Archive for December, 2012

Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa



This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.


In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.


Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.


In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.


In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)



Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.


Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)


Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)


Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

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

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

at His lotus feet,


“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)


O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

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Happy New Year to all – to everyone – our entire universal family! [1]

We should read this following Ananda Vanii given by Baba, Lord Shrii Shrii Anandamurtiji. This is His direct blessing – an original Ananda Vanii. Why should we settle for a fake Ananda Vanii. The following can be read on the grand occasion of this Happy New Year: 1 January 2013.

“The humans of today are possessed of spirited intellect and accomplished wisdom. They are keen to advance with rapid step shattering the shackles of dogmas. They will no longer be entrapped by the illusion of opportunism. The rays of the crimson dawn of a new humanity on the eastern horizon have started weaving textures of colours on their eyelids and in the subtle recesses of their minds. As for those who have been dreaming of keeping humanity imprisoned by dogmas, their days are numbered; their blissful dreams are being shattered to pieces. I call upon all enlightened people and say: “Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory.””

– A’nanda Va’n’ii #53

Sastaunga Pranam to Baba,
AM-GLOBAL Moderators

[1] Entire family: All of creation are His progeny. So our universal family refers not just to all human beings, but also the animal kingdom, the plant world, all animate beings and inanimate objects, and the expressed and unexpressed universe, i.e. this entire creation. All are part of our family.

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From: “Indrajit Deva” ig4457@sunpost….
To: am-global@earthlink.net
Subject: Donkey Food, Donkey Sadhana, Donkey Kiirtan
Date: Sun, 30 Dec 2012 20:41:39 +0000



We should all pay heed to Baba’s following guideline.

“Priityanna: If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetables. But if someone invites you only to make a show to people, never accept his/her food.

Ápadanna: When life is jeopardized because of the lack of food and water, you need not consider whether the food is prohibited on any grounds or comes from an unworthy person.

Shráddhánna: Shráddhánna (food offered at a memorial service) is neither priityanna nor ápadanna, hence it is not to be taken.” (Caryacarya -2, Society, pt #37)


Suppose you are invited to a grand feast at someone’s house. To celebrate, that host has the finest chefs prepare the tastiest delicacies and dainties for everyone to eat. Not because because that host wishes to serve the community with love and affection, but rather because he wants to make an ornate show of the affair and bring prestige unto himself. Proof being that if you cannot attend his feast, then he is not the least bit sorry or remorseful, because he will just get another person to replace you – someone else who will pay him honor and respect.

Under such conditions, when there is not the least bit of service mentality and the host is just giving a feast with huge pomp and show in order to heighten his own prestige and self-satisfaction, then attending the program and eating that food is completely inappropriate. Because, in that case, that food is nothing but donkey’s food, or gardabha’nna.

Baba says, “If food is not given with that heart-felt feeling and if one’s own life is not in danger due to starvation, in that condition then any food offered is donkey food, gardabha’nna. So one must not eat that food.” (Summary of Shabda Cayanika – 20, p.163-64 [Bangla])

Thus, under no circumstances – unless one is going to starve to death – should we eat food that is presented as a show of one’s wealth and greatness, because that food is nothing but donkey food, or gardabha’nna.

As we all know, in His practical life, on many occasions Baba refused such food whenever wealthy people or dignitaries invited Him to dine at their house just to impress Him. So we should follow Baba’s example and never eat food that is not offered with genuine warmth and kindness. If ever food is given to you with some ulterior motive – such as for prestige and grandeur, not because the host has heart-felt feeling for you – then that food is veritably donkey food.


One aspect to keep in mind is that gardabha’nna varies from person to person. For instance, if that same host as described above will feel hurt and upset if you do not attend and eat his food, then for you that food is not gardabha’nna; it is not donkey food.

Let’s examine this further. If that host invites 500 people and he has very intimate relations with 10 of those invited guests, then for those ten people it is ok to eat the food. Because the host has a genuine and earnest desire to serve and feed those 10 people with love and affection.

Yet for those other 490 people, the host’s feast is donkey food as for them the host’s only desire is to put on a big show. The host does not care if those 490 people come or not. If any of them are sick or unable to attend, that host will not be disappointed or upset or wounded; he will simply replace their spot with someone else.

That is how the same feast can be sentient for one person yet gardabha’nna for ohers. It has to be evaluated on a case by case basis.

This type of scenario applies to all kinds of social functions like marriages, house entrance ceremonies, baby-naming gatherings and other social functions. In all such circumstances, the operative point is the host’s individual feeling towards you. If with genuine heart-felt feeling he wants to serve and feed you, then it is fine to eat that food. But if he just wants to make a social display by feeding you then it is gardabha’nna.

Here is another situation related with individual life: It is also donkey food if a person has cooked food with the intention of eating it all. To eat even a small portion of that food is also gardabha’nna as the person who prepared the food has no desire to share any of it.


This type of ‘donkey’ syndrome – doing for show only and not out of one’s heart-felt feeling – is not limited to the realm of food only.

We have all seen various kiirtan players or bhajan singers who perform solely to display their own musical or lyrical talents, and not to serve and please Parama Purusa. This happens across all religions and faiths and occurs in our Ananda Marga as well.

Kiirtan is all about singing to please Parama Purusa – for His glory, not one’s own glory. And the essence of bhajans is to share one’s inner, heart feeling with the Lord, and not to procure attention for oneself.

Yet at retreats or dharmacakra, sometimes it can happen that a person might lead a kiirtan or bhajan in order to win over the admiration of others. If this is done consistently, again and again, such performers run the risk of being converted into microvita at the time of death.

That said, it is not just the musicians who are prone to such downfalls. Sometimes a kiirtan or bhajan participant may dance with such extroverted tendencies or sing with such ego that it is quite evident to all around that that person is doing just in hopes of drawing attention to themselves – so that others will think they are a great devotee.

All such displays devalue one’s approach fail to bring one close to Parama Purusa. That is why Baba calls these misguided attempts as: Gardabha kiirtan and gardabha bhajan, i.e. donkey kiirtan and donkey bhajan.


This can occur in the stratum of sadhana as well. Before giving an example, it has to be said that the sincerity and earnestness in spiritual practice is quite high in our Ananda Marga, so this letter by no means aims to cast doubt that abc or xyz persons are doing donkey practices. Most are fine and okay– this is just a general letter for everyone’s awareness and knowledge. After all, each and every person knows there own situation best.

Now let’s say someone rarely does sa’dhana’ in their own home etc, but then when they go to the jagrti or to a retreat, then suddenly they start sitting for long, long sadhana, as if that is their regular way each and every morning and evening. And not only that, but when they close their sadhana then the first thing they do is open their eyes and slyly scan the room to see if others are taking notice of how long they sat. And if still they do not feel that they got the attention they deserved, then during meal time they will casually say that, ‘It was very good to be able to sit for 3hr sadhana today etc’, and then quickly scan the eyes and faces of others to see if they were impressed or not.

From, all these instances, we can easily understand that that person is doing sadhana not to please Parama Purusa – not to serve Him – but rather to bring name, fame, and prestige unto themselves. They want people to think that they are a great sadhaka. That is why their sadhana is nothing but donkey sadhana.


Okay, let’s say someone you know does do donkey kiirtan, or donkey bhajan, or donkey sadhana on occasion. Then they must be extremely careful, lest they harm and degrade themselves.

Because what they are doing is just a superficial show. They are highlighting themselves: So they are focusing on their own unit existence, not Parama Purusa. In that case, the mind becomes smaller and more selfish. By that way, they hurl themselves onto the path of negative pratisaincara towards animal life. That is the very real and scary danger.

Even then that is not all. For such persons, their kiirtan and sadhana is just hypocrisy, nothing more. They feign devotion and instead harbour the desire to glorify their own petty existence. Such is the audacity of the human ego. Their hypocrisy is one sure sign of downfall and degradation. Such persons should beware. Theirs is a risky and dangerous path.

There remains a glimmer of hope, by Baba’s grace. No doubt donkey kiirtan, donkey bhajan, and donkey sadhana cause false vanity and an overblown ego etc, but with Baba being the Taraka Brahma, our Ananda Marga mantras are so strong that in a moment of quietness while repeating the mantra, even if one was initially motivated by selfish desires, one may develop sincere love for Parama Purusa. And that is the greatest achievement and blessing. But for this to occur, there must be sincerity and an earnest desire to change. Failing that, by their donkey sadhana they are doomed to degeneration.

So only if they change their ways they can be saved, by Baba’s grace. Otherwise such hypocritical displays of donkey sadhana is a definite recipe for disaster. Best is to ideate on Parama Purusa and not fall prey to such donkey kiirtan and sadhana, i.e. superficial show of sadhana.


Baba says, “Remember, everyone is entitled to sa’dhana’. For this, nothing neither pedigree, education, knowledge nor any asset, is necessary except only two things – implicit faith and sincerity. Arouse these two things through your will-power and victory is yours, it must come.” (Ananda Marga Ideology & Way of Life – 5)

in Him,


Baba warns us that one must not go into debt in order to arrange any kind of feast or feeding – not for any occasion.

Baba says, “Arranging the feast by taking a loan or incurring a debt is prohibited.” (Caryacarya – 1)


Here is more about what Baba has to say about donkey food.

(a) Donkey food (Gardabha’nna) is that food purchased with ill-begotten money or sinfully earned money.

(b) If someone feeds you with deep love, respect, and affection and that feeling is conveyed through their expression, talk and conduct, and by feeding you they feel blissful (“Toma’ke kha’iae a’nandit hobe”) and very content, and if you do not eat then they will feel pain, in this situation whatever food you eat in their house– even if it is just boiled grass– will be treated as priityanna (proper & sentient food). Any meal or food not prepared under such ideal conditions is donkey food.

(c) So if food is not given with that heart-felt feeling and if one’s own life is not in danger due to starvation, in that condition then any food offered is donkey food, Gardabha’nna. So one must not eat that food.

Note: In western society that food which is not fit for human consumption is typically labeled as ‘dog food’. And a similar idea Baba has conveyed above by the term donkey food – “Gardabha’nna”.

(Summary of Shabda Cayanika – 20, p.163-64 [Bangla])


Simplicity, sincerity, and honesty are some of the main pillars in the life of any sa’dhaka.

Baba says, “The most valuable treasures on the path of human progress are honesty, simplicity and spiritedness. In no stratum of life should you allow the standard of honesty to deteriorate…” (Ananda Vanii #54)

If one approaches their life duties like preparing food and doing sadhana with an earnest desire to serve Parama Purusa and His creation, then there is no question of any donkey food or donkey kiirtan. Then all one’s actions will be pure and sentient.

Here Baba wanrns about superficial displays in spiritual life.

Jap tap vedajiṋána vidhi bhakti japadhyán ihá haite mádhurya durlabh
Keval ye rágamárge bhaje Krśńa anuráge táhe Krśńa mádhurya sulabh.

“Those who repeat their ista mantra mechanically, or undergo severe penance, or endlessly study the scriptures, or express a show of devotion, or practise meditation in a ritualistic way, can never feel the charm, the joy, of spiritual realization. That sweet discovery is only possible for those who worship Lord Krśńa out of deep devotion to Him.” (Ananda Vacanamrtam – 5, Devotion – the Only Path)


“Diinera kut’iire tumi ese gele, tithi bhule path bhule keno ja’ni na’…” (2617)


Baba, I do not know the reason why You have graced me – but by losing the path and forgetting the date, You have come to the hut of this lowly person. How this happened I do not know, but in my heart I feel that it is completely Your unfathomable grace on me. Baba Your arrival is nothing but Your ahetuki karuna’– because I do not have the strength of sadhana, nor do I have the virtue of any good deeds. Even then You graced me by coming.

