Archive for March, 2012

From: “Arisudan Deva”
Subject: You Can’t Escape from Divine Reward or Punishment
Date: Sat, 24 Mar 2012 19:13:54 +0000



Note: This letter is based on Baba’s discourse, The Science of Action, delivered on the occasion of Shrávańii Púrńimá 1959 DMC, Bhagalpur, as well as His other discourses on action-reaction theory.

Many are interested in knowing more about karma theory and in particular how the requital of samskaras happens. In one of His discourses Baba has shed light on this.

First let’s examine a few case scenarios and then identify the operative factor involved, as well as other key elements.


Suppose you were helping someone who was sick and bed-ridden for an entire week, and they experienced much relief by your service. The requital of that samskara is not that in the near future you are going to become sick and somebody will serve you. This is not the way samskara theory works, according to Baba.

Or suppose, you broke someone’s leg, the requital of that samskara is not that in this lifetime or the next someone is therefore going to break your leg. Baba explicitly tells us that this is not the way it works.

Or suppose you and another person climbed a tree and you pushed him from the tree and he died. The requital of that samskara is not that in this lifetime or the next someone will push you from a tree wherein you die. This also is not the way it works.

Or suppose you helped someone fix their motorcycle then it does not mean that at some point in the future someone will help you fix your motorcycle. Karma theory does not work like that.

Or suppose you killed a shark, it is not that a shark is going to swallow you in your next life.

The central idea is that the reaction of one’s past deed is not identical in presentation to the original action. It is not based on the theory, “an eye for an eye.” Our samskara theory is far more subtle and complex than that.


What then is the operative factor in determining how one will undergo the reactions of their original actions?

Here Baba tells us the key answer: The requital of samskaras, or samska’ra bhoga, happens in the mind. The mind does the action and the mind faces the reaction.

Let’s revisit one of our earlier examples: If you help someone while they are sick and bed-ridden, then in that person’s mind they feel a sense of relief and happiness because they know they are in good care. Your service soothes their pain and suffering.

In reaction, you may experience that positive reaction in any number of ways: Someone might unexpectedly support you in a public debate and you felt so happy; or someone might return your lost wallet with all the money inside thereby giving you so much psychic relief; or someone might lift you up from the road and bring you for medical treatment after you fell and broke your knees and you felt so much gratitude. All these events might happen in response.

The key point being that samskaras are expressed by the degree of pain or happiness felt by the mind. Physical experiences alone do not represent the burning of samskaras. Rather it is the degree of pain or happiness experienced in the psychic realm. For instance, if someone goes to the operating room to have surgery and in the mind they do not feel any pain, then they are not exhausting any samskaras.

When burning a samskara, there may or may not be the presence of physical pain, but there must be the presence of either mental pain or happiness. Because the expression of samskaras occurs in the mind.

That is the operative factor: Pain or joy will be experienced by the mind.


Another key point in the requital of samskaras is the amount of payback and how interest figures into the equation.

Let’s just say you have given your bed-ridden friend 30 positive points of psychic relief, then you will receive at least 30 points of happiness in the future. The more time that goes by, the greater amount of interest you will have earned, in which case you may receive 45 points or even 50 points of happiness.

In short, you have accumulated a good samskara – the principal of which is worth 30 points. Then you are going to receive that 30 points plus interest, depending upon how much time transpires. How you experience the reaction might take shape in any number of ways, as mentioned above. But it is certain that you will receive that same degree of goodness, joy or happiness in the mind, plus interest.

Let’s revisit another example: If you push someone from a tree and they suffer 65 points of misery in the mind, then at some point in the future you will undergo 65 points of misery plus interest, depending upon when you undergo the reaction. Depending on how much time transpires the reaction might equal 85 or 90 points of pain. And that might get expressed in any number of ways: You might crash your car and agonize over the loss, or you might be publicly humiliated at work and face so much shame. So it does not mean that someone will push you from the tree. But you will have to undergo 65 points of pain plus interest, depending on how much time lapses between the original actions and the reaction.

So that is the interest rule with regards to samskara theory.


One other key point that must not be lost sight of: You can’t escape the consequences of your good or bad deeds by doing more good or bad deeds. For instance, if you stole $10, and then donated $100 to charity, still you have to undergo the negative samskara of having stolen $10. There is no escape and no place to hide. Sooner or later one must undergo the reaction to that negative deed. Baba explains this in detail in various discourses.



So here is how samskara theory works:

(a) Whatever action you did – whether it be good or bad, helping a sick friend or pushing someone from a tree – then you will undergo the reaction to that action in the mental sphere. What exactly the reaction will be is not known – only it is known that you will experience joy or pain in the mind, and that may or may not be accompanied by physical pain as well.

(b) The amount of mental pain which you have inflicted on others or the degree of joy you have given others is what you yourself are going to face in the psychic realm, plus interest. The more time that goes by, the greater the interest.

In brief, that is how action-reaction theory works. It has nothing to do with undergoing the same type of action such as being pushed from a tree if you pushed someone else from a tree. Plus there will always be interest added onto the principal. If you did 23 points of good, you will experience 37, 35, or 49 etc points of goodness, depending how much time goes by.

The golden rule of our samskara theory is that the degree of psychic suffering you inflict on others you yourself will undergo – plus a little extra. And that suffering can undertake a multitude of forms. The only constant is that you will undergo that degree or mental pain plus interest.

In all such cases the psychic suffering is the operative factor. When facing the reaction of that samskara, you will suffer psychically to that same degree plus interest. You may or may not suffer physically as well. The chief measurement is psychic pain or pleasure. That is the operative factor in samskara theory.

Arisudan Deva


Here Baba gives us a practical example of how samskaras take shape in one’s life.

Baba says, “When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.” (Ananda Marga Ideology and Way of Life – 8, Sádhaná)

By Baba’s above example we can understand the following:
1. The father had a very negative samskara to suffer and that took expression in the form of his son dying.
2. The son had a very negative samskara to die an early death and that was used in combination with his father’s samskara to suffer.
3. In this way parama prakrti organizes and arranges everyone’s samskaras.
4. In spite of all this, when people we know need help we must come to their aid. You should not succumb to dogma and refrain from helping because you think that you are interfering with prakrti’s grand plan. Rather one must help – not to help is to commit sin (pratyavaya or sin of omission) and thereby incur samskara.


With their devotion in sadhana and by the grace of Parama Purusa, a sadhaka can quickly burn all their remaining samskaras.


“Priyatama ama’r ghare eso, a’loy purn’ kare…” Prabhata Samgiita #3776


O’ my dearmost Baba, please come to me and fulfill my age-old longing. Please grace me and satiate my desire. Please come with Your sweet smile and with Your heart-rending, most attractive lips. Please grace me and fill my heart.

Baba, I do not want anything from You; I want to surrender everything unto You. I only want to offer myself. I want to be ensconced in Your tune and melody. I want to move on that path which is the most pleasing for You. O’ Parama Purusa, I want to involve in Your shravana, manana, nidhidhyásana [1], japa and dhyana. In the past I wasted a lot of time running after imaginary things – mirages. I was sunk in so many dogmas – temporary and ephemeral allurements, thinking they are my permanent shelter.

In the past I was involved in spreading various dogmas: Thinking that some human beings are low and some human beings are high, creating disparities & differentiations, giving unnecessary importance to temporary and worldly status etc. By this way, so much time and money went in vain. My whole life drifted in this way.

O’ Divine Entity, now by Your grace I have understood that only You are the eternal truth. Baba, please come to me; I want to surrender…


[1] Shravana, Manana, Nididya’sana: Here below Baba explains the great import of these three devotional practices.

Baba says, “To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya’sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential.” (Tattva Kaomudi – 3)


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From: “Arjuna Deva”
To: am-global@earthlink.net
Subject: Deliberate Attempt to Eliminate One’s Life
Date: Fri, 23 Mar 2012 21:38:02 -0800



Note: Euthanasia conducted with the consent of the patient is termed voluntary euthanasia. Active voluntary euthanasia is legal in Belgium, Luxembourg and the Netherlands. Passive voluntary euthanasia is legal throughout the U.S…. When the patient brings about his or her own death with the assistance of a physician, the term assisted suicide is often used instead. Assisted suicide is legal in Switzerland and the U.S. states of Oregon, Washington and Montana. (Wikipedia)

These days euthanasia, ending one’s life prematurely, is an approach that more and more are seeking in this materialistic era. As Ananda Margiis we should be clear about AM’s stand on this critical issue and be able outline a clear-cut response.


A margii medical student from Gwalior once went to Delhi to see Baba. During that PC, Baba recounted one fateful event from years earlier.

The margii (who at this time had yet to be initiated) was visiting his father who was terminally ill with cancer and on death’s row. The father asked his son to grant him just one wish.

The father said, “Before I ask, I want you first to promise to carry out my wish. Do you promise?”

The son said, “Yes father, I promise.”

The father made his final request to his son: “Please give me a powerful drug that will take my life.”

The young man was shocked and in a quandary as to what to do. The dilemma forcefully griped his mind and sent him into a stark downward spiral – a state of deep depression.

Overwrought, the young man then decided to take his own life as he could neither bear watching his father die slowly nor could he agree to his father’s request to end his life. So the young man stood at the edge of the Yamuna river just on the cusp of ending it all. His guilt was too much to bear.

