Archive for March, 2012

Date: Sat, 31 2012 22:34:02 -0400
To: am-global@earthlink.net
From: Miguel
Subject: They Are Fish Eaters


Here Baba addresses the ways and habits of fish and how that might affect one’s mental make-up.

Baba says, “Fish eat all kinds of things. Because of this, the positive qualities of those foods which they eat they may or may not get; but, certainly they get the negative qualities or defects of those foods which they eat. In addition, fish quarrel so much among themselves; they are quarrel mongers. They eat each other; they feel jealous towards one another; and also they have the tendency to wander around aimlessly in an indisciplined, disorderly manner. Because of these negative qualities of fish, since ages there has been the feeling amongst the general public that those who are fish eaters, they get contaminated by these same defects.” (Shabda Cayanika, C-20, Bangla, Disc #156)

Amongst all of India, the most densely populated fish-eating area is Bengal. Indeed, Baba says that the main population of Bengal are kaevarta (fisherman community). In total there are a huge number of lakes, ponds, rivers, and water sources in Bengal; that is why fish flourish there. Thus in Bengal fish are known as water fruit. Except for very strict devoted margiis, most of them like to eat fish.


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Date: 30 Mar 2012 21:08:36 -0000
From: “Manoj”
To: am-global@earthlink.net
Subject: Solution of Nightmares


PS Intro: Here Baba is describing what happens in the severe summer season. It can also be equated with bad or difficult times in one’s spiritual life. When the sadhaka is feeling out of their devotional flow then the mind is dry like a desert. The softness and fulfillment of the mind withers away. Everything becomes drab and lifeless. The sadhaka’s heart of that dark time is reflected in this song. Here summer season means that state of mind devoid of devotion.

Prabhata Samgiita #3003

A’mra vaner madhu jhare ja’—-y

Vasanteri haoa’ digante ha’-ra’y
Vasanteri haoa’ digante ha’-ra’y
Vasanteri haoa’ digante ha’-ra’y
Nida’gher ta’pe a’j kokil bhuleche ga’n

Nida’gher ta’pe a’j kokil bhuleche ga’n
Nida’gher ta’pe a’j kokil bhuleche ga’n
Nida’gher ta’pe a’j kokil bhuleche ga’n
Shya’malima’ ha’-ra’no ven’u vane nei ta’n
Ba’dal meghe na’ dekhe mayuro nis’pra’n’
Na’ phot’a’ mukul a’tape shuka’—-y

Amra vaner madhu jhare ja’—-y
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p

Jeno se baye ja’y dustar anuta’p
Cepe ra’kha’ marmer jata chilo santa’p
Us’n’a ma’rava a’nkhite mila’—-y
A’mra vaner madhu jhare ja’—-y


The nectar of the mango grove has dried up. The vernal breeze has gotten lost in the horizon. The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. In the greenless flute groves, there is no resonance. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer’s scorching heat. The nectar of the mango grove has dried up.

Because of the intense summer heat, the green grass has become yellow – as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. The nectar of the mango grove has dried up…


Summer season has come. The nectar of the mango grove has dried up. The unrelenting sun is baking and cracking the earth. The vernal breeze has gotten lost in the horizon. The hot summer wind is blowing.

The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. The world has lost its beauty. In the greenless flute groves [1], there is no resonance. The lush vegetation has lost its vitality. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer’s scorching heat. Everyone wishes for the arrival of cool, refreshing rain. O’ Parama Purusa, devotees long for the showering of Your grace and devotion in their melancholic heart.

The nectar of the mango grove has dried up and the hot wind is blowing.

Because of the intense summer heat, the green grass has become yellow – as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. This entire scene of the floar and fauna in the summer season is similar to all the agonies and pain of the heart which was unexpressed in my mind. Now it is taking form by this summer storm. Inside and outside are same. O’ Lord the suffering and pain of not getting You is expressed by this summer storm.

Baba I want You…


[1] The flute is made from the cane plant, that is why cane plants are also known as flute groves.

End Note: One key point to be aware of in this ongoing translation work is the danger of being overly literal. For instance, in Bengali it is said, “jal kha’bo” literally meaning “Will eat water”; whereas the better translation is “I will drink water.” Whenever and wherever possible, a good translation will aim for the spirit of what is being said, and not the bare, literal meaning.