Baba, what I could never imagine, today You have made that into a practical reality in my life. O’ Bhaktavatsal Prabhu, You go on showering me with Your divine grace. You could not tolerate the tears of my longing.

So much time has passed doing Your dhyana; I was crying for You day and night. By calling You again and again my throat has become sore– my voice
has become hoarse. Baba, today You have done karuna’; You followed the wrong pathway and by that way You have made it to my home. Baba, You have come with Your overflowing fountain of divine effulgence.

Baba, it is Your causeless grace. After a long, long time You have come to me in a close and intimate way. So many ages have passed and I was calling You again and again, and now by Your causeless karuna’ You have come. Baba, You are bhaktavatsal [1]…


[1] Bhaktavatsal: The One who is the loving caretaker of the devotees. He who gives special favours to His bhaktas and lovingly watches over their every need. Always He is bestowing His divine grace on them.

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From: “Sanjay Deva”
Subject: Curse of Materialism: Not Having Joint Family
Date: Sat, 29 Dec 2012 22:17:36 -0000





It is important to review this case incident that depicts how the US society is fundamentally broken. As you read and learn what happened, think how Ananda Marga can prevent and solve such problems. Why did such a tragedy occur, and how can it be prevented in the future.

Here is the the article.



San Diego Mother Pleads Guilty to Drowning Autistic Son
December 28, 2012

Just minutes after she drowned her 4-year-old autistic son in the family bathtub, Patricia Corby drove to the neighborhood police station in San Diego with his lifeless body wrapped in a blanket and admitted what she had done, police said.

On Thursday, sobbing uncontrollably, the 37-year-old Corby pleaded guilty to second-degree murder.

Corby was so overwhelmed by the task of caring for her son that she decided to kill him and then commit suicide, prosecutors said.

“She felt like she had no life,” a district attorney’s investigator said.

Her attempt to drown herself in the tub failed, according to prosecutors.

Corby faces a mandatory minimum sentence of 15 years in prison when sentenced Jan. 28 in San Diego County Superior Court. Under that sentence, she will not be eligible for a reduction due to “good time” conduct credits.

In a plea bargain, a second charge of assault on a child under age 8 causing death was dismissed.

The victim’s father, Duane Corby, was in the court when his wife pleaded guilty. He was working on March 31 when his wife killed their son, Daniel. He told investigators that he had seen no sign of mental illness from his wife and that the couple had spent $70,000 in diagnosis and treatment for their son. (http://latimesblogs.latimes.com/lanow/2012/12/mother-drowns-autistic-son.html)


The above tragedy is not an isolated incident in the US, nor in other grossly materialistic societies. It stands as a horrific representation of the ills of materialism. While there are many good people in the US, they are in the minority as the society becomes more disparate and self-centered – disconnected from one another. Neighbors do not know one another, often living side by side for 10 or 20 years, yet still they do not know each other’s name. This mentality breeds a sense of alienation and distrust from one human being to the next.

As we know, materialism itself is a grossly individualistic approach where selfishness reigns. So long as one is healthy, employed, and encounters no grave problems, a person can survive ok. But once a serious problem arrives, and people are forced into dire circumstances, they are apt to take extreme measures, as happened in the above incident. Why? Because there is no one to help them overcome their problems and help shoulder the burden of responsibility. In materialism, everyone must fend for himself / herself, even new moms. In this way, some end up destroying themselves and those around them. This is the common and tragic outcome.

Essentially – in a materialistic society – people feel isolated and alienated. Due to the greed and self-centeredness of individualism and materialism, they earn for themselves when they are healthy and refrain from helping others. It is their ingrained habit and even nature to only care for themselves, and no one else. Bear in mind, that there are many kind-hearted, compassionate people living in the US, but the trend amongst the population-at-large is towards extreme selfishness.

Naturally then, when they themselves face difficulties, they are forced to confront them alone. And that is too much for them to handle, so they often respond in outlandish and destructive ways.

That is the curse of materialism, where everyone lives alone, devoid of the support of a joint family and greater society.

This is an analytical approach to life where everything revolves around one’s own “I” – and nobody does anything to help others. This is the very real and unfortunate end of materialism. Everyone lives alone, devoid of the support, trust, and help of others.


Here below are a few of Baba’s teachings on this societal ailment from His discourse, The Spirit of Society.

“What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.”

“To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.”

“You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.”

“Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.”

“Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.”

“Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.”


Here is a link for the entire discourse, The Spirit of Society, for those who wish to read more but do not have access to the text.




The above is not an isolated occurrence. There are innumerable tragedies of this nature where people feel so alone, alienated, and disconnected, that they revert to extreme measures, such as drowning an autistic 4-years old son in the bathtub. The mother feels so isolated, unsupported, and desperate that she commits a heinous act.

In the following case, the mother goes against all maternal instincts and abandons her new-born to die outside just after giving birth. All because she feels there is no one to help her.

Oxnard Mother Suspected Of Leaving Newborn In Strawberry Field
December 27, 2012

An Oxnard, California woman who allegedly gave birth in a strawberry field and left the newborn to die has been booked on suspicion of murder, according to the Ventura County Sheriff’s Department.

Authorities believe Rosalba Moran, 20, of Oxnard delivered the child on May 21, in a Camarillo-area field in the 3200 block of Central Avenue.

The infant’s body was later discovered by a farm worker, Gabriel Ortiz, 43, who told the Ventura County Star he found the body while checking a hose line near a row of poppies bordering the field. Ortiz told a supervisor, who called police.

Ortiz, the father of a 6-month-old daughter, told the newspaper he was shaken by the discovery.

Police took DNA samples from more than 100 fieldworkers in the area, and a swab eventually led to Moran, officials said. She was arrested Dec. 21 and is being held on $1-million bail at Todd Road Jail, according to a Sheriff’s Department release.

Detectives are still working to identify the baby’s father. Anyone with information about the case can contact Det. Lopez or Det. Worthy at (805) 383-8786.




In this next incident, the youth did not want to help anyone. Just he is enmeshed in his own pleasure-seeking and overlooked that his grandparents came forward to rescue and raise him. Yet he responded by killing in a gruesome manner. That was his extreme selfishness. His grandparents sacrificed to help him – to do what the child’s own parents could not do. But the grandson had no ability to appreciate his grandparents. To them, they were just a burden that should be eliminated.

Grandmother Apparently Killed With Barbecue Fork; Motive Sought
December 17, 2012

Police are trying to determine a motive after a 22-year-old man allegedly killed his grandmother Sunday using a barbecue fork.

Los Angeles Police Department Lt. Paul Vernon called the incident in Mission Hills “especially sad and tragic.”
The suspect, identified as Joe Calderon, was raised by his grandparents and stabbed his grandmother at their Mission Hills home Sunday morning, police said.

Investigators believe Calderon fought with his grandparents Saturday night and, after his grandfather went to work Sunday, again argued with his grandmother, Vernon said. This time, the suspect allegedly began beating his grandmother, who called her daughter for help.
When the daughter arrived at the home in the 11100 block of Rincon Avenue, Calderon “confronted her” outside the home “with a long metal stick,” Vernon said. She went around the corner and called police about 9 a.m.

Responding officers detained Calderon, whom Vernon said had blood on his hands.

The grandmother was found dead in the kitchen, Vernon said. Her name has not been released, though authorities described her as a woman in her 70s. It was unclear what relationship her daughter is to the suspect.

Vernon said investigators found several possible weapons at the scene, including the barbecue fork that “appeared to have blood on the prongs.” Forensic tests will be conducted to determine if the utensil was in fact the murder weapon, he added.




This next case study shockingly portrays how one man becomes so absorbed in his own personal desire that he could not at all understand the pain he was causing to an innocent human being.

L.A. Now Live: A Homeless Woman Is Set Ablaze In Van Nuys
December 28, 2012

A homeless woman known to many as Flo remained in critical condition Friday after being doused with a flammable liquid and set ablaze on a bus bench on Van Nuys Boulevard.

Times Staff Writers Richard Winton and Ashley Powers will join us at 9 a.m. to discuss Thursday’s horrific crime and how the community is reacting.

LAPD Deputy Chief Kirk Albanese official said it was unclear whether the suspect, Dennis Petillo, 24, even talked to the woman before he allegedly set her ablaze.

“There was no incident or dispute or clear motivation for this horrific attack. He did not know his victim. It defies explanation,” Albanese said. “He is not of sound mind. … The motive is mental illness.”

Police have not released the victim’s name, but area residents said she is Flo Parker. She was also known as Violet: a 5-foot-tall woman in her 60s with dirty blond hair and a time-worn face. But for much of Thursday, her identity was secondary. Violet had become a symbol to some residents of both the dangers that face the homeless and the depths of human cruelty.



Here is a link for the entire discourse, The Spirit of Society, for those who wish to read more but do not have access to the text.



Materialism does not hold any answers, just it breeds a desperate, harsh, and impersonal society where people are utterly dominated by selfishness and despair – wholly unable to connect with others. Such incidents as the ones above occur daily all across the US. They are so common that many go unreported – they are not even newsworthy. That is the gift of materialism.

Prout Philosophy says, “Materialism is the most dangerous – indeed, suicidal – philosophy…materialism is both defective and devoid of morality.” (Namah Shivaya Shantaya: Discourse 18)

At His feet,


“A’ma’y cha’r’iya’ kotha’ ja’o e nirajane…” (PS 665)


Baba, You are my closest One. O’ my Beloved, where are You going on this isolated, lonely dark night – leaving me all alone. O’ my dearmost Baba, please do not go away from me. Baba, why are You making me cry so profusely & letting me float in the tears of my devotional longing for You. Baba, please smile always in my mind, constantly radiating Your sweet, divine love.

Baba, by Your grace I have loved You so intimately in dhyana; You know it well. Baba, You are my dearest One. But if You were really a good person You would not play this heart-breaking liila with me each and every moment; You would not leave me in this dark hour. Baba, please be merciful; please remain here along with me.

Baba, there are countless devotees with great qualities & talents who love You very much. Indeed there are numerous persons with top-notch merits & virtues who have deep longing for You. Because of this, it seems there is no place for me in Your mind – neither during daytime nor nighttime, neither in dream nor in awake state: Never.

O’ Baba, please do not leave me alone. Please shower Your causeless grace on me by keeping me eternally in Your divine shelter…

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The Spirit of Society

The Spirit of Society

(The following discourse was delivered by Lord Shrii Shrii Anandamurtiji and was printed in A Few Problems Solved Part 6, and other select publications.)

The spirit of the word samája (society) signifies a group of people who move together. All are not of equal strength or intellect. Hence the shortcomings in one must be compensated for by another. Different people have varying abilities: some have physical strength but no brains; others have the brains but not the strength to work; and others have neither the strength not the brains, but work well and with a peaceful mind under the guidance of their supervisors. We can always see around us people of differing types and qualities. Judged by the crude codes of this world, no one is totally independent. Everyone relies on someone else in some way or other. Everyone makes up for their deficiencies by taking help from others. Whenever a large group of people strive to make up for their relative differences on terms of mutual understanding, we call it a society or society.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.

