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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