In that dark night, a strong voice in the distance suddenly shook the young man from this act and that stranger safely led the young man back to his house.

Time passed and that young doctor became a margiis.

In PC, Baba asked the him, “Who saved you that night when you were contemplating suicide?” The young margii intuitively felt that Baba Himself had come to rescue him.

Baba went on to explain in that PC that as a doctor he should not feel guilty about not agreeing to his father’s request to end the life. A doctor’s duty is to serve and help a patient survive. Never should one assist another in dying. Rather one should feel blessed to be able to serve the patient in life.

Hearing thus, the margii felt totally relieved and revived and thereafter carried out his medical duties courageously and faithfully.


Baba very clearly guides us that we should never give way to lowly feelings wherein one wishes to end their life. Life is invaluable and to be utilised to its fullest.

Baba says, “You cannot afford to waste any part of your precious life.” (Subhasita Samgraha, part 19)

Thus there is no scope for prematurely ending one’s life via medical maneuvers. In AM we honor the mind, and if the mind is capable enough to think that life is not worth living, it means that mind has enough shakti to ideate on Parama Purusa and / or help others in the psychic sphere. Thus rather than allowing a person to voluntarily end their life prematurely, they should be guided toward psycho-spiritual practices. That is our first and foremost reply.

Euthanasia, or the forced arrival of death, is verily a form of suicide, or assisted suicide. And that is not at all condoned in our Marga.

Baba says, “Those who commit suicide, do it when their mind is in a negative state. It is unnatural.” (A Few Problems Solved, part 6)

Thus we should not be swayed by any of the theories or arguments that are floating around today that life can or should be ended prematurely in some circumstances. Under no circumstances should that happen.

Nor should one sit idly waiting to die. That is Baba’s distinct directive.

In one of His discourses from Gorakhpur, Baba graphically describes that one must not lie down in bed meekly – accumulating bed sores – waiting for death to arrive. In that case, better to rise up, expend one’s last drop of energy and be active in sadhana and social service. One should do something to help others with whatever strength and stamina one has. In the due course death will come, and at that time, as far as possible, one should be involved in sadhana and serving humanity.

Indeed in so many discourses Baba has declared:

“Marte marte ka’m karo, ka’m karte karte maro”
“Die while working, and work even while dying”.”

Thus Baba is giving us two distinct teachings:
1) Do not take one’s own life prematurely;
2) Be vigorously active utilising all one’s strength – that is far better than lying listlessly waiting for death to approach.


In today’s world, where most are involved in so many material pursuits, then people become depressed and fall prey to gloomy thoughts seeing their physical body demise.

They fail to think about greater aims in life, “Who am I, why am I here.” Rather they consider this world only for name, fame, post, and sensual pursuits.

They become deluded into thinking that since life is only for sensual pleasures so if the body is not working properly, then best is to end the life.

They think, “Why should I live if I cannot engage in my normal array of instinctual pursuits.”

Then the part two is that they fall prey into another defective mind-set.

They falsely conclude: “At least if I kill myself, I can get rid of my suffering and maybe find a better life somewhere else.”

When in fact the truth is that one is tied up with their own samskaras. One may be able to run away from their house or hide from the police, but mother prakrti will always find them. In that case, how silly to think, “I will start off “clean” in a new place.

Rather, by dropping into the dogma of euthanasia one will just acquire yet another negative samskara – because killing oneself is itself a sinful deed that will create a horrible samskara.

Thus no one should fall prey to the materialistic avenues of premature death or the dogma of trying to find better things through death, i.e. in the afterlife. All these false notions and faulty justifications arise when one feels that the physical body is everything.

Baba says, “Materialism tends to forget that the crude physical body and its vital energy are not the whole of human existence – that the most priceless assets of human beings are their psychic wealth, their spiritual treasures, and their most beloved entity, Parama Purus’a, the Lord of their life.” (Namah Shivaya Shantaya, Disc: 18)

Utterly devoid of spiritual vision, people think that their life is totally tied to their physical body – physical pursuits.

Whereas in AM, ours is a spiritual ideal, as Baba guides us above.


At present, various states, governments, and countries have been debating the matter of euthanasia, or the voluntary act of deliberately giving up one’s life.

They cite various reasons for this to occur: sickness and disease, incapacity to walk, see, or hear, debilitating accidents, loss of limbs, and religious reasons as well.

For all of the above and more, such advocates claim it is reasonable for one to prematurely end one’s life.

But again this is a purely materialistic outlook. What they fail to realise is that life is not for physical pleasure but for pleasing and surrendering to Parama Purusa. And, so long as one can think one has the capacity to please and serve Him.

And actually, the loss of one’s physical gifts forces one to face one’s vulnerability. This then makes it easier for one to surrender to the Lord. Whereas when one is at full strength and bossing others around, then who thinks that they should surrender to Parama Purusa – already they feel impregnable.

So there is a spiritual gain in losing one’s physical prowess.

But the materialist just thinks, “Without my full physical force I prefer not to live, and If I die my suffering will be over.”

And those in the bind of religious dogma think that, “If I take my life I will gain redemption and escape my pain and problems here on earth. After ending this life, I will end up happily in heaven. Why don’t I go to heaven now. The golden palace is waiting for me in heaven.”

What they do not realise is that one may escape from the police or from one’s enemies etc, but one cannot escape from their negative deeds and samskaras. From this, there is no escape or running – not even by death.


Of course, in Ananda Marga life is viewed as vital to one’s progress and there are so many reasons to continue living. Furthermore, there are numerous reasons why one should not succumb to the destructive ways of assisted suicide or euthanasia.

1) One’s samskaras can only be exhausted while alive and that one should use the physical body on this earth in order to finish all one’s past unexpressed samskaras.

2) After death, the mind cannot function without the brain. After death, there is little difference between and an animal mind and a human mind. It is just a mind along with its unexpressed samskaras, whether good or bad. All waiting for rebirth.

3) If a person ends their life intentionally, i.e. assisted suicide, then that creates yet another bad samskara. Why? Because if a person commits suicide then they will face that negative samskara of deliberately destroying their body.

4) When the body is debilitated then feelings of helplessness arise, and that brings feelings of surrender – the highest calling in life. Thus this time of life should be used for spiritual growth and not wasted in euthanasia.

5) If one has the active awareness to make the decision to choose to die, then they have enough awareness to do sadhana. Sadhana only needs the feeling of “I am”, “I exist”, and “I do” and then one can practice meditation.

6) So long as the brain is functioning then should one not be taken off life support. If the brain is working, one can do sadhana even if the motor organs are not working. If one suffers brain death (vegetative state) as determined by doctors, that is the sole requisite for ending life support because then one cannot do sadhana.

7) Part of our spiritual approach in life to ask Baba to, “Please grace me and give me strength to face any and all suffering and setbacks in life.” Especially in dark periods of life or when sick, one should take this ideation.

8) One should always remember that one can become one with Parama Purusa with the right ideation – it takes just a moment. Proof of this is the terrible villain Valmiki who in the course of a few moments expressed his repentance with great sincerity and thereafter became known as a great saint.

9) Another important thing is that one cannot do sadhana without a physical body. Baba has said many times that even the devayonis must get the human framework if they wish to gain salvation. That is the only way to finish one’s sadhana.

And it is well known that the famed guru Swami Lahiri Mahasaya came to Baba multiples times in a body-less form and begged Him to grant him a body with which to complete his sadhana.

10) One should not give way to feelings of nihilism (i.e. this world is misery). This is not appreciated by Ananda Marga. We do not agree with Buddha’s teaching. One must not fall prey to feelings of misery and instead cross the ocean of maya.

11) As long as one is able to think, then one can ideate on Him. No matter how grave one’s problems one can always cry for the Lord.

All of the above speaks to the importance of keeping one’s physical body as one precious vehicle for manifesting one’s spiritual ideal. There is no scope to do assisted suicide when the brain stem itself is still functioning.


1. Those who think that after death they will live joyously in heaven want to conclude this life and rejoice in heaven. Certain dogmatic religions believe in this. As Ananda Margiis, we do not adhere to such dogmatic concepts. We know that one cannot escape their samskara. If you die, or deliberately terminate your life, you will be reborn and face that samskara. If you commit suicide then you will also face the negative consequences associated with intentionally destroying your body.

2. Those who do not believe in samskara theory think that by eliminating their body they can put an end to their suffering. But they do not know that wherever they go they will have to face their suffering. So then why not face it here and now?


No matter how desperate things get, when drowned in any problem or difficulty, we can only say, “O’ Parama Purusa please grant me strength to serve You – then my life will be successful.”

Tragically those with a materialistic outlook can never conceive of this idea. Thus it is imperative that all understand the inner spirit of one’s human life and its utilisation.

Baba says, ‘The only aim of life is spiritual practice – the realization of the Supreme. But the body, composed of the five fundamental factors, and the mind, which is related to this body, are in this physical world. So spiritual practice cannot be sustained by ignoring this physical world. People will have to conduct their lives in such a way that their mundane duties are properly discharged without disturbing their spiritual practice, which is the primary goal of life. Thus people will have to continue their spiritual practice as the primary mission in life, and at the same time fulfil their worldly responsibilities, considering them to be allotted by God.” (Namah Shivaya Shantaya)


No one should get duped or confused into thinking that there is any positive aspect of euthanasia. It is a faulty plan and foolhardy approach for solving one’s problems. May we all live with the notion that we have come here to serve Him. Then we are sure to lead a successful life, unperturbed by the comings and goings of worldly life.

