track record of the Bhakta Samaj publication.

“Bhakta Samaj”, one of our AM periodicals in Hindi, has compromised our AM ideals and has instead been the mouthpiece of local Hindu dogma.

That is why many are signaling that it is time to reconsider the current publishers of “Bhakta Samaj”, as well as any others in our Publications Dept who fail to uphold the dharmic standard of AM.

BY reviewing the below examples we can see where the publication has erred as well as better understand what Baba’s true teachings really are.


Baba has graciously come to give a new set of teachings to the whole world. In that process, He has corrected the various misnomers and dogmas that crude Hindu priests created about Lord Krsna and Lord Shiva.

But the publishers of Bhakta Samaj magazine choose to disregard Baba’a guidelines and instead adhere here to all those old Hindu dogmas, thereby confusing the masses and making our Marga look like one other dogmatic Hindu sect.

Let’s review this unfortunate situation step by step. Remember, the goal here is only to uphold Baba’s teachings and not allow our Marga to fall into dogma.



Over the long history, for selfish reasons as well as out of just plain confusion, many dogmatic preists and religious opportunists have misrepresented the skin tone and physical appearance of Lord Krsna and Lord Shiva. Often they want to do this to promote their own clan as being related with Lord Shiva, and therefore show they are better than others. Baba has addressed this tactic and others like it in His series of discourses, “All Bask in the Glory of Shiva”.

About this particular misnomer, Baba has made the matter about Lord Shiva’s skin tone quite clear.

“Rajatagirinibha madhumaya durlabha”

Baba says, “Victory to the benevolent wielder of the thunderbolt, the one with white-complexioned body …” (NSS: Shivagiiti)

In the Shivagiiti song which Baba has Himself written, Baba distinctly states that Lord Shiva had a light complexion. And that same claim Baba makes in the below passage.

Baba says, “Born into a Mongolo-Aryan family, this great man had a high nose and fair complexion. He was a great Tantric – a great yogi. The name of this Maha’purus’a of the non-Aryan society was Shiva.” (NSS)

Likewise, Baba makes a similar statement about Lord Krsna.

Baba says, “The complexion of the historical Krs’n’a who lived in Dva’para Yuga was not black.” (DKG)

Thus, our Marga Publications should reflect this fact that both Krsna and Shiva were of fair complexion. Here the matter is not to promote any race but adhere to Baba’s teachings.

To demonstrate this fact about the color of the body of Lord Shiva, Baba Himself specifically guided artists about how to portray Lord Shiva when making the cover of the 1982 edition of Namah Shiva’ya Sha’nta’ya. On that cover, Lord Shiva is of a very fair complexion. That is the visual example that Baba has put forth.

Unfortunately, in recent publications of “Bhakta Samaj” [a] Year 6, Issue 10, [b] Year 7, Issue 3, and [c] Year 8, Issue 2, the publishers have portrayed both Lord Shiva and Lord Krsna as being totally dark-skinned by placing high-gloss pictures of their darkend tone on the cover.

We all know know that pictures play a large part in people’s understanding, or in this case misunderstanding. So when the publishers place a full-sized cover picture that wrongly depicts Lord Krsna and Lord Shiva, then that dogmatic portrayal will stick in the minds of the reader. And they will not get Baba’s teaching on this very point.

Again, it is not my personal desire or agenda that Shiva or Krsna should be of any part color. This is not a political essay or cultural platform. Our chief and only aim is that Baba’s’ ideals should be highlighted. And when He Himself has said that Lord Shiva was of fair complexion and when He Himself has personally designed a book cover to represent this, then we must not allow any of our publications, including “Bhakta Samaj” magazine, to go against Baba’s teaching by
spreading some dogmatic (mis)presentation.

Tragically, this is not the only problem. The Bhakta Samaj magazine is filled with misguided notions stemming from Hindu dogma. Why? Some say it is because the publisher does not have the requisite courage to promote AM, and instead falls prey to Hindu dogma.



As we know well, Baba has taken great care to properly present Lord Krsna’s personality. One of the main aspects Baba details is that of Lord Krsna on the battlefield and His role of Parasarathi. Because it was in this role that Krsna united the people and created one human society. To this end, Baba has delivered dozens of discourses and at minimum two books: Discourses on the Mahabharata, and Namami Krsnasundaram.

In contrast, in His many discourses, rarely, or even never, does Baba discuss or describe Krsna has an adorable, cute little child. In fact the main aspect of Krsna’s childhood that Baba does highlight is when Krsna killed the woman who was nursing him when she tried to poison him to death.

Baba says, “Putana attempted to suckle Krs’n’a after applying poison to her breast, but Krs’n’a bit her breast sharply, and the poison got into her bloodstream, and she died.” (NKS, Disc: 19)

So Baba has boldly highlighted Krsna’s dharmic qualities, even when describing Krsna as a baby.

In stark contrast, most of the dogmatic Hindus dislike Krsna’s role on the battlefield and His tactics of diplomacy. They do not like the many ways Krsna employed to do away with negative elements. They wrongly feel that this sends a bad or even dangerous message as these selfish priests do not want to encourage people to oppose dogmas. So they instead only
highlight Krsna as a soft, cuddly, chubby baby. All the dogmatic Hindu sects prefer to see Krsna in this manner.

But this is not the way Baba has chosen to present Lord Krsna.

Yet guess what our “Bhakta Samaj” magazine has done. They used an entire cover (Year 7, Issue 3) to highlight Krsna has one innocent child deity, just like all the Hindu sects do.

However this was never Baba’s approach. Always Baba was pointed on Lord Krsna’s role as true dharmika leading ahead on the battlefield of life – uniting people by crushing dogma and wrongdoers.

The dogmatic Hindu priests never appreciate this role of Krsna as Parthasarthi and they also feel that Krsna’s role as Vraja is controversial. That is why they mostly dogmatically portray Krsns has a chubby baby. And it is that dogma that graces the cover of Bhakta Samaj. That is the tragedy of how our magazine is succumbing to dogma.



Here is another key point.

Lord Shiva – the Father of Tantra – is the epitome of dharma. Yet crude Hindu priests commonly adorn Shiva with all kinds of dogmatic elements, including the omnkara symbol or letter.

Of course, on the ’82 edition of Namah Shiva’ya Sha’nta’ya, Baba’s portrayal of Lord Shiva is free from all such dogmatic notions.

But on the cover of the Year 6, Issue 10 edition of “Bhakt Samaj”, Shiva is shown wearing a omnkara symbol on his anahata cakra. So once again the magazine is falling prey to Hindu dogma and ignoring Baba’s dharmic guidelines.



