Archive for October, 2012

Are You Scaring Your Child

From: Linda Jordan
To: am-global@earthlink.net
Date: 31 Oct 2012 22:38:16 -0000
Subject: Are You Scaring Your Child



Every parent wishes to raise a healthy, vibrant child who grows up to be physically able, mentally sharp, and spiritually awakened.

Yet, in nearly each and every land, community, and even family, concerned parents and / or social norms undermine the right and proper growth of the child.

The mind is our greatest treasure – and the child’s mind is so tender and impressionable – yet commonly a child’s mind is stricken by fears needlessly, which hamper their growth and development. Such undue fears ruin the psychic peace of the child, today and far into the future.

As parents, as well-wishers of society, as educators, and as sadhakas, we should all be critically aware of this issue.


In North America and parts of Europe, the holiday of Halloween is celebrated, generally around Oct 30, 31, & Nov 1. Kids dress up in scary costumes, participate in haunted houses, hear ghost stories, and engage in other fear-based activities. The underlying theme is fear.

Today’s filmmakers and authors play off a similar sentiment: excitement through fear. There is an entire corporate business model centered around this. All geared toward instilling the thrill of fear into the mind – in order to turn a profit.

There are so many ways that the entertainment industry and social festivals introduce the fear factor into a child’s mind: ghosts, serial killers, scary creatures from outer space, spooky noises, and in other ways. People even get a sort of sadistic happiness from scaring young kids. Fear gets imposed in so many ways.

As adults we may say, “What’s the big deal, they’re just kids, they’re having fun, let them be, they’ll grow up and understand the truth.”

But it is not like that. The human psyche and mind are very fragile. In various discourses, Baba points out when a child experiences fear then they are scared at that initial moment, and far into the future as well. When they are young and become scared, they suffer from paranoia, nightmares, and other psychic ailments such as crying out in the middle of the night, or being scared to walk alone even in daylight. All because the child was terrified. But it does not end there. That child’s mind will be riddled and encumbered by those unfounded fears for their entire life.

This happens to nearly everyone – to some or more degree.

Because the child thinks those monsters, ghosts, and goblins are real. For them it is not something imaginary or temporary. Children are unable remove those fears. Those fears – based on imposed false ideas – make a deep impression on the child’s psyche, and remain with them for ages and ages. That is Baba’s distinct warning.

Thus we should think a thousand times before exposing our children to horror films, ghost stories, and even seemingly innocuous, kid-centered festivals like Halloween. All these things are bound to burden, or even ruin, a child’s psyche.


The accumulation of fears debilitates the human mind – not just in youth but lifelong. Baba tells us that fear – caused by family, social and religious dogmas – will stick with a person for life.

A person may suffer from a lack of courage and become afraid of the dark – forever, far into their adult years. Or a person may not even like to remain in the house alone, even as an adult.

And not only that, but due to imposed fear, a person suffer from a low self-esteem and lack the necessary courage to confidently answer questions in a job interview. Before the interview they may even hide in the bathroom – too scared to walk inside. This is not just a matter of being nervous, rather a deep-seated fear that shakes their bones.

Thus the fears that get imposed on a child’s psyche are baggage they carry for life – in all sorts of shape and sizes, in all kinds of ways. They suffer as a child and become permanently shackled and never grow properly. So we should be extremely careful never to impose such fears on a child.


Here Baba scientifically shows how the fear complex takes root in the human mind and becomes part of a person’s living reality.

Baba says, “Suppose in daytime you are in a lonely place. It may or may not be a lonely place. Suppose in daytime you are alone in a big house, and some people told you that there is a ghost – “Ghost… ghost… ghost.” You heard it. The acoustic wave touched your mind, touched the subconscious portion of your mind, and after that you are told, “You know, Mr. X, there is a ghost in this house.” And you are Mr. X. “There is a ghost in this house.” All the nerve fibres fail to function. What will happen then? Just touch the conscious level of your mind, and as an extro-objective creation, as an external reflection of your very ectoplasmic stuff, you will see a ghost. And what sort of ghost will you see? The description of a ghost that you read in your books or you heard from your granny, “A ghost is like this.” In broad daylight you will see the ghost.” (Ananda Vacanamrtam-12)

Thus what to speak of even small children, an adult’s mind can also be polluted by fear such that those false and imagined fears come to life for them.



At the top of the left side-bar of the blogsite, http://www.am-global-01.blogspot.com/, there is an audio file titled, “Baba’s Warning About Infusing Fear in Children”. Please visit the site and listen to it. Here is the transcription and translation of that sound file.


Ghrna’, shaunka’, bhaya, aet’a’ holo pa’pa, jab tumi jakhan chotto chile, tumi ka’uke ghrna’ korte na’. Oi pare toma’r prativeshiira’ bandhura’ ba’r’iir lokera’, toma’ke shikhiye chilo ki, “Aeta korte na’in, aeta ghrnya jinish.” To, toma’ke bhaya shikhiye che, lajja’ shikhiye che, a’r seit’a shes’a paryanta toma’r rauna [lege] geche. Choto chele du’dha kha’cche na’. Ba’r’iir lokera’ bolle, “Oi juju a’che, ta’la ga’che juju a’che, dhare nebe.” Tumi jujur bhaye khiye nile du’dha. Ta’r pare, sei tumi jakhane du vatsa’rer na’iny, tumi hoye gele ba’isa vatsa’rer, takhano sei maner jujuta’ roye gelo. Kakhano-kakhano svapnetei juju ke dekhbe. Ekla’ hote giye jujur bhaya buka kenpe ut’abe. Era holo ki? Na, ca’inpiye deoya ba’ndha’na. Ai, this type of bondage or these bondages are known as pa’shas.


Hatred, doubt, fear are sin. When you were small, you did not hate anybody. After that your neighbors, friends and family members taught you, “This is what hate is, don’t do such a thing.” They taught you fear, they taught you shyness, and in the end those interactions stained your mind in that color. The small babe did not want to drink the milk. So in order to get the baby to drink the milk, the family members said, “Look a ghost is on the palm tree – it will come and get you if you do not drink your milk.” So you drank the milk out of fear of being caught by the ghost. After many years, when you were no longer two, but became twenty-two years of age, that mental ghost still existed in your mind. From time to time in your dreams you will still see that ghost. In consequence, while remaining in a lonely place your heart will become startled and frozen due to fear of that ghost. What is this? Imposed bondage. This type of bondage or these bondages are known as pa’shas.


Remember, one should not inject any type of fear complex into the child’s mind, otherwise that youth will suffer from that fear complex their entire life – to varying degrees. That will be very bad. Instead of being brave and strong, that child will be meek, frightened, and cowardly.

As Ananda Margiis, we should follow Guru’s teaching and never inject any type of fear complex on our young ones. We should seek out entertainment that is based on tales of bravery – not the imposition of fear.


“Tumi saba’r bha’loba’sa’ peyecho…” (P.S. 1383)


Baba, everyone loves You. And You receive everyone’s heartfelt love. You look upon all in the same way; You view everyone equally – with no differentiation. You always think about everyone’s all-round welfare. You are concerned with one and all; everyone is Yours.

In the burning heat when life is becoming unbearable, You shower us with Your grace. You take away all our pains and sufferings. Baba, You are ever-gracious. When the heart starts bleeding due to the repeated blows of different negative samskaras from the present, past, and future, then You saturate those suffering hearts with the divine nectar of Your love. In that way, You graciously take away all the problems in the showering of Your divine compassion. On the dark amavasya night when it is pouring rain all around, even in that hour You bring effulgence through the medium of the firefly. Like this, You provide the solution to each and every situation. It is Your grace.

Baba, You love all and You know how to love. You give utmost importance to human life. And everyone is looking towards the path of Your arrival. Those who are crying and suffering, You have given them shelter at Your lotus feet. Baba, You are granting boons and blessings to everyone. You are grace personified…

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Subject: Re: Proof of Outrightly Disobeying Baba
Date: Wed, 31 Oct 2012 10:02:10 +0200
From: Amrit Lalloo



~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter is appended below. – Eds)

Namaskar Narayana,
“The social code of Ananda Marga is ideal in all respects and, every Ananda Margii knows that Caryacarya is our social treatise. As stated, in Caryacarya it is given that we are to observe and celebrate (a) Children’s Day (Śaśt́hii), (b) Public Day (Saptamii), (c) Fine Arts Day (Aśt́amii), (d) Music Day (Navamii), and (e) Victory Day (Dashamii) or Vijayotsava. These are our Ananda Marga festivals as given by Baba as part of Sháradotsava. (Reference Caryacarya Part 1, Social Functions and Festivals)

And this year (2012), these five days of festival arrived on 20 Oct to 24th October.

Unfortunately, instead of observing the A’nanda Festivals related with Sháradotsava, from Śaśt́hii to Vijaya Dashamii, from 20th Oct to 24th Oct, some persons observed the dogmatic function of so-called mahaprayan in Tiljala from 21st to 24th October. And on the 20th they either prepared for so-called mahaprayan observances or they used it as a travel day get to Tiljala etc. In so doing, they went against Sadguru’s instruction of celebrating the five festival dates of Sháradotsava.

Ba’ba’ taught us to follow – Mantramu’lam Gururva’kyam – but some of our brothers & sisters are going against His instruction. Really it is quite regrettable.” (From: Proof of Outrightly Disobeying Baba)

A brilliant observation. This proves, without a doubt, that Baba has been disobeyed. ‘Mahaprayan” which is man-made has taken precedence over that which has been God-made. Mahaprayan is no-doubt a dogma. It proves another point; it is easier for the mind to to moves downwards. Such is the power of dogma.

Daeviihye’sa’ gun’amayii mama ma’ya’ duratyaya
Ma’meva ye prapadyante ma’ya’meta’m’ tarantite

“This powerful Maya of the mind is My Maya.
To overcome Her is a difficult task.
But I liberate those who take shelter in Me”

To take shelter in Baba is to follow His command; not to make up fake alternatives.

In Him who is Eternal


#1: http://am-global-01.blogspot.com/2012/10/proof-of-outrightly-disobeying-baba.html

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Subject: Proof of Outrightly Disobeying Baba
Date: Tue, 30 Oct 2012 10:22:45 +0530




As we all know, Ba’ba’ has given the system of observing Vijaya Dashamii as part of Sháradotsava from Śaśt́hii to Dashamii in Carya’carya. And we are to follow His social code.

Baba says, “In a word, Ananda Marga’s social code fulfils all the conditions of an ideal social code – it is universal, rational and psychological. It is eminently suited to the development of a dynamic social structure in this rapidly-changing world. As it has been formulated in conformity with the physical, psychic and social needs of human beings, people from all walks of life fully support it and are enthusiastically engaged in its implementation.” (Ananda Marga Philosophy in a Nutshell – 4)

The social code of Ananda Marga is ideal in all respects and, every Ananda Margii knows that Caryacarya is our social treatise. As stated above, in Caryacarya it is given that we are to observe and celebrate (a) Children’s Day (Śaśt́hii), (b) Public Day (Saptamii), (c) Fine Arts Day (Aśt́amii), (d) Music Day (Navamii), and (e) Victory Day (Dashamii) or Vijayotsava. These are our Ananda Marga festivals as given by Baba as part of Sháradotsava. (Reference Caryacarya Part 1, Social Functions and Festivals)

And this year (2012), these five days of festival arrived on 20 Oct to 24th October.

Unfortunately, instead of observing the A’nanda Festivals related with Sháradotsava, from Śaśt́hii to Vijaya Dashamii, from 20th Oct to 24th Oct, some persons observed the dogmatic function of so-called mahaprayan in Tiljala from 21st to 24th October. And on the 20th they either prepared for so-called mahaprayan observances or they used it as a travel day get to Tiljala etc. In so doing, they went against Sadguru’s instruction of celebrating the five festival dates of Sháradotsava.

Ba’ba’ taught us to follow – Mantramu’lam Gururva’kyam – but some of our brothers & sisters are going against His instruction. Really it is quite regrettable.



If we follow Ba’ba’s instructions there won’t be differences among us.

Third Front / EC joined Kalikata administration after Kinshuk da’da’ was made PP. Some had the hope that by this approach there would be a way of unifying other factions. But “unifying” various groups around a particular agenda is not unity. That never works.

The key point is that we have to bring ideological unity by following His instructions / guidelines given in black & white – not by following any groupist agenda like so-called mahaprayan. We are to abide by all His instructions.

Thus no one should fall prey to observing the dogmatic occasion of so-called mahaprayan. After all, so-called mahaprayan was prescribed by a few human beings, i.e. avadhu’tas / purodhas; whereas Vijaya Dashamii and the 5 festival dates of Sháradotsava was given by Mahasambhuti Baba Himself. On this ideological issue, I condemn the Kolkata faction.

I request one & all of our brothers / sisters to observe the festivals given in Carya’carya by Beloved Ba’ba’ & discard / reject the so-called commemoration invented by human beings like the members of the then central committee in the year 1990/91. Kindly scrap that appendix – “Mahaprayan Divas” – from Carya’carya without ifs & buts.