Baba says, “Progress along the path of devotion is sweet and smooth. However the one who advances only a short way along the path of knowledge is soon assailed on all sides by the laments of the parched desert. No matter what the nature of one’s sa’dhana’ might be, one will have to practice sa’dhana’ in this world; one will not get the opportunity after death. It is up to you to choose between the path of divinity and the path of animality. But remember, the highest fulfillment in life lies in Brahma sa’dhana’. The attainment of immortality lies in the pursuit of this path. Only through Brahma sa’dhana’ can one properly evaluate life and attain genuine progress. The fulfillment of a bud lies in its unfoldment, not in its withering. Those who spend life in the pursuit of limited mundane objects allow the bud of their lives to wither, and regress along the path of negative Pratisaincara to suffer the eventual miserable plight of becoming as inert as bricks, stones or iron, what to speak of dogs or cats. This process of crudification will lead to the total annihilation of their latent humanity.”

“An intelligent person should not follow the path of annihilation, but the path of spiritual unfoldment. The pursuit of dharma is the path leading to progress. Life reaches a glorious culmination and supreme fulfillment only in this pursuit of dharma.” (Ananda Marga Ideology and Way of Life, part 8)

Arjuna Deva


“Madhur mohan tumi cita-rainjan a’cho sada’ sa’the sa’the…” (3580)


Baba, You are very sweet, most attractive. You have coloured my mind in Your colour. That is why You are Cita-Rainjan [1]. Always You are remaining with me side by side. You have removed the despair and filled my heart with Your love. All the darkness & hopelessness was removed by that light.

Baba, You are beyond the scriptures, intellect, logic, and reasoning, You are above all these; You are Alakha-Nirainjain [2], beyond description. Infinite and unblemished. Only You can shatter the bondage of avidya maya – the mirage of negative attraction– and grant salvation. Baba, You are the most charming, the most sweet, my own…


[1] Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba’s divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Alakhanirainjan: (‘Alakh’ means ‘invisible’; ‘nir’ means ‘no’; ‘ainjan’ means ‘black spot’.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless– totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.

Rising Up

“Ghuma’ye theko na’ a’r jago tvra’, a’rt ma’navata’ d’a’k diye ja’y…”

O’ brothers and sisters, let us no longer remain in slumber. We should get up without delay. The crying humanity is calling us; the people are in desperate need of our help, support, & service. We have to give the proper response by waving the flag of neo-humanism and thus usher in the new dawn– whereby humanity is united. Taking Baba’s divine Name, we have to remove their cry and suffering by forming one human society. Let us not delay– the situation is urgent… (Prabhat Samgiita #4872)

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Subject: Why Children Are Violent
Date: Thu, 22 Mar 2012 21:58:36 -0000



Each and every day, as never before, we hear the shocking news about our teenagers committing heinous crimes: Murder, rape, bombings, and more. This is most rampant now in the US. Just this week a “normal” high school student in Ohio open fired in the school cafeteria killing and injuring several students.

What has experts and officials concerned is that such type of unruly & ghastly incidents are becoming more and more common. Especially in our so-called advanced nations where youths are engaging in terribly destructive and savage behaviour.

The questions naturally arise: How & why are such horrific tragedies increasing? Why are children in “First-World” countries resorting to such dastardly acts? These are but a couple of the burning questions of the day. Of course, side by side, our Revered Sadguru Baba has already addressed and given the solution to these types of tragic social woes.



Looking back at the history, Baba clearly unveils that an imbalanced or broken family severely adversely affects the children’s growth and thrusts them into “a sea of troubles”.

Baba says, “The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans.” (Namah Shiva Shantaya: Shivokti-2)

In His above guideline, Baba is graphically showing what happens when the mother and father are unable to provide a proper environment for their child. Specifically, when the father abandons the mother and child then the mother is left to carry the full burden of rearing the child(ren) all by herself. As a lone parent, she is unable to secure and provide the food and spend ample time nurturing and loving the children. It is just not possible to work all day and then raise the child as well.

Baba says, “It is extremely inconvenient and difficult for her [the mother] to give her child all-round grooming [and love] and make adequate provision for food, clothes, education and medical care all by herself.” (Human Society – 1, Social Justice)

The key missing ingredient is that when children are not given the heart-felt love and attention that they need, then those kids have little chance of ‘making it’ in the world. They may not physically die, but internally there is a terrible void that casts a dark shadow on their entire existence.

Here following Baba furthermore points out how one of the key aspects needed for the wholesome development of the child is motherly love and affection. And that love cannot be fully provided in a child-care situation. It is just not the same.

And if that is blatantly missing or absent – for whatever reason – then the child’s emotional growth will be severely hampered and stunted. They will lack those “sweeter and finer sensibilities” that are unique to human existence and so very vital for each and every person.

Baba says, “It was not easy to know the fathers of children even in the case of the so-called householders, far less in that of the libertines. Children would know only their mothers. And after they were weaned, they would forget their mothers also. Thus being deprived of motherly love and affection at a very early age, they had no opportunity to develop the sweeter and finer sensibilities of the human mind. The human mind, the human intellect, was nipped in the bud; those people had no opportunity to blossom, to gladden the heart of the world with their sweet joy.” (Namah Shiva Shantaya:

The overall message is that strong, cooperative parental involvement is needed in raising a child. A certain physical and psychic base or stability must be provided by the father and the mother must have ample scope to shower her maternal love and compassion on the child. These are the necessary ingredients and when they are missing then the whole situation turns sour. In that case the child cannot grow properly and often their entire life ends up in disaster.


Nowadays in our so-called third and first world nations, there is a blatant dichotomy – though admittedly this gap is fast decreasing as materialism continue to spread its web throughout this earth.

In general though, especially in places like India, the mothers keep their children nestled in their arms and under their close care throughout the day. No doubt they may not be able to supply the child with huge material wealth, but the children grow in an in-tact family surrounded by caring parents and concerned grandparents and a number of aunts and uncles. But first and foremost, the mother’s entire focus of life is on the child and that yields a tremendously positive result. Internally, the child feels nurtured and secure.

Of course, sadly this is now slipping away as capitalism and materialism sink deeper into the fabric of Indian society. In this regard, India is actually in a tailspin. So it is not that all of India is perfect in child rearing and all of the west is deficient of child rearing. There are many stellar parents in the US as well as sub-par parents in India. So here we are talking about the overall trends and norms of east and west over the last 40 years or so.

Keeping this in mind, in our developed nations, the general tendency is quite different. Divorce is rampant, often times both parents have full-time jobs, and in some cases the parents just prefer their own privacy away from their children. With these factors having a dominant effect, there is now an entire generation of children coming into the world who lack that most basic and fundamental human need: Love– motherly love.

On the outside it may sometimes look like those children have everything: a fancy house, all the technological games and gadgets, and so many toys and gifts etc. But on the inside their heart is not satisfied. Due to the pressure of circumstances or outright neglect, they did not receive that loving compassion that is so much required for their welfare.

In result these children could not create a loving relationship with others – all due to their own emotional deficiency. Because of years of neglect or partial neglect, they have a disconnct with the greater society. They do not look upon others with love and affection. The results thereof are absolutely disastrous. As kids, this may not be so apparent as those young children are still young. But as they grow and interact with the world they become extremely harmful – they are veritable threats to social well-being. They harass their colleagues, elders, children, and the disabled and infirmed.

Putting such alienated persons in jail is not the proper answer either, not is a juvenile detention center. But because that is what is “easy” to do, the so-called stewards of society ship these troubled persons to such institutions.

So the situation is indeed grave. And it is further compounded by modernity wherein children are surrounded by violence that is glorified in the form of video games, movies, television, novels and more. This leads children to think of human life as negligible; even they lose the demarcations between real and virtual.

Top of all, lack of motherly love is the chief problem for kids in materialistic countries. And as Baba says, that casts them into a “sea of troubles”.


That is why today we see – especially in the USA – children getting involved in an unending array of cruel and unsightly behavior. In the recent past such incidents were unheard of. So this is a new and developing phenomenon in the US and other “first-world” nations like Germany, Great Britain, France etc.

For example, just in the recent days, weeks and months, teens across North America have blown up schools, gang-raped young girls, lit innocent classmates on fire causing severe burns, murdered teachers, robbed the elderly, and so much more. These are the common events.

And now today we have the Ohio school cafeteria massacre to add to this tragic list.

Indeed now there is an unending stream of teenage crimes being committed – and they are crimes of the worst nature.

The response that most states are taking is to try these youths as adults and put them in prison for years and years – if not life. Note: In the US, a life sentence means the entire life whereas throughout much of the world a “life sentence means 10 – 20 years.) But that is not the solution. Rectification and reform time may certainly be necessary, but a prolonged jail term is not nipping the problem in the bud.

If we do not address this core issue of a distinct lack of maternal and parental love, the current problems will only escalate.

Overall, the situation of youth is quite awful in many of our first-world countries. But it is not solely limited to those places. Because as Baba points out the problem begins and ends with motherly love.

From a very early age it is absolute imperative for the child to constantly receive love and affection by having close contact with the mother. Then and only then will the child develop properly emotionally. Yet in many western households, the infant sleeps in their own room, separate from their parents. In that case, the alienation starts at a very young age.

Only with an upsurge of love, will the child’s heart be content and they will not become a burden on this earth.