Here is one of Baba’s key teachings for sadhaka life.

Baba says, “You may ask, “How can I do pun’yam while sleeping? In the wakeful state, I may do Pun´yam. But while sleeping, how can I do Pun’yam? Can you? Yes, you can. What’s the difference between habit and nature? When habit becomes one with your existence, it is called nature…By constant practice or under pressure of circumstances, one becomes habituated, and by encouraging this habituation, it finally becomes nature.”

“This is auto-suggestion. “Now it is time for my meditation”, what is it? You are trying to habituate yourself. But when you cannot live without puja, then it has become your nature. Try to make it what – habit or nature? Nature. I never take

a drop of water without doing puja. Why? It has become my nature. And I want that all of you should make it your nature also.”

“When auto-suggestion will become your nature, what will happen? While sleeping you will be repeating that japa (repetition of mantra) in your unconscious mind. You are sleeping, so conscious mind is not active. You are not having any dream, so your sub-conscious mind is also not active. But unconscious mind is there. Automatically there will be japa. 24 hours you are doing Pun´ya. While you are sleeping, you will be engaged in doing japa and using your incantation. Kuru pun’yam Ahora’tram.” (Ananda Vacanamrtam, Part 14)

In this materialistic era, people suffer from so many psychic problems such as nightmares etc. The difficult issues one encounters during the day get turned in nightmares during sleep by the untrained mind.

For example one might dream that their business went bankrupt, or one might dream of quarreling with a friend, or one might dream of being scared about unknown events in the future. All these types of disturbing ideas may take place in the mind during sleep. Even worse is that when one wakes up then they feel depressed and worried because of such types of crude dreams and nightmares.

In His above teaching Baba carefully describes to us that if we train our minds to repeat our ista mantra during the daytime then the same will happen at night. In which case all our dreams will be sweet and blissful – ever floating in His divine vibration.


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Date: Thu, 29 Mar 2012 20:03:02
Subject: Special Way to Cure All Diseases



All the practices in AM have their special purpose – none should be skipped. In certain circles some are lax about practicing asanas. Yet our asanas are so critical for our physical, psychic and spiritual advancement.

Here are some important points given by Baba that we should all keep in mind.


In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our A’nanda Ma’rga system.

Baba says, “There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (Caryacarya, part 3)

And in particular in A’nanda Ma’rga yoga, there are two a’sanas that Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulder stand]. And as its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name– matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.

(i) Here below are a few of Baba’s direct guidelines regarding asanas.

Baba says, “‘A’sana’ means ‘a position in which one feels comfortable’ –
‘Stirasukhama’sanam’.” (CC-3)

Baba says, “A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (CC-3)

Baba says, “[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (CC-3)



(I) Sarva’unga’sana (all-limbs posture):

(a) 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. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time.


“Ga’n geye ja’bo, shono na’ shono tav iccha’…” P.S. 2305


Baba, I will go on singing Your song and chanting Your glory. O’ Parama Purusa, it is up to You whether You grace me by listening to these songs or not. With these songs in the depths of my deep ideation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, O’ Divine Entity, with my deep yearning I am calling You again and again. But I am not getting any response – You are not paying heed to my call. By avoiding me, maybe You are thinking that I will not sing Your song any more and remain quiet. Perhaps You are thinking that in frustration, I will give up the hope of getting You. That I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky. That I will not utilize these melodious treasures in my practical life to get closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. Only by surrendering that very unit “I” which already belongs to You and singing Your name, will I will surely get You. It is Your grace.

Baba, O’ my Dearmost, I sing my songs only for You: To serve You, to please You. Kindly be gracious and keep me on Your lap…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, the sadhaka makes one loving accusation towards Parama Purusa. Actually that is not an accusation per se, but rather an intimate type of loving expression. In this song, Baba is giving His approval that devotees have the right to do this and that this loving way of communication is quite natural and beneficial.

