Archive for January, 2012

Date: Tue, 31 Jan 2011 22:18:09 -0000
To: am-global@earthlink.net
Subject: Why Part of Sixteen Points


PS Intro: This following song is about the establishment of a neohumanistic society. It describes how sadvipra samaj gets formed and what it will look like. Overall this song paints a picture of the upcoming dharma ra’j.

“Jay jay jay toma’ri huk jaya…” (P.S. 4764)


O’ Divine Entity, O’ Cinmay, O’ Consciousness Personified who has graced me by coming in this brilliant, golden, effulgent dawn: Victory, victory, victory; victory unto You. Baba, You are everything.

On this earth, we all are witnessing the magic that has happened; by Your divine grace our dream has come true today. Behold, this earth has been filled with sweetness, charm, and beauty. By Your grace there is no longer any dukha (sorrow) or santa’p (misery and suffering) on this earth. There is only the incessant flow of a’nanda (bliss); it is flowing on and on continuously. Baba, with an upsurge of devotion, the new blood & vigour has awakened; the paranoia, threat, and terror of exploitation is now completely gone. By Your grace, a new era of sentient peace has arrived.

Baba, in the past we planned that we will create a new heaven. And now that day has come. It is Your grace. According to Your direction we will go on doing Your work – all the while singing Your song to please You. Our hands will do Your work and our heart will sing Your glory. In that way we will move. Baba, by Your grace we will pour abundant love on each and every unit being – on all our brothers and sisters, on all the flaura and fauna. Baba, You have showered Your grace. That splendid day which we were dreaming about has arrived; all the cimmerian darkness has been dispelled. Now, by Your grace, the eastern horizon is filled with Your brilliant, divine effulgence. Baba, we will move on in the chorus of samgacchadhvam spirit – keeping You in our heart and singing about Your glory…


In our AM ideology and in our 16 Points, Baba has given importance to and placed emphasis on all that is needed for the well-being and development of humanity. As we all know, one of the four tenets of C.S.D.K. (Pt #16 of 16 Pts) is ‘seminar’; and one of the sub-points of ‘seminar’ is knowledge of one’s mother tongue. Obviously then, knowing & using one’s mother tongue is an integral element for building a proper society. The only question then is what is the logic and reasoning behind this.


Before getting started, we should recognise that in today’s world there are more than 7000 living languages in use on this earth. And they all carry certain unique qualities, traditions, and specialties; yet, at present– with the rapid-fire process of globalisation and all its mono-culture leanings– many of these languages are threatened for their very survival.

Thus we should take a proper look at what the grand, variety of languages bring to the humanity as well as why Baba places such a great significance on knowing and using one’s mother tongue.


One of the main reasons that certain mother tongue’s are taken ‘out of circulation’ is because one so-called higher culture wants to dominate another so-called lower culture. And one of the best ways to break down another culture is to render their mother tongue as valueless or rogue etc. Because then those innocent persons are forced to give up or abandon their mother tongue and instead learn the language of that exploitive group. This invariably creates a huge inferiority complex in the minds of those who have lost their mother tongue. Because– out of nowhere– they now have to learn a new language and function with that new linguistic tool– ie. the language of the exploiters, which is not at all comfortable for them.

Those in this present era who grew-up speaking English have not an iota idea of what it means to have to live in a society where one’s mother tongue is not respected or accepted. It creates a huge shock to one’s psyche and places one at an extreme disadvantage in every social setting imaginable from one’s work opportunities to one’s schooling ventures. And by that way one can be easily put down, manipulated, and ultimately exploited.

That is what happened to the black slaves that were brought to the US; that is what happened to many of the North Africans that relocated to southern Europe; that is what happened to the Eskimos in Alaska as well as the native people in so many lands from Australia to Indonesia. Plus this was also the case with the aborigines of Central America. In all these instances a certain group lost their local language due to the pressures placed on them by a more dominant group. And by that way, the weaker group just got exploited, pushed to the fringe, and used as a menial labor force in that society. This is what commonly happens to those who lose their mother tongue.

So here the point is that to give every human being the proper right of passage and due respect, it is highly important that all languages be honored. That means in their family life people should not be looked down upon for what language they speak. And every person should have the opportunity to do their primary schooling in their mother tongue as well as get the opportunity to learn the vishva bha’sa (world language) of the day.

Without that there will always be one or more segments of the population that are exploited.


One other crucial aspect of keeping all the languages of the world ‘alive’ is that a language serves as the abode of knowledge of a particular people or community. What people learn about the world and human understanding gets incorporated into their language. That is why each and every language– everyone’s mother tongue– carries with it unique knowledge of the world.

Just as the Inuit (Eskimo) language has all the perfect phrases for describing snow, so many languages carry unique insights about the world. Because the thing is, much of what people know is not written down– especially in those cultures versed in the oral tradition– in which case their language is literally an encyclopedia of knowledge. It
may contain important facts about what leaves are medicinal in value or what the role of certain bugs is or how the moon moves across the sky in the summer season. So much information and knowledge is contained in the various languages of the world.

For example, imagine how much knowledge would be lost about yoga, devotion, and spirituality if the Sanskrit language were to die. And indeed every language has its own special arena of knowledge.

So keeping languages alive is one very important manner of protecting humanity’s wealth of knowledge.


In His ideological teachings of Prout and cardinal human values, Baba always stresses the importance of one’s mother tongue. Yet as we know, AM is not just a theoretical endeavour. Side by side Baba implements the practical programs to keep languages alive.

One way He did this was by having the Ananda Vaniis read in all the languages. This was one of His special ways of respecting and honouring all languages.

And another special measure He adopted was to always ensure all Wts remembered and gave value to their mother tongue. This is a unique point. Because, Wts were basically supposed to forget everything about their former worldly life from their parents to their habits etc, but on the point of their mother tongue Baba was very keen that even Wts must remember their mother tongue.