Baba adamantly opposes the caste system and all the forms it takes. That is why Baba insists that before taking AM initiation, one must renounce their caste and do away with things like the brahmin tradition of wearing a sacred thread and sacred hair. These are just elements of brahmin supremacy.

That is why Baba never applies such symbols to any picture of Lord Shiva as Lord Shiva recognises the greatness of all, not one particular caste.

But once again, the editors and publishers of “Bhakta Samaj” fall prey to Hindu dogma and display Lord Shiva on the cover of the magazine wearing the sacred threat depicting caste supremacy.

By seeing this, any rational reader is bound to think that our Marga is just another dogmatic Hindu sect.

Such is the awful outcome of having a coward be the editor of an AM magazine.



Other dogmas that have been repeated again and again in the “Bhakta Samaj” magazine is the old, Hindu notion of the river pouring out of Shiva’s head as well as Shivalingua (phallic worship). Both of these dogmatic ideas have been shown on the cover of this magazine. That entire scene has been explained in greater detail in the endnotes of this letter.

The main idea is that our AM magazines are meant to be the media of AM dharma and not religious dogma. Yet at present, shockingly, there is no end in sight to the array of dogmas that are littering the “Bhakta Samaj” magazine.


One question that invariably that crops up in the mind is why is all this nonsense happening. Why is Dada Santoshananda, the publisher of “Bhakta Samaj”, allowing all this to happen?

Many report that the reason is that Santoshananda is money and status oriented so he does not want to disturb or ruffle the feathers of the ruling elite. In order to grab a few extra pennies from the ruling capitalists and dominant religious funders, Dada is willing to sacrifice and compromise AM ideas. That is his cowardly nature. He is unwilling to
bravely stand for the teachings of AM. Instead Dadaji is making a back-door deal with those top vaeshyas by selling out on AM ideology and Baba’s ideals.

That is the tragedy and here below is how Baba explains this phenomenon.

Baba says, “The vaeshyas’ financial power carries more weight…the vaeshyas have no trouble buying the vipras’ brains…they can easily buy them off. In a vaeshya state, poets, scientists, litterateurs and great heroes are awarded prizes, medals and titles for this very reason. By participating in all this, the vipras and the ks’attriyas surrender all their endowments at the feet of the vaeshyas for a little money or some name and fame; and at the same time feel they are fortunate. They fail to realize that they are digging their own graves.” (HS)

In this way Santoshananda has sold out to – both AM ideology and his own soul – to the vaeshyan elite by pinning Hindu dogma all over “Bhakta Samaj”.


By Baba’s grace He has corrected thousands of years of dogmas and given the proper depiction of the lives and teachings of Mahasambhuti Shiva and Krsna. So when the publisher of “Bhakta Samaj” is constantly going against Baba by making our AM magazine an agent of Hindu dogma, it is a serious matter. That is why many are telling that the cowardly ways of Santoshananda & others like him must go. They must be removed from the post and rectified or forced to leave if they cannot give up their dogma.

That is the strong stance we have to make and by this way AM dharma will be delivered to the hungry hearts and minds of the people.



As we know, it is a blatant misnomer and a false tale that the Ganges river is pouring from Lord Shiva’a head. Hindu priests invented this dogma because by this way they can befool the common people to go to the Ganges to purify themselves. And then those greedy Hindu priests will cheat lots of money from those innocent and naive worshippers. So with this crude idea in mind, avaricious priests supported this dogma of having the Gaunga flow from the top of Lord Shiva’s head.

But Baba opposes and exposes this dogma in numerous places. (Ref: AV-7, p.56-59; NSS Disc 4; etc; etc;) Baba outrightly rejects and nullifies this view that the Gaunga flows out from Shiva’s head.

In a colourful and unique way Baba tells the entire story behind this very dogma. Here reveals the whole thing of how the river Gaunga got wrongly latched on to Lord Shiva’s picture. (Reference NSS: Disc 4) And Baba’s detailed and pointed explanation has been included in Note 1 down below. But the essence of the story is that Shiva’s wife, Gaunga, was
unhappy because her son was not a strong sadhaka. Whereas the children of Shiva’s other wives were quite advanced spiritualists. So to console Gaunga and make her feel alright, Lord Shiva paid special attention to Gaunga. He treated her in a very pampered way in comparison to how HE dealt with His other spouses. So the common people got the wrong idea that Shiva loves Gaunga the most and that Gaunga was his favourite. So they created pictures of Gaunga sitting on Lord Shiva’s head. And then one misconception led to another until finally the river Gaunga (Ganges) ended up flowing out of Shiva’s head. Hence this is one classic example of the confusion that gets mettled up with religious dogma.

Here is the flowing and beautiful way in which Baba reveals how the pouring of the river Gaunga from Lord Shiva’s head is nothing but the concocted tales of a few priests.

Baba says, “Shiva had a third wife–Gaunga. She was a Mongolian girl with a yellow complexion, born in Tibet. I said a little while ago that [Shiva’s 1st wife] Gaorii had a son, Bhaerava, [and Shiva’s second wife] Kalii had a daughter, Bhaeravii, and Gaunga had a son, Karttikeya…”

“Bhaerava, the son of Parvatii, was an ardent spiritualist, a Tantrik sadhaka. Bhaeravii, the daughter of Kalka, was also an ardent spiritualist and a sincere practitioner of Tantra; but Gaunga’s son, Karttikeya, was of a different mould. Because of this she was very sad at heart; she was very unhappy with her only son. So to remove her mental unhappiness, Shiva used to treat her with the utmost courtesy. The people would complain that Shiva was not so soft and courteous in His dealings with Parvatii and Kalii as He was with Gaunga. He was pampering Gaunga too much–as if Shiva was dancing in joy, with Gaunga seated on His head.”

“On the basis of this saying, Shiva was depicted in the Paoranik Age with Gaunga tied to His matted locks of hair. Then a story was concocted in some Purana that the water discarded after washing the feet of Visnu, flowed down from heaven, and Shiva supported the flow on His head; then this flow became the river Gaunga. That is, Gaunga, the wife of Shiva became the river Gaunga. Actually this river Gaunga has no relation whatsoever to Shiva…These are mere tales of the Puranas.” (NSS, Disc 4)


Next, is that in this Bhakta Samaj magazine they are putting photos of the Shiva-liunga or phallic worships. But this is all just dogma from the primitive pre-historic where they were doing phallic worship in hopes of increasing the number of offspring and hence increase the size of their clan. But AM does not support this outlook negative phallic worship; here again Baba has exposed this dogma to its very core. Every Ananda Margii understands that we neither support nor practice phallic worship. But those Dadas put it in our Bhakta Samaj Magazine for the world to see.