The solution is to follow Baba including His given festival dates, not the dogmatic programs like so-called mahaprayan invented by human beings.


Those who have devotion towards Guru will follow Him; they will do what He says. When our Ananda Marga festival of Victory Day, Vijaya Otsava (Dashamii) – and the other dates of Sháradotsava from Śaśt́hii to Dashamii – occurs during the same time as so-called mahaprayan, then one has to choose to either follow Guru or some obsolete groupists. Either one has to follow the dharma of Ananda Marga or the dogma of one group. True bhaktas will surely follow Baba and His eternal dharma.

And indeed, this issue will come up year after year as Vijaya Otsava (Dashamii) and the so-called mahaprayan program are going to coincide again and again. And not only Vijaya Otsava, but Diipavali too. On some years, the so-called mahaprayan program coincides with Baba’s given celebration of Diipavali. So that is another key point.

Those who follow the real teachings of Ananda Marga will celebrate Vijaya Otsava & Diipavali whereas those who blindly cling to the skeletons of dogma will fall in the mahaprayan category. Obviously, best is to follow Guru and His shining ideals and that is what most in Ananda Marga are doing.

All bhaktas will always follow Baba and celebrate His given festivals like Vijaya Dashamii & Diipavali.


I close this letter with these guidelines from Sadguru Baba:

[A] Baba says, “Ananda Marga wants to build up an ideal society such as this [moral society]. There should be a congenial environment where people will get the opportunity to enhance their physical, psychic and spiritual progress, and advance rhythmically and in unison towards Parama Puruśa. Hence, Ananda Marga has formulated a social treatise for the establishment of a congenial social structure.” (Prout Nutshell – 16)

[B] “Collective social functions. Many social problems arise due to lack of magnanimity, such as not properly understanding or respecting the views of others. This not only keeps people apart, but also makes them hostile to each other. People come together in different festivals and social functions which foster mutual bonds of unity. When they participate in such activities and remain engaged in the same type of collective action, they develop the feeling of temporary affinity. Ananda Marga encourages these types of social functions. Collective bathing and collective meditation on special occasions are as good as common social functions.” (Tattva Kaomudii – 2)

[C] Baba says, “In a word, Ananda Marga’s social code fulfills all the conditions of an ideal social code – it is universal, rational and psychological. It is eminently suited to the development of a dynamic social structure in this rapidly-changing world. As it has been formulated in conformity with the physical, psychic and social needs of human beings, people from all walks of life fully support it and are enthusiastically engaged in its implementation.” (Ananda Marga Philosophy in A Nutshell – 4)

[D] Baba says, “Caryacarya contains the guidelines for how an individual can best contribute his efforts to the collective momentum. It also provides guidelines for how the collective body shall foster each individual’s physical and psychic welfare.” (Prout Nutshell – 18, Talks on Education – Excerpt A)


Sincere margiis adhere to the code of Caryacarya where it says to follow Vijaya Dashamii as part of Sháradotsava from Śaśt́hii to Dashamii (20 Oct to 24 Oct 2012), not the so-called mahaprayan program invented by human beings. We should follow vijaya dahasamii given by Mahasambhuti. Those supporting so-called mahaprayan should think again: Why are you going against Baba? He is the Guru of all in Ananda Marga and all should follow His guideline.

My personal feeling is that those attending so-called mahaprayan divas have pure intentions; but, even then, according to the laws of prakrti, they will have to face the consequences for their wrongful action. Idol worshipers get turned into stone for adhering to their dogma; similarly, those supporting so-called mahaprayan will face reactions as well. Remember, disobeying Guru is abominable; we all should be vigilant to follow Him.

“We will not deviate an inch from our ideology, nor will we allow others to do so.” (Namah Shivaya Shantaya, Shiva’s Teachings – 2: Disc 14)

Brotherly yours


PS Intro: In this following song the devotee is talking to Baba, and in the second stanza the bhakta is indirectly referring to himself.

“Jeo na’, shon’o katha, bojha vytha’, abujha hoyo na’…” (PS 660)


Baba, please be gracious, please do not leave me all alone, please do not go far away; please keep me in Your shelter. Baba, please listen to the tale of my aching heart; please understand my pain and suffering – because of my deep longing for You. Baba, I beg You not to remain aloof about my yearning and crying for You. Baba, You have graced me and have made the flower of devotion blossom in my heart. And these flowers are solely for making one beautiful garland for You – ultimately surrendering them at Your lotus feet. Baba, please do not mercilessly crush those flowers. Baba, please be gracious.

Baba, with Your infinite compassion, please keep me close. Please do not permanently forget about that person who is under Your shelter day and night. Baba, it seems You have removed him from Your memory. Baba, please recall how in the past You loved him deeply up to his heart’s content. That time You saturated his mind with bliss and filled his eyes with Your loving gaze. You were so gracious those days. Baba, You know that very person was with You in each and every rhythm of the song, he was also with You in all kinds of works – always remaining by Your side. Baba, please do not forget him.

Baba, by Your grace I never forget this eternal truth that You are everything. You are the effulgence of the day as well as the darkness of the night. Baba, in this life of mine I have loved only You. Baba, You are the heart of my heart. Please shower Your divine grace on me day and night, incessantly. Baba, even if You always remain forgetful of me, that I can tolerate. Only I ask one thing of You. Baba, please do not push me away from Your holy, lotus feet.

Baba, You are my closest & dearest One. You are my everything. Baba, please keep me in Your shelter…

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Date: Mon, 29 Oct 2012 14:38:14 -0600
From: gaungadhar
Subject: Re: Way to Improve Sadhana #5



~ Part 5 ~

(This is the 5th letter in this series. Links to the prior four letters are appended below. – Eds)

“As a human being, you do not know what you need. In that case, people wrongly ask Parama Purusa for mundane things…With that mind-set, people ask for all kinds of worldly desires: To marry a particular person, or request a particular job, or social status, only to watch those things crumble into the sea. In that case, they only invite more problems for themselves. It is just like how a child desires to touch fire – having that desire fulfilled will bring pain and suffering.”

Just look back over the course of your life, i.e. the last 10 or 20 or 30 years, and examine the things you desired and asked for. Mostly those are useless things which you are no longer interested in. This shows that human beings do not know what they need.

Also, human beings lack the knowledge of the future. They do not know what is going to happen. In that case also, how can you ask for what you need. You cannot. Only Parama Purusa knows the future and what your needs are. A person might ask the goddess Laksmii to grant them a mountain of worldly wealth by tomorrow. Yet that worshiper may die today itself before tomorrow ever comes, in which case their request is utterly inane and useless. All because humans do not know what the future holds.

Best then is to ask for devotion – nothing else.

Because devotional life is vastly different.

In devotional life, the bhakta is not asking for something mundane but rather something else: for Parama Purusa Himself. Baba approves of this 100% as He Himself has written thousands of songs wherein the bhakta is requesting Parama Purusa for His closeness and love.

Plus in His discourses Baba has given the following directive, i.e. permission to ask Him for devotion.

Baba says, “The only thing you may ask from Parama Purus’a is that He may guide your intellect along the path of bliss; and you should demand nothing else.” (Ananda Vacanamrtam – 3)

Thus no one should think that asking devotion from Him goes against Baba’s proclamation in Ananda Sutram 3-11. In that sutra Baba is guiding sadhakas not to ask for something mundane from Parama Purusa. Always, bhaktas can ask Him for more devotion. That is part of the process and part of the path unto Him.


There remains one and only one condition when a sadhaka may ask for something mundane. If one is deeply involved in the struggle for dharma and serving Him, yet all their energy is exhausted, then one may ask Parama Purusa for more energy to complete His work. The sadhaka may say, “If You approve of what I am doing then please grant me more energy so I may continue to serve You and carry out Your will. Or, if You feel otherwise, do whatever You feel appropriate – Your wish is my desire.”

That is the only time when one may ask for something other than devotion. This is Baba’s explicit teaching.


Here in more expansive language, Baba clearly addresses this issue of how to make requests of the Lord – as well as how not to.

Baba says, “‘When people beseech the Lord to fulfill all their selfish desires, this is called apara’bhakti. “Oh Lord, I am your devotee, help me to pass my examination… Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Purus’a. Such devotees never say, “Oh Lord, be mine… I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Purus’a, this is the true devotion, para’bhakti.” (Ananda Marga Ideology and Way of Life – 1)

Thus, the only thing we are to ask for is parabhakti, the feeling of His loving closeness each and every moment of the day and night. This is what we are allowed to ask for; and, by His grace He will always satisfy such a request. All that is required is the requisite longing – and that everyone has.

So if, to date, one has not made such a request of Baba, then one should ideate and do so immediately. That will help one’s relationship with Him grow very quickly. One will feel His presence always and dhyana will be sweeter.

Baba says, “His love is perennial. It is always there. It is for you to tap His love. It is up to you because the chance has been given to you. Now it is for you to realize that and open everything. Then you will be able to enjoy the complete love and devotion which has been showering on you for time eternal.” (Ananda Vacanamrtam – 31, Dharma Sádhaná)



#1: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana.html

#2: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana_17.html

#3: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana-3.html

#4: http://www.am-global-01.blogspot.com/2012/10/way-to-improve-sadhana-4.html


“Toma’te a’ma’te kaveka’r paricay, a’r keu ja’ne na’, tumi ja’no…” (PS 2632)


Baba, O’ Divine Entity, this sweet relation of ours is eternal. Since ages and ages we have been together. Baba, how long this intimate relation between You and I has been going on, nobody knows; Baba, only You know. O’ my Dearmost, in the very beginning You were all alone – there was no one for You to love, and nobody to love You. So You created this expansive liila. In that way the jiivas sing and chant Your divine glory, and You shower Your grace and love the devotees. Baba, this intense closeness between unit and Cosmic is known to all. Baba, You also know & accept this very fact.

There is such a loving feeling and affectionate closeness between the devotee and their Lord. At any cost, the unit cannot remain without the Cosmic Entity. And in absence of the unit, the Cosmic Entity cannot exist either. Baba, the sweetness and beauty is due to both – the unit being and the Supreme One. Each are loving the other. Baba, then why are You remaining distant and far away from me. Why are You not allowing me to come close. Baba, You know that both unit and Cosmic merge together to become one, then why do you not accept this very truth.

Baba, You are omnipresent. You are present in all the lokas; You are beyond the lokas; and You are in the divine world; Baba, You are everywhere. You are present in the rhythmic expression, divine horripilation, and bliss – each and every moment. Baba, You are hiding in my mind; You are playing Your divine liila with my mind. In spite of hearing and knowing my mental thoughts and feelings – the tale of my heart – You do not listen. Baba, I want to come close You , why are You not allowing me.

Baba, O’ my Dearmost, please bless me by giving me shelter at Your lotus feet…

Note: The above Prabhat Samgiita reveals how Parama Purusa created this grand universe to have the company of His devotees. The song further
expresses how the bhakta cannot live without Parama Purusa and that Parama Purusa cannot exist without His devotees. So both are mutually depending upon each other; and in their own way both are thinking that the other is something very great – superior. This is part and parcel of the wonderful message of the above Prabhat Samgiita. And this same unique idea Baba is beautifully explaining in this below excerpt:

Baba says, “When there were no devotees, God had no name — He was nameless. When there came to be devotees, then God became named God. I was saying in Delhi that the fight between God and devotees is an old fight, a sweet fight. And what is that fight? God says to devotees, ‘It is you who are superior. Because of you, I have been named. Had it not been for you, who would have called me by the name of God? Even if I was God, I was not ‘God’. Because of you, I have become God.’ And devotees say, ‘You are the base of my life. In Your absence, the existence of my life becomes jeopardized. You have created, and You alone are the base.’ Devotees consider God to be superior, and vice versa. This fight to make the other superior has no end.” (SS-21, ‘Na’m & Na’mii’)

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Subject: One Step to Please Guru
Date: Sun, 28 Oct 2012 19:20:07 -0000
From: Ananda.Sagar@vjk.dept…



Typically, religious Hindus think of puja as an offering made with leaves, flowers, and various ornaments such as with a’rati. This is the ritualistic manner of puja in Hindu mythology. Over the centuries, billions and billions of worshipers have performed their puja in this manner.

As Ananda Margiis, we know that puja is more than a ritualistic offering.

In Ananda Marga, guru puja is something completely different and very dynamic: It is a psycho-spiritual practice, not an external display of worship. In Ananda Marga puja, the bhakta withdraws the mind to one point and offers everything unto Him. That is the devotional approach of guru puja in Ananda Marga.

Even then, the practice of guru puja is not limited to the aforementioned devotional practice along with the repetition of a shloka after sadhana.

We should all be aware of Baba’s expanded teachings on this important spiritual topic.


Generally, in Ananda Marga, we think of guru puja as the repetition of the three stanza shloka at the conclusion of sadhana, i.e. “Akhanda mandala karam….”

