Archive for November, 2011

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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