In their twisted approach, dogmatic priests have crudely reduced the worship of Lord Shiva to nothing but Shiva-liunga, or phallic worship. Means around the entire globe world, in the name of worshipping Lord Shiva, only the misguided practice of phallic worship is going on (primarily). This situation is happening in not one but in thousands and thousands of Shiva’s temples. Yet Baba guides us that Lord Shiva is the Father of Tantra and that Shiva’s teachings have nothing to
Shiva-liunga, i.e phallic worship. Rather this phallic worship was introduced later on by dogmatic religious priests.

Baba says, “You should remember that there is no mention of the worship of Shiva-liunga in the dhyana mantra of Shiva. From that it is clear that the worship of Shiva-liunga was introduced much later.” (NSS, Disc 5)

So, as Baba points out, this Shiva-liunga or phallic worship has absolutely zero to do with the Father of Tantra– Lord Shiva. Rather this phallic worship picture is the misguided creation of those misguided Hindu priests. So this is nothing but one religious dogma. Yet tragically, it has made it onto the pages of “Bhakta Samaj”.

WT Conduct Rule: Dealings

Baba says, “Supervisory workers will have to take proper care of each of their supervised staff in all respects.” (Pt #2 of ‘Six Additional Rules’)

Note: This is a very significant rule but in today’s Wt culture supervisory bosses are more focused on emptying the pockets of their subordinates and using them for their groupist schemes. This is the only “care” they do. In future when standard of devotion in supervisory workers is higher, these rules are likely to be followed in which case the situation will be better.

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To: am-global@earthlink.net
From: pankal.sadhana@cswebmail.com
Subject: Booming Business of Nirmoha’nanda
Date: Sun, 13 Nov 2011 22:10:36 -0800 (PST)



At the time many things were going wrong in my life. I felt unsure about my life and how things would unfold in the future.

When Dada Nirmoha’nandji came to town with his malas & charms – rudraksha beads (rosary beads), sphatik (white stone), and other items – then I became quite interested. After all Dadaji was telling that these malas prevent all kinds of mundane problems – everything from memory loss to money issues, and so many other diseases and worldly problems.

Dada further told that Baba Himself spoke about the power of such charms and that the malas (beads) he was selling were specially blessed.

I thought how could this be. To get confirmation I spoke with some other senior margiis and wts . Following is what I learned about AM’s stand on curing oneself and resolving worldly problems with such rituals and malas, stones etc


First and foremost, Baba does not give an ounce of value to things like fate, astrology and palmistry. In AM we do not give credence to such approaches. As sadhakas of the Marga, we are to surrender to Him and Him alone. Baba does not want us to be intrigued, nor enticed, nor entrapped by any type of fortune-telling technique promising this or that about our fate.

Baba says, “Simply surrendering to fate would be sheer foolishness.” (AMIWL-11)

Thus no one should think that any type of mala, astrological reading, fortune-telling or palmistry can improve or affect their plight. Such things have no value for sadhakas.

Furthermore Baba guides us in a very rational and logical manner that whatever samsakra we create right or wrong one has to face those consequences. no worldly process can changer or alter this to escape from samskaras / sinful deeds etc.

Baba says, “So-called astrologers say that because you were born when the moon and such-and-such star or planet were within the jurisdiction of such-and-such zodiac [sign,] you took birth in this way. No. Because you committed this type of action, you were born within such-and-such structure or such-and-such zodiac [sign]. It is because of [your] actions that you were born on the earth and should suffer like this; not because of the [influences of] the stars. Do you follow? These actions brought you within the structural limits of such-and-such zodiac [sign] and such-and-such planets. So the stars do not [control] you.” (SS-24)

In His above guideline, Baba firmly directs us that we are not to think that we are puppets of fate. Rather, our own actions govern our present and future condition, not the position of the stars.

For this reason, Baba tells us not to put any stock in the “dates and stars” or any other type of fortune-telling technique.

Baba says, “You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature.” (Caryacarya, part 1)

As Ananda Margiis we are only to surrender unto Him; we are to pay no mind to any type of astrological chart or fortune-telling. Baba alone is our Pole-Star.

Baba says, “He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharańágati. This sharańágati is the only reply to all spiritual questions.” (SS-11, Who Is the Liberating Entity of Human Society)

So there is no scope in our Marga for falling prey to fate. No one should subscribe to such things and certainly no Wt of the Marga should become a living, breathing advocate of the fortune-telling crafts like astrology and “mala-dealing”.


Unfortunately some Dadas like Nirmoha’nandji are moving around selling “special malas” that “cure your ills” and “improve your fate”. That is what they are saying.

For instance they proclaim that rudraksha beads (rosary) will save you from memory loss and prevent the onset of heinous diseases and syndromes like Alzheimer’s, Parkinson’s, dementia, heart disease, high blood pressure, and “you name it”. It does it all. Likewise, sphatik (white stone) will alleviate the vast array of skin diseases and other ailments.

This is the sort of “pitch” that Nirmoha’nanda and a few others are employing. And many get lulled in and purchase these “holy” charms and beads. But we should all think carefully and consider these following points.

After all, India is a fertile land for these types of deceptive activities. There are so many cheats moving around doing this same type of business. And the common people get roped in and believe these dogmatic rituals also.

Nor should anyone think though that this is a problem related only with India. This is a pervasive dogma across every country, state and town. So many suffer from these superstitions, dogmas, and fortune-telling dealings.

And our Ananda Marga was created to dissolve and root out these rituals but unfortunately some are turning our Marga into a breeding ground of these very dogmas.


1. Their “sales pitch” is no different from what dogmatic Indian sadhus tell to dupe gullible Hindus seeking redemption etc. That is to say, a few of our very own Dadas put forth the same dogmatic message as given by those hashish-smoking sadhus who try to squeeze money from naive believers.

2. Baba Himself says that no one should indulge in such types of negative professions which turn a profit by harming the public. For instance, one should not earn a living by selling alcohol or drugs, cheating others, lending money, and various other dealings which Baba has outlined like religious trading. Yet that is what a few of our Dadas are doing. They have become religious traders by selling dogmatic malas (religious merchandise) under guise that such malas will protect people from harm and cure their mundane maladies.

3. Such Dadas are committing a double-wrong. Firstly, they are preaching Hindu dogma in the form of fortune-telling and fate. Secondly, they are associating those tricks with Ananda Marga. Thus, good people will get the wrong impression about AM. Rational-minded people will think we are no different from the ritualistic religions.