One of the reasons for this is that each and every person’s mother tongue is the language of their heart. It is by this way that people express their finer sentiments and feelings in the form of oral history, poetry, songs, drama, etc.

Thus one’s mother tongue is a key point of human expression.


So for financial gain or economic power, one community must not be allowed to exploit another by rendering their mother tongue as irrelevant. This is commonly done in this present era: Sideline their language, infuse inferiority complex, and force them to live as second class citizens etc. But this should not be allowed to continue as it robs people of their human rights and dignity and it stands as the death-bed for so much human knowledge and erudition.

All in all this is a vast topic and what is written here is a mere sprinkling. So others should also come forward and relay their practical experiences and understanding about this most important issue of one’s mother tongue.


By Baba’s grace, our AM will bring justice in all realms of life including the preservation of everyone’s mother tongue.
That is why Baba has included ‘mother tongue’ as one of the aspects of Sixteen Points.

Baba says, “The best means of communicating human expressions is through one’s mother tongue, as this is most natural. If people’s natural expression through their mother tongue is suppressed, inferiority complexes will grow in their minds, encouraging a defeatist mentality and ultimately leading to psycho-economic exploitation. Thus, no mother tongue should be suppressed.” (PNS-15)



Nowadays, many researchers in so-called first-world nations claim to have discovered new knowledge or invented new ideas etc, when in reality these things have been known for centuries by various native peoples. This is the case with so many herbs and remedies in India, China, and Philippines etc. And indeed all over the world the native populations have deep insights into the natural world and often times scientists are merely re-discovering or outrightly stealing knowledge that has been known for a long time by certain native peoples. And that knowledge was keep in tact by their language.


By preserving and protecting all the languages of the world and keeping everyone’s mother tongue alive, it prevents hegemony of one group over another. This is perhaps the most important element of this issue.

Baba says, “All languages must be encouraged, but this does not mean opposing the languages spoken by others. In this context, language in itself is of secondary importance. Of primary importance is the negative cultural and socio-economic consequences of linguistic imperialism.” (PE)

Misutilisation of Science

Baba says, “The crises faced by society today indicates that humanity is not encouraging the maximum utilization and rational distribution of the mundane, supramundane and spiritual potentialities of the world. Science is being used to develop more deadly weapons for war rather than being channelised for benevolent and constructive purposes.” (PNS-13, p.47)

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Date: Mon, 30 Jan 2012 12:12:23 -0000
From: “Jawaharlal Deva”
Subject: Baba Story: I Don’t Know How to Surrender



Note: The following story has been recounted by our margii brother, Shrii Nishikant Laghate.

When I came in contact with Baba in 1966, I went to Jamalpur and He graced me by giving me personal contact (PC). In that personal encounter, Baba pointed out my mistakes and punished me.

Then He ordered me to surrender.

But I had no idea how to surrender. I was totally unaware about what to do.

Mentally I was asking Baba, “How do I surrender? What should I do?”

I was in a quandary as to what to do, i.e. how to surrender. Mentally I was pleading with Him to show me the way.

Then Baba said, “Just become like a very small infant.”

Hearing this I understood what to do and I fell at His lotus feet, giving everything of myself, by His grace, and losing myself in Him.

And Baba blessed me.


Shrii Nishikant Laghate’s above story brings an important point to light…

Many people think that simply lying in sastaunga pranam is surrender or mentally thinking, “I surrendered” is actually surrendering to Guru. But that does not work; that is not the operative factor. Because when one keeps something for oneself, one’s ego or I-feeling is still active, and that type of “surrender” is meaningless.

Then there are still others who think that surrendering is like a military or police arrest where you just surrender physically, and hold onto your ego, pride, vanity and other mental baggage. This also is a point of confusion. In spirituality there must be cent per cent surrender in the psycho-spiritual realm.

So Baba’s teaching of being like an infant is ideal.

One must think that, “I have nothing – nothing belongs to me – everything is of Parama Purusa.” Then the true feeling of surrender comes.

The infant does not have anything of its own. A small baby does not fall prey to ego, vanity, intellect, or fortune etc, whereas grown-ups often think that they have something (career, house, car, name, fame etc) and then after doing some type of show or drama of surrender, they cannot get success. It does not work.

In the case of an infant, that baby literally has nothing – it surrenders unconditionally to mother, whereby the mother is forced to come to the baby’s rescue. When a sadhaka surrenders with that same psychology (i.e. unconditionally) then Guru is sure to accept.


So that is what a sadhak must emulate in their spiritual life when surrendering to Guru. A sadhaka must give everything of themselves, without holding back anything. Then that will be surrender in the real sense of the term.

Baba says, “Prańipáta means complete surrender to the Eternal Entity, Parama Puruśa. The mental attitude that “whatever is, is from Parama Puruśa and nothing is mine” is prańipáta. One who has ego, one who thinks that one’s intellect, wealth and other things are one’s own, is the greatest fool. A person boasts of learning, intellect and fortune. But nothing is eternal. Therefore one who boasts of anything of this world is a fool. The worst psychic knot is the false vanity of intellect. Whatever is, is of Parama Puruśa; nothing is yours. Hence there should be complete surrender to Parama Puruśa. This is the first indispensable factor for mental development. If you really want to serve the world, complete surrender at the feet of Parama Puruśa is a must.” (Ananda Vacanamrtam-1, The Three Factors for Spiritual Elevation)

Baba says, ‘If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender.” (Subhasita Samgraha-3, Vibration, Form and Colour)

Baba says, “If human beings cannot surrender themselves at the altar of Parama Puruśa they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Nányah Panthá Vidyateyanáya).” (Tattva Kaomudi -3, Bhakti and Krpá)


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Subject: RE: Can we call it Dharmashastra
Date: Mon, 30 Jan 2012 12:03:11 -0800
From: Paul Taylor



Namaskar dear reader(s)

It’s enlightening to read that the impressions left here (Vancouver Region) by several Dadas are not isolated cases. The travel stories seemed okay at first, the thought/hope being that such would lead quickly to something.. an example of Dharma, or a set of circumstances mirroring something in AM Ideology, or…

After 20 minutes or more of self-congratulatory rhetoric, Margiis in attendance would begin to interrupt the a’carya with questions about Central, about the organisational disarray (about almost anything to get the Dada to talk about what we were hoping to hear – about Baba and the Ideology and His Mission).