If we take the full meaning of the term society into consideration, it will be seen that till now human beings have not been able to form a real society. If India builds a society for only Indians, Pakistan for only Pakistanis, and England for only the English, then three separate societies will exist, but we cannot look upon them as the society of humanity. Because humanity is divided into groups, one society will naturally try to thrive by exploiting the vitality of others. On observation you will notice that efforts are being made to establish so-called societies in some particular part of the world, for some particular section of the people, and based on some particular “ism” or faith. A social consciousness based on such divisions lies latent in the minds of the people, whether they are Indian, Pakistani or English, so they remain absorbed in thoughts of their smaller groups. It is actually due to some external impact that social consciousness takes the form of a really all-embracing Indian, Pakistani or English consciousness. The social consciousness of an enslaved nation is never more keenly felt than when the people are at war with the dominating colonial power. After independence that consciousness is lost.

Examples of antisocial fissiparous tendencies do not stop here. Even in different regions of the same country people do not live within one social group. The creeds of the Brahmins, the Rajputs, the Kayasthas, and other different castes urge people to belong to their own societies. And yet the antisocial spirit of self-differentiation does not end here. There are the even smaller groups of Bundellas, Rathores, Sishodiyas and Caohans among the Rajputs, and there is the antisocial eagerness for relative supremacy in the social sphere between the Paiṋca Gaodiiyas and Paiṋca Dravidiis of the Brahmins.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.

You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

In this universe of living beings there are some fundamental problems applicable to all which are to be solved by all. These problems may be taken as the common features in the life and Dharma of living beings, and the all-round health of living beings depends on the happy solution of these problems. The more these problems are solved with mutual cooperation, the more beneficial it will be. We must remember in this regard that rights and responsibilities belong to all. Lack of consciousness about rights and responsibilities drives social beings towards a tragic end. It results in the collective fate of living beings being determined by a particular dominating group. The vital energy of society is sapped through such group or class exploitation. Nature’s wealth belongs to all living beings. What is a burden to the earth is a burden to all. Disregard of these ultimate truths eventually leads to disorder in social life, and society’s potentialities are destroyed before they have a chance to develop.

Why have schools been established? Is it not to enable children to learn? All parents want their progeny to acquire knowledge and develop intellect. But even today many parents are unable to send their children to schools. Why is this? Surely, everyone should be given equal opportunities to benefit from any institution established for public welfare. This is everyone’s birthright. Some people wear a mask of culture in public, but in private pursue personal or class interests. This hypocrisy has no place in the human society. It is the cause of the sad state of education in the world today. The same is true for the supply of food, clothing, housing and medical care. The significance of founding a true society lies in solving all problems in a collective way.

There are some tendencies and instincts which are manifest in both animals and humans. In fact, these tendencies are the evidence for existence of animality in humans. These tendencies may be suppressed in the face of stern rhetoric, but to do that is not only undesirable but impossible, because they support the principle structure of existence. Having identical tendencies, humans and animals both belong to the same category of living beings. The difference lies in the fact that the animal in a human body can refine those tendencies and express them in a more subtle manner. This refinement is called culture. To eat is equally essential for all, but people, even when extremely hungry, do not rush up to the table like dogs and sit down to eat with total disregard for their surroundings. Unless their hunger is more powerful than the faculty of reasoning, they will wash their hands before eating. This is a part of culture.

Civilization is not unchanging. There is nothing stationary on this earth – everything is dynamic. Civilization is also a progressive phenomenon, moving from good to better, from imperfection to perfection towards the ultimate goal: perfect Brahma. The greater the tendency of refinement in people, the more cultured they are. We must remember that refinement and hypocrisy are not the same. There is a heaven and hell difference between the external show and the inner motives of a hypocrite, and the inner and outer consistency of a refined individual. Whatever is done in a refined way, is done with reasoning and propriety, and thus, instead of being a cause of social breakdown, will be a cause of social well-being. Let me give an example. The drinking of water is basically an animal instinct. It would reveal a complete lack of culture for anyone to drink drain-water simply because they were thirsty. To ascertain whether the water is pure before drinking, and to ensure that all towns and villages receive a regular supply of pure water, are signs of a civilized society. But to say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.

Judged in the relative perspective, the more civilized we become, the more helpless we become. A new-born baby is completely helpless. Just think of the plight of a helpless child in the delivery room the very first day it appears in society! The more cultured people become in a refined social environment, the greater their sense of duty for their children. For this reason children lose the capacity to do anything themselves. According to the Laws of Nature, the more developed the mother’s affection and intellect, the more dependent the child becomes on its mother. In the animal world, the lesser the maternal affection, the shorter the time it takes the offspring to grow strong and self-dependent. Nature takes the responsibility of assisting those neglected offspring by providing them with the necessary survival instincts. A baby monkey has to learn quickly to cling to its mother’s belly as the mother needs to use all four limbs to jump around the forest. The mother can’t carry her baby by its neck, because the baby would die if its neck was twisted. A kitten, however, is blind at birth and thus unable to see its mother, let alone cling to her belly. Thus mother cat is obliged to carry her babies in her mouth. A baby rhinoceros, on the other hand, runs away from its mother after birth! And rightly so, for the mother’s tongue is so rough that several licks might actually kill the baby. The baby rhinoceros waits for its skin to harden a little before returning to its mother.

Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.

Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.

Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.

c. 1956 DMC

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Date: Fri, 28 Dec 2012 21:38:44 -0000
To: am-global
From: Ram Sahay Deva
Subject: Baba’s Mandate on Margii & Wt Sadhana



We all know Baba places great emphasis on our sadhana practice as it is only by properly doing sadhana that we can grow from crude animality to a human being, and from an ordinary human being to an ideal person, and from an ideal person to a divine being.

Just as an illiterate person can become a doctor, professor, or a lawyer through proper schooling and education, similarly…

…sadhana wholly transforms one’s mind and body, making an ordinary person an extraordinary one. The whole personality gets changed by proper sadhana. That is why our Guru has placed a tremendous importance on doing sadhana.

Unfortunately some haven’t been able to realise this basic fact in their practical life. As long as one has not realised the depth of sadhana, they should go on doing meditation with utmost sincerity. Let us not forget that sadhana is a scientific process and by right effort a result must come.

And not only must we practice sadhana, but we must tell those who are obsessed with materialism as well. They must understand that matter is not everything. Their eyes should be opened to the realm of spirituality. This truth must be understood by all.

For all these reasons, sadhana is very important and here is Baba’s Procedural Order for all workers and margiis on sadhana.



“(A) 4 Times Sadhana: Doing sadhana 4 times daily is compulsory for all wholetime workers. It will be the duty of all wt workers to maintain the record of their 4 time sadhana routine in their compulsory daily diary. All trade heads are also hereby instructed to see very particularly the sadhana routine of each and every individual worker of their concerning trade. Trade heads must check whether their workers do sadhana 4 times a day or not. DPS will be directly responsible for implementing this system very strictly. DPS is also to create his own method for collecting information every month regarding workers of different trades who do not or did not perform sadhana as per system in a particular month. Such names are to be recorded and immediate steps to be taken by the DPS against the concerning workers and the supervisory worker of that trade. A monthly statement regarding the irregularities in 4 times sadhana by the workers of different trades and disciplinary steps taken by the DPS against the worker must be submitted to the higher authority every month.”

“For General Margiis: Doing sadhana 2 times daily is compulsory for all margiis in general. DPS is to keep candour eye through his RDPS and DDPS on each and every margii regarding their performance of individual sadhana 2 times a day. Any slackness in this respect is to be pointed out by the concerning RDPS and DDPS to the margiis concerned and the margii is to be made to understand that by not doing sadhana he is committing sin and that he must be very very strict in 2 times sadhana. RPDS and DDPS are to keep a regular record of the margiis of their respective areas regarding two times sadhana. DPS must keep a regular watch on the records.”

“B) Asana and Ekadashii: In order to help in regularity and improvement in sadhana, every worker will have to follow very strictly the rules of asanas (daily compulsory) and ekadashii and they will maintain this record in their daily diary. The DPS will keep very close watch on this and necessary steps must be immediately taken.”

“C) In order to improve the sadhana of the WT workers and increase their attachment to it, the 7th lesson (Sahaj Pranayama) may be made available for practice to maximum wt workers. This will immediately increase their inclination towards sadhana.”

(Procedural Order on Sadhana as given by Baba)


Most senior Wts have this above Procedural Order but they do not like to share with their junior wts and margiis, otherwise those seniors themselves will be pointed out for not following this order. Or what could be the reason why this order is not made more widely available.


Baba has graciously blessed us with this great sadhana practice of Ananda Marga and we should realise this quest in our daily life.

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 sa’dhana’. 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…That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (Subhasita Samgraha – 3)

Ram Sahay Deva


“Tumi a’ndha’r ghare jva’lo a’lo, vyatha’hate ba’so bha’lo…” (2018)


Baba, You grace everyone. You shower Your divine effulgence even in the deep, dark abode (1) and make it resplendent. Those who are stricken with grief, You love them and remove their misery. Baba, with Your two hands, You wipe away (2) the stains of sin from the body(3).

Baba, in this mortal world, except for You nobody has anyone else. Worldly relations are transitory – today they are and tomorrow they vanish. Because of this, everyone looks towards You for Your eternal shelter and divine grace. Baba, by Your infinite grace, I am always in Your shelter. My life is always revolving around You. And You eternally shower Your love.

Baba, nobody is ever alone or weak, never – always Your varabhaya mudra is present. Baba, by the divine blessing of Your varabhaya mudra, the impossible becomes possible. Even the highest mountains bow (4) their heads. In the deep, black cimmerian darkness (5), the colorful panorama and grandeur of the light (6) can happen in a flash.

Baba, You always shower Your causeless grace on one and all. Baba, You are karuna sindhu – the infinite ocean of divine grace…


(1) Abode: Human mind.
(2) Wipe away: The removal of negative samskaras by His grace.
(3) Body: In this case, it means the human mind.
(4) Mountains bow down: By the grace of Baba’s varabhaya mudra, nobody can harm that devotee. Even the most arrogant person will bow their head down to the devotee and accept their mistakes.
(5) Darkness: In the sinner’s depraved mind.
(6) Light: When one becomes devotional.

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From: “Chandra Deva”
To: am-global@earthlink.net
Date: Fri, 28 Dec 2012 08:36:29 +0500
Subject: Baba’s Humorous Joke On Communist Slogan



In 1988, in one of Baba’s regularly held LFT reporting sessions He focused on how to conduct street corner meetings in A’mara’ Bengali (AB) samaj.

Baba advised those Bengali LFTs that it is very important to interweave philosophical teachings with jokes. Baba explained that if you just preach one philosophical point after another, the people will get bored. So the way to be successful in gathering a crowd for a street corner meeting is to get people to laugh.

Baba began, “Everybody knows the communist leaders of Bengal have some favourite slogans, “Those who work in the factory are the owners of the factory and those who plow the field are the owners of the land”.”

Then, in His magnificent and charming manner, Baba presented one joke that those LFTs in AB samaj could use for their street corner meetings in Bengal.