4. On multiple occasions, Baba Himself personally warned Dada Nirmoha’nanda not to indulge in palmistry and other such dogmatic, fortune-telling enterprises. But time and again Dadaji returned to his poor and faulty habit. He is enamoured by it – it seems. Otherwise why would Dadaji blatantly disobey Guru’s directive and plunge himself into such activities.

5. Our Dadas should not resort to Hindu dogmas in order to solve their own personal, financial worries. Nirmoha’nanda often purchases these malas from an Indonesian supplier at a very low price and then Dada “blesses” or “charges” these malas and sells them at a high price to naive villagers and worshipers. Not only that at DMS, he sells such malas to margiis at exorbitant prices. All so that he can turn a hefty profit.

6. When anyone puts faith on malas, fortune-telling or palmistry, then Parama Purusa becomes secondary. That brings spiritual degeneration. People think that these malas are the main powerful force in this universe, not Parama Purusa. This mentality breeds anti-spiritual feeling as it goes directly contrary to prapatti vada, surrender theory or relying exclusively on Parama Purusa.

7. It is our duty to come forward and save Nirmoha’nandji and any other such Dada like the one recently posted in Kathmandu from destroying themselves. We should not sit idle as they systematically degrade themselves by continuing to cheat the public and margiis by selling such malas and preaching the dogma of fate.

8. In a story recently posted on this network, Baba tells us that no Ananda Margii should resort to or put trust into palmistry and fortune telling. The link to that letter is referenced in note 2.

All these points stand as sufficient reason for why no one in AM should give any weight to fortune-telling, as well as why we must not allow our Dadas to become religious traders by dealing rudraksha beads (rosary beads), sphatik (white stone), nor various other types of stones and malas. Nor should any Dada of the Marga make horoscopes, astrological readings, palmistry predictions etc. But some like Nirmoha’nanda are involved in this way, In place of doing dharma pracar, for his business dealings Dadaji makes janma kundalii (horoscopes at the time of birth) and charges for palm readings.


In His discourse titled, “Subhashya Shiigram” (MGD 18 June 1979, Kolkata, published in Ananda Vacanamrtam, part 13), Baba critically warns us about fortune-telling and related dealings.

Baba outrightly states that following the stars and the almanac is totally dogmatic – one should not plan their life in this way. Indeed those paying heed to the the almanac are foolish. One is not to be guided by such prophesies etc. Just take Guru mantra and start the work. There is no need to consult any of the fortune-telling gimmicks. That is Baba’s stated guideline from that discourse.


By Baba’s grace with a clear and pointed mind we should all abide by His tenets and never get caught up in any fortune-telling episodes. We should rely on Him alone and convince all margiis to do the same. Then they will not become victims of any type of religious trader. Finally, may we all work to cure Nirmoha’nanda & others of this gross problem.

Baba says, “Fate. There are many people who are fatalists. They are worshippers of fate. A fatalist means a worshipper of fate – a worshipper of fortune or fate. They are worse than nature-worshippers. What is fate? There is nothing such as fate in this universe. So far as the philosophy is concerned there cannot be anything called fate. What is fate? Everyone has to undergo the reaction of his or her past actions, the reaction of the original action. Suppose your finger comes in contact with fire; you will feel pain, you will have to suffer but, at that moment one will say that because your finger came in contact with fire, that’s why you are suffering. But when the reaction takes place after a long gap, and when the original action is not known or has been forgotten, or when the original action took place in another past life, and you do not know what was the original action – in that case you say, it is fate, it is fate. But actually there is no fate. What you call fate is actually the reaction of our past actions. In saḿskrta, it is called saḿskára, in Latin “reactive momenta”. So the third thing is, fate cannot be the object of ideation – fate is simply the reaction of the original action. So when there is no original action, there cannot be any reaction. The reaction is a creation of your own action. When the reaction is a creation of your own action, you are the creator of the action. So, how can the reaction be your object of ideation? No, a person must not be a fatalist, a fate-worshipper, a person must be bold and bravely face all troubles, all consequences. No one should be a fatalist. So fate cannot be the object of meditation. Fight against fate.” (SS-12, Microcosm and Its Object of Ideation)



Not long back there was an article written in the Bhakta Samaj magazine (of which Dada Santoshananda is the senior editor) that stated that Baba was powerful and dynamic because He was born under a certain configuration of stars. The point being that certain stars were controlling His fate etc. This is the dogmatic approach that was published in the Bhakta Samaj magazine. We should all be keen to ensure no further “mess-ups” occur. Otherwise people will think our Marga is just like those dogmatic religions. So we should be perfectly aware about this so we can remedy the situation and prevent further mistakes in the future.


Here is the link to the recently posted Baba story on palmistry. This gives further proof that no one in AM should give any value to palmistry and other fortune-telling activities.



“A’lo tumi tule dharo saba’ri sa’mane…” (2135)


Baba, You grace everyone. With Your love, You show the path of effulgence to all. By virtue of one’s little intellect and superficial knowledge, You cannot be realized. When I feel that I have understood You, then and there I realize that I am in the dark. Because of this ignorance, I feel that I am all alone. But when I surrender everything to You, then only I feel that You are residing in my mind.

Baba, when I call You in my days of suffering, when I am burning with the fire of mental tension, dilemma and confusion, and various types of physical, psychic, and spiritual afflictions, when with a crying heart I desperately call You, then I feel that You are secretly residing in my mind– in the core of my heart.

Baba, nobody can know You or realise You by using their crude worldly attributions. By Your grace You shower all with the light of sadhana, and by that way I am able to come close to You. It is Your grace, it is Your grace…

Importance of Padma’sana

Parama Purus’a BABA says, “Padma’sana [lotus posture] is just like a lotus in full bloom. Just as the roots and stem of the lotus remain under the water and only the leaves and flowers float about it– and although it is born in the mind 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.” (NSS, ’85, p. 241) ********************************************

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From: Manoranjan Deva
Date: Sat, 12 Nov 2011 20:45:37
Subject: Baba Appeared in my Midnight Cemetery Sadhana



Note: The following story was told by Ac Vaedyanath Jha – a family acarya from Muzaffarpur who was initiated in the 1950’s. The below account is his direct narration. I did not add any words or phrases; it is printed exactly how he spoke.

In my younger years, during the 1950’s, I was initiated by an acarya. Shortly thereafter, I was blessed to have Baba’s dharshan. On that occasion, He corrected my sadhana.

At that time, I requested Him, “Baba, my desire is that You should teach me the entire meditation process. You are my Guru and I do not want to learn from any middle-man.”

Baba smiled and replied, “When the time comes I will teach you.”


Time passed and I forgot about it. Then one day I got a message from GS Dada.

I was told, “Baba is calling you – go see Him immediately.”