This is repeated internally when doing individual sadhana, and chanted collectively during dharmacakra. In either case, this is often what is thought of as guru puja in Ananda Marga.

That approach, of course, is guru puja – but it is not the totality of our guru puja practice.


In His various discourses on “The Seven Secrets of Success”, Baba gives us a greater or wider expression of guru puja.

Phalis’yatiiti vishva’sah siddherprathama laks’an’am;
Dvitiiyam’ shraddhaya’ yuktam’ trtiiyam’ gurupu’janam;
Caturtho samata’bha’vo paincamendriyanigrahah;
S’as’t’hainca pramita’ha’ro saptamam’naeva vidyate.

The third secret of success is gurupu’janam (end of line two of the above shloka).

By seeing the spelling, one might get confused. But gurupu’janam basically means guru puja just as namaskaram essentially means namaskar. The case ending is a bit different, so there is a slight linguistic difference. The term, however, is essentially one.

As we know, it is not at all uncommon for a single term to have multiple meanings or applications. For instance, the term dharma means righteousness, and it also means the inherent quality or characteristic. Dharma is used in both ways, depending upon the circumstances or situation.

Similarly, guru puja or gurupujanam carries more than a single meaning. In Hindu dogma, it means ritualistic worship. And in Ananda Marga it carries two more meanings. Guru puja is repetition of the shloka and offering made at the conclusion of one’s sadhana, plus it means obeying Guru’s guidelines and teachings.

In this last context, as per the above shloka, Baba is guiding us that to get success in spiritual life gurupu’janam is needed.

Next we shall review what gurupujanam means in the context of gaining success in spiritual life.


Baba says, “gurupu’janam is doing as per the desire of the guru.” (Ananda Vacanamrtam – 3)

Here Baba explains one of the requisite factors for gaining success in spiritual life is following the order and teachings of Guru. That is what is meant by gurupujanam. So this teaching of gurupu’janam goes far beyond the short devotional practice which we perform after sadhana.

To gain success in spiritual life, the practice of gurupu’janam extends to each and every moment of the day. We are to abide by and follow His vast array of teachings from yama and niyama to Caryacarya, Subhasita Samgraha, conduct rules, Sixteen Points and more. By adhering to those do’s and don’ts and all related spiritual principles, then we will be adhering the point of gurupujanam. We are to please Him and following His guidelines – that is what is meant by gurupu’janam.

Thus, gurupu’janam entails those things which make Him happy, i.e. those deeds which are done to please Him. That of course means, following Ananda Marga ideology. It is a moot point that Baba will not be pleased by those actions which directly contravene His teachings.

Baba will not be happy by cheating, theft, groupism, scriptural distortions, or the imposition of dogma etc.

Baba will be happy by service, sacrifice, and sadhana. That means feeding the poor, helping the homeless, teaching youths, propagating dharma, fighting against exploitation etc – all these things will make Baba happy.

Thus we are to fill our days from morning till night doing those things which will please Him. And pleasing Him means doing as per the desire of Guru, and following the so many guidelines from all Ananda Marga books. We are to read, study, understand, and sincerely follow all His given teachings and mandates. That is the meaning of gurupujanam.

So to get success in spiritual life we should be more and more vigilant in gurupu’janam – i.e. obeying Guru’s teachings and orders. We should actively take part in this aspect of gurupu’janam throughout each and every day. This should become not just our habit but our nature.

Doing the 3 rounds of guru puja after sadhana is most necessary and part of our dharmic approach, but we should not think that this practice starts and ends there. Gurupu’janam is an all encompassing approach to life – following all do’s and don’ts & mandates. That will bring success in the spiritual realm. That means by doing gurup’ujanam one is sure to get Him. Any sadhaka will feel His sweet touch in each and every work – all the moments of life.


There are many who do sadhana but do not feel their kundalinii rising and they do not attain samadhi etc. If any sadhaka becomes more sincere in His teachings on gurupujanam – obeying all His guidelines – then one will get success in spiritual life. Spirituality and getting His grace is not a utopian concept. It is a practical approach, and if one earnestly follows His guidelines, then certainly their sadhana will be successful.


Baba has graciously blessed us with all the dharmic practices that bring bliss in life. Ananda Marga is the path of bliss where one can feel His grace each and every moment. To gain success in spiritual life, one must be sincere in gurupujanam. Naturally then He will be most gracious and success is sure – one will get Him.

Baba says, ‘You, boys and girls, should remember the points and do accordingly. It will help you in your all-around success, in your attainment of siddhi.” (Ananda Vacanamrtam – 14)

Ananda Sagar


In the Hindu religion, gurupujanam is done in a ritualistic manner. They honour their guru by offering certain leaves or flowers, doing ceremonial arati, burning clarified butter, as well as garlanding the guru. Mostly, the guru is sitting in front of them and followers make their offering to their guru directly. If the guru is away or deceased, they make those ritualistic offerings to guru’s photo. They do all these kinds of rituals for gurupujanam. It is not required that they follow guru’s teachings. In Ananda Marga, it is the exact opposite: We do gurupujanam by obeying Guru’s command.


“Kuya’sha’r ka’lo muche diye, hata’sha’r resh dure sariye…” – P.S. 1285


Baba, You came that very night after wiping away the blackness of the fog. Whatever little faint remnant of hopelessness was left in my mind, You removed. It is Your grace. Baba, You came holding the lamp of hope in Your hand.

Baba, when You came that very night, Your eyes were filled with love and Your face was shining with divine effulgence – You looked so beautiful. O’ Baba, after crossing the long, jagged, and tiring path, You came and stood on my doorstep.

That very night the vast sky was covered with the clouds, and my mental sky was filled with longing for You. By just thinking about You, tears of love and devotion were rolling down from my eyes, that very night when You came.

On that very rainy night, in the breeze the sweet fragrance of the night jasmine flowers was emanating all around. And the peacock was dancing by seeing the game of hide and seek between clouds and the moon. Baba that very beautiful, rainy night, You came and graced me.

Baba, the dust of Your feet was saturated with karuna. And by the touch of that divine dust, my lowly mind became vibrated in Your divine flow. Baba, You Yourself came that very rainy night in my dhyana. Baba, You are so gracious…

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To: am-global@earthlink.net
From: Sudhanshu
Subject: Various Sadhakas Relate With Baba in Different Ways
Date: Sat, 27 Oct 2012 22:36:43 -0700 (PDT)



In our Ananda Marga, devotees think of Baba in a personal way. In dhyana, in dreams, and even in wakeful state, a sadhaka has a completely intimate and personal link with Baba. And Baba responds and goads us to come still closer. So the devotional link with Him is that of the Personal God where one relates to Him as a Father, Friend, or even more close.

Only jinanis adopt the theoretical path of the impersonal God – where they see and relate with Parama Purusa as the wind, or the ocean, or in the sunshine. But a bhakta thinks of Him as a Personal Entity. Devotees do not like to talk to the flower fragrance and they do not like to ask the clouds to grace them etc. Only followers of jinana marga do like this. Bhaktas communicate directly with Him as Dearmost Baba. Seeing, hearing, and touching Him they express their feelings, and seek His grace. It is a very personal approach wherein the devotee’s heart becomes completely satiated and their longing quenched.


Think of it this way. If a mother’s child is sick then with her deep love that mother will always remember and see her child’s face in her mind wherever that mother goes. Same is the case with devotees – they always ideate on Him in a personal way. Bhaktas keep Baba’s divine form in their mind’s eye, by His grace. In this way, they pass their days and nights. So there is no question of any theoretical, jinani, or impersonal approach. Ours is an intimate link with a Personal God. It is Baba’s grace.

Here we should all reflect on Baba’s words:

Baba says, “Parama Puruśa is Táraka Brahma; He is your iśt́a, your personal God. This is not a theoretical concept. The human mind can be delighted with some philosophical ideas, but the heart is not satisfied thus…iśt́a means the personal God with whom all unit beings can establish a relation of love and affection, to whom they can reveal their pains and pleasures, and surrender themselves and take the safest shelter in Him. That Parama Puruśa, that personal God is not the God of philosophy. Human beings cannot establish a very close relationship with something theoretical. If one closely follows Bhágavata dharma, the final result will be the realization of the Supreme, becoming one with one’s iśt́a.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)


Not only is Baba with us, but He is with us in the most personal manner. In Ananda Marga, every bhakta thinks of Him, visualises Him in dhyana, and embraces Him as their Personal Entity – their Personal God.

Baba says, “Human beings want a personal God whom they will accept as their object of adoration, who will hold out sublime hopes…“Do not fear, do not be perturbed, Parama Puruśa is with you.” To become involved in useless controversies regarding the Supreme Entity is meaningless. What is really important is to meditate on the personal God and move towards Him. And this personal God is the Singular Entity, the Táraka Brahma…Táraka Brahma is not only the liberator, the object of adoration, but also the loving Father. He is the eternal companion of unit beings in their joys and sorrows – not a God in the distant sky but an understanding Lord in the house where they dwell.” (Subhasita Samgraha – 11, A Devotee’s Object of Ideation)



Recently someone wrote and circulated an email about their own experience. This email is the creative imagination of one writer. It is like fine art or a fictional story. It has artistic value but is not factually accurate. So that email is not to be taken literally as Baba’s words or His actual statements.

Here is what he wrote.

“When the form is gone, I will be here in the winds, in the sweet fragrances of the flowers, in the twinkling light of the stars, in the murmuring sound of the rivulets, in the smiles of the new born babies, in the waves of The Cosmic Ocean; and if you have loved me, if you have trusted me, you will feel me in a thousand and one ways. Those who have loved me, those who have received my love, I am committed to them.”

By reading the above, it is clear the writer is the follower of jinana marga. In Ananda Marga, there are three accepted paths: Jinana, karma, and bhakti. This person is an adherent of jinana marga. They cannot comprehend Baba in a personal way, but gradually when they proceed onwards then one fine morning they will feel His closeness. It takes time but eventually it happens. Ultimately all have to come on the path of devotion. Again it should be emphasized that the sadhaka is a jinana margii and what they have written is in line with that type of mentality. They follow an impersonal approach. Jinana margiis feel comfortable talking and relating with Him as air, plants, clouds, electricity, waves etc. They like to talk with the wind, rays, leaves, oceans, stars, and ask for grace. This is what they like and what feels comfortable to them. They cannot comprehend Baba in personal way. Whereas bhaktas relate with Parama Purusa in a personal manner.

Baba says “For the jiṋániis, the intellectuals, the Goal is merely theoretical and impersonal. How can they expect a theoretical and impersonal entity to help them – and how can the jiṋániis even approach Him when for them His very existence is impersonal? So the jiṋániis, although they have recognized the importance of jiṋána or knowledge, have no future. They simply waste their valuable time, which is a very short span of hardly one hundred years.” (Subhasita Samgraha – 11, The Essence of Spiritual Progress)


We all know that both before 1990 and after, so many sadhakas were blessed by Baba to realise Him in their sadhana. This is the case with every sincere sadhaka. Everyone knows that Baba resides within. That is the specialty of the Ananda Marga tantra meditation and having Taraka Brahma as the Guru.

Throughout His grand array of darshans and discourses, Baba reminds us again and again that He resides within each and every human heart and that He is there in dhyana – always. Verily so many sadhakas experienced Baba internally in their meditation in those pre-1990 days – and still devotees communicate with Baba and receive His grace in their sadhana, as a Personal Entity in human form.




PS Intro: This song is the expression of a unique interplay between Bhagavan and bhakta. Where Parama Purusa asks various questions to the
devotee without revealing His own identity.

“Ka’r tare tumi ma’la’ ga’nthiya’cho, k’ar pathpa’ne ceye a’cho…” (P.S. 3234)


O’ devotee, for whom have you prepared this garland. For whom are you looking toward the path in unblinking manner. Who is your most loving one who is living at a distance and making you cry. Even then He is your dearmost. Who is that one.

Who is that Entity – your loving one – to whom you cannot forget. Who is that Entity for whom you are always longing for and yearning in your heart.

Who is your most beloved for whom You have collected the nectar of the heaven in your heart. And also you have decorated a bed of flowers for Him.
Who is that divine one, your most intimate.

For whom are you always keeping the suffering of longing in your heart. And you are forgetting other worldly problems in that love.

Whose love has made Your mind universal. Now you are feeling that every particle of this creation belongs to you – nobody is alien; nobody is distant. In your heart you feel that everyone is your kith and kin. You have opened the doors and windows of your heart to pour your love in serving the entire humanity.

O’ devotee for whom have you prepared the garland. And for whom are you waiting for by doing sadhana and dhyana. Who is you most Beloved…

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Please write us at am-global@earthlink.net if you wish to have a copy of that letter.

It was posted here initially – now kindly request a copy from us and we shall certainly send it to you.