The trailing emotion after several of such ‘a’carya-present’ Dharmacakras was disappointment; inherent respect for A’caryas in general would usually produce self-deprecation or rationalisation – we’re an ‘isolated’ unit, the dada’s work/focus is with more dynamic units/trades/regions etc.

Disappointment degenerated into disillusion when a senior a’carya (an avadhuta) arrived from Suva Sector, very intense on raising money to aid in the defense of wts and margiis at a Master Unit somewhere in Delhi Sector. He’d said nothing about his travels but a coincidental communication between a sister here and one in Suva Sector revealed that the senior wt had been “thrown out” of the previous sector by its Sectorial Secretary, for allegedly misrepresenting what he was fundraising for.

This was revealed at the DC following the one the wt had attended, before carrying on (with a substantial donation from a brother known to many wholetimers as a ready source of cash). While he had been here and during the collective meal following DC, he’d been asked what his particular sub-section of ERAWS did. His self-introduction as a “global worker for _____” was meant to impress but no one had heard of the acronym he’d used. When asked to enlighten us on the work of his grouping there was a one-word response: “Service.” The question was posed 3 different ways but ‘service’ was the whole reply each time. The Dada had such little respect for us that his status as an avadhuta was supposed to be quite enough to mandate each margii giving him money.

After a couple of days he’d only gotten enough to continue travelling (I think). The sour taste of his arrogance was another matter. It had three or four of the regular attendees at DC recalling, remarking, rubbing together that instance with other instances of getting little but travel stories, ‘news’ of the current organisational situation and pleas for as much money as possible from visiting wts. Actually hearing Dharmashastra and conversing about same became the exception, rather than the rule. Attendance at regular DC dropped off after a spate of different wts travelling through and three in a row matching the behaviour of those on the ‘low road’.

It did and does help firm up ideation, with everything from Parama Purusa and our need to practice discrimination between the darkness and the light.

Respectfully submitted,


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Date: 29 Jan 2012 11:27:53 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #8



~ PS #1157 ~

Here is the next song in our series. The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.


Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’


Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

Baba, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…


[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhva, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Varabhaya Deva

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Date: Sat, 28 Jan 2012 20:34:23 -0600
From: “Punya’tman Deva”
Subject: Onset of Disease & Human Health



We know that to build one human society and create a healthy humanity, all the problems– physical, psychic, and spiritual– must be properly identified and neatly solved. This is our human endeavour; this is part and parcel of the aim of Ananda Marga..


In this present, ultra-modern era, we are step by step witnessing the spread of various mental disorders etc. This outbreak is happening most drastically in those so-called first-world nations. So this situation needs to be addressed and solved, properly.

But around the globe, and especially in the west, many medical professionals and psychologists are under the impression that all such mental disorders fall within the realm of brain diseases. Thus whether one has brain cancer or clinical depression, western medical specialists are treating all such mental disorders as brain diseases, using traditional allopathic medicines. This is their standard approach.


In AM, however our approach is different. Baba clearly guides us that within the realm of mental disorders there are both (1) brain diseases and (2) psychic diseases. And furthermore these two problems are worlds apart. According to Baba, brain diseases and psychic diseases are not at all of the same nature.

Baba says, “Psychic disease and brain disease are not the same thing; they are quite different.” (‘Faculty of Knowledge-3’)

So in His above teaching Baba is clearly differentiating between brain disease and psychic disease. And here below Baba explains how they are different.

Baba says, “Brain disease occurs due to some disorder in a part of the brain, or due to a congenital defect, or perhaps due to hereditary causes which hamper the proper formation of the brain. Mental disease is different. It arises due to a disorder in the objectivated mind.” (‘Faculty of Knowledge-3’)


Thus per Baba’s aforementioned teaching, brain disease means a physical disorder or biological defect in the brain such that the brain is unable to function properly. Some examples of brain disease are strokes, Alzheimer’s disease, Parkinson’s disease, brain cancer, metabolic brain diseases, autism, brain tumors, etc. These all come within the scope of brain diseases.

In contrast psychic diseases stem from a “disorder in the objectivated mind”, such as depression, mania, phobia, inferiority complex, hallucination, being ‘possessed’ by certain deities, superiority complex, fear complex, melancholia, schizophrenia, maha’many’ta’ (superiority complex) etc.

So by these above examples we can see that brain diseases and psychic diseases are two clearly different categories– according to Baba. Already it is been explained that brain diseases result from a structural defect or biological problem in the brain organ. Here below we will discuss how psychic diseases develop.


As we know, everyone has an objectivated mind: It is that chamber or part of the mind which contains one’s object of ideation. So the first step is to look at how the objectivated mind works.

For example, if someone is thinking about the post office then the post office is in their objectivated mind. And if a frog is thinking about a mosquito then a mosquito is in its objectivated mind. So anyone’s object of ideation is what comprises their objectivated mind.

Furthermore, this objectivated mind can function in two ways: With the eyes open & with the eyes closed. A person can physically see a post office with their eyes and have the idea of that post office enter into their objectivated mind. Or they can mentally imagine a post office and put the idea of that post office in their objectivated mind, without actually physically seeing that post office. So it can work in two ways: Using one’s physical eyes or one’s mental imagination

The same can happen with the frog and mosquito example. The frog can physically see that mosquito or mentally imagine a mosquito. In both circumstances that mosquito enters into the frog’s objectivated mind.