With a grand smile, Baba told: “If the worker in the factory is the owner of the factory, and if the farmer who wields the plough is the owner of the land, then the barber who wields the scissors is the owner of head.”

So in that unforgettable LFT reporting session Baba, in His divine and unique manner, made the above humorous remark.

Hearing Baba’s dramatic delivery and colourful analogy, everyone present immediately erupted into laughter. The room was full of laughter.

After all, if the worker in the factory is the owner of the factory and the farmer who wields the plow is the owner of the land, then the masseuse who gives the massage is the owner of the body, and the chef who prepares the food is the owner of the meal, and the street-sweeper who cleans the street is the owner of the road.

Here again is Baba’s marvelous joke: “If the worker in the factory is the owner of the factory, and if the farmer who wields the plow is the owner of the land, then the barber who wields the scissors is the owner of head.”

Indeed, just as it is ludicrous to think that the barber owns the person’s head whose hair he (the barber) is cutting, similarly Baba is pointing out the ridiculous and hypocritical ways of communism: Working in a factory does not make one the factory owner and plowing the field does not transfer ownership to the farmer. No right-thinking person can think like this.

So that is the humorous joke Baba told to those LFTs doing pracara in Bengal. As everyone knows West Bengal itself is riddled with communism.

The overall idea is that Baba is teaching us that when giving a lecture then we should employ humor that will be easily understood by the local people.

at His lotus feet,
Chandra Deva


Here it should be understood that the above slogans, which are used by communists to rouse the sentiment of the people, are actually diametrically opposed to the philosophy expressed in the Communist Manifesto which states that all the land belongs to the state. The communists use the slogan – “Those who wield the plough are the owners of the land” – in countries where the government is not communist and they want to gain the sympathy of the people; and when in a fully controlled communist country then they resort to the latter slogan of the Communist Manifesto which states that all land belongs to the state. This is their devious & hypocritical manner.


Baba says, “Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.”

“Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.”

“The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam.” (Tattvika Diipika, 5th part, Ánanda Púrńimá 1957)

So many areas of the globe are affected by caste and communal feeling. From the British lords to India’s brahmins and so many points in between, and here above Baba gives the perfect antidote and solution to such narrow-minded and harmful thinking.

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Date: Thu, 27 Dec 2012 19:33:49
From: Pradiip Deva
Subject: Why Some Do Not Feel Graced
To: am-global@earthlink.net



As sadhakas, one of the main things in life – or the main thing in life – is to cultivate a sweet and intimate relation with Parama Purusa.

Because only He is our eternal Friend who remains along with us forever and ever; only He is that all-powerful Entity of this grand universe who can save us from all kinds of troubles and difficulties; only He is that Bliss Personified Entity who can fill our hearts with unending love and compassion.

So when Parama Purusa alone is that Divine One, naturally then it is most advantageous and very intelligent to nurture an intimate relation with Him.

In Baba’s below mentioned guideline, He uniquely shows us how in our day to day existence we can establish such a devotional and intimate link with Parama Purusa – one that will grow and flourish more and more by His grace.


To do anything in this universe takes energy, and that energy comes from Him.

All of us are aware and it is indeed well known that the devotional scriptures of A’nanda Ma’rga proclaim that everything happens due to the supreme grace of Parama Purusa. There is not a single event or day to day occurrence that transpires in this vast expressed universe that is not the direct result of His divine grace – His krpa’.

Gurukrpa’ hi kevalam
“The Guru’s grace is everything.”

Baba says, “This alone is the supreme truth. This is the be-all and end-all of life.” (A Few Problems Solved – 8)

Hence it is a universal truth and well accepted fact that Baba’s grace is everything. All good things in life and all positive results are all due to His causeless grace.

Even then, due to their vanity, in their heart of hearts various jinanis have their own separate perspective.

The bhakta feels in his heart that Parama Purusa is gracious and doing everything whereas jinanis feel that they themselves are doing everything. And that is the big different in mind-set between the two.

Bhaktas give credit to Parama Purusa and that brings more feelings of devotion, while the jinanis give credit to themselves and that creates the feeling of vanity, i.e. the umbrella of vanity. That is why some do not feel graced.


Let’s analyse who should be given credit when any work is done.

Suppose you performed an action. Someone fell down on the railroad tracks and you picked them up and saved their life and the next day it was reported in the newspaper. By reading the article, you become very happy and proud of your good deed. Others are appreciating you and you are pleased with yourself. From the viewpoint of the general society, this is all quite normal.

According to the dharmic dictates of Ananda Marga, we should see things completely differently. Because we have to see where the energy came from to do such an action.

The common people think that you did this work with your own energy, but when we think in spiritual way, then we can easily understand that you did not pull that person from the tracks with your own energy. You derived your energy from the air, sunlight, water, food, and from life itself. You are not your own source of energy. It is coming from somewhere else – from all these elements.

If we examine the issue more deeply, we can understand that the ultimate source of all energy and all vitality is Parama Purusa. So then who should get the credit? The Owner and Source of all energy, or should you get the credit. Certainly Parama Purusa. Not to understand this simple truth is foolishness. Those who live off other’s energy and strength yet are proud about their own accomplishments thinking they they have done this with their own energy are veritable fools.

Here is another way of thinking of things.

Suppose one master gave $30 to his servant to purchase medicine for a needy person. Thereafter, the servant feels proud that he himself contributed that money. And he starts boasting about his great act of giving. Naturally, everyone around thinks that servant is crazy. Because, in truth, all he did was spend the master’s money yet he (the servant) is bragging as if he gave the money for helping the needy.

The point is easy to understand. When all one’s energy comes from Parama Purusa naturally credit should be given to Him. That is what bhaktas do. Those who do not understand this think that they themselves are the doer. Such persons are are called jinanis – according to in AM philosophy. These jinanis do not just reside in the “underworld” or in “heaven” – they are among us. We should ask ourselves: “Am I a jinani? Do I give appreciation and credit to Parama Purusa? Or do I only appreciate myself, not Him.

That Divine Entity should be given all of the credit. Giving credit to Him is devotion.

Baba says, “The duty of human beings is only to continue their efforts to please Parama Purusa. Thus when any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus’a.” (Subhasita Samgraha – 18, The Path unto the Abode of Beatitude)


Once upon a time there were two disciples of the Supreme Guru.

One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace – the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.

By that way each and every moment he would say, “O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life – everything accomplished in my life – is a direct outcome of Your divine grace. That is why I always repeat Your divine name.”

So in that way, all day and all night long that simple disciple was forever involved in singing Kiirtan and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day.

The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.


In stark contrast, the other disciple had a more jinani bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This jinani was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.

This mentality is the notorious umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that ‘I did this work’ then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration.

Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.

So when it came time to explain his own achievement, then this jinani always harboured the idea that it was all due to his own hard work and perseverance. This was his inner feeling. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did.

But when he saw anyone else getting any type of success in life, then out of extreme jealously and with his skewed intellectual understanding, that jinani would proclaim:

‘This person has no talent or ability, he cannot do anything, so it stands to reason that his success is only due to the grace of Parama Purusa. But in my life it is not like that; in my life I have worked hard to achieve everything I have gotten’.

This was the extreme type of vanity that clouded the jinani’s mind.


In that case how was it possible for the jinani to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – totally hindered his own ability to cultivate an intimate and devotional relation with Parama Purusa.

That is why this jinani would often proclaim, ‘I do not feel the grace of Parama Purusa – where is it, I do not feel it’. And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that jinani.

Whereas the more simple devotee’s outlook was the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple devotee naturally began to feel a closer and more sentimental link with Parama Purusa.


At this point, still a few may be wondering how it is possible to develop a more intimate relation with Parama Purusa merely by thinking that everything is due to His grace. Some may be wondering how this works. Perhaps we can look at it this way.

Suppose one beggar arrives at the door of one householder. Upon seeing this ravenous beggar, the householder graciously feeds the beggar a variety of tasty and sumptuous dishes on and on until finally the hungry beggar has eaten up to his heart’s content.

Thereafter if the beggar has a sense of gratitude and thinks that he was fed due to the kindness and generosity of that particular householder, then naturally the beggar will develop a sweet feeling in his heart for that householder. And he will walk around town telling to one and all how that householder lovingly prepared so many tasty dishes to satisfy his hunger until finally he felt totally satiated. In this way that beggar will sing the good deeds of that householder. And he will automatically feel a close connection with that gracious householder.

In contrast, if the beggar feels that he got that tasty food only because he walked many miles to the householder’s residence. And if the beggar thinks that he got the meal only due to his own efforts, then he will not feel an iota of gratitude toward the householder. Rather he will contemptuously tell that the householder did not provide me with the food that I really wanted. And the beggar will complain that for dessert the householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way the beggar will remain totally dissatisfied and completely furious with that householder.

In reality, the householder gave the very food that he himself was going to eat and he gave the sweets that he usually reserves for special guests. But if in the street one tells that beggar that the householder feed you well, the beggar will be dissatisfied thinking that I should have gotten more.

In that case in the beggar’s mind there will not be any sweet feeling towards the householder – rather in that circumstance the relation between them will seem cold and distant. The beggar will even feel angry and inimical towards that kind householder.


Likewise with Parama Purusa, each and every sadhaka should think & cultivate the idea in his mind that all the joys and all the smiles in his life are due to His supreme grace.

And this is not just the world of make believe, this is the grand reality of this divine universe. Because Parama Purusa really does do everything. Everything is due to His grace and He is in controller of everything going on in this vast universe.

So believing everything to be a result of His cosmic grace is not just one’s own mental fabrication or one’s own imagination, this is indeed the grand truth of this created universe: He is the one doing everything. All credit and glory goes to Him.

By realising this truth, automatically that sadhaka will feel more love and affection for Parama Purusa. One will feel a deep sense of eternal gratitude towards Him. In that ideal psychic environment, a close and intimate relation with surely blossom between the bhakta and Parama Purusa. Then one will feel His grace, always.


But if out of one’s own silly vanity any jinani fails to recognise this divine truth, then in their own mental laboratory they will build up their own superiority complex and think that all good things are due to their own greatness. Because of this vain and self-centered approach, mentally such jinanis remain far away from Parama Purusa and they cannot make that sweet relation with Him. And step by step this feeling of isolation permeates each and every aspect of their life until finally their whole existence is sunk in woe and frustration. Such persons never feel His grace.


Ultimately human beings want someone who is very close – someone who will be their grand companion each and every moment in life. Human beings want that type of intimate relation and eternal Friend. And such a companion, such a relation, such a Friend, can only be Parama Purusa – not any human being.

So if in their life anyone has been blessed to have that type of close link with Parama Purusa then in their life there will always be a sweet flow of love and devotion and they will always feel happy, content, and internally satisfied. Because their life is drenched in His divine love and they feel His grace working each and every moment.


But if due to their own unit ego and vanity anyone is unable to cultivate a sweet feeling with that most loving and divine Entity, then that type of jinani will always feel sad, lonely, and depressed. Their life will always feel empty. And the root cause behind it all is that unfortunate umbrella of vanity – not realising that He is the real Doer.

Here below Baba describes this situation.

Baba says, “He has got equal love for each and every creature of this universe, for all animate and inanimate objects. His krpa’ and His compassion is being equally showered upon each and every individual, upon each and every object. He bestows His compassion equally on each and every object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting His krpa’. Why do they not feel it? That krpa’, that water of compassion, is being showered on each and every creature equally, but ordinary people do not feel that they are being drenched by those sacred waters. Why? Because they are holding the umbrella of vanity over their heads, that’s why they are not being drenched.”