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To: am-global@earthlink.net
From: Pradiip Deva
Date: Wed, 28 Mar 2012 22:31:46
Subject: Stolen: Ananda Purnima Donation



Note: At an Ananda Purnima function in Punjab, a fight broke out. Read the details below. With right awareness, we can prevent such incidents at the upcoming May 2012 Ananda Purnima celebrations.

In Punjab, margiis have always celebrated the auspicious day of Ananda Purnima with much happiness, joy and enthusiasm. So many grand activities are planned: Narayan seva, service to the poor, fruit distribution to hospitals, clothing distribution, nagar kiirtan, colourful decorations, sumptuous food and more. All this has been the usual tradition.

When Ac Govindananda Avt was posted there and became in-charge of the unit, then he surveyed the scene and hatched his plan. He saw this as his golden opportunity.

He planned the unthinkable: To steal and embezzle on this holy occasion of Ananda Purnima (Baba’s birthday). What follow is the scene that transpired.


In years previous, the margiis themselves used to organise the festival by collecting money from everyone in the unit and spending those funds in a grand way.

So Govindananda Dada told everyone that since he is the in-charge and the main executive person of the unit, then he should manage the finances for the Ananda Purnima celebration.

With full trust, the margiis readily accepted his proposal. In this way the Ananda Purnima festival was planned


On the eve of Ananda Purnima, a smaller number of margiis arrived at the jagrti with high hopes of seeing beautiful decorations all around. So they were dismayed to find very few decorations. They also noticed that the evening meal was not up to the standard – it was not like festival food. They wanted to ask Dada about all this and tried to find him, but he was not around. They were perplexed and extremely disappointed and planned to approach Dada about this.

The next morning, with great anticipation, joy, and excitement the full gathering of margiis arrived at the jagrti for Ananda Purnima celebrations. Upon entering, they were quite shocked and dismayed to see the state of affairs. The environment seemed very plain and there were no supplies for their usual service projects. When the morning meal was served they saw that it was only a small amount of very plain and simple food. The whole affair lacked that festive spirit.

The margiis who donated large sums were frustrated and furious. To them, it was very apparent what had happened. They understood immediately that Dadaji had stolen most of the money.

They were outraged. Nothing had been arranged for narayan seva, feeding the poor, and serving the helpless.

The margiis asked for an account and Dada refused. Tensions were high and a fight erupted. One margii grabbed Dada and tore his gown and tossed his turban. Others started yelling, “Thief! thief! thief!” There was a big tussle.

Finally some margiis interceded and situation was calmed down.


When any program happens then some Dadas behave in this way. We should be alert. Ananda Purnima is coming soon.

When margiis organise everything then they do not steal or embezzle; they think this is a pious program and stealing is sinful. They do not want to invite any consequence, sin, or negative reaction.

But certain wt’s do not worry about such things. They are just like dogmatic priests who think they have control over everything and that they are beyond sin. Due to extreme arrogance this crude mentality develops. They are bound by avidya maya and they cannot understand their depraved state and sinful dealing.

Still Ac Govindananda is there in that unit. Everyone should be aware. Ananda Purnima is fast approaching: Do you know where your donation is going?

Pradiip Deva


A large amount of money was collected for the aforementioned Ananda Purnima festival as margiis wanted to celebrate in a beautiful way. But it was found out that Dada Govindananda pocketed 90% of the money; he spent a mere 10% of the money on the Ananda Purnima festival and celebration. All the rest Dada grabbed. If Dada had stolen only 5 or 10%, then margiis might not have noticed, or it would have been overlooked etc. But since Dada stole 90% of all the money, the margiis could not tolerate his greedy and sinful conduct. Dadaji embezzled (stole) the money to send back to his laokik village.


There are many workers including Ac Govindananda who collect money and send it to their laokik relations and side by side they secretly run private businesses for when they plan on leaving the organisation. The list of various Dadas behaving in this way we are going to bring to public notice. Then of course there are other Dadas who indulge in other negative activities.


Of great importance is that despite the presence of workers like Govindananda who are financial and moral cheats, the vast majority of Wts are good people who want to do something in their life to please Baba. So no one should think that all workers are depraved and trustless. It is not like that. There are many, many sincere wholetimers.


