Archive for October, 2012

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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