Archive for December 4th, 2011

From: “Ramlal Deva”
To: am-global@earthlink.net
Subject: Baba Story: From Monk to Prime Minister to Dog
Date: Sun, 04 Dec 2011 21:11:04




In the following three stories, Baba reveals both the past life, status of mind, and rebirth of the once Indian Prime Minister, Jawaharlal Nehru.

These following stories, recounted by family acarya Dasarathji of Jamalpur, hold great educative value for every sadhaka as they give tremendous insight into how the samskara theory works and how one can attain the supreme rank.

Here following is Dasarathji’s first story…



“One day while holding dharshan, Baba called me forward and directed me to see the past life of Jawaharlal Nehru. With Baba’s blessing, I began to describe what I saw.”

“In a very mountainous region there is one tree, and seated beneath the tree is a monk doing meditation. The monk is clothed only in a laungota.”

“Baba then instructed me to look into the mental plate of that monk and describe what I saw.”

I recounted, “He has a strong, dominant desire to rule others.”


By this demonstration recounted by respected Ac Dasarathji, it is clear that in his previous life Nehru was a sadhaka who had a burning desire to get power. In result, instead of getting moksa, that monk was reborn in human form and given the high post – the Indian Prime Minister.

Here following is Dasarathji’s next story…



“In a second demonstration, Baba compared the lives of Nehru and Subhash Chandra Bose. The year was 1962, just after China invaded and captured part of India.”

“Baba called upon me and instructed me to go and see what Nehru was doing. Immediately, within a flash, I could see exactly what was going on.”

“Nehru was in his residence, feeling troubled and humiliated by China’s attack. He was in a state of extreme psychic turmoil and drinking alcohol heavily in his room.”

“Then Baba instructed me to go and see what Subhash was doing. I reported that Subhash was performing meditation in a Himalayan cave.”

“Baba inquired if I saw anything else. I replied that there are many skulls around.”


By this above demonstration, recounted by Ac Dasarathji, anyone can easily understand the contrasting states of mind of these two leaders. The first was sunk in woe drinking alcohol while the second was a great tantrika doing sadhana.

For those who may not know, at one time both Nehru and Subhash were working together in the same party for India’s freedom. But due to ideological differences, Subhash was pushed away. It was quite natural then for Baba to compare how each of these two leaders “progressed”.

Here following is Dasarathji’s third story…



“Some years later, Baba perform a third demonstration. Baba instructed me to go and see what happened to Nehru after he died.”

“I saw in my mind’s eye that Nehru had been reborn as a dog and was now living a dog’s life.”

“Such is the shocking plight of the once Indian Prime Minister.”

That concludes the three stories recounted by Dasarathji.


In the cycle of brahmacakra, the starting point of pratisaincara denotes when living beings proceed slowly from plant life to animal life and finally to human life.

Once one attains the human frame they have free will. If with their free will they goad their mind in a positive direction, they will become more and more subtle, refined. They will progress on the path of spirituality. And if they exercise their free will in the opposite crude direction, then they will degenerate and be reborn as a lower being.

As shown above in the first story, in Nehru’s case he passed through the stages of plant and animal life and finally got human life. Then after perhaps his first human life or so, he was reborn as a monk. But at that point, the strong desire came in his mind to rule over others.

Nehru’s dominant desire was not to please Parama Purusa. And when one does not long for Parama Purusa, then one cannot get Him. Rather Nehru’s longing was for power and prestige. In that case moksa was not a possibility. He would have to be reborn so his samskara for power could get exhausted. In that way, Nehru took rebirth and became the Prime Minister of India.

As prime minister, Nehru indulged in all kinds of negative actions and misused his power. He lost all his good qualities and degenerated terribly. Upon his death, prakrti assigned him the body of a wild Indian street dog. So he went directly from prime minister to animal life.

When Nehru finished his life as a dog, then perhaps he was reborn as a monkey or as a normal human being. This is the way the cycle of samakaras plays out. Everyone undergoes the reactions of their past actions. There are no exceptions.

Indeed, what transpired with Nehru was not a rare event. Rather this is a most common scenario. This type of thing happens in most cases. Prakrti does not want people to escape her clutch so she was tempting Nehru with prestige and power. And his mind leaned in that direction, so he remained under the bondage of prakrti. Prakrti verily never wants to release any of her captured souls, just as a master does not want any of his slaves to run away.

To overcome the grasp of prakrti is not easy; sadhana and His cosmic grace are needed – otherwise it is impossible. That is why Baba warns us that without twice daily meditation, one will “throw oneself into the tortures of animal life for crores of years.”


Here we have to keep in mind that Nehru’s case is typical, not uncommon. People gradually get human life; some do good deeds and become inclined towards spirituality; and they become veritable sadhakas – either as a family person or a monk. But if during that phase they have other worldly longings, then in their next life nature fulfills that longing.

In that case they are granted power, post, money, name or fame etc, and invariably they misuse their status and pass their days taunting, harassing, and harming others. In that case they get terribly degenerated – as happened with Nehru.

Actually, truly speaking, Nehru was fortunate in that he only fell to the level of a dog, which is a fairly developed being. Many demonic rulers, upon their death, get transformed in stones, sticks, or some virus, bug or worm. From that status it takes thousands and millions of years to come back again in human life. Even then, after getting human life it is not sure that one will utlise the time properly. Greedy capitalists are reborn as pieces of gold or paper dollar notes. All in all it is a very horrifying situation. In that case, it takes an extremely long time to again get human life, crores and crores of years.

Now we can understand how gracious Baba is and how much Baba has blessed us by making it very easy to cross this ocean of bhava, i.e. bundle of samskaras. By practicing sadhana twice daily, one is going to get mukti – liberation. That is His expressed guarantee to all sadhakas of the Marga.