After all people are often overpowered by avidya maya – including some of our Wt Dadas. So margii donors should always be acutely aware whether the money they donated is properly spent or not. Baba has given a warning in A Guide to Human Conduct (see tapah chapter). If you donate and it was misused then you are also guilty.

Baba says, “What place does knowledge or reasoning occupy in tapah sádhaná? This is a very important question. Truly speaking, far greater knowledge is required to render service pertaining to tapah than to render service pertaining to shaoca. Tapah devoid of knowledge is bound to be misused.”

“The opportunists will misuse your energy by extracting work from you to serve their selfish ends, and at the same time this will deprive the real sufferers of their due services from you. A rich miser approaches you with a tale of woe and entreats you to give him relief. Being moved with pity, if you do what is needed to relieve him of his suffering, the very purpose of tapah will be defeated, as it is without any knowledge or reasoning. The end result of your service will be that the rich man whom you have served will become more miserly and more selfish and will, in the future, try to deceive in a greater way people who dedicate themselves to the service of humanity. Secondly, as you will, to some extent, know his inner motive, you will become mentally depressed and you will also develop a hostile attitude towards him.”

“Therefore, while following the principle of tapah you should ascertain fully well whether the person you are going to serve, really needs your service. Only then should you engage yourself in service.” (A Guide to Human Conduct, Tapah)


“Toma’ke bha’lo besechi, tumi shudhu mane a’cho…” (Prabhata Samgiita #2562)


Baba, I love You; only You are in my mind. You are my dearmost; You alone are mine; You are the only moon in my mental sky– mental plate. Baba, except You, everything else in this entire universe is temporary. Everything comes for a short time and then get lost into thin air, into the oblivion. Baba, only You are beginningless and endless; only You remain permanently – eternally.

Baba, nothing lasts forever in this world. At the end of the day, night falls and the light of day gets engulfed by the darkness. Similarly, the darkness of the night vanishes with the advent of the brilliant new dawn. Thus everything in this world is changing, transient. But the constant pouring of Your divine effulgence continues on and on – it knows no limit; it knows no end.

Baba, I am loving You; You are always residing in my mind; You are my only polestar. Baba, You are my Goal; You are my everything…

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Status of EMS

From: Ishvara Deva
Date: Tue 27 Mar 2012 21:36:06
Subject: Status of EMS


Many are aware that “EMS” (Ek Manav Samaj) is a branch of our organisation where we sit down with people from the various dogmatic religions and talk. One of the aims is to bring people from different faiths together so they can overcome their differences, hatred, and anger. This is one of the objectives of EMS, which is a distinct branch of AMPS.

But this EMS branch where we meditate talks between different religious groups is quite different from our socio-cum-philosophical approach of Ek Manav Samaj, One Human Society.

The idea and reality of Ek Manav Samaj can only be achieved by creating one human society based on ideology. In that endeavour there is no scope or question of creating social unity by merging all the dogmas of the various religions, or compromising with different religious dogmas. That is never going to work – that will never bring social harmony.

Baba says, “How far is the unification of all religions possible?”

“Ans.: – To seek infinite bliss is the only dharma of humanity. Humanity has but one dharma. Thus, the question of the unification of religions does not arise. The apparent dissimilarity between various religions arising due to differences in their ritualistic practices is not a spiritual difference. Whenever rituals dominate and efforts to attain bliss are feeble, whatever that may be, it is not spirituality.” (Ananda Marga Philosophy in a Nutshell Part 3, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B, question #49)

The only way to create Ek Manva Samaj is to rid society from all such dogmas and build a neo-humanistic social order based on the pure spiritual ideals of AM.

Hence none should think that the tenets of EMS (i.e. talking with different religious groups) is part of the process of creating the social aim of creating one human society.


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From: “Gautama Deva”
To: am-global@earthlink.net
Date: Mon, 26 Mar 2012 21:11:37 -0500
Subject: Peace of Society…




Baba says, “For the all-round welfare and development of human beings, society needs to follow some fundamental socio-political principles. Without the firm foundation of such principles, disunity, injustice and exploitation will flourish.”

“First people should not be retrenched from their livelihood unless alternative employment has been arranged for them.”