AM-GLOBAL Moderators

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Date: Fri, 26 Oct 2012 20:49:37 -0500
To: am-global@earthlink.net
Subject: Way to Improve Sadhana #4
From: Sanjay



~ Part 4 ~

(This is the 4th letter in this series. Links to the prior three letters are appended below. – Eds)

“[In the dogmatic religions,] they ask their god to (a) make our religion successful in battle, (b) grant our people wealth and prosperity, (c) make us the chosen ones, (d) get my daughter married, (e) help my son get accepted into law school, and (f) there are so many requests that dogmatic worshipers place upon their lord.” (From Way To Improve Sadhana #3)


Here are some key reasons why one should never place mundane requests before Parama Purusa:

(a) Mundane things are temporary, i.e. just fleeting objects, which can never bring lasting happiness or permanent satiation.

(b) What you ask for, He will grant. So if you request for something mundane then naturally you will receive that worldly request, and not any spiritual gain.

(c) When approaching that Supreme Entity, one should ask for something great like devotion. One should not ask for silly mundane or transitory things.

Here is one famous story that brings this entire teaching to light.



Baba says, “One day, Yájinávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection. It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary.

After recovering from his illness, Yájinávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?”

His wife replied, “Let me see I’d like some new clothes, some new jewelry, in fact, so many things.” And she made a long list of all the things she wanted.

Yájinávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?”

Maetreyii remained silent.

Yájinávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?”

Maetreyii replied, Yenáham námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmother’s day, another one in my mother’s day and yet another in the present day. No design is permanent forever. It’s nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?”

Yájinávalkya then asked, “Please tell me what you would really like.”

“If you can,” she replied, “please give me that thing which will remain with me permanently, which I’ll be able to preserve forever, which will establish me in immortality. I don’t want anything else.”

Then Yájinávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.” (Ananda Vacanamrtam – 7, Discourse 142)

Humans beings do not know what they need. In that case, people wrongly ask Parama Purusa for mundane things. Such is the case of Kátyáyanii in the above story. With that mind-set, people ask for all kinds of worldly desires: To marry a particular person, or request a particular job, or social status, only to watch those things crumble into the sea. Doing thus, they only invite more problems for themselves. It is just like how a child desires to touch fire – having that desire fulfilled brings pain and suffering. Same is the case with those who put forth requests that are fleeting and transient in nature.

We should always set our aim toward the spiritual realm and ask for more and more devotion. We should pursue the path towards moksa – permanent relief and salvation. That is neatly exemplified by Maetreyii’s request in the above story.


As sadhakas, we are to ask Parama Purusa for devotion – not any other thing.

Baba says, “What should we ask from Parama Puruśa? He already knows what the individual and collective needs are. He is associated with each individual through His “ota yoga” (yoga of association), and with the entire universe through His “prota yoga” (yoga of pervasive association). Remaining in the midst of all, He gives instructions to all. He knows better than anyone what their own needs are. So what should you ask from that entity who knows your needs better than you? In my opinion, nothing because He thinks about you more than you think about yourself. He understands you more than you understand yourself. However, if you do wish to say something, you should say, “Sha no buddhyá shubhayá saḿyunaktu.” “Let Him unite our intellect with the Supreme Benevolence because the moment we forget Him we move even further away from Him and virtually become animals in human form. And the moment we think about Him we become supreme in human form.” (11 November 1978 evening, Kalikata)



#1: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana.html

#2: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana_17.html

#3: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana-3.html


PS Intro: This song teaches us that initially the devotee thinks that Parama Purusa has come in his close proximity due to his own long penance and deep sadhana; but later on the sadhaka realises that Parama Purusa did not come due to his own long penance and sadhana but rather because of His
own divine attribution – His causeless grace. This very idea Baba has taught us in so many discourses: In the higher realm of spirituality sadhakas do not get anything by their own efforts. They receive everything by His divine grace. In the higher aspects of sadhana His grace is everything. Human beings do sadhana just to please Him; and, without His grace, nothing is possible.

“Kato tapasya’ pare, tumi esecho, dhara’ diyecho…” (PS 2836)


Baba, I have been waiting so long for Your auspicious arrival. Finally, after so much penance, by Your grace You have come close and allowed Yourself to be held. Baba, for so many ages You gave me hope of Your coming and You made me shed so many tears while waiting for You in longing. Baba, after countless days & nights, after such a long time, You have kept Your promise. Baba, You have graced me by coming to me.

Baba, I could not dream that You would ever come close and lift me on Your Lap. I could not imagine that one day You will bask me in Your divine effulgence. Baba, by Your sweet grace that which I could not conceive of has happened: The sweetness of divinity has descended. O’ Mohan, the most charming One, You have graciously come close. You have become mine and made me Yours.

Baba, You always play Your divine liila. You never listen to any of my sincere pleas or any of my earnest requests. Even after hundreds and hundreds of attempts, I could not sway Your heart to come to me. Then in the end, by Your own sweet will You Yourself came, saturated with the pollen of love, and allowed me to hold You. Baba, this is nothing but Your causeless grace; I understand that this is Your karuna’ – Your infinite compassion.

Baba, You are grace Personified, with Your own divine attributions You grace everyone…

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Date: 25 Oct 2012 21:27:48 -0000
From: “Madhava Deva”
To: am-global@earthlink.net
Subject: Baba Story: Sadguru Never Dies



During my stay in Tiljala, I was attending to Beloved Baba as a medical doctor. The year was 1990. Those days in my sadhana I would regularly put forth this request: “Baba, I do not want live on this earth without a Guru, so please do not leave Your physical body so long as I am alive.”

Per my medical duty, when I would check Baba in His room, I used to do sastaunga pranam – both upon entering and after finishing my work. In prostration I would offer: “May my service make you well, Baba please become healthy.”

Then the scene changed. After some time I could not control anything. Baba manifested His plan.

After the events of late October 1990, I was feeling like I was immersed in sheer darkness. I was thinking, “Baba is my shelter and now He is gone – I am shelterless.” It was a very tormenting period for me. Time passed like this: November, December, and into January 1991.

Amazingly, one day I saw Him in the very same room where I would treat Him. And I was actually treating Him. Incredibly, Baba became alright and I shouted loudly and told everyone the good news: “Look Baba is ok!” After that Baba put me in His lap and He embraced and loved me as my Father. And He told me that, “I am healthy now.” Hearing this, I became very happy.

When I woke up from that dream, I was feeling very blissful. Every cell and pore of my mind and body were virbrated with His divine presence. I felt completely new and revitalised. My one and only thought was: Baba, You are so gracious.

After some time, I had another experience with Him. Baba told me something but I did not hear what He said.

Politely and respectfully I asked, “Baba, what did You say?”

Baba graciously repeated the question, “Does Guru ever die?”

What could I say – Baba was directly in front of me. I was so ashamed – how could I have thought that Baba would leave. What reply could I give? I kept quiet, basking in the sweet closeness of His divine presence.

Then Baba told me, “Guru never dies.”

After that second dream, my mind became wholly transformed, by His grace. Today, I still feel that Baba is always with me. He has not gone away to some other world. He is here – with me: I am not shelterless. It is His grace…it is His grace…

CG Goswami


As you may know, Dr CG Goswami of Madhya Pradesh served as one of Baba’s doctors and lived in Tiljala to monitor Baba’s health. The above story is his own first-person narration so the “I” noted in the story refers to Dr Goswamiji.


The above story gives the clear-cut view that the so-called mahaprayan is 100% bogus. Why? Because mahaprayan itself means that Baba is gone, yet Baba’s pointed and devotional message is that He is with us always. Devotees get this realisation in their dreams and sadhana. Throughout Ananda Marga scripture, it is stated again and again that, “Parama Purusa is always with you.”

Because Guru is present, even today when initiations are done then the acarya tells the initiate, “Your Guru is Shrii Shrii Anandamurtiji.” Not only that, every sadhaka does dhyana asking for Baba’s grace. So it is just hypocrisy for those Dadas to try to justify so-called mahaprayan. Baba is present the in the heart and mind of each and every bhakta.


These following three teachings from Baba nicely support and complement the theme and expression of the above story.

1. Here below is the famous guideline that Baba Shrii Shrii Anandamurtiji is that eternal Divine Entity.

“Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidyá (intuitional science) to us through the medium of the name and form of Anandamúrtijii. Unit beings must be made to appreciate Its majesty.” (Caryacarya, Part 2, Sadhana, point #1a)

2. The following teaching from Ananda Sutram guides us that Brahma and Guru are one.

3-9. Brahmaeva gururekah náparah.
[Only Brahma is the guru, no one else.]

Purport: Brahma alone is the guru. Brahma alone directs the units to the path of emancipation through the media of different receptacles or bodies. No one except Brahma conforms to the real significance of the word “guru”. (Ananda Sutram, 3-9)

3. The devotional approach in Ananda Marga is to ideate on the supreme truth that He is with you, watching you, and caring for you all the time – always. In stark contrast, the so-called mahaprayan program program states that Baba is gone. We should all pay heed to Baba’s below guideline and keep Him as the nearest and dearest One of the heart.

Dúrát sudure tadihántike ca pashyatsvihaeva nihitaḿ guháyám.

Baba says, “If you think that He is very far from you, He will remain forever beyond your reach. If you think that He is near, He will be so near that you need not move even an inch to attain Him.” (Ananda Marga Ideology & Way of Life – 6, Microcosm and Macrocosm)

Madhav Deva


“Purn’ima rate niirave nibhrte mor phulavane esechile…” (P.S. 471)


Baba, You came in my flower garden very secretly on that full moon night. You came in my flower garden. It was so divinely intoxicating to have You. All my thirst was quenched by Your presence; the whole universe became beautified and filled with the flowers and fruits.

O’ my Dearmost Baba, with Your divine touch, You graciously brought life to the lifeless. All those flower buds which never blossom, You made them bloom and You filled their heart with nectar.

You vibrated the whole environment with Your divine music, with Your octave. You vibrated everything with Your divine songs of Prabhat Samgiita. You vibrated the ‘madhu malainca’ by Your sweet smile. Baba, You came in my heart on that full moon night. It is Your grace…

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Subject: Re: Some Questions and Answers Related with Prevailing Dogma in Ananda Marga #3
Date: Tue, 16 Oct 2012 10:40:37 +0200
From: Amrit Lalloo



~ Part 3 ~

(This comes to us from an important margii of South Africa. This is the third letter in this series. Links to earlier letters are appended below.)

“He [Sarvatmanandji] invented mahaprayan and glued it into Caryacarya Part 1 as the appendix.

Sarvatmanandji gave the justification that:

‘It is our duty to include the mahaprayan program of annual remembrance in Caryacarya – because Baba does not want to discuss this sensitive issue in front of devotees.’

But all this is wrong. Baba has discussed His physical departure in various places such as in Senior Acarya Diary (Guru Puja section) and in other places as well. In those instances, He clearly guides us how to proceed and how to do guru puja when He is not physically manifest as Mahasambhuti on this earth.

So it is not that He is too shy or too hesitant to include so-called mahaprayan in Caryacarya.

Rather deliberately He has not put mahaprayan into Caryacarya because this type of false notion is not part of Ananda Marga ideology. He is along with us always – He has not left and He is not gone.” (From Some Questions and Answers Related with Prevailing Dogma)

The “mahaprayan dogma” must be stopped without delay. Do not trash the future. The future will not forgive us.

To think that a six-day kiirtan practice can only happen on the dogmatic occasion of so-called mahaprayan is a ludicrous idea.

I recall a story told so often by my acarya about a family man locking up his cat before offering milk to his deity as he did not want the cat to drink / lick that pure milk and ruin his puja. After he and his cat passed on, his son blindly carried on with the family tradition. The son went out specifically and bought a cat, and locked it away when he offered the milk to the deity. Even sometimes the son would do his puja just by locking up the cat and not offering any milk to the deity. The son thought the having a cat locked was itself the key point to successful puja, and did not realise his father was locking up the cat so that it would not ruin the puja by licking the milk offered to the deity. By this misunderstanding, locking up the cat became a necessary ingredient for the ritual. No-one questioned as to why the cat was locked away in the first instance.

This is how meaningless rituals / dogmas come into being. And now some are thinking that same way about kiirtan and so-called mahaprayan. They think they cannot do a multi-day kiirtan program unless they organise the dogmatic mahaprayan program as well. Are they not blind & dogmatic like the son in the above story?

The situation will only worsen…

Now imagine what will happen in Tiljala in say 10 – 50 years. Ritualistic worshipers will come in hoards to the “shrine” for cures, for good-luck, win courtroom battles , wealth, jobs etc. And they will all think that long kiirtan can only happen at this mahaprayan event. Such will be their dogmatic outlook.

Dogmas make silent, devious inroads into the human psyche. This is a historical fact. Baba guides us that if casteism was destroyed in the early making it would have been easier to destroy. Once it got rooted into the society it became more diffcult to remove. Baba also give the example in His book on neo-humanism wherein the banyan seed in the couryard of a mansion – if not pulled out – will grow into a massive tree that will destroy the entire mansion. (Reference: Neo-Humanism – Liberation of Intellect, Disc: 2, Bondages and Solution)

Similarly the mahaprayan dogma -if not halted now – will make even more dangerous and devilish inroads. One dogma gives birth to many dogmas.