So then how do psychic disease enter into the picture? Often times people can harbor thoughts which are figments of their imagination or which are untrue ideas. People can think that there is a ghost in their house; people can think that everyone hates them; people can think that they are going to die tomorrow; people can think that they are better than everyone else; or people can be afraid of the dark. And when any of these types of ideas dominate one’s thinking and flood the objectivated mind, then that results in a psychic disease.

Here Baba explains further how such psychic diseases like superiority complexes and inferiority complexes develop.

Baba says, “A defect in the objectivated mind may also cause inferiority complex or superiority complex. When the objectivated mind becomes large enough to pamper one’s ego, one develops a superiority complex. One starts considering oneself to be superior to others in points of knowledge, the capacity to act, organizational calibre and other qualities of leadership, and unnecessarily slights others. Such a person expects preferential treatment, VIP status, and unquestioning obedience. If by accident their ego is hurt even slightly, they become violently angry. This is another kind of mania.” (‘Faculty of Knowledge-3’)

And here below Baba describes another type of psychic disease.

Baba says, “Moreover, because of problems in the objectivated mind, people suffer from various psychic complexes. For example, there are those who are inclined to think that no one, neither their friends and relatives nor even their domestic animals, cares to think of them. They unnecessarily think that everyone deliberately avoids them, dislikes them, or ignores them, and therefore they become disappointed, dejected, and dispirited. Life loses all its charm and attraction for them, and they may even commit suicide. This type of mania is called melancholia.” (‘Faculty of Knowledge-3’)

So whenever anyone’s mental plate gets polluted and deformed due to such type of faulty ideas then we say there is a defect in their objectivated mind. And when those ideas enter the objectivated mind in an uncontrolled manner & people become obsessed with that idea, then we say it is a psychic disease.

So a psychic disease occurs when one is totally consumed by a particular defective thought process such as ‘everybody hates them’, or ‘there is a ghost in the house’.


Once again all psychic diseases stem from a defect in the objectivated mind. And through constant thinking about those faulty ideas, day after day, then a particular psychic disease develops.

But if it happens just once then we cannot call it a psychic disease. For example, if after playing a good game of cricket Shyam then thinks that he is ‘king of the world’ for an hour or two but then he returns to his normal state, then we cannot say that Shyam was suffering from a psychic disease.

Only when those defective thoughts happen on a continual basis can we say it is a psychic disease. When those fabricated ideas pollute the objectivated ceaselessly then that is the stage when it becomes a psychic disease.


As mentioned above, there are various kinds of psychic diseases such as inferiority complex, superiority complex, phobias, manias, depression, and on and on the list goes. Unfortunately now in the west, everything is treated as a brain disease and they do not recognise the existence of psychic diseases.

For that reason if someone is suffering from depression western doctors & psychologists will prescribe some type of strong allopathic medicine for that patient. Because those doctors think the patient is suffering from a defect in the brain, when in fact that patient is suffering from a defect in their thinking– not a defect in the biological structure of their brain. So that patient does not actually need allopathic medicine or drugs per se. Rather what they need is a change in their thought process. That is the proper treatment.

Unfortunately though, in countless cases, western science addresses psychic diseases as brain diseases. This confusion is common in the west. That is why western doctors prescribe sleeping pills to a grieving widow or they will prescribe other medicines to a child who is afraid of dying. But this is not the proper way because such persons do not have an organic problem in the brain– just they suffer from defects in their objectivated mind., i.e. in their way of thinking.


At present, the manifestation of psychic diseases in the west is growing exponentially due to the fast-paced, imbalanced way of life. Everyone is feeling tension and stress and harboring defective ideas in the mind like ‘I am shelterless’, ‘nobody loves me’, ‘I am inferior’, ‘nobody cares about me’, ‘everyone hates me’, ‘I am ugly’, ‘I am alone’ etc. This type of defective thinking creates depression and other types of psychic diseases.

By this way psychic disease has become rampant in the west yet all such patients are all being treated as if they have brain disease. And they are given various steroids or drugs in order to treat the problem. But that only makes the situation worse.



So for the situation to be remedied, allopathic medical science has to accept the existence of mind and then treat ailments related with the objectivated mind as psychic diseases– not brain diseases. And of course the main treatment for psychic diseases is sadhana. That is beyond the area of present day medical science. They think that belongs to theology. But Baba guides us that sadhana is alone is the proper treatment for psychic diseases.

Baba says, “Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara pran’idha’na or dhya’na (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sa’dhana’ is that it keeps the mind free from psychic disease and encourages the natural growth of the mind.” (‘Faculty of Knowledge-3’)

The culminating idea is that we should be clear on the difference between brain disease and psychic disease and such ailments should be treated accordingly. And as Baba describes above, psychic diseases are best treated through sadhana and spiritual practice.

So it is our dharmic duty to propagate sadhana to save this situation because with the development of science, psychic diseases are spreading more and more, especially amongst our younger generations. With them it is becoming rampant.

No doubt psychic disease are far more prevalent in the west but as ‘modern materialistic living’ consumes the east then those same psychic diseases will take root in our eastern nations also.

So as Ananda Margiis we should be vigilant and remember that sadhana alone is the remedy: We must propagate sadhana in order to build up a healthy humanity.


By Baba’s grace He has blessed us with a human framework– such that we can perfect ourselves through sadhana.

Baba says, “The entire universe has the grace of Brahma, but human beings enjoy greater grace. They are endowed with the privilege of practising sa’dhana’.” (SS-1)



We should also remember that tandava is the only exercise for the brain and this will help in both curing and preventing the onset of brain disease. About this, the medical community should conduct research. And soon this is going to happen because already the medical community is pouring money to investigate how yoga asanas help prevent and cure diseases. So the day is not far when it will become known that tandava is a great exercise for the brain. In which case many studies will be conducted.



