Archive for October, 2012

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



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

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

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

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

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




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

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

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

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



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

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

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


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

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

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

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

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



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

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

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

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

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

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

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


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

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

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

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

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

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

Shankar Basu


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


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



~ Part 2 ~

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

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

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

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

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

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

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

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


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

Is this not reminiscent of one famous parable.

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

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

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

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

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


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

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

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

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

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





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


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

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

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

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

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



~ Part 2 ~

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

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

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

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

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

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

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

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


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

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

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

Other days, I visit friends and eat pork.

On occasion, I dine at the Hare Krsna restaurant.

Hence, I am a vegetarian.

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

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




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

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

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

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

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

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

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



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

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

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

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

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

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

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

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




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


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

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

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

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


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

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

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

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

[4] Candan: sandalwood.

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



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

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


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


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


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

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

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

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


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

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

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


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

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

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

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

Candra Deva
(Charlie Davenport)


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


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

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



~ Part 9 ~

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

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

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


Here is further proof:

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

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


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

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

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


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

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

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



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

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

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

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

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


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

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

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

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

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

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

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

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


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


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

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

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

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



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


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

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


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

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

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

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

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

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


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

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

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

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

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

The margiis present were also amazed by the scene.


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

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

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


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

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

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

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


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

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



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


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


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

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

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

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

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Way to Improve Sadhana

Date: 17 Oct 2012 19:27:05 -0000
From: “Indranath Dev”
To: am-global@earthlink.net
Subject: Way to Improve Sadhana


~ Part 2 ~

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

“Devotional life is no different. There is love – there is yearning – and there is an inherent desire to be more close. And the way to satisfy that desire of closeness is to request the Lord to grant me more and more devotion.” (Way to Improve Sadhana – 1)

Yes, this is so true…the other way to think of it is this: Who does not want to go close to Parama Purusa? Those who are arrogant or self-important feel no need to ask for Baba’s grace and devotion. That is certainly one category of person.

They think, “Whatever I need in life I will manage myself.”

Such persons give undue importance to their petty self or unit ego. They suffer from the false notion that whatever they need they can satisfy with their own strength. They are utterly oblivious to the fact that they do not create their own energy. All the energy they have they derive from external sources like air, water, food, light, etc. And Parama Purusa is the ultimate source of all energy – directly or indirectly.

So when Parama Purusa provides you with all the energy you have then how can you say it is yours when it comes from someone else. Only those suffering from the delusion of materialism cannot understand this simple truth.

The reality is that nothing belongs to them – it has all been graciously given by Parama Purusa. Due to this fundamental lack of knowledge and this deficit in understanding, they wrongly brag about themselves. They are unable to conceive of anything beyond their unit “I” feeling. Because of this egoistic approach, their mind becomes dry as a bone. They forget about Parama Purusa entirely – what to speak of developing an intimate relationship with Him wherein they request His grace and closeness. This they do not do. By this way their mind becomes hollow and weak as they are centering around their own unit self.

Such is their egotistical feeling, and hence they will not ask bhakti from the Lord. But this is not their greatness, but rather their defect. Such persons are far from Parama Purusa. Immediately they should take steps to decrease the gap by asking His grace – asking for devotion.

Baba says, “While utilizing one’s energy one should pray to Parama Puruśa, “O Lord, I am working with the strength given by You. Let me not make the mistake of taking it to be my own power. Let me not forget You, O Lord.”” (Ananda Marga Ideology & Way of Life – 9, The Devotee and the Lord)

Asking itself stems from a feeling of love, humility, and the realisation that Parama Purusa is the Provider and Source – the nearest and dearest One. Without Him, nothing can happen. But to feel this way requires a certain amount of devotion. And those with that threshold of devotion will certainly place requests before the Lord. They will request His closeness – i.e. to grace them with more devotion. That is the request.

Thus in devotional life, with increasing feelings of closeness and proximity to Parama Purusa, comes the desire to ask for His grace. In true love this always happens.


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 understand 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.

Those doing dhyana can easily understand this because in dhyana one must request or ask for His grace. Only by this way can dhyana be successful. So one must put forth a request – and what does the bhakta ask for? His grace, His closeness.

Indeed, by becoming more and more involved in sadhana – one feels His magnificence as well as their own helplessness. So a sadhaka asks Parama Purusa to grace them with the strength and devotion to proceed onwards.

After all, overcoming all earthly bondages and controlling the mind and all the associated propensities is not an easy feat for any human being. Good sadhakas realise this and request His grace. In each and every sadhaka’s life this moment arises.

Daevii hyeśá guńamayii mama Máyá duratyayá;
Mámeva ye prapadyante Máyámetáḿ taranti te.

Baba says, ““It is very difficult to surmount this Máyá, because she is very powerful. How can such a small, ordinary human surmount this Máyá?” “Mámeva ye prapadyante máyámetám taranti te”. “Only the one who has taken shelter in Me can surmount Máyá”. Individual effort alone will not suffice. How can one free oneself from the saḿskáras accumulated while under the influence of Máyá and thus cross that dreadful ocean? A devotee has said, “Bhavámbodhipotam sharańam vrajámah”. “I will not be able to swim across because sharks will devour me. It is an impossible task. So what shall I do? I shall board a ship and sail across that ocean. Oh Parama Puruśa, please be the ship which carries me safely to the other side.” “Bhavámbodhipotam”. Ambudhii means “sea” – the bháva samudra; potaḿ means “ship”. Saranam vrajámá signifies, “I shall take shelter in that ship for I have no other way.” Thus, the intelligent people, the devotees, know that Parama Puruśa is the only shelter, the only patron. There is no other path, no other alternative.” (Ananda Vacanamrtam – 7, The Divine Drama)





PS Intro: Baba is for all and He has graciously composed this following Prabhat Samgiita for non-margii bhaktas who have devotion for Lord Krsna. So we Ananda Margiis should learn these types of songs so that we can present and teach them to non-Ananda Marga sadhakas, i.e. devotees of Lord Krsna.

“A’ma’r ka’n’u kotha’ gelo, kotha’y luka’l, khunjiya’ hayechi sa’ra’…” (P.S. 4113)


Where has my Lord Krsna gone. Where is He hiding? I have been searching Him all day long. And now it is evening– so since morning to evening I have been searching. In His longing my eyes are showering tears.

I am wandering around in search of Him. In longing for Him, my eyes are raining tears. My beloved Lord Krsna is neither in Vrindaban, nor Gokul, nor is He in Mathura. Where has He gone? From which divine world is He playing His flute and herding his cows.

What type of bond of love am I tied up in. My heart is aching. I am completely restless in His love. Where is my dear-most Lord Krsna. What type of love is this. He has taken away my heart, my mind. And He has given nothing.

What type of liila is this. In a flash I lost everything. I will not care about any types obstacles. I will go on searching Him non-stop. I will go on searching my dear most Lord Krsna – my Life of the life, my Polestar…

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