“And what is sa’dhana’? You will have to remove that umbrella from above your head and get yourself drenched by the sacred water. You will have to remove that umbrella of vanity…and get yourself drenched by that water; and then you will feel that you are being graced by Him. This is what is called krpa’. Krpa’ is there, but you will have to come to feel it by your sa’dhana’. And when you will remove that umbrella, you will get proper direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’ shakti. Here you will come in contact with His nu’pura dhvani [Divine Sound].” (Ananda Vacanamrtam – 33, ‘Brahmacakra’)



Thus as Baba guides us in His above teaching, the devotional cult of sadhana enables one to feel the sweet presence of His divine grace. Because when one does sadhana then naturally the mind becomes soft, serene, and peaceful. And in that way, the sadhaka instinctively feels that everything is due to the divine grace of Parama Purusa.

However, without that, without the practice of sadhana, such jinanis just develop a gross superiority complex and in their mind vanity is the dominant factor. In which case they go on harbouring the idea that they themselves are the only doer in this universe. And they give all credit unto themselves.

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

When one recognises that Parama Purusa is doing then that is devotion.

By holding such an unfortunate umbrella of vanity over their head, these jinanis remain far, far away from the charming and loving presence of Parama Purusa – they do not feel the continuous flow of His sweet grace. This is their unfortunate state – all because of the umbrella of vanity.


If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic – as one thinks that is how the mind works. And that is why one will feel His grace, or not.


By His infinite mercy and compassion may we all develop that intimate link with Parama Purusa and thereby swim in the devotional waters of His sweet grace.

Baba says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (Ananda Vacanamrtam – 12, ‘The Only Cult’)



Here Baba describes how vanity affects people.

Baba says, “‘I did this, I did that – I built this road when I was a minister I constructed this bridge when I was in the Public Works Department’ – this is how people become mad for their little ‘I’.” (Ananda Marga Ideology and Way of Life-11)

Thus when people suffer from this type of vanity it is impossible to develop an intimate and sweet relation with Parama Purusa. Because when they get any success then they proudly think that they are doing everything and that Parama Purusa is not doing anything. And when anything bad occurs then those same jinanis vehemently blame Parama Purusa for causing such a disaster. By this type of demented outlook, ultimately such jinanis create an inimical relation with Parama Purusa. By this way any balanced person can see how vanity is a huge hindrance on the path of spirituality.


Here Baba explains more how due to their vanity jinanis feel that only others get His divine grace – but not themselves.

Baba says, “Now, you can say, ‘This gentleman has got the grace of the Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent, omniscient, and all-loving. His grace is for all without any exception. But because of your individual vanity, you do not realize it.”

“Suppose there is a heavy rain of His grace. If you hold an umbrella of vanity over your head, you will not get drenched with the rain. So, if you remove the umbrella of vanity from your head, you will be drenched with His grace.” (17 August 1979 DMC, Taipei)

The only solution for such jinanis is to remove their unfortunate umbrella then only will they get relief and mental peace – otherwise their life will pass in frustration.


Baba says, “He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?” (Subhasita Samgraha – 1, ‘Brahma Krpa Hi Kevalam’)


“Tumi manera katha’ shune tha’ko…” (PS 4488)


O’ Parama Purusa Baba, O’ my most intimate One, You always listen to my tales. My feeling and my sentiment, everything You know. You are always filling my heart with Your most attractive form of madhura bhava. In the dark negative days, in the new moon night, You are the brightest effulgence which removes the blackness. In the burning desert, You are the cool water. In the rainy, cloudy night when people have lost the path, at that time You are the Savior Who shows the proper path towards the Goal. Baba, I am desperately searching You, but You are hiding Yourself with the covering of maya. In the spring season You are the most charming fragrance flower. In the pain and agonies You provide that sweet loving touch. Baba, my only desire is that You eternally remain along with me showering Your love, affection, and infinite grace – without caring about my imperfection and shortcomings. Baba, You are ever-gracious, O’ my Dearmost…

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From: “Satyajiita”
To: am-global@earthlink.net
Subject: Baba’s Guideline: When Extremely Busy, What To Do First
Date: Wed, 26 Dec 2012 21:32:43




Life is full of ups and downs and unexpected situations. We all face uncertain times and tough conditions that make life overwhelming. However, even then we will not be at a loss for how to proceed.

Baba has graciously given us all the right practices and solutions, and addressed every circumstance.

In one particular discourse delivered in Madras (25 June 1966), Baba gives us an exact 4-step sequence for what to do when we are in an extremely difficult moment.

By following His below guideline, we are sure to be successful and maintain proper adjustment and equipoise even in the most challenging and unexpected situations.


So many unexpected and extreme situations arise in life. So many things occur that are beyond our ability to plan – that take us away from our daily routine. This can happen in the case of various incidents related to birth, death, or life etc.

It could be anything where one is so busy that they are taken away from their normal routine and do not have time for their regular sleep, eating, bathing, and sadhana routines etc.

So many unexpected and extreme situations arise in life. So many things occur that are beyond our ability to plan – that take us away from our normal schedule.

Now in this 21st century, life is extremely busy. People are on the go all the 24hrs. So when one big, unexpected event occurs, then life becomes beyond our ability to manage. We cannot attend to our regular duties as we are fully focused on dealing with the task at hand – whether it be a birth, death, or something critical.

It is in that very extreme circumstance that we are to strictly adhere to Baba’s guideline. Then we will be in accordance with dharma and in the best position to gain success and serve others.


When common citizens are overwhelmed with life, sleep deprived, and too busy to take care of their basic duties such as eating and washing due to a critical dire circumstance, then when they get a spare moment the first thing they do is eat.

This is the common way most people proceed – or if they are plagued by more undesirable habits, they will have a smoke or a drink (i.e. alcohol).

In Ananda Marga also, when submerged in a crises or tough situation – while none of us will smoke or drink – some may eat food as their first recourse.

But this is not the proper approach. Baba’s guideline is something altogether different.


In His highly unique discourse, Baba gives us the following formula for how to proceed in such situations.

When overwhelmed by a life circumstance and when thrown from our daily routine, Baba guides us that the first thing we should do is sadhana.

So sadhana is the #1 priority.

Baba instructs us that even if we have not eaten or bathed or done any of our regular duties because of unforeseen circumstances, then as soon as we get even as little as 5 minutes free, then we should do sadhana.

We are mental beings, and by doing sadhana even for just 5 minutes our mental equipoise will be restored. So Baba gives top priority to doing sadhana.

Then if we have a little more time then we should bathe.

So taking a bath is the #2 priority.

That means if we have 10 minutes time we are to address our physical body and attend to basic human hygiene. Taking a bath, according to the Ananda Marga system will allow us to further revitalise ourselves. In that case we will do a 5 minute bath, and reserve 5 minutes for sadhana.

If we have 15 minutes, Baba says we should take some time to nap.

So taking a nap or getting a little sleep is #3.

The main point is that sleep repairs the body, so taking a few minutes to nap will restore the body and settle the mind. It allows a person to come back to their normal flow – reach a state of balance. This period of napping might just be for a few minutes, but it is very important to do. In that case, one will nap for 5 minutes, take a 5 minute bath, and then do sadhana for 5 minutes.

If a person has 20 minutes or more, taking food should be incorporated into the plan.

So eating is #4.

Taking food is the final step of this unique sequence which Baba has given in this 1966 English discourse in Madras. By eating, Baba means taking sentient food in a calm manner, chewing thoroughly, and keeping the mind in a positive state.

So these are Baba’s step-wise guidelines for how to proceed when encumbered by difficult life circumstances wherein one is thrown from their normal routine.


Here is a brief outline and review of how to conduct ourselves when we get a break from a hectic and busy period.

(I) 5 MINUTES: Do sadhana only;

(II) 10 MINUTES: Take a bath (5 min) and do sadhana (5 min);

(III) 15 MINUTES: Nap (5 min), then bathe (5 min), then sadhana (5 min);

(IV) 20 MINUTES: Nap (5 min), then bathe (5 min), then sadhana (5 min), then food (5 min).

So sadhana is the #1 priority because only sadhana is listed in all the above scenarios.

If we have no time for anything else, then at least sadhana should be done. If more time is available then we can add the following duties in this order or prioritization: #2 bath -> #3 nap -> #4 food.


Much of the world’s population is unaware of Baba’s teaching(s) so when they get embroiled in a difficult situation, they do not know how to proceed and their whole life falls into turmoil. In that case, it is not just a single event, but their entire course of life gets negatively affected. In addition to the problem at hand like an accident or family death etc, they may get sick, suffer from exhaustion, or fall prey to depression. Or not knowing what to do, they may even get in a fight, injure someone, or unnecessarily abuse a loved one. All these things may happen in that crucial period.

If we follow Baba’s above mandate, however, we will always keep the mind in a proper flow, whereby everything will turn out as best as possible. The situation will not be compounded by other problems due to our own negligence.


By His system of prioritization, it is quite clear that Baba gives great importance to sadhana. As we know, in so many discourses Baba tells us that sadhana is the main thing in life.

Baba says, “The main purpose of human beings coming here to this earth is to do spiritual practice…Sa’dhana’ is the main theme of life. Whatever you do in the world, you should do it with a view to promote your sa’dhana’ and help the sa’dhana’ of others. Human beings come to earth to practise sa’dhana’, to move closer to Iishvara, the Supreme Goal – to come closer to Parama Purus’a [Supreme Consciousness]. Thus, the deeds of human beings will not be like the deeds of animals. Whatever human beings will do, they will do in such a manner that the progress in their sa’dhana’ will go on accelerating.” (Yoga Psychology)


By Baba’s grace, as Ananda Margiis, as disciples of a Tantric Guru, our lives are most blessed. He has given us the exact procedure to deal with every event in life – even unexpected ones. By this way, we can get success in every circumstance and always abide by the tenets of dharma.

So always remember: First is sadhana, second is bath, third is relaxation, and fourth is food. That is the hierarchy of importance. If we keep this system in mind and follow it, we will be in the best position to handle every and any situation that comes in life.

in His Lap,


If a person is dealing with the passing of a family member or moving to a new region of the country or undergoing any sort of unexpected or big life change, then their routine may become disturbed. There might be a natural or man-made calamity such as a fire, flood, earthquake, accident, rescue and relief operations where one is deeply involved in serving others etc. Or one might be engaged in arranging a large-scale event or gathering like Ananda Purnima etc.

In all such instances, one may find themselves with a shortage of time. Instead of attending to their duties in a proper manner, they may just eat food when they get a moment’s opportunity. For such persons who find themselves in unexpectedly busy circumstances, Baba has given the above teaching and system of prioritization.