Baba describes how criminals may suffer from either a mix between brain disease and psychic disease or exclusively from a psychic disease.

Here below Baba guides us how in-born criminals suffer from both because brain disease and psychic disease.

Baba says, “Psychologists cannot treat the mental diseases which inflict born criminals all alone; the cooperation of physicians and sociologists is essential. Psychologists will diagnose the mental disease and explain its origins, and they will also play a role in helping cure it as far as possible. Doctors will be responsible for curing the disease through medicine or surgery, insofar as it is caused by physiological abnormalities. Then sociologists will have to arrange for the social rehabilitation of the criminal after he or she has recovered.” (HS-1)

With inborn criminals, the problem is two fold. They have defects in their objectivated mind which makes it a psychic disease. Plus there is often a faulty development in the formation of the brain organ, which makes it a brain disease as well.

And here below in this next example Baba discusses how some criminals– i.e. criminal by snap volition– suffer from kleptomania which is exclusively a psychic disease.

Baba says, “Another type of crime occurs occasionally. This is a temporary criminal urge, a special type of mental disease which suddenly appears in a certain type of environment and again subsides after a short time. Kleptomania is an example of this kind of mental disease. After committing a crime kleptomaniacs feel ashamed and are anxious to return the property that they have stolen to the owner. They have sudden fantasies about stealing, abducting people, becoming drunk or indulging in decadent activities. But analysis shows that they do not in fact have the slightest personal interest in such things.” (HS-1, ’87 Edn, p.80)


By Baba’s grace, by ideating on Him we can overcome all defects and become pure and pristine– physically, psychically, and spiritually.

Baba says, “In Brahma, the Entity who liberates one from all mundane ailments and the cycle of rebirth, lies the total cessation of all afflictions, the freedom from all ailments. He is the only dependable panacea for microcosmic distortions and imperfections; there is none other than Him – Na’nyah pantha’ vidyate ayana’ya.” (AMIWL-6)


“A’ma’y keno bha’laba’sile…” (P.S. 2283)


Baba, You are so loving and so gracious; why do You love me so much. I do not have any quality, nor do I have any knowledge or learning. What then did You see in me that made You shower Your grace on me.

Baba, You have saturated my heart with a strong feeling of devotion for You. You have bestowed upon me an intellect to serve the society. Knowing that I am shelterless, You have granted me everything. You have given me all sorts of things which were needed. It is Your causeless grace.

Baba, You brought me on this earth by providing me with a human body. And You filled my mind with devotion. And top of all You infused a strong longing for Paramartha for You. Even then such is my miserable condition: I always remain forgetful about You and Your grace. Baba, why do You love me so much…

Speciality of the Rg Veda

Baba says, “Although the Rgveda is mainly concerned with hymns, it also contains various tales and anecdotes. While not all of these stories and tales carry equal spiritual value, they are representative of the cultural heritage of those ancient humans. They paint a portrait of the gradual advancement of human thinking and the structure of society. When considered from this point of view, the language, literature and expression of the Rgveda is of special value to the world.” (SC-2, 96-7)

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Date: Fri, 27 Jan 2012 20:33:27 -0000
To: am-global@earthlink.net
Subject: Can we call it Dharmashastra




Throughout the course of history, in various religions, dogma has been injected by selfish people. In most cases those selfish people were senior priests of that very religion. Take the case of Buddhism: After Buddha passed away senior Buddhist priests injected various dogmas into Buddhism. And now it is full of dogma.

In their own way Catholic Priests, Muslim Maolbis (priest), and Hindu Pandits (Hindu priests) did the same thing. In order to establish their own supremacy they manipulated the teachings according to their own view. And for hundreds of years, religious followers practiced those dogmas.

Indeed even the teachings of Lord Krsna were gradually adulterated by the priests. And the resulting degeneration that came and was not small, but rather huge. So many false things got propagated; and various dogmas took root.

The sense is that dogma most often gets started from within that religion itself– by those very people, i.e. priests, who are in charge of preaching that religion. So that is the tragic irony.


Thus in our Marga we have to be extra-cautious & vigilant on this point. Because Baba has given countless divine teachings that cover all the spectrums of life. And it is our duty to carry those things in untainted manner to all the four corners.

But unfortunately what to speak of spreading Baba’s gospel of neo-humanism and wiping out the existing religious dogmas, some Dadas have infused their own dogma(s) in order put themselves on top and reserve some special status for themselves. That has happened in the so many ways including the way in which they manipulated Baba’s sacred concept of dharmashastra.

Some have done this knowingly and some very innocently.


Most understand that dharmashastra is something very important and should be followed. Indeed Baba Himself has told this.

Baba says: “Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology.” (APH-4, ‘Our Spiritual Treatise’)

Thus dharmashastra is comprised of Baba’s divine teachings, edicts and guidelines. Only Guru can give dharmashastra, not anyone else.


But to capitalise on the situation some Dadas have misguided a few innocent overseas margiis into thinking that their own words are dharmashastra and therefore should be followed. In that way some Dadas are getting their own talk accepted as being dharmashastra and unsuspecting margiis are believing that and following those things. In my sector and in our other overseas sectors this negative practice is going. Specifically some are labeling the talks they give at dharmacakra to be dharmashastra. That is the wrong that is happening.


To clarify this matter we should again reference Baba’s guideline about dharmashastra. Certainly most senior Margiis have read the book Ananda Marga Philosophy in a Nutshell part 4, Chapter 10, “Our Spiritual Treatise”. In that chapter, in first paragraph Baba has beautifully described the meaning of dharmashastra.