But when the child grows with an empty or rejected feeling inside due to being tossed aside by the parents, then this psychological void is not easily fixed. For instance, when the children return home from primary and middle school to an empty household, then they feel so lonely. And this loneliness or alienation becomes a life-long problem in which case those children can do untold harm to others. Plus if they become parents themselves then they will do the same mistreatment to their children. So that negative cycle continues on and on.

At the present moment, there is a terrible crisis going on, especially in our first-world countries where the conditions are distinctly less favourable for our young. About this much can be written and everyone is encouraged to share their own perceptions and experiences of this problem, as step by step this is turning into an epidemic.


On the positive side, around the globe our AM parents are inculcating a greater and greater sense of neo-humanistic values into their children’s lives and this obviously is having a beneficial outcome. Plus with the growth of cooperatives and Master Units parents have a better opportunity to spend more and more time with their children– when their little ones are in the tender stage of infancy. So by Baba’s grace we are seeing that fatherly support and motherly love and affection that is so vital for the welfare of the child. Here again, I hope everyone will describe some of the successes we are seeing in AM.


This entire topic is extremely critical to the well-being of any society. Here are some of the key points:

1. Certainly children need food, medical care, clothing and all the minimum requirements, but those alone are not enough. Children also need love and affection from both parents.

2. One parent alone is not enough. A child needs both a father and a mother. In particular, Baba points out in His Yoga Psychology book that females possess a sentimental quality that is not present in males. There Baba says that females are emotionally more developed than males, and this plays a huge role in the development of the child – if and only if the mother is not shackled by all kinds of existential pressures: food, clothing, housing etc. So really both a father and mother are needed – as males bring to the fold a more logical and stern approach that is needed for keeping children in line, as well as financial means for raising the child.

3. Neo-humanistic education is needed wherein children can develop genuine love for the society. If they get all their social skills from Hollywood movies and video games, then that will be a purely negative teaching. All kinds of benevolent human interactions are needed, especially with the parents.

4. Finally, incarceration is not the answer to childhood alienation and their resultant crimes. Rather, all the missing pieces noted above need to be instilled in the mind of that youth or kid. Then they can start to grow and by Baba’s grace overcome the difficulties.


By Baba’s grace and with our heart-felt compassion we will bring the entire humanity into one neo-humanistic flow where all feel cared for and loved.

Baba says, “Marching ahead is jiivan dharma (the characteristic wont of life). To march ahead, carrying all, viewing the world humanity as an integral entity, is the principal aspect of jiivan dharma. Resolve courageously to observe this jiivan dharma…” (A’nanda Va’nii, #43)

Balakrsna Deva


Here no one should be left with the idea that women must remain at home always and they are not to interact in the general society. It is not like that. Baba’s clear-cut guideline is that women can and should work outside the home as needed.

Baba says, “I cannot support the “lofty wisdom” of those people who advise women to spend their lives at home cooking with appliances such as ladles, tongs and pots, because this runs counter to reality.” (Human Society – 1, Social Justice)

Baba says, “Generally it is desirable for women to earn an honest livelihood remaining at home. If it is not possible to maintain the family in this way, women may find employment in more physically strenuous work such as government service, business, etc., outside the home. No one should be conservative or superstitious in this regard.” (Caryacarya -1, Livelihood of Women)


“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” – P.S. 3857


O’ Parama Purusa You are hiding in everyone’s heart – that is Your hinterland. Baba, You cannot be held in this external world; searching You outside is nothing but a waste of time. O’ my dear One, You always reside in the deep core of my heart. You remain eternally in that golden vessel deep inside my being.

Baba, O’ Divine Entity, You give shelter at Your lotus feet to one and all. Regardless of who is crying for You, and who is longing for You, or who is oblivious about You, You lovingly shower Your compassion on all. You never make any distinctions. Everyone is part of Your creation; You lovingly bring one and all under Your divine shelter. With Your infinite attraction and the resonance of Your flute, You call everyone close. You lovingly draw everyone close by the
pull of the heart. This is Your special call.

Baba, You are eternally present and always smiling in my heart. O’ my Dearmost, You are so gracious…

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From: “Girish Chandra Deva”
To: am-global@earthlink.net
Subject: How to Remove Negative Thoughts in Sadhana + Story
Date: Wed, 21 Mar 2012 21:49:53 +0530



Note: Be sure to read the special quote at the bottom of this posting. The headline is, “Look What Priests Did – Human Sacrifice.” Just scroll down and you will see it.

By Baba’s divine grace our AM system of sadhana is that most comprehensive and blessed path which leads each and every aspirant to the Goal. It brings one to that highest state of attainment and supreme fulfillment – receiving His eternal shelter at His lotus feet.


At the same time, we all know the theory that human life is that movement from imperfection to perfection – from animality to divinity. And in this grand endeavour, in this course of movement, in the practical sphere one is bound to encounter so many obstacles and difficulties.

That is why it is said that the life of a sadhaka is wrought with innumerable hindrances – both external and internal. Sometimes the challenges come from outside such as from an employer, one’s parents, local dogmas, or religious exploiters etc. And other times the enemies come from within, from one’s own mental arena. One may suffer from an inferiority complex, a fear complex, or countless other psychic defects.

Plus when the mind is in a lower state, it easily gets caught up in the net of allurements of those baser propensities. At the point the mind gets flooded by crude, instinctual desires and cannot concentrate on anything subtle. Then mind is not even interested in sadhana. Just it is rushing after carnal pleasures.

So any or all of these external bondages and internal hindrances – including one’s baser propensities – may confront a sadhaka at any point in their journey. But by Baba’s grace, through our devotional link with Him, He blesses us with the sustenance to march ahead.

Baba says, “…Obstacles are inevitable on the path of movement. In fact, in all actions, auspicious and inauspicious, obstacles arise, but the innate force lying in each thought and every action, from the cosmic perspective, provides the necessary stamina for forward movement. Let us not forget this fact.” (A’nanda Va’nii #62)



The whole spirit and essence of tantra is the systematic fight against avidya maya and become one with Parama Purusa.

Because mahamaya – that creative principle – wants to keep living beings in her bondage. She does not want anyone to progress and escape from her grasp. She wants to dominate and rule over human beings for ever and ever. That is her dream– her desire.

Naturally then she does NOT want sadhakas to advance such that they can become mayadhiish – the controller of maya. Rather mahamaya wants to lord over sadhakas. So she continually binds them in her vast array of internal and external obstacles.

Due to the dark force of avidya maya, so many negative, degenerating, and sinful thoughts arise in the mind of a sadhaka. Because maya wants to frustrate and discourage aspirants on their path of forward movement. She wants sadhakas to feel so burdened and encumbered by negative thoughts that they give up the idea of even doing sadhana.

That is why we see that so many people take initiation into AM but very few actually move ahead on the path of sadhana. Most leave quite quickly – never to be seen or heard from again. This is the common outcome which we have all witnessed innumerable times.

So avidya maya or mahamaya is that binding force that tries to hinder one’s growth and development. Because she never wants anyone to escape from her grip.

And the perfect and indeed only way for completely freeing onself from the suffocating ways of avidya is to sincerely take up the practice of Tantra. Because it is only through the intutional practices of AM – by developing a link with Parama Purusa & thinking of Him– and thereby getting His divine grace, that one can become liberated from all these worldly bondages.



As we all know in our tantric system of Ananda Marga sadhana, Baba has given various lessons. And that particular aspect of sadhana which comes under the practice of pratyhara and clears the mind of all encumberances is known as Guru Puja. This every Ananda Margii has experienced.

So by Baba’s grace it is our practice of Guru Puja, or varnarghyadan – ‘the offering of one’s mental colours’, that enables one to be cleansed from any impure or sinful thoughts.

Baba says, “…To dispel [the] clouds of ignorance and spiritual slumber. ‘Tasmae Shrii Gurave Namah’– to that Guru I offer my pranama.” (Ananda Vacanamrtam – 3, p.16)

But, as we have all seen, to gain success in this endeavour one cannot merely half-heartedly repeat Guru Puja in a mechanical way. That will not do. That will not work at all.

Rather just like in all our AM sadhana practices – whether that be first lesson or dhyana – when doing Guru Puja one must awaken their innate devotional faculty. One should feel that sweet, devotional yearning in their heart. And with that longing one should see our Sadguru sitting in front of them and think that in this vast universe they are helpless and only Parama Purusa can save them.

The aspirant must say: ‘O Baba, You are my Guru and You see that I am helpless. I cannot move ahead. I want to reach to You but my mind is not allowing me to advance. I am sunk in sinful thoughts. I cannot repeat my mantra for even one second without my mind getting disturbed. Time passes in sadhana and my mind becomes only more and more burdened – suffering from the onslaughts of negative thoughts. O’ Baba, I have no other way out, You are my Saviour and only You are my shelter. By Your grace I am surrendering everything unto You. Please be gracious.’

With this type of inner feeling and sincere desire – and by feeling helpless – one is sure to get His grace.


So surrender is needed in the practice of Guru Puja and for that one should cultivate the devotional feeling of helplessness in the heart. By that way one can fully rely on Him and develop more and more prapatti – complete dependence on Him.

In contrast, those who think that by their own effort they can shatter the bondage of maya will never get success. To overcome the grip of avidya maya one has to have the feeling of surrender and helplessness – one must take His shelter.