Babas teachings and practices are more than comprehensive. If Baba wanted He would have included “mahaprayan maha-kirtan”, but He did not.

Message to the leadership:


in Baba,


#1: http://am-global-01.blogspot.com/2012/10/some-questions-and-answers-related-with.html

#2: http://am-global-01.blogspot.com/2012/10/re-some-questions-and-answers-related.html

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From: “Satiish Deva” ink.net

Subject: Re: Dada’s Books: Are They Misleading #3
Date: Wed 24 Oct 2012 30:38:05 +0530



~ Part 3 ~

(Note: This is the third letter in this series, links to the two earlier letters on this thread are appended below. -Eds)

“The thing is when PA Dada Keshavanandji misunderstood Baba’s reaction of the Yamara’j story then such a mistake can happen to anyone. After all, PA is around Baba 24hrs per day – 7 days a week – so naturally PA will develop a strong understanding of Baba’s way of communication. Even then PA himself is susceptible to not properly understanding Baba. And that is proven by Keshavanandji’s wrong manner of interpreting Baba’s reaction to the Yamara’j story.”

It was quite remarkable and eye-opening to see just how “off” Dada Keshavananda was with his explanation. I have always had great respect for Dadaji – and I still do – as he served so faithfully as PA. I remember those years well. To see that Keshavanandji can badly misunderstand Baba’s expression just shows that this could (and does) happen to anyone.


What Baba has told on the public platform and in His discourses is the word of dharma. When others tells us “this” or “that” about their personal experiences with Baba then we have to think in multiple directions how far this is correct or not.

Individual people have their own limited way of understanding and interpreting things. So we cannot always depend on their individual reports as being accurate, perfect, & dharmic.

We can only accept those accounts which are consistent with His divine discourses – i.e. which follow the code of rationality etc. Otherwise, without that, we cannot accept any single individual’s report or interpretation as being Baba’s actual guideline for the humanity.



At a minimum, we should always evaluate how far any Baba story or account is wholly consistent with Ananda Marga ideology. We should keep this in mind when reading any book written by a Dada. All too often their books are off the mark. This has been and continues to be a problem. Dada Keshavananda’s book is a clear-cut example. Please watch for further letters in this series about books by other Dadas that strayed from the path.

Dada Keshavananda’s book is not an isolated case. So many books written by Dadas veer off in the wrong direction. If you want to get the right guideline, read Baba’s books.

Satiish Deva


After reading this account of how Keshavanandji misunderstood Baba, a related point comes to mind: The bogus “merge in mission” quote. That so-called quote is against ideology and against Ista. Baba surely never spoke such words. Only a few innocent margiis misunderstood what Baba spoke when they visited Him in jail, and then that got printed in an unauthorised publication.

Remember, understanding Guru’s expression is not always easy. Plus when visiting Baba in jail then He often remained silent and only wrote a few words on his small piece of slate / chalkboard. This was because speaking took a lot of energy and He was weak from fasting. When He did speak, then it was done in a low voice as the the security guard was always close by when Baba spoke with visitors. Not to mention that no pens, paper, or recording devices were allowed to be used when sadhakas visited Baba. So they were forced to try and remember what Baba conveyed. And nobody can remember a spoken idea or paragraph with word-for-word accuracy.

All this goes to show that the bogus “merge in mission” quote really is bogus. There is no rational or logical grounds for its existence other than people misunderstood what Baba wished to convey. As Keshavanandji did not understand, in a similar manner these margiis also lost the point. They could not understand what Baba told and instead they wrote something else.

First they mis-recalled what Baba spoke and the proof is that the bogus quote goes against Ananda Marga ideals, and then they tried to publish that quote in Baba’s name. Hence two wrongs were committed.

Finally, what a sadhaka remembers about their meeting with Baba is exactly that: Their personal account. What they recall from their meeting with Baba should not be quoted and then added to the shastra of Ananda Marga. That is not the way. What they remember is simply their memoir of their time with Baba. It cannot be reclassified and published in Baba’s name.


For those not aware, here are the two versions of the bogus quote:

(1) Here is the quote as it appears in the unofficial book – Supreme Expression I – which was published by an outside group / agency:

“If you want to see Me, do my Mission because I am merged with my Mission. I am not this physical body, this physical body is not me. I am in your hearts and you are in mine. Only devotion can demand my physical presence.” (Supreme Expression I, p. 57 (1978)

(2) Next is the version of the bogus quote concocted by Ac. Sarvatmanandji & other Dadas in Oct 1990:

“I am not this physical body, this physical body is not me. If you want to know me, work for my mission, because I have merged myself with my mission.”

Here is a link to the most recent letter of the bogus quote series and within that are links to all prior letters about the so-called merge-in-mission quote.

Important Point: Some margiis are using part of this bogus quote to convince others on their own point. Such margiis think that this section proper and correct, but it is not fine. Because when the whole quote is bogus then any part of that quote is also bogus, i.e. not Baba’s real quote. It is just like when one bucket is filled completely with cow dung, then any part of that bucket is also cow dung, not nectar. That is why this part “I am not this physical body, this physical body is not me” is also bogus


Here are the two earlier letters about Dada Keshavanandji’s misunderstanding of the god of death story.

#1: http://am-global-01.blogspot.com/2012/10/dadas-books-are-they-misleading.html

#2: http://am-global-01.blogspot.com/2012/10/re-dadas-books-are-they-misleading.html


“A’jake sa’njhe madhur sa’jhe ke else go, ke ele…” (P.S. 5006)


In this sweet and intoxicated evening, Who has come, Who has come? Who is that Entity Who has created this new wave in everyone’s life and in everyone’s heart. Those who are sitting with their doors and windows closed, please come out and forget about the differences of own and other. That divine Entity Who is always sitting in the mind, He has come in front of us. We should enjoy His august arrival all together…

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Date: Tue 23 Oct 2012 12:37:52
From: Rajendra Singh
Subject: Mahaprayan of Shrii Himanshu Ranjan Sarkar



It is with much sorrow to share with you news of the mahaprayan* (death) of Shrii Himanshu Ranjan Sarkar which occurred on 22 October 2012. As many know, Shrii Himanshu Ranjan was Baba’s laokik younger brother; he suffered a heart attack and then died in transit from Dhanbad to Ranchi. He was 82 years of age at the time of his mahaprayan.

Shrii Himanshu Ranjan was very dedicated to Baba and wrote a book about his experiences and remembrances of Baba. The name of the book is “My Elder Brother.” One of the passages I recall from the book was that when their laokik father died, Shrii Lakshmi Narayana Sarkar, then Himanshuji was still a small boy. But he recounts that he never felt any loss, because always Baba took great care of him. Baba watched over him in all regards and would regularly carry the small Himanshu on His shoulders. Baba was a a great support and guide in his life from very early on.

I am sure many others have stories to tell about Shrii Himanshuji and his recollections with Beloved Baba as his laokik elder Brother. Throughout his professional life Shrii Himanshuji worked in the Railway office.

May we all take solace in the fact that Shrii Himanshu Ranjan was a devoted bhakta of the Lord. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
Rajendra Singh


Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person’s departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan.That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is totally inappropriate because when Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is totally wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare “mahaprayan of Parama Purusa” is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.


* Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word ‘mahaprayan’ (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba; but, in the true sense, Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word ‘mahaprayan’ means death. Which is why it used to refer to the passing away of even common citizens.

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people only use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap”, as if all who have died have accumulated there. Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense, the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one’s sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

ve bhagavan ko pya’re ho gaye
(he has been loved by God)

ve svarga sidhar gaye
(he has gone to heaven )

ve guzar gaye
(he passed away)

mahaprayan hoyeche
(he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phrase – “being on Baba’s lap” – is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee”, but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.


Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase – “in Baba’s lap” – with the occasion of death:

– “We are sure that Baba has taken him in His loving lap.”

– “May his soul rest in Baba’s lap for ever.”

– “Let her rest peacefully in Baba’s Lap – which she always desired.”

– “now he is in beloved Baba’s lap”

– “She is now in BÁBÁ’S loving lap”

– “May Baba bless him with a seat in His lap.”

All of the above lines are commonly written at the time of death. Of course it is fine to write like that. Here the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.

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You Are Bound?

Date: 23 Oct 2012 21:48:59 -0000
From: “Divyacaksu”
To: am-global@earthlink.net
Subject: You Are Bound?


In this created universe, everyone wants mukti: Liberation. Nobody wants to remain in bondage, even animals want liberation.

The proof is that if you put an animal in a cage, they will try to open the cage and escape. They do not want to remain in bondage. When that is the case with animals, it is even more so the case with humans. With a more developed intellect and reflective consciousness, certainly no human being wants to remain in bondage.


Yet human beings are bound in three spheres of life: Physical, psychic, and spiritual. To eliminate the bondages in the physical realm, humans have invented so many structures and machines to shield them from the trials, tribulations, and hardships, and make life easy and facile on the physical plane. And everyday more and more new discoveries are made, bringing more comfort and ease.

Even then, no matter how much humans advance in the physical stratum, the physical bondages will never be eliminated completely. So long as one has a physical body, they will be held in physical bondage.

Similarly, in the psychic realm also, humans try to overcome all kinds of bondages. But just when one problem is solved, then ten more problems emerge. From fears to anxieties, from despair to temptation, it is not possible to eliminate all problems and bondages in the psychic realm. New problems are constantly manifesting.

For example, nobody wants to grow old, yet it happens to everyone. There is no escape. Verily there are so many things in life that are beyond one’s control. That is what is meant by bondage. People are also bound by their own reactive momenta (samskaras) and they must face the consequences. Without the complete exhaustion of one’s samskaras, liberation is not possible.


Interestingly, most do not realise that they are in bondage; they think they are free. Yet, they are completely bound by so many limitations and inabilities. But they think they are free, just as a frog in a well does not think it is bound by any bondage. Only when humans develop a little bit in the psycho-spiritual realm, do they come to understand how they are inextricably bound. And at that point one can start to extricate oneself from bondage, by His grace. Without the understanding that one is in bondage, there is absolutely no hope or possibility of becoming free. Just one wallows in the ignorance of that bondage, falsely dreaming that they are free. Such is the liila of Parama Purusa.


Only in the spiritual realm can all obstacles be eliminated, by His grace. Through sadhana the aspirant can achieve oneness with Parama Purusa; then all bondages will be eliminated.

The culminating idea is that the concept of liberation is not some utopian dreamland. It is a practical and attainable end.

Again, both animals and humans want liberation. But animals remain in bondage; and, humans are unsure of how to proceed – thereby leading to more and more bondage. In that way, their whole life passes in vain.

Those who want a real solution to this problem should learn and practice sadhana and get liberation. To remove all bondages, one must get initiated, do sadhana sincerely, and attain mukti (liberation) / moksa (salvation), by His grace. This is the birthright of all humans. Without that, one will never find mental peace – always there will be tension.


Remember, those who are bound cannot do what they want. And maya itself is that binding force. Humans have to live according to those limitations and bondages imposed by maya. Everyone has to follow those rules, whether they like it or not. Everyone wishes to be healthy, but invariably sickness comes. This is a bondage. Nobody wants to die but invariably they have to leave this earth. Why? Because they are bound by maya. Regardless of their liking they have to go because they are bound.

So no matter how much you like or are attached to your worldly possessions and relations like property and family, one day you too will have to leave here and go. You have to give up your post, power, status, relations, even your physical body etc, and undergo death – and leave this earth. Death itself is one critical bondage. You may want to stay here forever, but one day you must leave. That is the bondage imposed by maya.



Until one realises that they are in bondage, how can they break this shackle and attain liberation. A bondage cannot be removed until one understands that they are bound. Only then can one truly embark on the spiritual path. By Guru’s grace alone can one become truly free. Sadhana and surrendering to the sweet will of the Supreme is the only way to become free.

Baba says, “O human beings, you are fortunate. The clarion call of the Universal Entity has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (Subhasita Samgraha – 1, The Call of the Supreme)

Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sádhaná. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (Subhasita Samgraha – 3, Vibration, Form and Colour)



“Ke boleche kat’hor tumi, phuler matai komal go, a’mi bhulo bujechi…” (1810)


Baba, You are so sweet and beautiful – who is telling that You are harsh and tough. Only those who are ignorant blame You when they face their samskara. They foolishly claim that You are tough and that You make them cry. But they do not understand that everyone has to face their samskaras for their own growth and development. By facing their samskaras and obstacles, their path of progress will be open and free.

Baba, in the true sense, You are soft like the lotus – very loving and sweet inside. You have graciously blessed me to realise this truth. In the past, I too was thinking in a different way; I was also thinking You were harsh. That was my blindness.

Baba, if I see Your external facade from the outside, then it looks like You are hard; but that is not Your true Self. By Your grace, I understand that behind that external harshness there is so much softness inside – hidden within. This situation is like the coconut fruit. Baba, however You may be presenting Yourself externally, but internally You are the most loving, gracious, & charming Entity.