Baba says, “In Tantra, sádhaná has been given the utmost importance. What is sádhaná? Sádhaná means practical effort. An effort to what? An endless effort to move towards Puruśottama, the Nucleus of the Cosmic Cycle.” (Subhasita Samgraha – 11, The Intuitional Science of Tantra)

Baba says, “To attain Parama Puruśa, to become one with the Supreme Reality, He must be made the summum bonum of human life. But the attainment of the Supreme Reality is not possible overnight. For that the sádhaka [spiritual practitioner] will have to undergo the systematic and methodical process of spiritual sádhaná for a long period, till every nerve-cell, nerve-fibre, every bit of his physical existence is divinized. Sádhaná, after all, is a scientific process by which the entire psycho-physical existence is divinized.” (Ananda Vacanamrtam – 33, Bhusuku and Brahmabháva)

Baba says, “the very purpose of our human creation is to follow the true dharma; is to maintain spiritual practices in this very life, and to become one in Him. So dharma sádhaná [means that] by following dharma we follow our sádhaná, we follow our spiritual practices. By following the spiritual practices we become one with Him. That is the final victory. That is the final goal of all human beings on this planet. Men, women, everyone, we are all marching towards that unique goal. That goal has to be realized. In order to realize the goal, you have to continue your spiritual practices. You should practise what you have been asked to. So do not forget your nature. Do not try to follow animal nature. [But at the same time] you have got to eat, you have got to sleep; that is [your] nature too. Having proper restraint over your animal nature, try to follow the true human nature…”
“So from this day you have been given the chance. Do not waste your time anymore. Do not waste your life anymore. Take it, this opportunity, and try to know that Supreme Consciousness which is in hiding. By knowing Him you know the whole universe; you know everything. That is the final goal of all of us. So dharma has to be practised in human life. Not tomorrow – today. Whether you are a family person or [a single] person, everyone will have to perform dharma sádhaná. Dharma has to be performed; sádhaná has to be performed.” (Ananda Vacanamrtam – 31, Dharma Sádhaná)


Introduction of Prabhat Samgiita #3702:

This following song is the expression of that type of devotee who is very close to Parama Purusa. And in their intimate communication to Parama Purusa sometimes they express as follows:

“Be-daradii bandhu ghuma bha’unga’o pa’she a’si…” (P.S. 3702)


O’ heartless One, Parama Purusa, O’ my Bandhu, please remove my drowsiness by coming close to me. You can see that when I try to think about You and try to do sadhana then drowsiness comes. I waste my time as while doing sadhana I dose – and You do not care. You know very well that except You no one is mine. My everything is You. I get everything in You. I call You heartless One, by this way I get a little satisfaction. Even then, You know I love You. Out of my deep love for You, I call You – heartless One. You are merged in all my activities. If there is anyone I love, You are that Entity. If there is anyone I am proud of, You are that. My whole existence belongs to You. You are my prana of prana (heart of hearts). In my mental lotus, Your image is always present. Baba, I surrender to You countless, infinite times doing sastaunga pranam…

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Date: Tue, 25 Dec 2012 20:54:42 -0400
To: am-global@earthlink.net
From: Satyadeva
Subject: One Can’t Hide



Baba’s following teaching is highly relevant to a recent and ironic downfall of one general who wrote the handbook on counter-terrorism.


Na antalikkhe na samuddamajjhe
Na pabbatanam vivaram pavissa
Na vijjati so jagatippadeso
Yatthatthitam nappasaheyya maccu.

Baba says, “Suppose a person commits a wrong by accepting a bribe. While receiving the bribe he thinks that no one is watching, but that is impossible. A third entity is watching everything. No one can do anything secretly in this universe. But the bribe-taker thinks the opposite because avidyá shakti has placed a veil between him and the Supreme Being. This is a very dangerous situation. It is just like a hare being chased by a hunter: the hare sits down and covers its eyes with its ears and, thinks, “I cannot see anything, so the hunter cannot see anything either. Hence he won’t be able to kill me.” This is a deadly mistake! Wherever one commits a wrong, be it in the depths of the ocean or in a high mountain cave, one cannot escape the consequences: one will certainly be detected one day or another.” (Subhasita Samgraha – 18)

In His above teaching, Baba guides us that no deed goes unseen in this universe. Some people mistakenly think that they can commit wrongful crimes and atrocities and keep those ills hidden. But, as Baba says, that is impossible. Parama Purusa sees everything. One will have to face the consequences – there is no way out, nowhere to hide. For every misdeed, there is a corresponding consequence. It is inevitable; there is no escape. That is Baba’s explicit warning.


Last month, General David Petraeus, the head of the CIA (Central Intelligence Agency), was taken down in scandal, the irony of which cannot be overlooked.

Over the course of his lengthy, multi-decade career as a military officer, strategist, and counter-terrorism leader, General Petraeus has engaged in numerous types of dealings. Here is a short bio of his career:

– He was the Director of the CIA from June 30, 2011 to December 2012.

– CIA carries out signature drone strikes that have killed countless, innocent citizens in various countries.

– Plus the CIA is arguably the most covert, clandestine organisation in the world that oversees countless operatives, secret alliances and investigations, undercover attacks, and a vast array of operations.

– And Petraeus is “in” on all of this, because he was the head of the CIA.


– As a top general in the military, Petraeus did so many operations, including arranging the sales of arms to various governments so big capitalists could profit.

– The US sells arms and weapons to those governments around the world which they want to keep in power. Even if the government is crushing their own people, such as in Bahrain, the US will continue to provide arms to those corrupt leaders in exchange for their loyalty and / or resources. The US has done this all over the world – they have supported debased, despotic leaders across the Middle & Far East to throughout Latin / Central America, and on every continent from Africa to Europe.

– In those areas where the US is not in favour of the regime, then the US military will arrange for the selling of arms to various combatants and militia groups in order to topple the regime such as in Iran. The US has been giving arms to various militants around the world and even drug lords like Manuel Noriega of Panama. Often the US supports militia groups and helps them gain power; once in power they embark in so many hostilities and the US often has to invade to bring them down. In this way, the US military creates so many problems. And General Petraeus has been part of all this for decades.

– There are many more tales to tell of power and corruption.


Here is how Petraeus was caught…

Through an unusual chain of events, an investigative team came across a secret email account that General Petraeus shared with one woman where they talked in detail of their illicit relationship etc. Both were already married. Their secret affair was further examined and ultimately exposed, thereby forcing General Petraeus to step down from his position as head of the CIA and retire. He lost his post and stature, after it was uncovered that he was involved with two females.

Interestingly, he was using the same email trick that terrorists use: Never send the actual email; just write a letter and place it in the ‘drafts’ folder, then the other person logs into that same account and reads the message in the drafts folder. That way there is no email transmission and everything is “secret.” This is what terrorists do and this is what Petraeus did.

Yet, he was exposed. How ironic is it that the one man who was hailed as the greatest expert in secret intelligence – and had all resources, technology, and techniques at his finger tips – was brought down by his own tactics.

Indeed, in this universe it is impossible to hide. Those involved in wrongdoing will be exposed.


While the events leading to the downfall of General Petraeus are quite dramatic, and depict how even the most sophisticated agent of secret intelligence can be caught and exposed, Baba’s teaching is not limited to such decorated leaders alone.

In each and every place, big or small, wherever people reside there are some who misuse their power. Blinded by ego they think, “nothing can harm me, I may do as I please.” In that way they cheat and harm others. It may be between husband and wife, boss and employee, neighbor to neighbor, group to group, or whomever. Wherever one person or group grabs the upper hand then they generally fall under the false notion that they are unbeatable.

But in all such circumstances, they will one day meet their fate and undergo the consequences of their misdeeds. There is nowhere to run or hide. Everyone must be accountable to their each and every action. That is divine law.

So none should think that only highly posted government agents are prone to being exposed. No one should think, “This does not apply to me.”

As Baba guides us, this rule applies universally for everyone. Where there is sin – where there is injustice – where there is corruption etc, there will be consequences to follow. The remarkable response is that one’s ego does not allow them to think that they too will meet their fate. No one thinks that they will be caught.

All should be alert and know that there is no place to hide – all one’s actions are seen by Parama Purusa.


We should all live by the tenets of yama and niyama and inspire others to do that same. In that way we can march forward onto the path of spirituality. Then our reactions will just be sweet and blissful.

We should be cent-per-cent vigilant that our actions are just. When, cent per cent of the time we can remember that Parama Purusa is watching us – and that there is no place to hide – then we will save ourselves from all kinds of troubles and hardship.

Baba says, “In an attempt to escape from one’s sins and misdeeds you may retire to the Himalayas from Kanpur, but you cannot go beyond that. So the question arises, where will you escape to? Suppose you commit some wrong, and to escape the evil outcome of those misdeeds and avoid punishment you try to hide yourself in the sky or in an unknown place or at the bottom of the sea or in a mountain cave. But can you really hide yourself anywhere? In fact in this universe there is not an inch of space where one can conceal oneself.” (Subháśita Saḿgraha Part 11)

at His feet,


Baba says, “Nothing is hidden from Him. Humans cannot conceal anything they do from Him. If you say to somebody, “Don’t tell anyone about this,” Parama Puruśa hears you saying privately not to tell anyone. Therefore it is said that He has a separate face for each unit being, with which He sees everyone. Na antariikśe na samudramajjhe – “Neither in the sky, nor in the ocean,” nor in a cave, can you hide yourself. Nowhere in the Cosmos can you hide from Him.” (Subhasita Samgraha – 21)
“Bhulo kare eso priyo a’ma’r ei kut’ire…” P.S. 1808


O’ my Dearmost Baba, it seems that knowingly You do not want to come in my hut. Please, at least, come once – if only by mistake. It is true that I do
not have any quality or attribution – nor do I have devotion. Then by which force can I call You. To call You and request You to come to my home, devotion is needed. And that I do not have. That is why I request You to please come by Your causeless grace. Baba, You know that I am not the ocean of knowledge; nor do I have a huge quantity of intellect. I am completely loaded with imperfections and impurities. Nobody likes to look toward me; everyone avoids me thinking that I am a most ordinary type of being. Baba, please grace me. Baba, I have full faith and trust. You are my hope – of my hopeless heart; You are my colourful dream. My entire longing and my entire thirst and whole love is revolving around You. Baba, You are my everything. Please keep me close or away, it is up to You…

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Date: 24 Dec 2012 21:19:57 -0000
From: “Shivadayal Deva”
To: am-global@earthlink.net
Subject: Baba Story: Eating Sweets Is Not Good For Health



After holding DMC in Kullu (HP) in November 1979, Baba returned back to Delhi where He was staying. Many dadas were also in Delhi as Baba was doing reporting and related works.

Upon His return, some margiis offered sweets to Baba. Baba Himself was not eating sweets those days, so He graciously blessed those sweets and told that they should be distributed among all His children as prasad.


SES dada Krpadhiishananda was extremely busy that morning and late in completing his routine. He was not ready yet to eat. So when the cook brought out the tray of sweets / prasad, dadaji was eying them with greed. Dadaji thought that all the sweets would all be gone by the time he completed his personal duties. So SES dada took a large bagful of prasad – 50% of the total – and stashed it away for himself. Because SES dada was the in-charge, the cook did not say anything. But Dadaji took so much that many of the margiis who had gathered there did not get to have any sweets at all.

Later on when he finished his duties etc, Krpadhiishananda ate some of the prasad which he had put away, and then he kept the remainder in a secret place for later.


Baba knows everything so He was aware of the whole situation. Certainly, He knew that SES took so much sweets / prasad that many margiis did not get any prasad at all. Dadaji took so much that he would eat it in stages over the course of several days or even longer. Because of all this, Baba addressed the issue to the fore.

At midday reporting, Baba inquire to SES dada, “Where are those sweets? Have you had some prasad?”