Baba says, “Now by individual effort it is very difficult to fight the overwhelming effect of maha’ma’ya’. The easiest way is to take shelter in the Supreme Purus’a. As ma’ya’ is the faculty of Parama Purus’a, when one has taken shelter in Purus’a, naturally ma’ya’ will surrender before him, and actually ma’ya’ surrenders before him.” (Subhasita Samgraha – 24, ‘The Causal Matrix’)

So by Baba’s grace when one takes shelter in Him then they are able to surmount the negative effects of avidya maya.

Thus before, or after, or during sadhana – or whenever sinful thoughts enter the mind one should sincerely engage in the practice of Guru Puja and seek His divine grace. And by cultivating the feeling of helplessness one is sure to get His krpa’ – divine grace. In which case one will easily be able to reach up to the Goal and become one with Him.


Here is Baba’s special grace upon all aspirants for how to immediately overcome sinful thoughts in sadhana– or anytime.

Baba says, “If those human beings who are getting degenerated remember Parama Purusa even once, for a moment, if they think that ‘I belong to Parama Purusa, what am I doing, in which negative path am I treading, I am a human being, I am a devotee, I belong to Parama Purusa, I will remain His forever’, if they think like this then their degeneration will stop immediately.” (Bhagalpur, 3 Feb 87, General Darshan)


By Baba’ grace each and every Ananda Margii will progress along the path of sadhana and reach that divine stance.

Baba says, “In the history of the world, you will see that against this type of spiritual aspirants who make spiritual progress with the grace of Parama Purus’a, all the degrading and degenerating forces will easily concede defeat. You too should keep moving forward, and you will also attain victory after victory — there is no doubt about it. Therefore continue your efforts tirelessly, do your duty and you will surely be crowned with success.” (Subhasita Samgraha – 18)

Girish Deva




In His role as Dharma Guru, Baba graciously guides us how to overcome negative ideas and advance along the path of Supreme Positivity.

Specifically in this below story from Shabda Cayanika, Baba Himself is blessing the aspirant by showing him how to rid the mind from sinful thoughts. In the described circumstance which the sadhaka is facing below, the ‘dog’ – or thinking about the dog – is representative of all sinful and undesirable thoughts.

The story begins here with the aspirant, Khagen, telling his problem to Baba.

“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these [negative] things.”

“I also want that,” I [Baba] replied. “Come on, let us return to town.”

We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”

“Wipe that dog out of your mind,” I said. “Repeat your Is’t’a mantra.”

“I am trying,” he said. “But I am not able to.”

“Think of Me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of Me, fix your mind at your Is’t’a cakra. Try it. Then you’ll be able to do it.” (Shabda Cayanika-2)

So by Baba’s grace, by thinking of Him and surrendering to Him, we can certainly escape even the darkest and most sinful thoughts. By His grace those devilish and distorted ideas will completely vanish from the mind and with that pure mind one will reach that Supreme Stance at His alter.


Here Baba guides us how Parama Purusa is that Supreme Cosmic Entity who rules over the dark forces of maya. Thus one of His infinite attributions is Mahadhish– the Lord of maya.

Baba says, “The Macrocosmic mind remains unassailed in all circumstances, for He is the only one, He is the Supreme Authority. The Entity who becomes active within His vast cosmic body, exerting a tremendous influence over the microcosms is Ma’ya’, His immanent power. Brahma Himself does not do anything but remains unassailed as Ma’ya’dhiisha (Lord of Ma’ya’).” (Ananda Marga Ideology and Way of Life – 7, ‘All Shine With His Effulgence’)

And by His grace, by doing sadhana and becoming one with Him, sadhakas can escape the sticky ways of maya also become mayadhiish. Sadhakas can become completely liberated & fully emancipated, and thus being relieved of the negative effects of maya, one can do great things on this earth by His grace.

Baba says, “When a person attains an exalted state of spirituality, they can bring welfare to millions of people, and they can do so due to the grace of Parama Purus’a.” (Subhasita Samgraha – 18, p.14)


“Toma’ke ca’i a’mi jiivane, a’loke a’ndha’re sabkha’ne…” (PS 3238)


Baba, You are my everything. In the effulgence as well as in the darkness, all the time, in all the places– everywhere, in my life I only desire You. Baba, You have blessed me with the feeling that, “You are mine and mine alone.” I want to keep You with me always. Baba, please be gracious and remain in my heart eternally.

Baba, I long for You in the depths of my heart. Baba, except You, I do not have any other desire. By Your grace You are my shelter & You are my base. Baba, You and I– the two of us– will remain in one corner of my deserted heart forever and ever. By Your grace, we will be there together, always. That is my longing; that is my desire.

Baba, You are with all; nobody is lowly or insignificant, everyone is Yours. We are all part of one divine family. Baba, to those who went away in the past and to those who will come in the future, I go on telling the tale of their heart: No one is downtrodden – all belong to You.

O’ my dearmost Baba, Your qualities are endless and You have infinite forms. Baba, all the flora and fauna – all that is mobile and immobile – everything is Your divine expression. You are so gracious, You are manifesting Yourself in countless ways. Baba, whatever right or wrong I do, by Your grace I always keep You in my mind, in my heart. I always surrender unto You. Baba, in my shravana* and in my manana*, I go on singing Your song – Your glory. It is Your grace.

Baba, You are the Polestar of my life; You are my everything. Baba, please keep me under Your shelter…


*Manana & Shravana: Here Baba explains both the special meaning and intrinsic value of the devotional practices of manan and shravan.

Baba says, “To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya’sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential.” (Tattva Kaomudi-3)

Look What Priests Did – Human Sacrifice

Baba says, “Though it may be a bit irrelevant, I should still say that in the age of Vajraya’na the Buddhists used to sacrifice human beings in order to gain material boons from the deities. During the period of Vajraya’na in India, particularly in Bengal, thousands and thousands of innocent people were sacrificed in order to propitiate Vajrayoginii, Vajrata’ra’, etc.” (Namah Shiva Shantaya, Disc: 4)

Note: The Buddhists strayed far from Buddha’s original teachings. Buddha himself was preaching the gospel of love and compassion and that maximum respect should be given to life. His slogan was, “live and let live.” He opposed all kinds of sacrifices – including animal sacrifices, let alone human sacrifices. But over the course of time those Buddhist priests went directly against Buddha and issued edicts that humans should be sacrificed. In that way, Baba tells us that thousands and thousands of innocent people were killed.

We should keep the above in mind. Because now our Sadguru Baba has come and already so many Dadas are turning around Baba’s teachings. They are distorting Baba’s books, eradicating the BP system, and changing everything in order to grab the post and power.

Thus what happened with Buddhism in the past is happening today in our Marga. In AMPS, certain top Dadas are marching down this same road. If they keep going, it will not be long before innocent family margiis are burned and slaughtered for the sake of group fight. Neo-humanism will be finished. That is what happened with Buddhism.

Those who love Baba’s teachings should stay focused and ensure that His teachings remain in pristine form and are followed. Parama Pita Baba Kii – Jai!!

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Date: Tue 20 Mar 2012 19:22:37 -0400
To: am-global@earthlink.net
From: Dharmendra Deva
Subject: Wt Beauty Competition



These days there is a beauty competition going on amongst certain Dadas and Didis. Let’s see how far this type of thing has been approved by Baba.


The use of cosmetics amongst our wholetime workers has increased exponentially in recent years. Of course, prior to 1990, no worker would dare use cosmetics or perfumes etc. Indeed, no one felt the need to use beauty products as everyone was deeply involved in manifesting Baba’s teachings.

Unfortunately, now a number of workers – both Dadas and Didis – are resorting to these beauty products. It seems they have been affected by today’s grossly materialistic values.

The question naturally arises: Why do some feel the need to beautify their faces? What is the psychic cause. We will address this question and more in this letter.


Every human being – every human mind – has evolved from animal life and those animalistic samskaras are still present in the human personality, to some or more degree.

The human personality is tri-fold: Physical, psychic and spiritual.

Some fall prey to the psychic ailment known as self-aggrandizement or gaorava. This is when people feel a need to present themselves as being bigger or better than what they truly are.

Baba says, “Gaorava is the second type of aham’ka’ra [ego]. It means “self-aggrandizement”. Puffed up with vanity, a person will want to project his image in an exaggerated manner. Often we hear somebody say, for example, that they have a rose he size of a balloon in their garden – whereas actually the rose may be the size of a ping-pong ball. Constant indulgence in this type of activity converts the mind into matter.”

“We have seen bulls moving about in the streets with an air of arrogance. Such a bull creates a sound expressing the idea that it is big – Ham bar’a’. But when the bull dies and ta’nt [vina string] is made out of its intestines and musicians start playing on it, the sound which is then emitted expresses the idea Tun bar’a’ – meaning thereby that the bull realizes that others are big, and realizes that he has arrived at this condition because of his arrogance.”

“In fact the inculcation of gaorava leads one to the worst hell. Just as there are six layers, or lokas, of the Cosmic Mind above the crude world, so are there six types of hell, six narakas, below the physical world. The names of these hells are tala, atala, tala’tala, pa’ta’la, atipa’ta’la and rasa’tala. Another term for rasa’tala is raorava naraka – and a person indulging in gaorava will certainly go to raorava [crudest state of mind].” (Ananda Vacanamrtam-23)

Baba says, “The seventh hell is rasa’tala, the very crudest of all stages of existence. Obviously in that state human beings are no longer human beings: their minds, their intellects are reduced to extreme crudity, a stage of no return. Similarly when people start becoming degraded, a stage comes when they can no longer elevate themselves;
rasa’tala is such a state.” (Ananda Marga Ideology and Way Life-11)

Why does this happen? This happens when the mind is not focused on Parama Purusa, but on one’s own unit ego. Gaorava then is a defect in mind which may express itself physically and psychically.