Baba You are my everything…

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Date: Mon, 22 Oct 2012 21:44:59 -0000
To: am-global@earthlink.net
From: Viniita Kumar vk3451@dhp…..
Subject: Way to Improve Sadhana #3



~ Part 3 ~

(This is the 3rd letter in this series. Links to the first two letters are appended below. – Eds)

“Parama Purusa gives humans the requisite strength to face problems, resolve them, and proceed on the path. Whatever strength He has given, one should utilize in performing sadhana – sitting idle & asking for His grace will not do. One must put forth proper effort, yet at the same time udnerstand that it is all achieved by His grace. On the path of spirituality, when a sadhaka is involved in sadhana, an aspirant cannot even move one step forward without His grace – what to speak of attaining mukti or moksa. Nobody can achieve the Supreme Rank exclusively by their own doing – no matter how much they try. When one climbs the ladder of devotion, a time comes when one inherently feels the needs to ask for His grace.” (Way to Improve Sadhana #2)


Actually, Parama Purusa likes that we should place such a request before Him: To ask for His grace.

Because, in devotion, love is not unilateral. Rather both parties involved – the Lord and the devotee – have love for one another. And when has love for someone then they like to satisfy their requests.

For example, if a mother has candy then she will certainly share that with her baby. And that will make her happy. But the mother will derive greater happiness if the baby first expresses the desire to have candy, then the mother will surely smile and feel greater joy in giving that candy to the baby. In either case the baby is going to get the candy, but the mother feels more love and joy by hearing the baby’s request & then satisfying it.

Same is the case with Parama Purusa in devotional life.

Parama Purusa is going to shower His grace and grant everything (i.e. salvation) to the sadhaka, in the due course. But Baba will feel more pleasure and a greater bliss if the bhakta seeks His help and requests Him to grant more closeness.

This is the way it works, and as stated earlier, it is very natural. When one has love for Him, then the innate desire arises to ask Parama Purusa for something, i.e. devotion, and in satisfying the request Parama Purusa derives greater joy and more pleasure.

This is blissful for both parties: bhakta and Bhagavan.


Many say that the whole reason behind Baba’s granting PC (personal contact) was to awaken and deepen the devotional link by opening the pathway of communication.

As we all know, in PC Baba would ask all kinds of questions: What is your name, where do you live, how long will you be here, how do you feel, what would you like etc. All kinds of questions Baba would ask. Yet being omniscient, He already knew the answer. His only reason for asking them then was to show that in love, one communicates and asks questions. That is that way relationships grow.

Of course this type of interaction is not limited to PC only.

Baba resides eternally in our heart and mind so during any sleeping or waking moment, we may communicate with Him internally and He will give a response. It is not like our request will go into some deep void beyond. Rather, from our innermost core, we will feel His love and divine vibration. That is His response. One’s inner sensitivities and feelings will feel satiated both in asking and in receiving His reply.

So this devotional experience of asking devotion from Parama Purusa is so very important and an absolute need – an emotional need. Without that, one cannot make an inner link with Him – one cannot surrender and create a personal relationship with Him.

Failing that – true happiness will always be at arm’s distance, just out of reach, because no worldly gain or pleasure can bring lasting happiness. Only His love can satisfy our heart’s desire. His love is infinite and our desires are infinite. So that is the perfect match – both mathematically and more importantly emotionally and devotionally.


In Ananda Sutram, 3-11 Pra’rthana’rcana’ ma’traeva bhramamu’lam, Baba guides us not to ask anything mundane from God. Here Baba is primarily talking about the dogmatic religions.

The dogmatic religions have exploited the situation and capitalised on the emotional needs of their followers. The priests know that their followers feel the need to ask something from their god, but within the religious framework the requests are quite misguided and off the mark.

They ask their god to (a) make our religion successful in battle, (b) grant our people wealth and prosperity, (c) make us the chosen ones, (d) get my daughter married, (e) help my son get accepted into law school, and (f) there are so many requests that dogmatic worshipers place upon their lord.

But such pleas are essentially useless and anti-devotional. It is such type of requests that Baba is rejecting. In Ananda Sutram (3-11) Baba is directing us to never place such selfish & mundane requests to the Lord.

The only thing we are to request from Him is devotion.

Baba says, “Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory. ” (Ananda Vacanamrtam – 31, Dharma Sádhaná)



#1: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana.html

#2: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana_17.html


“Kare ja’tra’ halo shuru, bhule gechi se katha’…” (699)

Baba, when exactly my journey started I do not know; it is not in my mind. I have completely forgotten the day when my journey towards You started. Since many lives, You have been attracting me – step by step. By Your causeless compassion, I am moving in that divine liila – reducing the radius gradually and coming closer & closer to You.

How much I suffered on the way and, how many thorns pierced my feet and hindered my forward movement on the path – that I do not remember. Those memories are not in my mind.

On the journey towards You, by Your grace, I crossed the torturous fiery blaze of the burning desert. And other times I got totally drenched from the pouring rains of the thunderstorms. But, no matter what the obstacle, You always blessed me with the strength and perseverance to move on. Baba, You are so gracious, You are always bringing me close to You.

So many spring seasons and their beauty have come and I got intoxicated by that attraction. And in Your longing, in Your divine attraction, You filled my heart with devotion. O’ my Dearmost, I sang Prabhat Samgiita and kiirtan with heartfelt yearning and longing. In this way my life has passed – sometimes in dark moments and sometimes in effulgent ones. But through it all, gradually I have reached close to You, under Your shelter. Baba You are so gracious. Baba, You are my everything…

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Date: Mon, 22 Oct 2012 10:21:54 -0000
To: am-global@earthlink.net
From: Shankar Basu ……@basu.net…
Subject: Old Hindu Dogma Getting New Colour in Ananda Marga



A new “development” is taking place in our Marga.

One new dogma is piggy-backing itself on top of an existing one. In that way, this new dogma has been born.

Specifically, the existing Hindu dogma of shraddhanjali or punyatithi has been redecorated and given a place in Ananda Marga – not just in the form of so-called mahaprayan but also as an annual death day ceremony for Ananda Margiis who have passed away.

Unfortunately this has become a general trend in our Ananda Marga society.

Some may think this is something glorious, but when it runs contrary to Baba’s teaching, then there is no question of it being something good. Rather it is a dogma that should be removed.




Since 1990, there have been innumerable cases wherein margii families choose to observe the anniversary of the death of their cherished relative.

For instance, someone dies on July 1st, then the prescribed system is to mourn and observe death death for no more than 12 days. That means, by 13 July, all public ceremonies and gatherings related with the mourning of the deceased must be completed. That is Baba’s system.

But some families are opting to celebrate the death for years and years, by honoring the anniversary of the death each year on July 1. They mark those celebrations by reciting shlokas, distributing food and clothes, and garlanding the deceased margiis’s photo etc. Just as is done in the Hindu dogma of punya tithi / shraddha.

To some naive persons this may sound “honorable” or “respectful”, but it is totally 100% against Baba’s system.



Of course we all know that Baba has firmly declared in Caryacarya that the period of mourning shall be 12 days – no more.

Baba says, “The period of mourning should not extend beyond twelve days.” (Caryacarya – 1)

Thus to observe an annual death day ceremony is against Baba’s guideline and against His wish.


However, certain families justify that when so-called mahaprayan is observed every year as shraddhanjali (dogmatic Hindu shraddha ceremony) in Tiljala, then why can’t we (i.e. the family) observe the death of our dear loved one, each year on the anniversary of his death.

They innocently think that by honoring the death day annually, they are pleasing both Baba and their deceased relative. But in true sense they are satisfying neither. Because to please Baba one must follow His teachings and to please a deceased person one must honor their wishes. And most often, in the case of a Ananda Margiis, honoring their wishes means following Guru.

Thus by observing the annual death day, neither party is pleased. The deceased is not pleased nor does Guru approve.

Yet people have fallen into this trap because that is the prevailing Hindu dogma and that is what groupists like Sarvatmananda have popularised in Ananda Marga.

This is the predicament and the new dogma that is taking birth.



It is well known that the founders of MPD dogma treat their so-called mahaprayan program in Tiljala as a yearly shraddha ceremony.

The same Hindu dogma of “yearly shraddha” – observing the death of a human being year after year – has been named shraddhainjali and it is going on in the form of mahaprayan divas (MPD).

Each year, at so-called mahaprayan the shraddha mantra which is for general persons death, is repeated – with just a few changes. And side by food is served and gifts are given to the poor. Just like in the dogmatic Hindu shraddha ceremonies for deceased human beings.

Indeed, this is the common Hindu dogmatic platform in India. Each year, the shraddhanjli or punyatithi of deceased leaders like Indira Gandhi is performed. In that way, dogmatic Hindus garland their photo, offer food to the poor, and distribute clothing.

Since 1990, this same dogma has been going on in Ananda Marga in the form of the so-called mahaprayan occasion. Thus the so-called mahaprayan program in Kolkata is nothing but a mirror image of Hindu dogma – plus so-called mahaprayan is openly observed as a type of mourning / sad ceremony.

Whereas in AM, our annual festivals are marked by joy & celebration. No annual festival in AM is based on sorrow.

Baba says, “You may participate in all sorts of festivals which are blissful and free from defect.” (Caryacarya – 2, Society chapter, point 35)


But see how the “founders” have described the dogmatic MPD program as sad and solemn, plus you will see by their description that they just copied the Hindu dogma of annual shraddha or punyatithi by doing mass feeding and distributing clothes etc.

Below is an excerpt from some of their emails that displays their typical way of describing the gathering.

“The Solemn Observation…With tears in eyes and hearts full of His memories…The anniversary of Mahaprayan of Shrii Shrii Anandamurtijii has been solemnly observed today…where His mortal remains were cremated…Central and global workers first went to His quarters to garland His Pratikrti and did Gurupuja in that vibrating room. Led by Ac. Kinshuk Ranjan Sarkar, all came to Baba’s memorial …There was mass feeding of more than a thousand poor people and about 500 persons were given new clothes…Kiirtan was made in Bengali, Hindi and English. Exactly at 3.30 pm, the Maha Kiirtan”

Over the years, this is the way or style the B group PRS has announced the gathering. And still this is going on.

As mentioned above, this very same thing happens at all dogmatic punyatithi programs across India. So this is not some glorious thing invented by certain Dadas, rather the so-called mahaprayan program is just the prevailing dogma that is common in all of India. Baba Himself condemns such antics.

Thus from top to bottom – the “solemnity” and sadness to food distribution etc – the whole so-called mahaprayan agenda is painted in the colour of the dogmatic Hindu shraddha ceremony. For that reason and more, mahaprayan is just one dogma.

Shankar Basu


This year, the Tiljala organisers are bragging that 4000 people will come to attend and that they had 1500 yesterday. So it is peculiar – because in the past, so many more used to attend, such as in the mid-1990’s. Now, most just consider this to be a dogmatic gathering and do not attend. So the numbers are way down. To hide this truth, Tiljala inflates their estimates and pumps up their predictions, even then it is not an impressive number. Really, this is just a small, dwindling campaign – that is creeping toward its termination. No true devotee likes to go.

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Date: Sun, 21 Oct 2012 21:35:44 -0000
From: “Krpamaya Deva”
Subject: Re: Dada’s Books: Are They Misleading



~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter has been appended below. – Eds)

This letter is related with Dada Keshavananda’s book, “Mere Rahasyamay Baba” (2010, Hindi), and the god of death story. In short, Dadaji heard Ramchij tell Baba a story about his experience with death. Seeing Baba’s reaction to the story, Keshavanandji wrongly concluded that the god of death really does make mistakes and sometimes grabs the wrong person at the time of death.

Years later, in His published discourse, Baba narrated this same exact story – the whole entire account of Ramchij’s experience with death. And Baba gave the answer as well: Parama Purusa perfectly manages this cosmological order, including death. He never takes the wrong person at the time of death. All of this is printed and published in His discourse, “Yamara’j Ki Katha'” in Kolkata on 24 Feb 1980.

In that discourse, Baba has narrated the entire story of Ramchij’s experience with death, and Baba has given a crystal-clear explanation. But Keshavananda Dada did not read that discourse, so in 2010 when Dadaji published his own book of Baba stories he falsely wrote that Parama Purusa makes mistakes and takes the wrong person at the time of death. Yet in His 1980 discourse, Baba Himself patently rejects this assertion.

“In the culminating section of that discourse, Baba directly states that such mistakes regarding death never happen. Baba tells that Parama Purusa is in control of each and everything in this vast creation in His divine kingdom, and that one faculty of Parama Purusa is that of Yamara’j – god of death. Hence since the Divine Controller Himself is the Yamara’j, then Baba directly states that such mistakes about the wrong person undergoing death never, never happens. In the kingdom of Parama Purusa such oversights never occur.