I made the journey from my village near Muzaffarpur and reached to Jamalpur as quickly as possible. Soon I was called inside to see Him. Upon entering, I did sastaunga pranam.

In due course, as usual, Baba went for field walk and we reached to the Tiger’s Grave. It was a dark, lonely night. Nobody was around for miles and miles and there was no hint of light in any direction. It was pitch dark.

Baba turned towards me and said, “Sometime back you expressed the desire to learn sadhana directly from Me. Such was your request and that is why I have called you here today.”

Immediately, that memory flashed in my mind. I recalled my words to Baba. I had totally forgotten about my request but Baba had graciously remembered. Since that time I realized that human beings forget, but Baba never forgets His promise. I forgot my own desire but Baba remembered, called me and reminded me.

Baba then taught me the entire process of kapalika sadhana. When He finished, per His direction, I repeated the instructions back to Him and He gave His approval.

Baba furthermore instructed me, “Initially, you must do kapalika sadhana for 30 days in a row; thereafter you must do it for one of the 3 days of amavasya each month – that will be sufficient.”

I felt truly blessed to receive my sadhana instructions directly from Him.


Baba furthermore guided exactly how to go to the cemetery in my village near Muzaffarpur. Baba told me which path I should take from my house during the night, as well as which left turn and right turn I should make. He told me everything meticulously.

Thereafter Baba began to explain where I would sit for sadhana.

Baba told, “In the cemetery near your village, there is a banyan tree. Near the banyan tree, some feet away, there is a mango tree; and then, after another short distance, there is a wood apple tree.”

Although it was my village cemetery I was not aware about those two other trees.

I said, “Baba, there is indeed a banyan tree, but I do not believe that there is a mango nor a wood apple tree in that area.”

Hearing this, Baba expressed His sentient anger [1] and started scolding me.

He told, “When you go to that banyan tree, after exactly 49 feet to the northeast you will see the other two trees. Nearby you will sit and do your kapalika sadhana.”

Mentally I thought, “When I reach Muzaffarpur I will see how far this is correct.”



While still in His divine presence, I began thinking that going to the cemetery alone in that pitch-dark, midnight hour – totally devoid of any reflected or refracted light. Plus I would be away from human habitation, with the apparatus, and sitting there by myself. It would be a difficult, if not dangerous, proposition. Some problem could come. In that case what would I do? I was thinking it would be very good if Baba could also be there.

I then requested, “Baba, generally the Guru goes along with the disciple to the cemetery to protect him.”

Baba replied, “Those ordinary gurus do so – but for Me there is no need.”

I made a direct appeal, “Baba, what is the need for me to go to Muzaffarpur. You are here and I can stay here. Then You could always come along with me for night sadhana. Plus You could directly revise my sadhana lessons as needed.”

Baba replied, “No, go to your village and do your sadhana there. And always remember that regardless of the time of day, all the 24hrs, whenever there is a need, you will see Me.”


I inquired, “Baba, You have taught kapalika sadhana to so many people who live in so many different places like Kolkata, Bombay, throughout Delhi sector and indeed around the globe. If all these people have a problem at the same time in different cemeteries – all over the globe – then how will You be able to intervene? You will be forced to attend to one particular sadhaka and leave the others to fend for themselves. It is not possible to go everywhere and help everyone at the same time, in thousands of different places, when they are in crisis.”

Baba told me in a firm voice, “I can go wherever there is a need – all at the same time.”

I replied, “Baba, people say like this just for the sake of saying it. But I cannot believe this. I can’t believe it. I cannot fathom how You will be in all places at the same time.”

Baba paused, “When you see me there then You are going to believe.

Baba started scolding me, “You do not believe what I am saying. You will see me there – You can test this. But there is one condition: You must always start your cemetery sadhana without fail by exactly midnight. Then you will be able to see Me with your own eyes.”



I went back to my village. The first thing I wanted to do was confirm where to sit and see the 3 trees which Baba was talking about. In broad daylight I went to the cemetery. Lo and behold, I saw that those 3 trees were exactly as Baba described. Mentally I begged apology from Baba.

I felt ready to begin my night sadhana routine.

That night itself I thought to start going in the night for my kapalika sadhana. I thought I should do night sadhana and follow Baba’s system and ultimately verify what Baba said, i.e. that He saves His sadhakas if there is any problem or danger during night sadhana.

After my long walk, I reached the cemetery at the proper time so I could start my sadhana 15min before midnight. I was determined that there should not be any delay at all, not ever.

In that way, every day I was doing midnight sadhana in the cemetery according to His guideline: I took the designated path, reached the place at the correct time, and sat for sadhana according to His instruction. I was doing this every day. Fifteen days passed in this way.


Then one day as I approached the cemetery, I heard a very clear voice in my ear: “Where are you going – why are you doing sadhana – there is no need to do this – what do you want – I can grant it – whatever you want I can grant it – do not waste your time in sadhana – you are quite young – go and enjoy the world – why waste your time in sadhana.”

I looked all around but could not see anything or anyone around me; yet this voice was very clear. Since it was such an unusual phenomenon I was listened very carefully. This was a new experience in my life and I was quite intrigued. I continued to listen. Then I thought that it is getting late and I should get to my spot in the cemetery for sadhana.

In this way I got caught up & delayed. I had no idea that this was a ploy of avidya maya to disturb my sadhana. The whole episode lasted about 10 – 15 minutes.


When I reached my place in the cemetery, I saw that Baba was standing there smiling. As I approached Him to do sastaunga pranam, He moved 50 feet further away. It was extremely dark but His face and entire body were very clear. There was a bright light around Him; I could see His smile. Beyond His figure, the area was enveloped in total darkness.

I saw Him and thought to go close. I approached Him again to do sastaunga pranam, but no matter how hard I tried I could not get closer than 50 feet. I started walking to Him but the distance was not decreasing. I could not catch Him. When I began calling Him, He did not respond – He would only smile. I was running to catch Him, but I could not get closer than 50 feet. I could not get Him. In this way the time passed. I became tired.

After chasing Baba for approximately 20 minutes, Baba again scolded me and said: “Go and complete your sadhana.”

At that point I had no option but to follow His order. When I turned to go to my spot for sadhana, Baba went away.

I finished my sadhana and returned to my house but could not sleep because of what had transpired. I was happy to see Baba but sad that He did not allow me to do sastaunga pranam or feed Him. I was also not happy that He did not stay.



In the morning, I left my house and traveled to Jamalpur. I felt that I must complain to Baba about the events of last night.

I reached Jamalpur and was called in to see Baba. Upon entering the room, I immediately did sastaunga pranam, but did not get the opportunity to tell Him anything; rather He started scolding me: “Why were you late for sadhana last night. I did my inspection to see if you started on time and you were not there.”