To take advantage of this mental ailment, capitalists exploit this weakness by marketing more and more beauty products. It is a multi-billion dollar industry. Because of their psychic ailment, people easily get scooped up into this capitalist trap and spend huge money on cosmetics, beauty aids, perfume, cosmetic surgery, etc.

Decades ago it was unheard of for our Wts to get pulled in this direction, but tragically nowadays some of our workers have gotten trapped just like the common public. That is the main problem: Some Wts now use beauty products. Essentially it is a psychic problem that needs to be addressed.


Why do people fall in that trap of gaorava or self-aggrandizement?

The first reason is that all come from animal life and fall prey to certain lower expressions of mind. This has been described up above.

Secondly, the trend of the general society is towards materialism. That means people are involved in their own external beauty and wish to project themselves as being something great, i.e. superior to who they are. This is all due to their materialistic way of living.

When general flow of society is towards materialism then the mass of people fall in that trap. They get caught in things like self-beautification and self-glorification. Then we know they have fallen into gaorava marga (path of hell) and lost their Goal.


Indulging in gaorava (self-aggrandizement) means falling onto the path of negative pratisaincara. Why? Because the person is not focusing their mind towards Ista, i.e. Parama Purusa. Instead they are just involved in their own personal ego. In that case the mind will become smaller and smaller and gradually they will not be a normal human being. They will become degraded.

What to say of mukti and moksa, such a person is sinking deep into the clutches of animal life. Why? Because the goal was just their own unit self – i.e. not Parama Purusa but their own little ego. In that case they are sure to degrade. Hence the path of gaorava is a very dangerous path.


Another reason behind the use of beauty products is the crude, tamasik desire to attract the opposite sex. That is also one of the expressions of gaorava.

If any Wt, either male or female, is doing this they are in the wrong place. They should just throw away their dress and choose a different way of life. They should not pollute our Ananda Marga.

Entering Wt life means focusing on Parama Purusa not the opposite sex. So if any worker is using cosmetics with the goal of attracting the opposite sex, their situation is akin to some drug addict that walked into one of our AM jagrtis.

Hence if any worker has gotten confused or led astray and fallen into this trap they should wake up and realise that this is not the path. The goal of a wt is not the opposite sex – it is Parama Purusa.


It is true that usually our AM competitions occur in seminars and DMS, dharma maha sammelan. At such venues we hold tandava competitions, kaoshikii competitions, and prizes are awarded for the best social service projects also.

So some may be asking where does the Wt beauty competition fit in.

And the answer is that the Wt beauty competition is an unspoken competition. They do not talk openly about it, but in a silent manner many workers are competing and taking note of one another. They apply all kinds of chemicals and tonics to their face and hair to look their best – and hope others notice. Various Didis do this and some Dadas too.

They talk about their beauty secrets with their friends but not openly in public because such things not openly supported in AM. So if you raise the point and say, “Oh Dadaji, you look so stunning and shiny today, what is your secret?”, then Dadaji will not tell all the various cosmetics that he is using. He will simply say, “Sixteen Points”. But internally he will be thinking that his fake beauty chemicals are very good.

So the only way to know if xyz Didi or Dada is involved in using beauty aids and cosmetics is to check their bags. There you may find an entire case full of their beauty essentials such as: Dyes, creams, and all kinds of superficial beauty things.

Here Baba clearly guides us that this pursuit of physical beauty is nothing but to fall prey to negative microvita – kinnara.

Baba says, “Kinnara microvita is that category of microvita which creates a thirst for beauty – a strong desire for beautification and decoration. The word kinnara means “receptacle of beauty” or “a beautiful and graceful structure”. This category of microvita creates a tendency in the human mind to make the human body as beautiful as the many forms and figures it observes in the external world. This tendency or propensity is called “kinnari vrtti”. If the kinnaras direct the mind towards crude matter instead of leading it towards the subtler layers, they are considered to be enemy microvita or negative microvita.” (Microvita in a Nutshell, Crude and Subtle Microvita)



However Baba does not support the use of all these fake beauty ointments etc by our Wts.

Baba says, “…Artificially perfumed things should not be used.” (32 Rules for Avadhuta, pt #12)

Baba says, “Perfumed oil should not be used” (32 Rules for Avadhuta, pt #3)

Baba says, “Any medicated soap, but not cosmetic or perfumed, should be used” (32 Rules for Avadhuta, pt #8)

Baba says, “…Avadhuta shall not…use any article which is artificially scented, (32 Rules for Avadhuta, pt #32)

Thus it is quite clear that in various ways Baba wholly condemns the use of fake beauty paraphernalia. No Didi or Dada is to use such beauty aids.

Naturally, since it is detrimental to one’s spiritual progress, sincere margiis and devotees do not feel comfortable using cosmetic beauty products because the goal of life is Parama Purusa – not superficial looks.

Finally, we should all keep in mind that females are more prone to use such cosmetics. That is a fact. The proof being that the entire beauty industry is directed towards females. But these days more males have begun this game as well.


Amongst our Wt ranks, such participants want to make their face shine so they look more vibrated and attractive – as if they are on the doorstep of moksa.

Everyone knows that all truly great personalities – those rishis, yogis and true sadhakas – have a glow or psychic lustre (ojah / ojas) because of their high spiritual attainment. Due to their sincerity in sadhana, their face changes and they naturally exude a deep sense of sentient peace and divine love. That is depicted in various images of such great
personalities. Baba has describe this in discourses like, “Pa’rthasa’rathi Krs’n’a and Aesthetic Science”.

Some fake Wts want that same lustre for their own prestige. When they understood that they cannot get it naturally because they are not involved in sadhana, they began to arrange it artificially. By this way they could (try and) befool others that they are great.

All the while one should remember: Focusing on oneself, i.e. one’s own greatness, leads to degeneration. And that is what happened to some of our workers.


Now it is the duty of every disciple of Shrii Shrii Anandamurti ji to watch and see if anyone is choosing this wrong path of raorava marga, i.e. seventh hell. We should try to protect them by pointing them out.

Baba says, “All Ananda Margis, when they see other Margis acting against the principles of yama and niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly.” (A Guide to Human Conduct)

Thus it is our duty to open the eyes of those involved in this fake beauty competition. If we do not wake them from their stupor, they will continue to fall deeper into the dungeon of materialism.

Baba says, “It is the innate characteristic of the human mind to become as it thinks – Ya’drshii bha’vana’ yasya siddhirbhavati ta’drshii [“As you think, so you become.”]” (AV-4)

Thus those who are just thinking about their own so-called beauty are bound to fall and ruin themselves. We should help them climb back onto the path of spirituality and think of Baba. Then they will truly become great.

Baba says, “To associate oneself with Parama Purus’a, the Supreme Entity, is the actual sa’dhana’. There is no one greater than Parama Purus’a, and so, when the mind ideates on Him, it expands.” (Ananda Vacanamrtam-4)


The concluding idea is that in our AM way of life there is no room for beauty products for physical “enhancement”, psychic bragging, or fake spirituality. All these are highly detrimental – especially so when our Wts are involved. That sets a bad example for the society.

By Baba’s grace we should all think of Him and not get drowned by the lowly ways of self-aggrandizement and self-beautification etc. We should not become the selected pawns of the capitalist beauty industry.

Baba says, “An inflated ego is like drinking wine, self-aggrandizement leads one into the deepest hell, and social status is like the excrement of a pig. Give up all three of these and only sing the glories of the Lord.” (Ananda Vacanamrtam-23)

Dharmendra Deva


In the upcoming letters we will announce the participants and winners of this beauty competition. Then you will know which Wt won.

Of course there are many good Wts who have nothing to do with this. By Baba’s grace they have dedicated themselves to self-realisation and service to humanity.


“Jakhani bha’vi kichu cini bujhi, dekhi a’mi kichu ja’ni na’…” (PS 3225)


When my little ego dominates then I think that I know and understand everything. It is only later that I realize that I do not know anything – I know not. When I try to move on the path with my own strength, then it is difficult for me to decide what I want to do and
what is my goal.

From the origin of which unknown source am I floating and floating, from far to the farthest place, in the search of that unknown divine Entity. Day and night I am searching and wandering; why I wander around I do not understand.

O’ karunamaya, what type of divine play do You do with me. What type of liila do You go on playing with this unit entity. How can this divine play between unit and cosmic continue without Your grace. Baba, You are everything, only by Your grace is anything possible…

In Old Age

Baba says, “Over the age of fifty both the body and the mind start their decline. The power of memory diminishes and people start to forget things. This is the rule. But through the practice of vista’ra sadhana, this decline checks. Even an eighty year old person is able to keep the memory as fresh as a twenty five year old person. In the mental sphere, the result may be much more evident than in the physical sphere. Normally people hear, learn, and forget. But by the practice of sadhana, when the nerve cells get strengthened, dhruva smrti comes. Then one does not forget easily. In exactly the same way, by the dint of higher spiritual practice, one can bring about the expansion of oneself…Human beings become omniscient, become one with Parama Purusa. Nothing is impossible through the practice of sadhana.” (Discourse on Krsna and the Giita)

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Date: Mon, 19 Mar 2012 18:38:28 -0000
From: J.Deva.45
Subject: Baba Story: How Baba Helped My Daughter



Note: The following is the first-hand account given by Sister Puspa Lata Kale, an important margii from Nagpur. The story narrated below occurred in the 1980’s. – Eds.