Those not regular in sadhana should start doing from this very moment. One should not miss this special opportunity. Death can knock on your door anytime – then it will be too late. If you are doing sadhana regularly then liberation is guaranteed.



Those who come are one day going to die. All then are curious to know what happens after death. Those who do not know, please read Ananda Marga Elementary Philosophy and Idea and Ideology. In those books you can learn more about life, death, samskara and rebirth.

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Date: 04 Dec 2011 10:04:58 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #1


Prabhat Samgiita #929:

Mane eso, mane baso, manke niye liila’ koro na’
Bha’lo ba’si toma’ya a’mi, bhayera ma’jhe t’hele dio na’

Toma’ra ha’si nayane ha’se, toma’ra giiti smrtite bha’se
A’ro ra’ge anura’ge bhola’o sakal yantran’a’

Ha’ra’no bandhu ye tumi, a’ndha’ra ra’tera a’lo tumi
A’ro sure vishva jur’e, ja’ga’o nava mu’rcchna’


O’ Lord, please come in my mind and remain there; please do not play Your liila’ with my heart [1]. O’ my Lord I love You, please do not push me away by immersing me in fear [2].

O’ Lord, Your smile flashes in my eyes [3], Your song floats in my memory [4]. O’ Parama Purusa, make me forget all my agony with more love and affection. [5]

Baba, You are my long, lost Beloved Lord [6]. You are the effulgence of my dark night [7]. With more and more tunes, please create new mu’rccahna’ [8] for the universe.

O’ Lord, O Baba, I love You. Please come in my mind and remain forever…


[1] Please, do not play Your liila with my heart (manke niye liila’ koro na’): The devotee wants the closest proximity and most intimate relation with his Lord. So when Parama Purusa is not coming very close, the devotee suffers melancholic pain – the pain of not getting Him in a more intimate manner. The bhakta then requests Parama Purusa, “Please do not play that heart-wrenching game with me.”

[2] Please do not push me away by immersing me in fear (bhayera ma’jhe t’hele dio na’): Here the devotee is leveling a loving accusation: “O Parama Purusa, You always promise me that You will come at the appointed time, but You never keep Your word; You do not come. So when this time also You have promised to come, I feel that You are not going not keep Your word. That is the fear I have: That You are not going to honor Your promise of coming close. That will only bring me more pain and agony.

[3] O’ Lord, Your smile flashes in my eyes (toma’ra ha’si nayane ha’se): Here the devotee is completely taken by Baba’s exquisite charm: Baba, You are so beautiful; Your each and every gesture and posture is so very attractive.

[4] Your song floats in my memory (toma’ra giiti smrtite bha’se): This line conveys the bhakta’s feeling that, “Baba, Your divine compositions, Your Prabhat Samgiita, are nothing but the sweet and loving communication between You and me. Your songs express our thoughts and reflect all my feelings. That is why I always think about them always.

[5] Make me forget all my agony with more love and affection (a’ro ra’ge anura’ge bhola’o sakal yantran’a’): Here sadhaka expresses their inner feeling: “My agony is that You, Parama Purusa, are not going to keep Your promise; that is my fear. You promised that You are going to come close and that we will spend intimate time together, but You are not coming as close as I desire. You do not come close and You do not grace me so I fear that Your words are empty. I cannot trust what You say. Now I request You to love me so much that I can feel in my heart that You are mine and that You are always going to keep Your word – always. I want to be able to trust You. And that will happen when You fulfill Your promise of coming close. Then my pain and fear will be gone. But this will only happen when You grace me and love me more and more.”

Note: When a sadhaka falls in love with Parama Purusa, their devotion increases and all their fear disappears. It is similar to when one gets intoxicated by any crude drug like alcohol, then all their fear vanishes, temporarily. Divine intoxication is far more powerful. Those doing proper sadhana develop deep love for Parama Purusa, by His grace. Only they can fearlessly fight exploitation and injustice in society. They are never cowardly. Those sadhakas with this feeling of fearlessness can easily understand. This is the state of mind that comes when the bhakta’s above request in note #5 is fulfilled, “Baba, please grace me and love me more and more.”

[6] Baba, You are my Beloved Lord, whom I lost (Ha’ra’no bandhu ye tumi): The meaning of the line is that, “O Baba, You are that Beloved Lord whom I love so much yet from whom I do not get any response.” When a devotee’s desire for closeness and intimacy with Parama Purusa is not fulfilled, then this type of feeling comes. Then the bhakta feels that, “I have lost Him.”

[7] You are the effulgence of my dark night (a’ndha’ra ra’tera a’lo tumi): When a person is feeling happy and everything in life is going well, then all their worldly relations and friends come and share in that happiness. But when a person is in trouble and in a state of despair, then others do not or cannot come close and help. Only Parama Purusa comes and showers His love. That is why it is said that on a dark night (i.e. in difficult times) only Parama Purusa is the shelter – only He helps. That is the metaphor expressed in this line.

[8] Mu’rcchana’: This refers to spiritually and devotionally vibrated music that inspires everybody along the path of Supreme Benevolence. Such music touches the inner core of everyone’s heart. Only sweet, devotional music works in this way.

Here the sadhaka is requesting Parama Purusa to transform the flow in society from matter-centered pleasure to God-centered bliss. For this to occur, a new tune – a new way of living – is needed. That new mu’rcchana will inspire people to seek bliss through spirituality; it will break the rut of materialism that is rampant today. “O’ Lord, create a new flow that inspires everyone to seek bliss in the devotional sphere.” That is the message of this last stanza.

Vara’bhaya Deva

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