Baba continued, “You failed to do your duty and and now you must start over from the very beginning and do night sadhana for 30 days in a row starting from tonight.”

That was my punishment for being late. Then Baba was quiet. He was graciously giving me the opportunity to speak.

“Certainly I committed a mistake last night in the cemetery. Then I saw You and wanted to do sastaunga pranam but I could not get close enough to You. I wanted to take You to my home and called You, but You just smiled and did not reply. Again I tried to go close to You and again You went further away. This went on for 20 minutes. And then in the end You did not stay. I do not understand.”

“The reason I was late for my night sadhana was because when I entered the cemetery I was disturbed by some negative talk. I got caught up in listening to one invisible entity who was talking in my ear. He was discouraging me from doing sadhana and I became 5 minutes late.”

Baba replied, “That was just Karn’a Pisha’cii. He can’t harm you or do anything bad to you. He is just full of tall talks. He has one very small type of occult power or siddhi – a very ordinary siddhi. In the future if Karn’a Pischa’cii creates any type of nuisance for you, then tell him, “I want Parama Purusa – bring Him here”.”

Hearing Baba’s words I understood that on the path of sadhana, we are confronted by so many obstacles. Yet we have to fight back and overcome such hurdles. I failed this time but vowed that next time I must not get caught up.


Since then my mind changed and I realized that my Guru is not at all ordinary; rather He is indeed Parama Purusa. He always remains with me. Whether I see Him or not, He is there. And when the need arises He will show Himself, otherwise He will remain invisible, watching me.

For those who cannot perceive Him, they may think that Baba is no more or that He went to a different planet and star. But for me, there is no change from those days before 1990 and now. In the very same way, my Baba is with me, showering His grace and smiling.


The above story was told by Ac Vaedyanath Jha – a family acarya from Muzaffarpur who was initiated in the 1950’s. The above is his direct narration. I am merely posting it “as is” for your review – I did not add or change anything.



[1] Sentient Anger: As we know Baba never really gets angry, rather He feigns anger in order to teach others. In that drama, devotees describe it as “anger” but really it is not anger. That is why we call it sentient anger. If really that was anger then it would not dissipate in a flash. But Baba always did like that. That is why we know it is just His divine drama.

Furthermore, as we know, Baba is dharma personified – He is the abode of dharma. Since akrodha (non-anger) is one of the ten characteristics of dharma, then this furthermore proves that Baba cannot ever become angry.

Sometime Dadas write that “Baba became angry” in their books and essays etc, but such writers (and readers) should be careful about that. Writing that “Baba became angry” is nothing but to mislead others about Baba’s true Self.


“A’mi toma’r tare kichu kari ni…” (P.S. 1344)


Baba, I never do anything for You. Yet You have graced me and lifted me from the dust where I was lying, and You have graciously kept me in Your lap. I never pay heed to Your call but You always grace me with Your compassion. You have granted me everything with Your two full hands. You have blessed me with Your overflowing heartfelt love. You have done everything for me, big and small. I do not know anything which You did not do for me. My entire existence– physical, psychic and spiritual– from small to big, everything You have arranged for me. Baba, it is Your causeless grace…

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Date: Fri, 11 Nov 2011 21:06:39 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: Grandeur of Prabhat Samgiita


PS Intro: This below song reflects that deeply spiritual truth how Parama Purusa is always graciously calling the jiivas towards His divine Self through His eternal sound of omnkara– His murali dhvani, the divine sound of Cosmic Consciousness.

“Tumi je d’ekecho a’ma’y, a’ja je ghare tha’ka’ da’y…” (PS 736)


Baba, it is impossible for me to remain here in my house because by Your grace You have called me to come close to You. Baba, I want to respond to Your gracious call. Baba, it is difficult to comprehend how wonderfully magical Your tunes and melodies are. Baba, You are so charming. Baba, in the abode of my mind the divine vibrations of Your flute resonate incessantly– ceaselessly. By Your grace I hear Your flute always: While sleeping, in my dreams, and in my awakened state. Baba, You are so gracious; You are residing in my heart all the time, all the 24hrs. Baba, even if I want to forget You, how can I forget You.

Baba, Your greatness is beyond conception. No matter how many octaves I know, You are remaining beyond them all. You are beyond the reach of my limited human capacity. Baba, by Your grace the resonance of Your divine flute makes me float beyond all the lokas in Your rhythm, in Your song, and in Your blissful melodies. Baba, O’ Divine Entity, please give me shelter at Your lotus feet…


Everyone who has been blessed by Parama Purusa to enter into A’nanda Ma’rga understands deep in their heart that Baba’s divine compositions of Prabhat Samgiita are highly devotional treasures and something very special.


And while His Prabhat Samgiita have so many unique and charming attributions, one of the special qualities of His divine songs is that the entire AM ideology is contained within Prabhat Samgiita– indirectly, in seed form.



In particular, with regards to the song presented up above, Prabhat Samgiita #736, Baba is beautifully & descriptively expressing that supreme idea that Parama Purusa is always calling His devotees closer and closer unto His divine lap. His omnkara is forever resounding drawing us ever nearer to Him, sweetly pulling sadhakas away from any mundane allurements.

So while in the above song the sadhaka may feel some slight mundane attraction for his own house or other worldly things, ultimately by His divine grace that sadhaka leaves those mundane attachments behind and responds to the Supreme call of Parama Purusa. By that way the sadhaka races with deep attraction after Him, by Baba’s grace. This is the central theme that is expressed in the above Prabhat Samgiita.


And, as we all know, using different language this same idea Baba has also expressed in countless discourses. For instance, here below is one such example.

Baba says, “With cosmic ideation set out from the starting point of moralism and advance towards supreme realisation. Your feet may bleed, cut by the thorns scattered on the road, the sky, rent asunder by the lightning and crashing thunder of the fearful storm, may fall on your head, but proceed you must. You are a born fighter. To flee the battle in fear and hide like a corpse in the hills is ultravarious to your existential vitality. You must advance towards the Supreme Entity, your original abode, smashing all obstacles on the path. From time immemorial you have been listening to the sweetness of His divine call. Can you remain oblivious to it, engrossed in your little world created by Ma’ya’?”

Chot’e ye jan ba’shiir t’a’ne
Se ki ta’ka’y pather pa’ne ?

The one who rushes towards the call of a flute,
Does he ever look behind?