Baba says: “Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology.” (APH-4, ‘Our Spiritual Treatise’)

Hence, according to Baba, dharmashastra means aptavakya, eternal truth– His direct discourses. In particular Baba expresses that our dharmashastra is His Subhasita Samgraha series of books etc which contain His DMC discourses. So the English equivalent term of “dharmashastra” is spiritual scripture.

By this it is clear that dharmashastra is one very high thing of deep import that is sacred and should be followed. And top of all dharmashastra is purely related with Guru’s teachings only. It is not the direction, talk, or gossip of any a,b,c,x,y,z human.


But what way certain Dadas have falsely instituted the word ‘dharmashastra’ in our day to day life is completely dogma. Because in overseas sectors the term dharmashastra means a Dadas’ lectures or stories etc. Such as a particular Dada’s travel story which he speaks after dharmacakra, that story session may be 10 minutes, 20 minutes 30 minutes or one hour, where in our overseas areas this entire session is called as “dharma sha’stra”.

Indeed it is the common practice that just after dharmacakra, usually a Dada comes forward and tells his travel stories /journey, or some simple or crafty gossip he will do. In this way some Dadas created the false aura that this is dharmashastra. So this is their thing. And by this way they infuse all sorts of false tales and reassert their dominance over margiis.

Again, some do this knowingly and some innocently.


Whatever may be, multiple inaccuracies are going on. The first thing is that dharmashastra is not just the regular gossip or travel story of one or two Dadas. The real meaning of dharmashastra is spiritual scripture, which Baba has given in ‘Our Spiritual Treatise’ chapter– and many other discourses also. So dharmashastra means Baba’s perfect scripture, not just the gossip of a certain Dada.

And the next thing is that in our weekly dharmacakra Baba’s books must be read– otherwise that dharmacakra is treated as incomplete. And the talk or discussion about Baba’s words is to be known as svadhyaya, not dharmashastra. Only Guru gives dharmashastra and our review of His divine teachings is the practice of svadhyaya.


In place of reading Baba’s books though, a few or one Dada’s gossip and travel stories will not do. Rather with all due respect those Dadas should tell their tales during some leisure time not during one of our dharma gatherings. But a couple of Dadas are are doing things in inopportune time– As if Baba’s dharmic words can be left aside and the vacuum can be filled with any…

Not only that but in the holy name of dharmashastra a few Dadas use that as a platform to gather funds for their groupist agenda. That recently happened at our local retreat. So this cannot be tolerated.

The idea being that the dharmashastra term itself carries a sanctified meaning. As that is the word of Guru. So the misuse of the term dharmashastra and telling travel tale gossip is not appreciable. It is just like if one person starts selling alcohol and calling it as ‘Avadhuta’ brand liquour. That is just degrading the term: Avadhuta. Similar is the case of dharmashatra when in the name of that they just tell their mundane travel tales. Or if in the name of using the term ‘turban’, instead we say pajama. But we cannot then justify by saying that Dada has pajamas on his head. This cannot be supported.


So step by step these various dogmas have taken root in the name of dharmashastra. And in this way some Dadas try to infuse their voice as being the same as Baba’s grand teachings. But this is just their hypocrisy. So those few Dadas who are doing like this, their lectures should not be treated and followed as a dharmashastra. Because what they are giving is something from the complete opposite end of the spectrum. Indeed the worst part is that some few Dadas use this as a way to place themselves on the same scale as Baba. And in that way gain supremacy over the margiis and get their own selfish agenda implemented, just like those dogmatic religious priests of old.

But if we all become alert and vigilant about this then surely this dogma can be smashed because nothing should be permitted to stand in the way of Guru’s sacred and blemishless teachings.

In this regard we should pay heed to Baba’s following mandate.

Baba says, “We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma sha’stra [scriptural treatises] and simultaneously there must be strict guardians who during their lifetime guide themselves as well as others according to those scriptural injunctions.” (NSS, 95 Edn, p.200)



In our book Caryacarya, Baba has explained that dharma sha’stra means ‘scripture’. And scripture means Subhasita Samgraha etc. That means, Baba’s discourses on a dharmic stand. Only dharmic discourses of Baba will be called as “Dharma Sha’stra”. So, naming certain Dadas’ travel tales or their own dreams as “Dharma Sha’stra” is not good, rather blasphemous. But some of those Dadas who are conducting dharmacakra don’t like to give up their negative dogma.

That is to say, this dogma of using the wrong term is going on since decades. And a few Dadas are thinking that, “Let it be like that, in this way I can keep the top chair in the eyes of margiis. And what I say they will follow.”

So overall this wrong use of dharmashastra is not good, rather damaging and unholy. Because Baba’s divine & dharmic discourses are incomparable. And those doing trickery in the name of that are doing…

Unfortunately this is going on in overseas countries where dharma sha’stra means Dadas’ travel stories or whatever else they may tell in that time.

And in that way they push their own agenda and place themselves on the same pedestal as Baba.


This term “dharma sha’stra” refers to Baba’s spiritual scriptures only.

Because in our Marg, there are three types of Sha’stra: (A) Dharma Sha’stra/Spiritual Treatise (B) Darshan Sha’stra /
Philosophical Treatise (C) Samaj Sha’stra/Social Treatise.’

So Dharmshastra refers to those spiritual, dharmic discourses only. And the reading out and discussion of those discourses after dharmacakra comes within the practice of svadhyaya.


If any Dada wishes to tell about their travel experiences then that is highly appreciated. After all we are all family members and hearing about each others exciting and humorous experiences is part and parcel of human life. This type of sharing is good. The main problem is that it should not be done directly after sadhana during our dharmacakra program. Means it should not be done in the name of dharmashastra– nor in the name of svadhyaya. Such story telling can be done during or after the collective meal or perhaps during other times of leisure. Because after collective meditation a few paragraphs or minimum 1 paragraph from Baba’s books should read aloud to everyone present. This is the minimum system, and this reading and the explanation thereafter is known as svadhyaya.