I received a phone call late at night. It was my daughter who lived far away.

My daughter told me that she was alone in the house; her husband had gone for some official duty. Nobody else was there and she felt seriously ill – as if she was going to die. Her chest & throat were severely congested and she could hardly breathe.

Hearing this, I thought, “What can I do now. How can I help. My daughter is so far away.”

Through the phone I could hear her gasping for air.

What a shame! I was a great distance from her and she was in remote area with no medical facilities nearby. There was no local ambulance service nor did any doctors live in the vicinity. Plus it was nighttime and she was all alone. The situation was dire.

I reassuringly told her that everything would be alright and that she should just chant Baba’s name.

We concluded our call and hung up the phone.

Mentally I called out to Baba and said that, “Baba, You are the Saviour. Only You can help us – my daughter is terribly ill – please resolve this problem.”

With that thought in mind I went to sleep.

In the early morning I was awakened by my daughter’s phone call.

She asked, “Did you tell my problem to Baba?”

“Why do you ask?”, I inquired.

She answered, “During the night, Baba came and touched my forehead in my dream and blessed me. Now I am no longer suffering from any of those symptoms. I am fine. I feel great.”

Hearing these words from my daughter brought tears to my eyes. I was so joyous and grateful. My mind went directly to Baba. I thought, “Baba, You are so gracious; You are always there to look after us – always. My daughter is now well; it is nothing but Your blessing – Your care.”


Baba is always gracious – there are so many tales to tell. And still today such events are taking place, by His grace.

Some people think that Baba is an historical figure of the past and that they lost their opportunity to communicate with Him. Internally they feel that the opportunity and privilege of being with Baba is no longer available. They believe they cannot have His proximity and that they are left to only reminisce about His greatness. Thinking thus, they feel sad. Those who act like this are ignorant about Baba’s greatness.

Baba is Parama Purusa; His existence is beyond time and space. Now, even at this very moment of reading this email you can have His grace and serve Him. You can do anything that devotees have done in the past when in His physical presence.

So one should not feel that, “Oh dear me, now it is impossible to have His closeness and love.”

Baba is always with you now and always.

Devotees realise this truth and others do not. If you want to say something to Him then speak mentally. There is not even any need to use your vocal chords. When you mentally speak with Him, He listens. His ears are always ready to listen. If you want to offer something, then His hand is always ready to receive. If you want to do pranam – go ahead. His lotus feet and His unfathomable grace are always available.

Puspa Devii


Here Baba warns us that it is best not to ask Parama Purusa for worldly gains.

Baba says, “Oh Lord, please bless me so that I can score high marks in my exams and thereby procure a good job.” To ask for worldly favours as a result of one’s crude devotion to the Lord is not at all desirable.” (Ananda Vacanamrtam – 31, The Four Stages of Meditation)

So true devotees never ask for mundane or worldly boons from the Lord. Their one and only desire is to please Him – such bhaktas goad all their actions in this way. For that they may ask for His grace.

Baba says, “The highest-grade devotees say, “I want all my actions to give You joy. It’s immaterial whether that brings joy or pain to me, it doesn’t bother me at all. My only task is to give You joy”. This is called rágátmika bhakti and is the devotion of the highest category. One should possess this type of devotion. “I will do those actions which will make Parama Puruśa happy, but which may or may not bring joy to me.” Human beings should act in this way.” (Ananda Vacanamrtam – 4, “Ye Yathá Máḿ Prapadyante”)


Those without a deep spiritual desire may not feel inclined to ask for His grace or His closeness. Their mind may be too involved in the worldly sphere to think in that way. In that case they should at least ask Parama Purusa for worldly favours; by this way they at least build a relationship with Him. After all, the movement on the path of devotion is from crude to subtle. And one day, by His grace, those lower bhaktas will become devotees of the highest calibre.


Basically one should strive to make requests of Parama Purusa in the spiritual realm only. That is, one should ask for His close proximity and grace. That is the main approach for AM sadhakas.

Failing that, those of a mediocre level of devotion can ask Him for worldly boons. This is not ideal, but at least by asking Parama Purusa for those crude items then one cultivates a relationship with Him.

The absolute worst is if one just lives like a materialist or atheist and chases after crude objects of enjoyment without ever thinking of Him. Such persons are bound to degrade themselves.


Finally it should always be remembered that the infinite Parama Purusa remains with you always.

Baba says, “Brahma, the author of this vast cosmic imagination moves everywhere within the universe, His vast Macropsychic arena, with His mental feet. He catches all the objects of this universe with His all-pervasive mental hands. He is the intellect, the intuition and the witnessing faculty of the innumerable created objects and hence we can say that He has His all-pervasive mental heads. Similarly, as the witness of all the macropsychic entities, He has innumerable mental eyes; and to hear their words, spoken or secret, and every loud or soft sound, He has His all-pervasive ears. He exists surrounding all objects with His own identity. You can keep nothing secret or private from Him – He knows more about you than you know about yourself. Behind all His pervasive faculties of knowing, understanding and hearing lies His Macropsychic stance.” (Ananda Marga Ideology and Way of Life – 6, Microcosm and Macrocosm)


PS Intro: In this song the devotee is addressing Parama Purus’a in a very indirect manner.

“Ba’ndhan jetha’y ceyechilum se ba’ndhan keno na’ elo…” (P.S. 3752)


The Divine Bond – “Ba’ndhan” – which I was looking for, why has that Divine Bond not come. He, that Divine Bond, is the darkness of my nights as well as the effulgence of my days; He is my everything. Alas, He is remaining far.

By His grace I wanted my loving devotional link with Him to gradually grow closer & closer through the sweet ideation of my Ista mantra, different lessons, dhyana etc, all the ways which He shows up to samadhi – until ultimately becoming one with Him. I was also thinking that by calling Him constantly with the repetition of my mantra & heartfelt feeling, then He will bless me by His august advent in His absolute and divine form in my Guru cakra. In that way, by His grace I will get His extreme proximity and oneness. Alas, He is remaining far.

I was also desiring that He will attract me close to Him by showering His divine love and infusing a sweet intimate relation. Thus by falling in love with Him, His divinity will descend in my unit existence. Naturally, my heart will feel love for His vast creation – as the neo-humanistic feeling will sprout in my heart, by His grace. Then each and every manifestation of this grand universe will emanate His effulgence. Alas, He is remaining far.

Those sadhakas who are blessed by Him and engaged in pointed, arduous meditation, by His grace, they surely love all beings. Baba, You are my divine bond, please grace me by keeping me deep within Your bosom…

More About Second Lesson

Here Baba summarizes some of the points about second lesson.

Baba says, “Human beings work…and think internally, ‘I am His object and He is my subject. He is seeing whatever I am doing.’ So He remains the subject throughout. When He is made an object it is for the purpose of ideation on Him. Moreover, there is an additional benefit: when I think I am His object and He is my subject, I cannot commit any wrong under any circumstances. His ever wakeful conscience will constantly warn me, ‘What are you doing? He is watching you’.” (Ananda Marga Ideology and Way of Life-10)

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Date: 18 Mar 2012 21:46:03 -0000
From: “Satyanarayan Deva”
To: am-global@earthlink.net
Subject: Who Is Responsible



As most Ananda Margiis know, Baba places a huge emphasis on leadership. The rise or fall of any society is due to its leaders. That is why in any depraved era Baba places the full blame and responsibility upon those defective leaders.

Baba says, “Today there is catastrophe and misery in human society and there is one reason: the defective leadership of society…The leaders hypnotize and attract thousands with their tall talks, gestures, and other dramatics. Understand that the poverty and misery of any people in any country are the sins of the leaders.” (Ananda Vacanamrtam- 31, p. 18)

According to Baba, the faulty leaders themselves are the cause of any downfall in society. And in His own practical life Baba has expressed this same notion about about such type of horrific leaders.


Take the case of the depraved condition of India in the 1970’s. In that era, Baba places full blame on that totally ghastly prime minister – Mrs. Indira Gandhi – and her cabinet members.

As Baba points out, Indira Gandhi was the one who called Emergency wherein martial law was declared and thousands and thousands of innocent persons were arrested, hassled, and tortured. All because of Mrs. Gandhi’s order and the influence of her ministers.

That’s why Baba abuses and blames Mrs Gandhi and her influential ministers for this entire mess. The common people are not blamed nor are lower level personnel. The key persons are those ruling bodies at the top.

The following are indirect references about Indira Gandhi and her inner-circle of confidants and loyalists.

Baba says, “You know there was a person who wielded enormous power, and in her sky-kissing arrogance that person used to think, ‘I can do anything and everything’.” (A Few Problems Solved-4, p. 41)

Baba says, “You have seen with your own eyes that in the past certain powerful persons thought that they could make or break anything. They perpetrated indescribable tortures and atrocities on Ananda Marga.” (A Few Problems Solved-4, p. 40)

Furthermore in one DMC Baba has spoken strongly against the Indira Gandhi regime condemning the wicked misdeeds of those at the helm. I was present that time and everyone is aware how Baba singled her out for her nefarious affairs and India’s downfall. This was published in Ananda Vacanamrtam part 7 from the 3 January discourse in Patna of the year 1979.