Dada replied, “Yes Baba, I have eaten some.”

“Is there more?”, Baba inquired.

Dada answered, “Yes.”

Then Baba started talking about the health problems that arise from eating sweets and sugar products. In total, Baba spoke for approximately 10 minutes about this.


Baba’s main point was that sweets are especially bad for those above the age of 25. No matter how careful one is, Baba explained, sweets are bad for one’s entire system as they invite diseases like the early onset of aging, diabetes, digestive disorders, brain diseases, and so many other serious health problems like boils, acidity etc. In addition, sweets make the blood impure and increase mental lethargy and dullness. Indeed, Baba was very adamant about the ill-effects of eating sweets.



Then Baba asked all the dadas, “Who is eating sweets on a regular basis?”

It was then found that they were all keeping various amounts of gur (refined molasses) in their personal bags. Some dadas were keeping 1kg, others had 1.5kg, and still others had 2kg. The common thread was that they were eating gur regularly. Some even proclaimed that gur was “an instant energy booster” so they would eat that first upon breaking fast.

Baba told everyone present that the various array of sweets like sugar, molasses (gur), and any other type of sweetener is not good for the human body, especially if one is over 25 years of age.

Baba warned them, “You are dedicated wholetimer workers. You must keep your body fit and your mind sharp to serve the society. If you are eating harmful foods like sweets then how are you going to fulfill your duties properly.”

Hearing this, all those dadas gave their stock of gur to local needy children and vowed to keep away from all kinds of sweets.

Baba says, “One must reduce the use of raw and refined sugar.” (Yogic Treatments)


By this story we can take home two key points:

1. Sweets are harmful for general health, especially for those above the age of 25. Sugar consumption invites many diseases including arthritis, obesity, the acceleration of old age, and other harmful sicknesses.

2. In collective life and at social functions, one should care for the well-being of others and not be selfish. When sweets are distributed then, one should ensure that everyone receives an ample portion. One should not just grab the whole tray for themselves.


As we know, on particular festival days, sweets are available and distributed at our Ananda Marga gatherings. Those sweets are primarily for children – for them to eat in moderate amounts under adult supervision. For those above the age of 25, sweets are quite harmful. If one does not eat sweets regularly then to have a small amount on a festival date is ok. If you are healthy then the body can tolerate a small amount of sweets on those special occasions. If one has a medical issue or is suffering from any disease, then they should avoid all sweets entirely. Best is for all sadhakas to refrain from consuming sweets completely.

The main problem is that when you eat sweets, then that excess sugar goes directly into the blood. The body treats it as poison. So the pancreas gland secretes insulin and works hard to clean the blood. If one continues to eat sweets then slowly over time – and sometimes very quickly – the person may suffer from diabetes. At some point, the pancreas may completely fail to produce and secrete any insulin. In that dire state, the patient may become very sick or even die.

Unfortunately, many of our wts are terminally ill and suffer from diabetes – primarily because they ate a lot of sweets. We are losing many dadas. Some of you may know that Dada Keshavanandji suffers in this way. Margiis would bring sweets to Baba and Baba would only very little. Then PA Dada Keshavananda would take and eat the majority of sweet(s). That has given him terrible health concerns. Tragically, we lost two dadas in their younger years due to this disease: Ac Liilamaya Brc, and Ac Gurukrpananda Avt.

Around the globe, people eat a lot of sweets and suffer. But in place like Gujurat they eat even more. They add sweets to all their dishes and those harmful diseases – like diabetes and skin diseases – are pervasive across the population.

The conclusion is that one should be very careful when taking sweets, and seriously consider abstaining from all sugar products.

at His feet


The below letter contains more of Baba’s teachings about reducing or eliminating one’s sugar / sweets intake. Plus, it lists 141 health problems – researched by medical experts – related with eating sweets. Here are the first ten entries of that list. Thereafter there is a link to the blog post containing the entire list.

1. Sugar can suppress your immune system.
2. Sugar upsets the mineral relationships in the body.
3. Sugar can cause juvenile delinquency in children.
4. Sugar eaten during pregnancy and lactation can influence muscle force production in offspring, which can affect an individual’s ability to exercise.
5. Sugar in soda, when consumed by children, results in the children drinking less milk.
6. Sugar can elevate glucose and insulin responses and return them to fasting levels slower in oral contraceptive users.
7. Sugar can increase reactive oxygen species (ROS), which can damage cells and tissues.
8. Sugar can cause hyperactivity, anxiety, inability to concentrate and crankiness in children.
9. Sugar can produce a significant rise in triglycerides.
10. Sugar reduces the body’s ability to defend against bacterial infection.



“Esechile Prabhu ghare…varas’a’y…” (P.S. 298)


O’ Lord since ages this dry and barren earth has been waiting for Your Divine arrival. And now in the form of the roaring of the clouds and the pouring rain You have come. The heat-stricken earth has received You today with new hope.

Baba, the wings of my mind go on dancing in hundreds of tunes and melodies. The dumb have gotten the language to express themselves; and now they are running towards divinity.

Baba, by getting You today, my heart is overflowing – all the directions are swaying in Your divine effulgence. The ten directions are swaying with the effulgence of Parama Purusa.

Baba, today for me there is nothing more to do. Becoming ensconced in You, I go on seeing Your form. Baba the hunger of these three worlds, the nectar of the three worlds, all these have mingled into one.

Baba it is Your grace, today You have come and showered devotion…

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Date: Sun, 23 Dec 2012 20:25:54 -0000
From: Pradiip…..@yahoo.com
Subject: To Become Healthy, Know This



When Taraka Brahma advents on this earth, then He fulfills all the needs of human beings in every arena of life. He gives everything in all the realms: Social, economic, physical, psychic, spiritual, health, emotional, individual, and collective etc.

On the point of hygiene and health, Baba has given 16 Points for one’s all-round welfare. For certain diseases He has given various dances like tandava and kaoshikii etc, and He has given asanas in Caryacarya – 3.

He has addressed numerous other diseases and ailments in His “Yogic Treatments” book. Although that book is very small but it is very concentrated and full of invaluable guidelines and recommendations.

It will take hundreds of years for modern medical science to research and understand all those points.

Although people regard present day medical science as being very advanced, it is not as advanced as the guidelines given in Baba’s Yogic Treatments book.



As advanced as people think modern, western medicine to be, actually it has many flaws. As a practice, patients are not fully cured but rather put on lifelong medication; treatments are generally superficial in nature as they fail to address the root cause; and the side-effects of their prescribed medicines are horrifying, often causing more harm than the original problem.

In addition, modern medical science does not believe in fasting without water, or the control of semen, or a strictly sattvika diet, or regular clearing of the bowels . Nor does it fully explore how diseases get developed, or what things are good for the human body.

For all these reasons, western medicine strays far from the kernels of truth given in Yogic Treatments.

Let’s explore a few examples:

(a) Asthma: Western doctors believe that asthma is a disease of the lungs and bronchial tubes; however, that is merely an off-shoot or secondary presentation. According to Yogic Treatments, the root cause of the problem is in the stomach. That is why it is recommended that patients should take their last meal of the day prior to sunset and certainly by the early evening hours.

Yogic Treatments says, “It is better for them [patients of asthma] to finish the evening meal as early as possible, certainly by an hour and a half after sunset, that is, by 7:30 or 8 p.m., because it will keep the stomach light, having digested the food well before dawn. Then acute asthmatic spasms cannot occur. Remember that asthmatic spasms cannot occur when one’s stomach hungers for food, so in a severe attack of asthma, the more one fasts, the better.” (Yogic Treatments, Asthma)

Clearly then this is a disease of the stomach, not the lungs. But this fundamental point is completely unknown to western medical science.

(b) Hernia: In the western medical tradition, they think a hernia is caused by muscle weakness. But the yogic treatments model identifies the stomach as being the root cause of the problem.

Yogic Treatments says, “Because hernia originates from intemperate food habits, special care should be taken about food – especially regarding non-vegetarian food and all types of food which may cause constipation.” (Yogic Treatments, Hernia)

(c) And this is the case of so many other health issues and diseases. Modern western medical science fails to identify or treat the root cause of the problem. This is true of headaches, gout / rheumatoid arthritis, piles etc. In these cases as well, modern western medical science fails to treat the real problem, but rather attends to superficial manifestations thereof. Yogic treatments has clearly identified and the real cure lies in stomach and digestion. If these aspects are treated, then the patient will recover fully, otherwise not.

In that way and beyond, there are so many unique things which Baba has revealed in His Yogic Treatments book, which are completely absent from modern medicine. It will take a herculean effort by western researchers to prove and understand these things in the context of their current medical model.



Baba has specially given the program that through the practice of (a) asanas, (b) proper food, and (c) various do’s and don’ts, a sadhaka can cure himself of most or all diseases. True to form, Baba’s Yogic Treatment book utilises asanas as a main form of treatment.

Specifically, for each and every disease there is a sub-heading or section called cikitsa’, meaning treatment. In the original Bangla edition the word – Citkitsa – has been given by Baba and in the English edition the term ‘treatment’ has been used.

In that section, Baba prescribes a combination of asanas that are to be practiced in the morning and evening. It is those very asanas that stand as the main cure or solution to a particular disease.


In addition to the section titled cikitsa’ (treatment), each and every chapter of the Bengali and Hindi editions of the Yogic Treatment book has another section called kayekt’i vyavastha’, literally meaning ‘A few arrangements’.

And in that section – called katipaya vyavastha’ – an array of herbs and plants are given which come from various ethnic, tribal, and native peoples etc. Those communities have been using these herbs for thousands of years.

In Baba’s teachings on yogic treatment and health, these herbs take on a lesser role in comparison to the main treatment of asanas. Since, as Baba says, these various herbs are just a ‘few arrangements’.


Unfortunately in the English edition of Yogic Treatments book, the section – katipaya vyavastha’ – got translated as ‘remedies’. When in fact it only means a ‘few arrangements’.

But because the word ‘remedies’ has been wrongly placed in the English edition and because ‘remedies’ is synonymous with ‘treatment’, and because ‘remedies’ has been printed in bold print, then people are misled to believe that those herbs and roots are the main and proper cure – but that is not right. Those herbs are not the key treatment. Rather Baba gives that the main treatment is asanas.

So the English edition of the Yogic Treatments book, the term ‘citkitsa’ has been rightly translated as ‘treatment’. That is fine and proper. Because in that ‘treatment’ section, only various asanas and mudras are listed.

But to translate katipaya vyavastha’ as ‘remedies’ is very misleading and wrong. Titling them as ‘remedies’ places those plants and herbs on the same level of importance as Baba’s prescribed asanas.

Because of that mistranslation, readers and patients wrongly conclude that those plants and herbs etc are the main solution and they overlook the asanas section. When in fact the real solution is the asanas; whereas, these plants and herbs have some other type of role.


Here again it should be understood that Baba is emphasizing the importance of asanas. That is the main form of treatment in His Yogic Treatment book.

In the English edition, those herbs etc are wrongly being prescribed as “remedies”, but in reality those herbs are not remedies. They are just a few arrangements which are some type of supportive item. The proper and main treatment is the asana. This should be known. But due to the wrong translation, innocent people give more emphasis to the herbs. That is the misunderstanding.