Baba says, “In the realm of dharma the only true guide and controller and protector of the people is an excellent and comprehensive ideology which provides definite, clear-cut, and bold directions.” (NSS, ’95 Edn, Shivapodesha-4)


Baba’s following lines are infused with a feeling of upliftment and cosmic fraternity.

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.” (SS-18, p. 40)


“Saba’r priya tumi saba’r a’pan…” (P.S. 4723)


Baba, You are everyone’s most loving and closest One – everyone feels that You are their own. Baba, because You are, I am; And because of You this whole universe also exists.

Baba, from the peak of the snow-covered, sky-kissing mountain to the deep, serene ocean, from the sun of the crimson dawn to the colourful evening sunset – everything in this universe is Your divine creation. The flowers, fruits, shrubs, forest, and garden – all are Your expressions. Baba, You are the divine Lord of everything and everyone.

Baba, with Your compassion You are looking after one and all; You never hate anyone. Baba, You reside in the mind & You are in the heart. Even then I do not see You, but I feel You. Baba, You are so great: I am always asking for Your forgiveness and for Your grace. By Your divine krpa, with full surrender I always do sastaunga pranam to You – each & every moment.

Baba, You are the most loving One, the most dear Entity of one and all. Baba, You have created this entire vast universe. Baba, You are so gracious, Baba I love You…

Most Noble Work

Baba says, “Soon after Alarka became king, his kingdom was attacked by a neigboring king. Alarka was defeated in battle and forced to leave his kingdom…Alarka decided to give up everything and go out in search of eternal truth…When Alarka’s reputation as a great yogi had spread far and wide, the conquering king requested him to take back his kingdom…’Alarka, come and take back your throne,’ said the king. ‘No’, replied Alarka, ‘I’m too busy now as I have to propagate dharma in the world. I am bound to serve the society and thus have no time to look after the affairs of the
royal administration’.” (AV-7, p.47-8)

Note: After ’90, some power hungry monks of our AM went astray from Baba’s above noble teaching. And instead they made the attainment of power and post as the be-all and end-all of life. That is why various serious crises have come; because those hovering around the helm forgot Baba’s above golden guideline and just began chasing after power and post. When in fact Baba’s timeless teaching is that propagating dharma is the greatest and most noble pursuit in life and the best way for building up a vibrant, healthy society.

Note 2: We can also see by His practical example that when Mahasambhuti takes advent on this earth then He propagates dharma and also goads others in this same endeavour. Lord Shiva, Lord Krsna, and Sadguru Baba have given all the dharmic teachings and their each and every moment on this earth was used in the propagation and teachings of dharma.

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From: “Karma Rasa Deva”
Subject: Known & Unknown Love
Date: Thu 26 Jan 2012 21:33:47 +0000



Some people may think that only tried and true bhaktas have love for Parama Purusa – but it is not like that. According to Baba, everyone has love for Parama Purusa – only some realise it and some not.

Those who realise their longing for the Divine chase after Him; those who don’t realise it chase after mundane allurements in hopes of satisfying their unknown urge for the Divine.


For our own knowledge and awareness as well as for AM pracara activities, we should actively understand the difference – as well as the relationship – between a’sakti (mundane attraction) and bhakti (divine love).

By this way, we can help others steer their course towards the Supreme, by His grace. Because ultimately, all are seeking Him.


In clear language, Baba lays down the difference between a’sakti and bhakti.

Baba says, “In philosophical terms the attraction for finite objects is called a’sakti and the attraction for the infinite is bhakti.” (SS-1)

Baba says, “Your attraction to the Supreme is called devotion [bhakti], whereas attraction to any finite objectivity is called a’sakti. Attraction to friends is a’sakti, attraction to God is bhakti. In the case of a’sakti the object is limited, in the case of bhakti it is unlimited.” (SS-24)

Running after the mundane or limited is a’sakti and running after the Divine is bhakti.

But even then there is a link between the two as Baba Himself says that a’sakti is nothing but misplaced or misdirected devotion. Please continue reading.



Here Baba points out how all have love for Him – all long for Parama Purusa.

Baba says, “Knowingly or unknowingly everyone is moving around Him. Everyone is bound to move, otherwise they will lose their permanent shelter, they will dissociate from their permanent nucleus. This movement is a natural propensity born out of love for Parama Purus’a. Love for the Supreme is a natural propensity.” (NKS)

So even those on the path of a’sakti, i.e. those running after mundane allurements, have an inner hidden urge for Him.

Some may have trouble believing how this is so – but by the following analogy it will all become quite clear.


We all know that babies are prone to putting all kinds of things in their mouth: dirt, stones, pens, plastic, etc. Whatever they can get their hands on, they will stick in their mouth. Is it because they like that object? No. It is because they are in search of something. They are in search of food. And the proof is that when the baby chews on that paper it will cry, spit out the paper, and throw it away. Only when it gets food will it be satisfied.

Naive people may think the the baby likes to eat pens and shoelaces etc, as again it will reach for one of those things, but that is of course not true. When that baby does get some proper food, then it will not grab after all those other things – then it will not try and put plastic and paper into its mouth.

Here the whole point is that the baby wants food but due to its own unawareness it puts so many other things in its mouth.

Similarly, human desires are infinite; that is the desire humans are trying to quench. So when attracted towards worldly things (money, material, name, fame) people think their desire will be satisfied by this approach. Just as a baby thinks that by putting plastic in their mouth they will satisfy their hunger. But soon they realise that is not the case. And adults too realise that mundane things (money, prestige) can satiate their eternal longing. They always want something more. It is like putting out a fire with petroleum; the desires escalate. People trying to satisfy their infinite desire with worldly lust but that lust only multiplies and life becomes more miserable. Just as the baby wants food but chews plastic, similarly human beings want Parama Purusa but because of their ignorance they run toward worldly things. In this case adults also behave like babies but they do not understand. When one comes on the path of sadhana or moves towards spirituality then one clearly realises this divine, eternal truth.