“Merge the propensities expressed by your indriyas into citta (mind stuff), citta into ahamtattva (doer I), ahamtattva into mahattattva (existential-I feeling), mahattattva into jiiva’tma’ (unit consciousness) and jiiva’tma’ into Parama’tma’ (Universal Consciousness). That will be your Supreme fulfillment, the state beyond which there remains nothing to be attained.” (SS-5)

So just as Prabhat Samgiita #736 expresses the devotional concept that Parama Purusa is always calling and attracting devotees towards Him, similarly in His above discourse in the realm of philosophy Baba is expressing this same notion. And not just in this discourse but numerous discourses express this same idea.


So initially, through His various discourses, Baba first unveiled the spiritual science of Ananda Marga as He described in philosophical parlance how jiivas are to move ahead and attain Him.

And then later on through the medium of poetry and song, i.e. through Prabhat Samgiita, Baba colourfully portrayed these same spiritual ideas: How human beings are to proceed unto Him.

The main difference between the two being that in His discourses Baba is using impersonal prose and philosophical language. Whereas in His Prabhat Samgiita, Baba has employed a very personal and intimate mode of expression: Where devotees are directly communicating with Parama Purusa.

So the overall meaning of the ideas in His discourses are all expressed in Prabhat Samgiita. And the specialty of Prabhat Samgiita is that those philosophical ideas are getting expressed in a very personal way– where the devotee has a direct link with Him. The sadhaka is expressing his innermost feelings to Baba in a most intimate setting.

In Prabhat Samgiita then there is a direct line of communication with Parama Purusa whereas in AM discourses that personal link is not present– in the discourse there is not a personal connections where one is directly talking to Parama Purusa.

Thus in the earlier era, before 1982, Baba was expressing those spiritual and devotional ideas in a philosophical and literary way through His discourses. That was the only mode of expression those days.

And then, later on, when the time was ripe, He graciously shared with us a more devotional approach of expressing those same spiritual concepts through the medium of Prabhat Samgiita.

By that way those same philosophical ideas could get expressed in a more intimate and devotional way by having a direct link with Parama Purusa. In that sense we can say that His AM philosophy got transformed into a deeply devotional practice. All of AM ideology has been devotionally expressed in Prabhat Samgiita, by His grace.


Here is another example of how in His discourses Baba uses the medium of philosophical writings to explain how Parama Purusa graces the devotee by calling him closer and still more close.

Baba says, “The jiivabha’va [microcosmic bearing] moves towards Krs’n’a, Paramashiva, the pineal gland in the sahasra’ra cakra, as a result of sa’dhana’, and the mind also becomes introverted in gradual steps. When the kun’d’alinii reaches the navel cakra, or man’ipura cakra, that is called vraja bha’va in Vaes’n’ava Tantra. And when it moves from the navel cakra to the trikut’i, or a’jina’ cakra, that is known as gopii bha’va. And when it rises past the a’jina’ cakra, that is known as advaya bha’va or Ra’dha’ bha’va. Thus there are these three stages.”

“During this process, one will hear the eternal sound of pran’ava [the onm sound] in the vast maha’ka’sha [void] in different ways, according to the different levels which the mind has reached. Sometimes one first hears the sound of rumbling clouds, sometimes ankle bells, sometimes the roar of the sea. When after hearing different sounds in this way the mind reaches the trikut’i, one hears the sweet and harmonious sound of the flute. These are various expressions of the pran’ava sound. The pran’ava sound is heard as the trikut’i or a’jina’ cakra is crossed, but then when the mind merges with Krs’n’a or Paramashiva there is no sound, the silence itself is the sound. There is no expression. These are some of the secrets of sa’dhana’. The spiritual aspirant hears the various sounds of onm’ka’ra or pran’ava at various stages, during deep sa’dhana’, during sweet sa’dhana’. The sound is called Krs’n’a’s muraliidhvani. The sa’dhaka becomes mad because of this sound and goes deeper and attains Ra’dha’ bha’va more and more, and rushes headlong forward.” (AV-17)

By reading the above passage one can easily grasp how the essence of Baba’s above discourse is also uniquely expressed in His Prabhat Samgiita #736. Once again showing that AM ideology is neatly contained within Prabhat Samgiita.


While the devotional expression of Baba’s Prabhat Samgiita is unparalleled. There are other practical reasons why He has graciously composed Prabhat Samgiita and used that as a means of putting forth AM ideological principles.

One of the main reasons is that when ideas or words are put in lyrical form then it is much easier to recall or memorise those exact expressions. Because there is a melody line and because those ideas are compactly expressed. For that reason remembering the exact lines of a stanza of Prabhat Samgiita is much easier than remembering the exact lines of a paragraph of any discourse.

So this is one other distinct advantage of Prabhat Samgiita. And of course one of the other major advantages is that the sadhaka is directly communicating with Parama Purusa. Plus there is more. And everyone should also write in with their realisations about the unique nature of Prabhat Samgiita.


Overall then we should seek to see each and every Prabhat Samgiita on a deeper level– going beyond the literal expression. By His grace we should try to understand what are the underlying philosophical concepts that Baba is putting through the intimate and personal style of Prabhat Samgiita.


By Baba’s grace we are all blessed to have come in contact with Prabhat Samgiita.

Baba says, “The collective name of dance, song and instrumental music is sam’giita…[these] three things which are very much in use in the objective world but which are, at the same time, immensely helpful in spiritual life as well: these three are collectively known as sam’giita.” (AFPS-3)



Here is another example of how the whole philosophical concept expressed in the below passage is contained in the aforementioned Prabhat Samgiita.

Baba says, “When they merge their “I”-feeling (mahattattva) with all their joys and sorrows, thoughts and moods, hopes and aspirations in Parama Purus’a, there remains no reflection, and no unit consciousness: there remains only the One Supreme Entity. They should not attach any importance to obstacles they may meet along the way. Trampling down on the thorns on the path, they must move ahead, undaunted. Parama Purus’a is also attracting all created beings towards Himself, and they consciously or unconsciously are moving towards Him. No one can escape this movement. When people realise that they are moving towards Him, the speed of their movement is tremendously accelerated. They move on and on, meeting no defeat.”

Chot’e ye jan banshiir t’a’ne
Se ki ta’ka’y pather pa’ne

Those who rush in response to the call of the Divine Flute–
do they pause to look back?

“Whatever might be the obstacles, the devotee must move on like a flying bird. True spiritual aspirants will never be frightened by any circumstances, for they are born warriors, ready to move on amidst all struggles. They will smash all obstacles relentlessly. This is the creed of their lives.”

“What is the result of this headlong rush towards the Supreme One? The result is that one becomes one with the Supreme Entity. Hence the devotees channelise all their longings and urges towards that Supreme One.” (SS-10)


Prabhat Samgiita number 736 also reflects the spiritual concepts from this below discourse.