Thus, in His clear-cut, precise manner Baba unveils the truth about such types of mistakes, i.e. that they never happen. All this is clearly given in Baba’s discourse– “Yamara’j Ki Katha'” in Kolkata on 24 Feb 1980.” (From Dada’s Books Are Misleading #1, posted on 16 Oct 2012)

By this, it is quite apparent that Keshvananda Dada does not take the time to read and study Baba’s books, otherwise Dadaji would have gotten the right answer. Then he would not have thought that Parama Purusa makes mistakes in his role as Yamara’j – god of death – and takes away the wrong person at the time of death. If Keshavanandji did not suffer from this misunderstanding, then he would not have published that story so erroneously in his book, “Mere Rahasyamay Baba” (2010, Hindi), on pages 46 – 48.

Sometimes certain Dadas suffer from the myth that they know everything about Ananda Marga and Baba’s teachings. For this reason they stop studying Baba’s teachings and unwittingly preach misnomers and dogmas for years and years, not realising that they are wrong. In this instance, that certainly seems to be the case with Keshavanandji.


Some readers may think that this is just an ordinary mistake and not a big deal. But it is more than that. It is the case of a supposed leader – someone who is an avadhuta and longtime PA Dada – not understanding a key component of Guru’s teachings and then preaching that mistake to others and publishing it in his book. In his own limited way, Dada Keshavananda drew up his own conclusion.

Is this not reminiscent of one famous parable.

Once there were three blind men standing around an elephant. They each grabbed hold of a part of the elephant and formulated their own conclusion. One blind man touched the elephant’s leg and concluded this is a ‘tree’; the next blind man held the elephant’s tail and said this is a ‘rope’; the third blind man grabbed the elephant’s trunk and said this is a ‘hose’.

This example of the three blind men and the elephant has also been given in one of Baba’s discourses, “The Science of Action.”

Unfortunately, that is Keshavananda Dada’s position with regards to the Yamara’j story (god of death story). In his own way, he heard the god of death story and arrived at his misunderstanding, just like those blind men touching the elephant.

After Ramchij told his near-death experience and Yamara’j story, Baba’s intention in smiling and remaining silent was: “I will tell the answer later on” – and He did. In His 1980 discourse, Baba told the exact answer. He recounted Ramchij’s entire story in detail and then gave the dharmic answer. And it is all published in His discourse. So Baba’s approach is 100% complete. There is no room for guessing or misunderstanding. We need not interpret, think, or decide. Baba clearly recounted the entire death story and affirmed that Parama Purusa does not make such mistakes concerning the death of a human being. He does not plan on taking one person but mistakenly grabs someone else at the time of death. Parama Purusa did not confuse Ramchij Ahir with Ramchij Rajawa’r’. Baba is very clear about this in His discourse.

But Keshavanandji never checked Baba’s book so he never got the right answer. That is why all these years later he is still telling the story incorrectly.


The thing is when PA Dada Keshavanandji misunderstood Baba’s reaction of the Yamara’j story then such a mistake can happen to anyone. After all, PA is around Baba 24hrs per day – 7 days a week – so naturally PA will develop a strong understanding of Baba’s way of communication. Even then PA himself is susceptible to not properly understanding Baba. And that is proven by Keshavanandji’s wrong manner of interpreting Baba’s reaction to the Yamara’j story.

So when such a dramatic misunderstanding can happen in the mind of PA Dada then surely it can happen to other Dadas. We should always think 1,000 times when hearing a Baba story etc to ensure that the story and teaching are in concert with Ananda Marga ideology.

Unfortunately, some Wt’s have their own illusion on various points and they do and say erroneous things in the name of Baba. Sadly, that’s exactly what happened with Keshavanandji.

Almost 40 years have passed since Dada Keshavananda first started telling this story. Someone should kindly forward him this series of emails so he can get the right answer, correct his book, and finally start telling the story properly.

The overall point is that Parama Purusa’s mind is very, very vast and human beings have a limited scope or understanding. Rather than drawing a conclusion using one’s own small brain, they should strictly study Baba’s teaching. If Keshavananda Dada had done that, this entire incident could have been averted long ago. As it stands now, his book is wrong and it needs to be corrected.





“Tumi kato liila’ kare ja’o, ke bujhibe kii bha’vana’y…” (P.S. 3164)


Baba, there are varieties of liilas which You go on playing. Who can understand the mystery behind all these. As You like, You do. You are dancing in the flow of Your liila and that same flow makes everyone else dance too. Everything is happening according to Your desire.

Baba, You have been ever-present since eternity; and You will remain up to infinity – emanating with Your unbroken flow. Through Your ota and prota yoga, You remain with everyone – always. You are ever-effulgent in every nook and corner, in all the directions.

Will this unit mind ever be able to understand Your glory with its own strength? Baba, You Yourself are the ultimate shelter. You have blessed me and made me understand all this. As You told, accordingly I will go on fully utilising all the strength and capacity which You have graciously give me. This is the path upon which You have guided me – and I will go on following this, by Your grace.

Baba, my final desire can only be quenched when I receive a wee-bit of Your grace & assurance that no matter what I will never forget Your lotus feet…

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Date: Sat, 20 Oct 2012 20:46:03 -0000
To: am-global@earthlink.net
From: “Jagadiish Dev” @jagadiish.cakra…
Subject: Only for Misguided Devotees #2



~ Part 2 ~

(Note: This is the second letter in this series. The first letter in this series was posted under a different title: “Philosophy of The Ignorant?”. A link to this first letter is appended to the bottom of this letter.)

“In our Ananda Marga, there are some margiis who say that, “I am not a follower of any group, I visit every group, attend their programs, and support them psychically and economically. I am not groupist, rather I am a neo-humanist. Such people who attend the rituals and dogmas of all the groups think that therefore they are not in any group.”

Unfortunately, this is the type of thing we see with certain margiis in our area as well. For instance:

(a) There is one person and he/she claims to be a friend of all factional workers, attends some of their meetings, participates in some of their gatherings, gives time generously to all groups, and supports them all financially. All these things she / he does. Top of all, she / he has great affinity and deep emotional attachment for one particular group. This group they hold particularly dear. Always this person justifies the wrongs of that group – no matter the circumstances.

(b) Then there is another person who attends the dogmatic mahaprayan functions and then goes directly to Rudrananda’s camp to live with them. Finally, they visit Ananda Giita. Always they make this circuit.

(c) Then there is another person who is always carrying out the agenda of this or that group, depending upon which group they were with last.

Amazingly, they all claim that they are not part of any group. If you try to convince them otherwise, they flat out reject your claims and sidetrack the conversation entirely. There seems to be no way to manage this. We try gentle words of praise and pointed examination. Still no success.

Can anyone possibly shed light on how to deal with or cure such types of persons.


When I was talking about this with someone they came up with this following analogy. (Note: The analogy was told using “I”, but that “I” just means anyone who does like this, so do not take it personally.)

On some days I go to east-Asian restaurants and eat insects and bugs.

On other days I go to McDonald’s and eat beef.

Other days, I visit friends and eat pork.

On occasion, I dine at the Hare Krsna restaurant.

Hence, I am a vegetarian.

The above outlook is laughable. The person’s way of living has nothing to do with vegetarianism, yet somehow in their mind they view themselves as being vegetarian. Quite remarkable.

Is this not similar to those who are wedded or attached to various groups yet claim to be neo-humanists??




By the way, according to Baba’s philosophy of neo-humanism, the following is the central idea of what it means to be a neo-humanism. (Note: For more detail please reference the text, The Liberation of Intellect: Neo-Humansim.

A neo-humanist sees the whole creation as the universal expression of Parama Purusa; such neo-humanists are not shackled by any small-mindedness like caste, creed, colour, religion, or gender etc, nor do they fall prey to any narrow sentiments like geo-sentiment, socio-sentiment, or any other divisive approach like groupism or factionalism.

Remember, following various groups does not mean one is a neo-humanist. Just as drinking water from various dirty ponds does not mean drinking pure water.

Likewise, following the dogma of all the religions does not mean being above all religious dogmas and adhering to the code of universalism. Following one religion is bad and following all is worse – not better.

Drinking water from one dirty drain is bad and drinking water from all the dirty drains is worse. Similarly, following one group is bad and following all the groups is worse.

Some confused persons think that since they follow all the groups then they are neo-humanists. Accordingly, if one follows all current groups in Ananda Marga like H, B, EC, & Giita group etc, as well as all the sects of Hinduism, all the hundreds of factions of Christianity, and the innumerable divisions of Islam, then they must be a super-neohumanist. Some misguided person may think like that.

Following one bad thing is bad, and following many bad things is worse. The ideal of neo-humanism means not following any narrow-sentiments – it does not mean following all those narrow-sentiments. That is what Baba says in His book, The Liberation of Intellect: Neo-Humansim.



“On Friday, I go and pray at the mosque with the Muslims. I grow my beard, eat halal meat, and perform 5 times namaz (prayer). I strictly follow all Islamic rituals and dogmas. On that day I only raise the slogan: Allahu Akbar, Allahu Akbar. On Fridays, during Ramadhan, I fast during the day and feast at night.

On Saturday, I walk to synagogue with all the Jews and adhere to their dress code. I follow a Kosher lifestyle and adopt all Judaic rituals and dogmas. On that day, the torah is everything for me.

On Sunday, I attend church with the Christians, and refrain from any and all alcohol. I also maintain all Christian rituals and dogmas. On that day, I think only about Lord Jesus Christ.

On Monday, I go to the Sikh temple. I tie my hair on top of my head and carry a sword. I eat jhatka’ – i.e. goat killed in a swift manner – and follow all Sikh rituals and dogmas. That day I only repeat the name of Guru Nanak.

On Tuesday, I attend the Hindu temple to honor the monkey god Hanuman. I wear a shawl that says “Ra’m Na’ma'” and chant the holy mantra Ram, Ram, Ram, Ram, Ram, Ram. I follow all Hindu rituals and dogmas. And on that day, only I worship Ram.

On Wednesday, I go to the Buddhist monastery and wear their robes and follow their customs. I chant: Buddham sharanam gaccha’mi. I strictly adhere to all Buddhist rituals and dogmas.

On Thursday, I practice prayer at the Jain temple. I walk there with a broom to ensure I do not step on any organisms. And I do not eat any root vegetables or tomatoes – I follow all the rituals and dogmas of the Jain religion. On that day, I only seek the blessing of Lord Mahaviira Jain.

In this way I pass the week. I do not consider myself a part of any one particular religion. Rather, I remain a friend of them all and follow all their rituals and dogmas. That is why I am a neo-humanist.”




“Srs’t’idha’ra’ dha’y toma’ri karun’a’y, liila’ racana’y tumi advitiiya…” (PS 3600)


O’ my Baba, this flow of creation is moving ahead by Your divine karuna. Baba, because of You, everything is created, nourished, and withdrawn back to its origin. This entire cycle of creation is nothing but Your divine grace on everyone. Baba, in the creation of Your divine liila, You Yourself are unparalleled; You have no comparison. Baba You are Alaks’yaca’rii [1], Cittabiharii [2], Sarvadukhaharii [3], O’ my dearest and most intimate One.

Baba, there are many similarities between us – between You and I – even though I am ‘unit’ and You are ‘Cosmic’. Baba, in Your divine vibration with the most charming aroma of candan [4] permeating all around, & with Your beautiful Presence, my atoms & molecule, my entire existence has started dancing in bliss.

Baba, You are so gracious, we are so close; there is no difference between You and I. My existence is depending solely on You. Because You are, that is why I am. O’ Divine Entity, if You would not have been, then I would have floated away somewhere into the vast oblivion.

Baba, You are the nucleus of this divine creation. Because of You, everything is existing and dancing around You in bliss. Baba, You have no equal…


[1] Alaks’yaca’rii: This is one of the names of Parama Purusa and it literally means the Entity who always moves invisibly – secretly – around the entire universe. Here following Baba explains why He moves around secretly:

Baba says, “He [Parama Purusa] can never be fully discovered; He has concealed most of Himself. If He were to express Himself fully, He would face many difficulties in carrying out His work and thus the collective interest of humanity would suffer. In the interest of human society, He will have to keep Himself secret.” (Ananda Vacanamrtam – 7, p. 30)

[2] Cittabiharii: This denotes one of the beautiful attributes of Parama Purusa whereby He lives in each and every unit mind, ensconced in His eternal bliss. In this divine & playful stance of His, Parama Purusa is called: Cittabiharii.

[3] Sarvdukhaharii: This name of Parama Purusa represents His great compassion wherein He takes away & removes all the sufferings and pains from each and every being of this entire creation. In that fashion, His presence works as a balm of bliss. That is why Parama Purusa is often called: Sarvadukhaharii, (Sarva= all; dukha= sorrow; Harii= He who takes).

[4] Candan: sandalwood.

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From: Candra Deva
Date: Sat, Oct 20, 2012 at 07:22 AM
Subject: In Case You Did Not Read…



These days homosexuality is a critical and high-profile social issue. As Ananda Margiis we should know our stand on this poignant matter. By this way we can stand together in one voice and best counsel and educate others.