“Let us discuss what happens when people lose their livelihood. Take the example of rickshaw pullers in India. The work of rickshaw pullers is exhausting and poorly paid, but if it is declared illegal, many rickshaw pullers will become unemployed and their lives will become more miserable. Those who cannot find alternative employment will either die of starvation or become criminals in an effort to survive. In either case, society will be adversely affected. So, before this occupation is prohibited, rickshaw pullers should be provided with suitable alternative employment.”

“Now you understand the consequences of retrenching people without arranging a suitable alternative livelihood for them.” (Prout Nutshell-16, p.68-69)

1. In failing to follow this important point, currently, countries like India are facing a whirlpool of criminal activity.

2. Altogether in this chapter Baba puts forth three cardinal principles for “individual and collective progress”. Reference PNS-16 chapter 10 for a full listing & description.

3. For those who do not have the book, the three cardinal principles are:
(a) No retrenchment from job unless new employed arranged.
(b) No forced religious conversion.
(c) Not suppression of mother tongue.

Baba says, “Without the firm foundation of such principles, disunity, injustice and exploitation will flourish. To avoid this and to safeguard the interests of all people, the leaders of society must ensure that cardinal socio-political principles are strictly followed. Otherwise, individual and collective progress can never be achieved.” (Prout Nutshell-16, p.68)

Gautama Deva


“Tumi na’ bole esechile, a’j na’ bole cale gele…” (Prabhata Samgiita #1327)


Baba, without saying anything You came and appeared in my dhya’na, and now today without telling You just left– disappeared. Baba, I was lying in the dust on the path, and You graciously lifted me up and put me on Your lap. You have done everything.

O’ Parama Purus’a, O’ Baba, my dwelling was old and tattered – broken down. Not only that, I was also without intellect and conscience. My condition was so pitiful that I did not have even one morsel to put into my mouth. With Your love and kindness, You bestowed everything upon me and taught me all that I needed to know.

Baba, I was not understanding the dharma of human life – what human beings should do, and what are the do’s and don’ts. About all these things I was not at all aware. To get You, I did not do any sadhana. Even then by Your grace You have taught me sadhana and blessed me with perfection to move ahead on the path.

O’ Divine Entity, O’ Baba, previously in my life I was not even up to the standard of a human being. All the teachings I had been given were full of dogma. Baba, You have graciously poured the sweetness, given me a voice, and lifted me onto Your Divine lap. Baba, You have done everything.

O’ my Dearmost, secretly You came and secretly You left – even then You have arranged everything for me. Baba, Your grace is unforgettable…

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Date: 25 Mar 2012 21:44:38 -0000
From: “Gurucharan Deva”
Subject: Unparalleled Insight




Baba says, “Tuberculosis germs are present in almost all human bodies in greater or lesser numbers. So long as the strength of the blood and vitality of the human body remain normal, tuberculosis germs cannot do any harm or cause any disease. If, however, the strength and purity of the blood break down for any specific reason, then the tuberculosis germs get a chance to settle in different glands and joints and start multiplying.” (Yogic Treatments, p.49)

Baba’s “Yogic Treatments” publication is but a small book on the science of medicine and human health, yet the depth and breadth of ideas expressed in this book are unparalleled.

For example, in the above teaching Baba reveals that tuberculosis germs are present in nearly every single person. This itself is a totally new concept. Allopathic medicine does not understand or believe this fact.

To appreciate “Yogic Treatments”, present-day medical science has to improve a lot and greaten the scope of their understanding and research. Otherwise many of the teachings contained within “Yogic Treatments” will remain far beyond the reach of contemporary allopathic science.

All in all, we should not forget for one single moment that the “Yogic Treatments” book is written by none other than that Supreme Controlling Entity who has created everything in this manifested and unmanifested universe. With His infinite knowledge & insight, Baba has complete and perfect knowledge of all the functions and workings of the entire human body and mind.

In “Yogic Treatments”, He graciously reveals some of those eternal truths for our welfare.

Step by step in the future, contemporary medical science will accept this and gradually advance in this direction. For these reasons and more, Baba’s “Yogic Treatments” book is very important for each and every A’nanda Ma’rgii – and not only us but for all, the entire humanity.

Gurucharan Deva

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