Baba says, “Every movement has a rhythm, and every rhythm has a sound. The countless waves of this vast universe also have their respective sounds. The devotees say that Parama Purus’a is an embodiment of love. They say that out of His infinite love for the microcosms He eternally plays His sweet flute, vibrating this vast universe with its divine sound. When spiritual aspirants attain a certain degree of spiritual progress, they are able to hear that divine sound. This divine sound is called onm’ka’ra. All the sound waves of this universe have their source in Him. They emanate from the point of beginninglessness to the point of endlessness, and will continue to emanate eternally.”

“The kulakun’d’alinii shakti (serpentine power) rises upwards in accordance with the divine sound. As it rises through successively higher stages one hears the sound of crickets, ankle bells and the melodious sound of the flute. This is called the sweet sound of Krs’n’a’s flute. It is neither a dream nor a fantasy. All of you will hear it one day. A mystic poet said,”

Chut’e ye jan ba’nshiir t’a’ne
Se ki ta’ka’y pather pa’ne

“For those who listen to that melodious flute sound, nothing is an obstacle. They will move irresistibly towards the Supreme.” (SS-8)

Food Affects Protoplasmic Cells

Baba says, “Whatever I get, that I will eat” – this must not be the policy of a sane being. This human body is a composite of protoplasmic cells, and these protoplasmic cells are made of the food we take in. If the food and drink is defective, then the protoplasmic cells will also become defective, and the human mind, which is the collective mind of so many protoplasmic minds, will also become defective. That is why ta’masik or static food has a negative influence on the human mind.” (SS-18 p.3)

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Date: 10 Nov 2012 16:19:37 -0000
From: “Parashram Laghate”
To: am-global@earthlink.net
Subject: Which One is First


“Lukiye path cala’ ekii liila’, lokalocane keno na’hi a’so…” (P.S. 3698)


Baba, You are Ajana Pathik, You go on and on moving all about but in Your journey You always keep Yourself hidden. You move around secretly. Baba, You do all the things but nobody can see You; You do not like to come within the field of vision.

To whom You love, they want to search You in their mind; they want to hold You in their heart by the process of shravan, manan, niddhidhya’san & dhyana. But You do not care and You do not like to be seen. You go on moving secretly. Why like this. Why is Your style so jagged? You do not like to move around following the straight, clear-cut path whereby everyone can see You. That type of movement You do not like.

The eternal truth of straightforwardness which has been established since ages, even a wee-bit of that You do not follow in Your movement. Rather everything You do in hidden fashion; and that is no good.

It may be also possible that my understanding is not complete so that I do not properly comprehend You. Baba, by the ordinary measuring scale You are immeasurable. If anyone wants to understand You and get You, then You escape and never get held. And remaining distant, You just smile.

Baba, what type of liila is this. You go on doing everything while remaining hidden…


I learned one very good point at a seminar program some time ago in our bhukti. There were some meaningful points that were shared. I benefited greatly from them. You may be aware of these points already, but because it was new for me, I thought I will write them here.

In the asana teaching class, one key point was raised that our dances – tandava and kaoshiki – should be done before starting asanas. That means after doing half-bath and other preparations, first kaoshiki should be done for a sufficient amount of time (a few minutes or until one gets tired), andn then tandava should be done accordingly. Therefter a brief rest should be taken and then asanas should be started.


This was all quite new to me. In the past, I was doing the opposite.

First I was doing my asanas and then after that kaoshiki and then after that, tandava. And finally, massage and shavasana. After waiting minimum of 15-20 minutes, if I was hungry, I used to take food.

I want to make it more clear, what my routine was up till now. Before starting asana, I usually finish sadhana, whatever time I dedicate for that. So first of all sadhana was done, all the lessons. And then my asanas according to the guideline of acaryas. And finallyI would dance kaoshiki and tandava. This was my sequence.

So the new point that i learned at the seminar was that the practice of dances should be done first – kaoshikii then tandava – and then asanas. This should be the cycle.


I was not practicing in this fashion, so naturally I was curious: What is the reason why tandava and kaoshiki should not be done after asanas.

Then Dadaji replied, by asking one margii to read this following rule of asanas from CC-3, rule #18.

Baba says, “It is not prohibited for the practitioner of asanas to practise free-hand exercise, running or sports, but just after asanas all these are prohibited.” (CC-3, p.26)

This above asana rule from CC III leads in that direction. The spirit of this point is that tandava and kaoshiki should not be done after asanas.

Dada continued, “The definition of asana is “Sthir sukham a’sanam”: That is, ‘The posture by which one gets composure’.

As, Baba says in Caracarya-3, “Asana means ‘a position in which one feels comfortable – ‘Sthirasukhama’sanam.'” (CC-3, p.23)

Describing about asanas Baba says, that if you do some asana, then remaining in that very posture is not difficult – rather it is calming. Such is the nature of our asana practice.

Altogether asanas are a practice when the breathing is normal, not very fast. The limbs are not moving fast. Everything is done in a very calm and quiet way. It is not like running or jumping, or fast exercise. So two divisions are there. One is soft exercise like asana. And one is fast like running and jumping, and many more.

Whatever the glandular effect kaoshiki and tandava has, that is a different issue. But these dances have a different quality than the peace and tranquillity and smoothness of asanas. Because when doing kaoshiki and tandava also, the breathing goes very fast and the body gets tired quickly. Whereas in asana, the practitioner does not get tired. Especially those who practice asanas regularly realize this fact.


According to the CC-3 rule #18, kaoshiki and tandava should not be done after asanas. The best is that kaoshiki and tandava, one should practice prior to asanas. Dada concluded like this.

After listening to this in-depth discussion, I was convinced. Since then I am practicing kaoshiki-tandava, and then asanas. This sequence I follow. You may be practicing asanas since 20, 30, or 40 years or more. What is your experience – what have you been doing? Baba’s teaching is timeless. We should read this following one.

Baba says, “Without attaining all-round purification it is impossible for a sadhaka to experience real spiritual ideation. On the path of spirituality, bhava (ideation) is the main factor.” (DT-2, p.51)



Dada also explained the difference between asanas and mudras. Asana and mudra are both physical exercises. But if the posture is difficult, then that comes within the category of mudras. For example, udha’yan mudra where you have to constantly pull your naval to the spine inside. It is constant effort. It is not like asana.

Whereas Padmasana (lotus posture) is not a mudra. It is an asana. Those who practice can sit it can sit in that position for a long time. But, mudra is completely different. You have to do constant efforts to remain in mudra that state.

Baba says, “Mudrás are postures which exercise the nerves and muscles…The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not. ” (YP, Questions and Answers on Meditation)

Sadhana Tips

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

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