Of course, our way is to support everyone’s growth and development – not to malign homosexuals (i.e. gays and lesbians) as human beings. We respect the existential and human value of everyone. Here the point is to gain clarity on this issue by reviewing the topic in a rational way. Then we can truly help society advance.


Each and every action of our human existence is geared towards reaching Parama Purusa. So all our thoughts, words, and deeds are for attaining that Supreme stance. This is what AM ideology preaches and teaches. Those actions which support this ideal are in consonance with Ananda Marga teachings, while we discourage those actions which inhibit this ideal.


In His teachings of bio-psychology, Baba specifically guides us how the human body is but a vehicle for moving along the path of spirituality. That is how it is to be used. To support and enhance this process we are not to allow lymph to be converted into semen other than for procreation. Those using sex as a tool for enjoyment are misguided. Because human beings cannot get satiation from any worldly engagement. (Note: Please refer to the book, Ananda Marga Elementary Philosophy.) We are to maintain a maximum amount of shukra as this aids us in our spiritual journey.


So Ananda Margiis follow this clear-cut pathway by exercising control over these base propensities. In our Ananda Marga, our strict policy is that sex is for procreation only. That is Baba’s guideline.

When advising and guiding us on human sexuality, Baba has given the following mandate.

Baba says, “As regards the question of restraint and lack of restraint, the more one practises restraint, the greater will be their well-being.” (Caryacarya-3)

In a nutshell, it can be said that ‘sex for carnal pleasure’ or ‘sex to try and satisfy one’s animalistic desire’– i.e. just out of lust – is not at all supported by AM. This has no place in our Ananda Marga. Even animals do not behave in this way: They indulge in sex only to procreate, not for any other reason. If you see animals living around human beings doing otherwise, that is because of human interference / influence.


But in homosexual & lesbian relations etc, their entire platform is ‘sex for the sake of sex’– just falling into lust and giving way to one’s animalistic propensities. When there is no possibility of procreation, then there is no rational support for that type of lifestyle. That is the teaching of Ananda Marga philosophy. Seeking true pleasure in this way is like searching for healthy, sentient food in the sewer.

So homosexuality runs contrary to the aim of human life, according to bhagavada dharma. When sex is supposed to be only for procreation – that is the only time that sex is supported in our AM way of life – then there is no logical support whatsoever for the ways of homosexuality / lesbianism, where sex is just an “animalistic pleasure-seeking” tool. Ultimately, such relations will just lead to one’s degeneration and degradation.

So the entire so-called culture of homosexuality runs directly contrary to the lofty tenets of our Ananda Marga ideological stand. Because homosexual and lesbian relations are just based on sexual expression.


Some confused persons may try to justify homosexuality by preaching the gospel of western “open-mindedness”. They may say that everyone is allowed to indulge in any way they please. However, that does not hold any ground in Ananda Marga; homosexual relations cannot be supported in our view, just as prostitution, smoking, meat-eating, and intoxicants are not allowed in AM.

Ananda Marga stands for discipline and self-control, not indulgence and promiscuity. That is why the golden teachings of yama and niyama are given utmost importance and brought into the limelight. The literal meaning of yama is control. The practice and path of Ananda Marga begins with control. If anyone does not have the requisite control, they are in the wrong place.

It is just like if an alcoholic wants to become a margii then we cannot compromise and accept alcohol in Ananda Marga. Rather that person should be educated and goaded to give up alcohol and live according to AM principles. Then they will be an Ananda Margii. Same with all vices; they cannot coexist with Ananda Marga. Rather those vices should be dropped and then we can welcome such persons into Ananda Marga.

That is, we should neither encourage nor support the practice of homosexuality; but we will certainly aim to help those involved to overcome this manner of living by introducing them to 16 Points and working for their overall growth and development.

Candra Deva
(Charlie Davenport)


Those so-called philosophies that preach that sex is for enjoyment and condemn gay relations are hypocrites. If they allow heterosexual indulgence but oppose gay relastions, then they are hypocrites. Our stand on this issue of homosexuality is different from what the various religions advocate. Sex is only for procreation. That is the way srsti cakra (cycle of creation) works.


We should not forget that ours is Ananda Marga, the Path of Bliss: Whatever we do – it is for attaining bliss – worldly engagements are merely an adjustment to reach bliss. In Ananda Marga, sex is only for procreation.

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Date: Fri, 19 Oct 2012 19:37:35 -0000
From: Liilanath Deva
Subject: Re: About That Famous Bogus Quote #9



~ Part 9 ~

(Note: This is the 9th letter of this series. Links to the prior 8 letters are noted below. – Eds)

“All forms of this merge-in-mission quote are useless to discuss – there is nothing to say. It is bogus from beginning to end. It is not printed in any authentic book published by Ananda Marga Pracaraka Samgha, nor included in any Procedural Order, nor is it available on any cassette. There is no authentic original source of this statement. That is why all rational margiis will conclude that the merge in mission quote is totally concocted. Better we should not argue about the veracity of this quote, as it is based in falsehood.” (From: Re: About That Famous Bogus Quote #7, posted: 10/02/2012)

Yes, there is no basis for this quote: Baba did not merge Himself into the mission / organisation.


Here is further proof:

Baba says, “The Mahábhárata cannot stand if we remove Krśńa from it; while if we wish to remove the Mahábhárata and retain Krśńa, Krśńa will stand a bit diminished, though He will stand.” (Namami Krsnasundaram, Disc: 1)

By Baba’s above teaching, it is clear that the totality of Lord Krsna’s life is not defined by the Mahabharata. Other than the Mahabharata, Lord Krsna made significant contributions and blessed humanity in all kinds of ways.


Similarly, to say that Baba merged Himself in the mission / organisation and that the whole of Baba is linked with Ananda Marga Pracarak Samgha (AMPS) is to completely disregard Baba’s work from 1921 to 1955. Yet in those years, He showered His grace and taught sadhana to many disciples.

In 1939, Baba graciously performed the first initiation into Ananda Marga. And before that, He initiated and taught meditation to hundreds – even thousands. Yet only 29 disciples were known. Baba told margiis about those early disciples and why He did not bring them into Ananda Marga Pracarak Samgha (AMPS). And when margiis furthermore requested, then Baba told, “They [those early disciples] need not come into the organisation, they will serve humanity from outside the channels of AMPS.”

Hence, side by side, Baba was guiding those early disciples as well as those who learned Ananda Marga meditation system.


So outside the organisational structure of AMPS, Baba did many things. Not only that, even after the formation of Ananda Marga Pracarak Samgha in 1955, Baba still continued His job at the railway office for 11 more years or so, into the mid 1960’s.

To say that now Baba’s existence is only limited to Ananda Marga Pracarak Samgha and that He has merged into that is to strike down and diminish Baba’s many contributions and gifts.

Besides founding and presiding over AMPS, Baba did many things – He graciously blessed the world in various ways that were not within the periphery of the organisation. Here I am not belittling the value and utility of the organization (AMPS), but addressing the “veracity” of this merge in mission quote – it is patently false.



For those not aware, here are the two versions of the bogus quote…

(1) Here is the version of the bogus quote propagated by Ac. Sarvatmanandji and other Dadas starting in Oct 1990:

“I am not this physical body, this physical body is not me. If you want to know me, work for my mission, because I have merged myself with my mission.”

(2) Here is the quote as it appears in the unofficial book – Supreme Expression I – which was published by an outside group / agency:

“If you want to see Me, do my Mission because I am merged with my Mission. I am not this physical body, this physical body is not me. I am in your hearts and you are in mine. Only devotion can demand my physical presence.” (Supreme Expression I, p. 57 (1978)


#1: http://www.am-global-01.blogspot.com/2012/09/about-that-famous-bogus-quote.html

#2: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-2.html

#3: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-3.html

#4: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-4.html

#5: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-5.html

#6: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-6.html

#7: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-7.html

#8: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-8.html


“A’lora pathik ese geche tamah na’shiya’…” – P.S. 467


By His divine grace the almighty Parama Purusa, the Traveler of divine effulgence, has come. All the darkness has vanished by His august advent. The lethargy, drowsiness & staticity have gotten destroyed. The walls & gates of the jail have been smashed, by His grace.

In a flash – in the blink of an eye – He has destroyed the dogma and crudeness which had accumulated since hundreds of years. All the dark clouds of confusion and dilemma have been removed. Now in each and every direction – wherever one looks – the effulgence of spiritual bliss is spreading and floating, bringing smiles on the faces of one and all.

O’ my friends, family members, brothers and sisters, please do not remain distant and away. Do not keep yourself separate – do not be a stranger. Please come close. The Divine Entity has come and spread His love all around. Sing and dance with the happiness of the infinite attraction and inspiration of His divine vibration…

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Date: Thu, Oct 18 Oct 2012 20:59:44 -0000
To: am-global@earthlink.net
From: Manoj”
Subject: Baba Story: Mukam’ Karoti Va’ca’lam



As we all know Baba has blessed the humanity in countless ways. The below story is just one of many wherein Baba has showered His grace and made the impossible a reality – transforming a seemingly unsolvable problem into a joyous solution.


One time during the 1960’s, Baba was waiting in the Buxar railways station to catch the train to Lucknow (UP) to hold DMC; i.e. Dharma Maha Cakra.

That morning, Baba completed His breakfast and was sitting in the waiting room in the Buxar railway station. PA was there, as well as some local margiis.


While Baba was seated there, a small boy of 5 or 6 years of age approached Baba.

Baba noticed him and said, “What is your name?”.

There was no reply from the young boy, so Baba repeated His question.

The boy’s parents – who were not margiis – were nearby, watching closely, and they said, “Our boy does not speak at all. Up till now in his life, he has not uttered even one word.”

Then Baba replied, “Oh, your boy does not speak at all, really, I think he does speak.”

The parents did not say anything – they just shook their heads and watched.


Then Baba graciously leaned forward and gently touched the young boy’s throat, directly at the vishuddha cakra.

Then Baba asked the boy again, “What is your name?”

Upon hearing the question, to everyone’s utter amazement, the little boy responded.

It was the first time in his entire life that he had spoken. No one had ever heard him speak before.

Everyone present was astonished and in a state of utter disbelief and awe of what had just transpired. The boy’s parents were shedding tears of joy. They could not believe that their young son, who had been unable to speak a single word, was now speaking.

The margiis present were also amazed by the scene.


It was then and there that margiis began singing the bhajan: “With God’s grace even the dumb start speaking.”

Here is that song in Hindi, “Andha’ dekhe gu’nga’ bole…”

The overall meaning of the song is: Parama Purusa can shower His causeless grace and grant sight to the blind and speech to the dumb; Parama Purusa is grace Personified, there is nothing that He cannot do. He can do everything – making the impossible a reality.


That stands as one glorious moment wherein Baba blessed one boy and granted him the ability to speak.

Some may say it was a miracle – some may not. As A’nanda Ma’rgiis, we do not think of miracles, all we know is that with His infinite and magnificent love, Baba can do anything.

This also shows that Baba is gracious upon margiis and non-margiis alike. All are His children and He watches for the welfare and prosperity of everyone.

Baba says, “All the microcosms are part and parcel of Parama Purus’a: all are His progeny, His dear children…He cannot want His sons and daughters to undergo pains and troubles; rather He wants them progress physically, mentally, and spiritually.” (Subhasita Samgraha – 11)


Beloved Baba can do anything and everything, including make the dumb speak, as in the case of the young boy in this story.

Baba says, “It is said, “Mu’kam’ karoti va’ca’lam’ paungam’ launghayate girim.” With the help of mundane objects, a dumb person will never become fully eloquent, and a lame person will never be able to climb a mountain. However, with the grace of Parama Purus’a, the dumb will speak and the lame will scale mountains. If one asks Parama Purus’a for strength one may get or may not get some. But one should not make any such demands. One should not ask, “Oh Parama Purus’a, please give me this and that.” By ideating on Him one may get everything. What is important is His grace which may come whether you ask for it or not. His grace is all important, and that is why it is said, “Mukam’ karoti va’ca’lam’ paungam’ launghayate girim.” (Ananda Vacanamrtam – 7, He Makes the Dumb Speak)



Baba says, “Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take yourself and the entire universe ahead along the path of welfare. Omn Shanti!” (Caryacarya – 1, ‘Concluding Words’)


“Toma’ke peyeo pa’i na keno…” (P.S. #2056)


Baba, I feel in my heart that You are along with me, but even then I do not feel satisfied. I want more and more of Your proximity and presence. So please grace my by coming in my mind and heart. Please remain along with me in a very intimate way in all my works. Grace me so that I can feel your eternal presence always – with more & more closeness and proximity.

Baba You know that my existence is because of You. My life is proceeding on by Your grace; my everything is based on You. Day and night I am deeply engaged in the work which You have allotted me.

I am divinely intoxicated in the ideation of the songs which I have made into a garland for You. So Baba please come closer and still more close. Indeed You know the language of my heart- my inner feeling & sentiments. O’ Baba, how much love I have for You.

Baba, please grace me and please do not play Your liila of hide and seek. Please do not remain inaccessible…

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