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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