So in total, Baba places full blame on the prime minister, her chief of staff, and her team of ministers for the chaos and bloodshed they caused. This was not a problem of the common people; this was a problem of leadership.


And in so many other examples across the gamut of history, defects in leadership have
led to the degeneration of a particular land or people.

For example due to Shankaracarya’s wrongful approach of overlooking the external world, the inhabitants of India suffered terribly. Shankaracarya preached his doctrine of maya vada, or illusion theory. He told the people that this world is just an illusion so they need not do anything. Just sing the name of God. In turn, the people accepted his guidance and they were totally inactive in mundane life.

So Baba blames Shankaracrayaji and his team of priets and monks for creating so many problems: Famine, disease, poverty, and overall lack of advancement in the scientific and economic realms – among other problems. This hurt India for centuries upon centuries.

Likewise Buddha preached a negative policy of forgiveness whereby countless
confirmed criminals were just senselessly pardoned. Thus Buddha and his priestly followers allowed sinners to persist in their misdeeds and no one did anything to oppose
them. Ultimately this syndrome grew to such a negative degree that greedy exploiters came to invade India and the Indian people did not put up even the slightest resistance. So this whole case of passivity is due to Buddha’s defective ways.

Here again the teaching is that if the leadership is bad or defective in any way, then the whole society gets affected and suffers. That is what history tells us.

There are so many examples today: Look how the people of Libya suffered under Qaddafi; look how the people suffered during the Soviet era; look how Bush tortured many in his assault on Iraq – the examples are numerous. In all such case the top leader and all the ministers, in-charges, and cabinet members are to be blamed.


Surely we all know that when Baba was physically leading our AMPS, then our Marga
was a great expression of Dharma. All because of His guidance and teachings.

And, after ’90, when other parties came forward to lead, everything took a downward turn. So, although it was the same organisation, but due to a distinct change in the leadership, everything became spoiled.


Here following are Baba’s important guidelines on this point of proper and improper leadership.

Baba says, “The highest responsibility… rests with the leaders of the country. They can save or sabotage the country.” (To The Patriots)

Baba says, “Leaders especially must be people of high moral character, otherwise the welfare of society will be jeopardized.” (Prout, Economic Democracy)

And here Baba puts forth the the golden formula of sadvipra leadership.

Baba says, “Ideal leadership is the wealth of the society…sadvipra leadership is the ideal form of leadership. Such leaders will be physically fit, mentally developed and spiritually elevated.” (PNS-21)

The concluding idea is whether inside or outside the organisation, in all cases the leaders are responsible for the rise and fall, success and failure of any community.

Satyanarayan Deva

Baba says, “The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya -1, The Process of Initiation)


In the post 1990 era, a certain Dada and his executive team were responsible for tearing down margiis, distorting Baba’s scripture, using expulsion as a weapon, inventing tiirtha dogma, creating Fake Ananda Vaniis, and victimising countless innocent margiis and field workers. Sarvatmananda and his departments heads and board leaders are jointly responsible for the downfall of our AM society since 1990. Sarvatmananda was at the helm and he gave the order and motivation to carry out all these acts; and his cabinet members ensured that the orders were executed. This is well known to all.

Depending upon which group is in power and who is holding the reins, then that
leader and those top post-holders are the root cause of the problems. Thus acaryas like Rudrananda, and those in-charge of EC are not without blame. But the first one to implement policies that led to the rise of dogmas in our Marga was Sarvatmananda. And still today he maintains such an agenda of Bangalisation etc.

No one should be so naive to think that a group leader not presently in power is therefore a saint. We cannot make such a conclusion because when given the opportunity that group leader will push forth his selfish agenda, and our Marga will suffer. That is the way it works.

Until such a person has come forward and admitted his wrongs openly and asked for punishment, we cannot consider them rectified.


Baba’s below teaching clearly show that acaryas are meant to assume a leadership role in our Marga as well as in the overall society. When by their behaviour and conduct they fail to live up to those lofty standards, then naturally all kinds of problems and misdeeds result.

Baba says, “It is the duty of an ácárya to develop this great collective force of society by awakening the masses to unite and destroy the evil, demoniac forces existing in society.” (Ananda Vacanamartam – 31, Conduct of an Acarya)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (Ananda Vacanamartam – 31, Conduct of an Acarya)


One key point to remember is that we have so many good workers in the Marga and all are by no means responsible for the problems since 1990. The top leadership is the root cause, not the mass of workers who entered AM for sincere and benevolent reasons and are working day and night maintaining social service projects etc.


PS #3002

Cir ka’le-r bandhu———
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Jad’eri bha’vana’y yadi mete-
Tha’ki-, ja’gie di-o
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Kichui toma’r aja’-na’ na’i,
Kichui tomar a’ja-na’ na’i,
Randhre ra’ndhre a’cho- sa’dai
Toma’y bhu’le- jad’e- harai,
T’ene- pa-the a’-nio—
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Ana’di ashes’a e- liila’-y,
Ana’di ashes’a e- liila’-y,
Toma’y khonja’- hoye ut’he da’y
Bhra’nti kichu- dekhate na’ dey,
Tumi- diipak jva’-lio—
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Cir ka’le-r bandhu———
Nikat’e- ese— ghu-m bha’ungio—,
Ghu-m bha’ungio—


O’ Parama Purusa, You are my Bandhu [1]. Your and my relation is not just of this life. Since the dawn of creation, You were with me when I was in various shapes and forms. How far I was aware or not, but You were with me. Since the beginning of this life also, You have been with me – whether I always realised it or not. My and your relation is beyond time – You are my eternal companion. O’ my eternal Bandhu, by coming close, please break my slumber. By Your grace awaken me from any psychic or spiritual stupor. If I am intoxicated in crude, mundane thoughts, please arouse me. If I give up sadhana and get attracted to the material world, please wake me up and bring me at Your feet.

By coming close please break my slumber, O’ my eternal Bandhu.

Baba, You are omniscient and omnipresent. Nothing is unknown to You. Past, present, and future all lie within You. Baba, You are ever-present in each and every pore – You are everywhere throughout this entire universe and the expressed and unexpressed worlds – everywhere. What I do and don’t do, You always see. You witness everything. O’ my Dearmost, You are my Polestar, if ever I am oblivious of You, and get lost in this crude world, please pull me back onto the path of dharma. If I give up my Sixteen Points and get drowned in sensual pleasures, then please pull me back to the path of Ananda Marga.

By coming close, please break my slumber, O’ my eternal Bandhu.

Baba, in this beginningless and endless divine liila, searching for You becomes hard and painful. Doing sadhana and completing all the lessons is not easy. Following dharma is very difficult. All kinds of avidya maya come and disturb me.

The illusion created by maya obscures the vision. There are so many material allurements that divert me from the Goal – that draw me away from You. O my Dearmost, please grace me by lighting the lamp – diipak jva’lio [2] – of divine knowledge, filling my heart with devotion, and bringing me at Your alter.

By coming close please break my slumber, O’ my eternal Bandhu, arouse me
and bring me at Your lotus feet…


[1] Bandhu: Usually people think that the term ‘Bandhu’ means ‘friend’, but in our AM devotional life the term Bandhus means something much more.

Baba says, “‘Bandhu’ means ‘those within the bondage of love’. That is when one can not tolerate the idea of separation it is called ‘Bandhu’. Now you see in this world have you got any Bandhu? No. Even your friend, your best friend– he also did not come at the same time as you and after leaving the cremation ground, there is permanent separation. He will be with you up to the cremation ground. After your cremation he won’t be with you. So he is not Bandhu– he is not friend for he can tolerate the idea of separation.”

“So who is the real friend? Parama Purusa. When you are in this physical framework– in this quinquelemental framework, He is with you, with your body, with your mind and with your spirit. After death, He will be with your mind, with your soul. When the body will be lost, the body will become one with the earth but mind and spirit will remain, He will be with you. So He is the real friend, He is the real Bandhu. And there cannot be any
mundane friend, mundane Bandhu.” (Ananda Vacanamrtam-12)

[2] Diipak Jva’lio: ‘Please light the lamp of divinity and remove the darkness of ignorance’. As a Sadguru Baba graces us with true, inner knowledge by lighting our lamp within. And that is one of the main messages of this particular Prabhat Samgiita. By His grace an idea similar to the one expressed in the above Prabhat Samgiita is expressed in our Guru Puja. About this I think most are aware.

“…Jina’na’injana shala’kaya’…”

Baba says, “You know that an eye ointment is applied with a stick (‘Shala’ka’ means stick). Now, all the microcosms are parts of that Noumenal Entity, all are actually parts and particles of that Supreme Entity, but due to ignorance, due to the darkness of ignorance, they cannot see what is what and which is which. That is why they require the ointment of spiritual knowledge. Guru (with a stick) applies the ointment of spiritual knowledge to their eyes.” (Ananda Vacanamrtam-3)

To Become Great

Baba says, “If your longing for money, and your longing for name or fame is converted into longing for Parama Purusa, then even ordinary mortals can get transformed into great souls.” SS-17 (H) 1 January 1986

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