Thus we can say that all jiivas desire Parama Purusa. He is the desired Entity of everyone. But those who do not realise that they desire Him try to satisfy their longing with so many mundane things. They may chase after the opposite sex, or money, or name and fame, or so many things – all in hopes of satisfying their innate yet unknown longing for Parama Purusa.

Invariably, a person tires of those worldly things – or even suffers backlash from them. Their wife may beat them; their job may make them stressed out; liquor and drugs will make them sick. All kinds of adverse reactions will happen, sooner or later.

And in due course- either in this life or the next – they are bound to understand those mundane things cannot permanently satisfy their inner quench for the Supreme. Then they will come more directly onto the path of devotion.

Till that time, they will continue to struggle with a’sakti, wrongly thinking that this is where their happiness lies.


Here is another of Baba’s divine teachings that guides us how everyone is in search of the Divine and it is only the Divine that can satisfy that the unlimited desires of the jiivatma.

2-5. Tasminnupalabdhe parama’ trs’n’a’nivrttih.

Purport: There is in the living being a thirst for limitlessness. It is not possible for limited objects to quench one’s thirst. Brahma is the only limitless entity, and so establishment in Brahma’s bearing alone puts an end to all thirsts or cravings. (A’nanda Sutram)

Those on the path of a’sakti may get temporary pleasure from crude allurements like the opposite sex and shiny cars etc, but such mundane allurements cannot satisfy them for long. Soon again, they will be on the lookout for something else to satisfy them.

Until, by His grace, they come onto the path of bhakti and attain Him. Then their desire for the limitless will be satisfied.

All along however, it is their desire and love for the Supreme that keeps them in the hunt. If they really only wanted a sports car then that sports car would satisfy them forever and ever. But that never happens – one day they tire of that car, toss it aside, and look for a new car or something else to satisfy their longing.

But what human beings desire, of course, is unlimited bliss, or Divine Love.

Just people embark on the path of a’sakti in order to quench their desire, as they are unaware that their true longing is for Parama Purusa, not mundane things.


Why is then that even though everyone’s innate desire is for the Divine, worldly attractions are quite alluring. The first reason is because those things are, after all, part of God’s creation so they have some temporary charm. Secondly, chasing after mundane things is easy to do. And thirdly, in their ignorance, people think those things will satisfy them.

They think, “I will be happy once I get a Mercedes-Benz”, or they think, “I will be satisfied when I get a bigger house or a higher post” etc. But none of those things can satisfy them for long.

They think it will give them bliss but all too often those things just give them heart-ache and pain. Because their real longing is for the Supreme – that is what is urging them on in their search.



Even though many humans are on the path of a’sakti, it is their longing for the Divine that is the driving force in their hunt for happiness. And it is not just humans but developed animals also that have such an urge.

Monkeys, dogs, elephants and others also have an unknown urge for Parama Purusa. A dog’s desire to please his master is the seed form of love for Parama Purusa. Same is true for a monkey’s desire to please his trainer.

Such animals are just on the cusp of human life and certainly they will attain that in their next birth.


Because only the beginningless and endless Parama Brahma is infinite, only He can satisfy all human longing.

Baba says, “Brahma is the only limitless entity, and so establishment in Brahma’s bearing alone puts an end to all thirsts or cravings.” (Ananda Sutram)

Once human beings understand that they are in love with Parama Purusa, then they will chase after Him. It is then that they realise that their travels on the path of a’sakti are fruitless and they have to properly direct their devotion for Parama Purusa.


This shows that humans unknowingly want Parama Purusa; they have infinite desires and want intimate satiation. Just as a small child wants food and not that plastic or paper; similarly humans want to satiate their infinite desire in some way and they run toward material things but actually they want Parama Purusa. That means that unknowingly all love Parama Purusa and want Him. Due to lack of awareness they get caught up in material pursuits like a small child.


By Baba’s grace, all love Him. This fact must be made common to all then it will be easy to goad everyone toward that Divine Entity. We should help everyone realise that they have innate love for Parama Purusa.

This is a great service as it will spare those on the path of a’sakti so much trouble and torment. Because those worldly things can never satisfy their innate longing for the Divine.

As sadhakas, in our pracara, we must help everyone to maximally utilise their human life. The cycle of birth and death is endless. Only those who develop samvit (spiritual awakening) can truly set their course toward the Divine, and attain Him by His grace. We should do this in our own lives and guide others as well. That is Baba’s order.

Baba says, “…It is the bounden duty to bring all to the path of bliss. Verily is this a part and parcel of sadhana – to lead others along the path of righteousness.” (Supreme Command)

Karma Rasa


“Vinati ja’i kare tava caran’ dhare…” (P.S. 3687)


Baba with folded hands & holding Your lotus feet, I am requesting You again and again: Please come to my home. Please grace me again and again by coming. Baba, You have countless abodes to visit and stay that may be according to Your liking; even then You should not forget that this little hut of mine is Your creation. Baba I always dance in Your rhythm and sing in Your melody, in Your tune. I feel that You are the tune, melody, and lyrics– everything. I play Your viina.

Baba, I am Yours, and everyone is Yours. Your divine play is our world. The way You play Your liila is my entire existence. I am always ensconced in Your ideation, in Your dhyana. I always speak and sing of Your ideology, Your tales, Your teachings. Baba, I move accordingly by Your grace.

Baba, when You play Your divine flute, with that attraction You pull me close to You. That is my vital energy for forward movement. Baba You are the base of everything. You are the quintessence. Your glory is unfathomable which cannot be expressed. You are everyone’s soul – everyone’s heart. Baba with my folded hands I do sastaunga pranam at Your alter: Please come to my little hut. Please grace me by coming…

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