We should clear up this matter once and for all. By that way sadhakas all over will be greatly benefited. They will then view asanas as the real treatment – not those herbs. That is the dharmic message which Baba’s book gives in the original Bengali and Hindi versions. Just it was wrongly translated in the English edition.


In addition to the section on asanas, for each and every health issue outlined in His Yogic Treatments book, Baba has provided two more sections: (a) dietary guidelines and (b) do’s and don’ts. These two sections are critical aspects – combined with the prescribed asanas – for regaining health. In the diet section Baba often addresses what foods to eat, what foods to avoid, what times to eat, as well as many other particulars related to nutrition. In the section of do’s and don’ts, Baba raises a variety of lifestyle stipulations such as going to bed early, walking regularly, taking a hip bath etc. There are a wide array of issues Baba raises in this section titled do’s and don’ts.

It is clear then that both diet and other lifestyle guidelines are key components of Baba’s system of yogic treatments.


The original Bangla book title is Yaogika Cikitsa’ o Dravyagun’, meaning Yogic Treatment and Some Qualities about the Herbs.

But the English edition of the book has been given the misleading title, ‘Yogic Treatments and Natural Remedies’. So this is also problematic because in His original teaching Baba is not telling those natural plant items are remedies; but the translators give this false impression in the very title itself.


On the cover of the Bengali version of Yaogika Cikitsa’ the focal point is a sadhaka performing asanas. In that way it correctly portrays the spirit of the book. Since asanas are the main cure. Whereas on the cover of the English edition the main picture is of a plant. So that further points in the wrong direction that herbs, not asanas, are the main cure and treatment.


As we all know Baba has given original discourses in Hindi, English and Bangla. All three languages have been used throughout. So just because this Yoga Citkitsa’ book has been given in Bengali, no one should therefore think all the discourse are like that. Because countless discourses have been originally delivered by Baba in other languages like English, Hindi, etc.


Baba says, “Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence [and control] the propensities attached to each cakra. This science is largely unknown today. By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (Yoga Psychology, Glands and Subglands)

Baba says, “After Dakśas yajiṋa Shiva’s influence over the Aryans increased more and more. The Aryans began to feel that, being so indebted to Shiva, they could no longer afford to disregard Him. It was Shiva who had taught them spiritual sádhaná, ásanas and práńáyáma; the secret of good health.” (A Few Problems Solved – 1, Tantra and Indo-Aryan Civilization)

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death. The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy.” (Human Society – 1, Various Occupations, Doctors)

In Him,


Just as cikitsa’ means treatment and by that way people get cured of various kinds of diseases and syndromes etc. In that very spirit, the term “cikitsa’ laya” means hospital.


“A’loker utsa’re – kuya’sha’r path dhare, giyechile du’re…” (1755)


Baba, You are the most gracious One; You save everybody. Baba, with the emanation of Your divine effulgence, those following the foggy path have
returned back to the house. By Your grace, those who fell into sin and staticity have come back onto the path of truth and righteousness; they have come back onto the path of dharma – their home. Baba, by Your grace they have again come under Your eternal shelter.

Baba, because of You, there is truth and dharma. Because You are, the effulgence remains. Baba because of You there is life. You bring bliss and warmth to all. You shower Your love and affection on everyone. Baba, those who forget You become engulfed in the cimmerian darkness of avidya maya. Those who do not surrender at Your lotus feet, and those who neglect to sing Your name remain oblivious of the divine truth. Tragically, they plunge themselves into the deep abyss of self-pity and confusion.

O’ Baba, by Your grace I know only You. Only this truth I know: You are mine and I am Yours. Baba, I do not know about the divine world, nor about the mortal world. I do not know about heaven or hell; nor do I accept those myths. Baba, I do not know about right and wrong, or virtue and vice. Baba, by Your sweet grace my mind is fully focused on You. Baba, I only know You – I only accept You and You alone. Baba, You are the ocean of my life.

Baba, please be gracious by showering Your causeless grace…

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers



This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”


This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.


Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.


Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,


(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)


“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)


Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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Date: Fri, 21 Dec 2012 22:02:46
To: am-global@earthlink.net
From: “Giriish ”
Subject: Longing For Royal Funeral



In His majestic manner, Baba has left no stone unturned; every reply and every answer He has graciously given.

Included in this email is a link to an audio file of Baba’s voice wherein He is even giving instruction on when one should leave their post. Please find it along the upper left sidebar of the blog. Plus the entire transcription of that audio file is contained right here in this email.


Baba wants that we should all attain that divine stance of supreme fulfillment and reach unto His loving lap, so He has clearly stated that in our mid to later years, we should leave aside the bulk of our worldly duties and focus the mind inwards – ensconcing ourselves in that sweet bliss. This applies especially to those holding key posts; and this has multiple benefits.

So when a person’s physical abilities are waning and their cognitive abilities are decreasing, they should give up the post. Society should not suffer due to one’s greediness for the post.

Otherwise if one continues to hold onto that social position into their later years, it is neither good for society nor for one’s psycho-spiritual development. That is why Baba says that when one is old, has less energy, and is unable to function properly, one should give up the post and let those who are younger and have ample energy take up the work. When one is holding a significant post then that comes with many responsibilities. If due to old age and feebleness, one cannot attend to those duties properly, they should pass on their worldly responsibilities & titles to their juniors. Then this juniors will attend to that work with greater vigor and society will be benefited, and those who are senior in years can devote more time to spiritual practice. This is the basic approach and this tenet applies to all Ananda Margiis, both Wts and family margiis.

That does not mean that aged persons cannot do any work at all. There are many types of sevas; surely one can serve in some capacity. But that post might have fewer demands. The main idea is that society should not suffer because of one’s compromised abilities and greediness to hold the post. The goal should not be to have a royal funeral in their honor, as a person will become one with that and lowly goal. One should think of and cultivate the desire to attain Parama Purusa. That should be the aim: To become one with Him.

Who can deny the fact that physical stamina and cognitive abilities are needed to hold key posts. If one’s faculties – physical and psychic – are waning, then they will not be able to properly execute their work associated with key positions in society. In that case, they should give up the post.

It is just like if one is a surgeon and their hand is shaking and they cannot recall the next step of the surgical procedure, then who is going to be interested in being operated by that surgeon. On their own accord, that surgeon should step down. That will be best.

Similarly if a pilot is losing his vision and is suffering from Parkinson’s disease, then who is going to want to fly with such a pilot. No one. Because they know the result will not be good.

Unfortunately, due to reasons best known to them, some of our senior members do not recall or pay heed to Baba’s special teaching that when one is elderly and can no longer do then work then one should leave the post.

In order that everyone may benefit from Baba’s divine teaching, here below is (a) the translation, (b) the transcription, and (c) the link to this rare excerpt of this never-before-published discourse of 12 June 1979 (Kolkata).


Note: The following is a near literal translation of an excerpt from one of His original discourses. Here follows Baba’s special mandate about leaving one’s post:

“In the past, after attaining 50+ years of age, the people used to go to the jungle. While living there, they would engage only in the study of the scriptures (svadhyaya), discussion on dharma (dharmashastra), bhajan, kiirtan, sadhana, and puja etc.”

“But these days, even after people cross 80 years of age, still they do not like to leave their leadership post of minister etc. Instead they proclaim that, ‘I want to have a state funeral. If I leave the post then how can I get that. It will be impossible’.”

[Then Baba began joking that…] “Even the dead body in the cremation ground does not like to leave the post.”

(Note: Here dead body means those who are fragile yet still holding the post. They are like dead bodies of the cemetery.)

“You all should never do like this. When you see that you have become aged, then give your post to your juniors. At any cost you must not clutch onto your post forever.”

(Then Baba was again making jokes and then He asked one Dada, ‘Would you like to clutch onto your post forever?’. Then everyone started laughing and that Dada replied, ‘No, Baba.’)

“Prepare your juniors and give up your post immediately. ” (12, June 1979)

The above is a near-literal translation of an excerpt from Baba’s original discourse.


(Note: English readers should be aware that the following has been written in Roman Sanskrit, so various letters are pronounced differently from the English alphabet. Please reference the Roman Sanskrit alphabet page from a recently printed edition of one of our AM books.)

Paca’s vars’ hoye gele. Aba’r jungle cale ja’be, keval sha’stra carca’, dharma carca’, sa’dhana, bhajan.

“In the past, after attaining 50+ years of age, the people used to go to the jungle. While living there, they would engage only in the study of the scriptures (svadhyaya), discussion on dharma (dharmashastra), bhajan, kiirtan, sadhana, and puja etc.”

“Painca’sordhve vanam gajah”

After attaining 50+ years of age, the people used to go to the jungle.

“Ekhanto assii vatsar hoye ja’va’r pare mantritva cha’r’ate ca’y na’. Bole a’mito state funeral nebo. A’ge mantritva cha’r’ale to sa’ma’n…hobe na’.

“But these days, even after people cross 80 years of age, still they do not like to leave their leadership post of minister etc. Instead they proclaim that, ‘I want to have a state funeral. If I leave the post then how can I get that. It will be impossible’.”

[Then Baba began joking that…]

To ekhan ei rakamer…Ghat’er mar’a’ tabuo post cha’r’e na’.”

‘Even the dead body in the cremation ground does not like to leave the post.”

“Tomara’ kintu ei samasta karabe na’. Jei dekhale bayas hoye geche, apane junior ke diye post cher’e debe, sange sange post cher’e debe. Kono vya’pa’re post a’nkar’e tha’kibe na’.”

“You all should never do like this. When you see that you have become aged, then give your post to your juniors. At any cost you must not clutch onto your post forever.”

(Then Baba was again making jokes and then He asked one Dada, ‘Would you like to clutch onto your post forever?’. Then everyone started laughing and that Dada replied, ‘No, Baba.’)

“Loka taerii kare post cher’e da’o.”

“Prepare your juniors and give up your post immediately.”


In His above discourse, Baba is giving the dynamic teaching that one should not hold and clutch onto the post as one crosses into old age when they can no longer do the work. Because ultimately, this human life is a spiritual journey, and one should do sadhana regularly from their very childhood up through their early adulthood and mid-life, and then later on – when one is aged – they should devote their time almost exclusively towards sadhana. That is Baba’s special teaching.

Unfortunately, this teaching is not well-known in Ananda Marga as certain personnel never even attempted to publish this very discourse. Now 32 years have passed since this discourse was first given, and still this unique pravacan has not been published or printed in any language.

Thus, due to their attachment etc, top Dadas are holding onto their post into the very later years of their lives and beyond.

Yet in His above teaching, Baba is clearly giving the hint that post-holders like PP Dada and GS Dada etc should no longer be holding onto their organisational position into the twilight of their lives. Rather they should relieve themselves of such duties after they have become aged and then dedicate more and more time to practicing sadhana. That is Baba’s explicit mandate.

And indeed, up till 1990, Baba was cycling more and more young faces into Centre. This was His regular manner of running the organisation.


Nowadays though, some holding key posts wrongly think that they should remain in the post until the day they die – whether they can do the job properly or not. That is why some are blaming that the overall posting system is faulty. Because they see what was going on with PP Shraddhanandaji and misunderstand that PP must keep his post forever and ever. They think that PP Dada should hold just keep his post up till his very expiration – regardless of his mental state etc.

But, in reality, this is an incorrect approach. Such a PP should have either handed over his post, or taken a lesser position.

All in all, it is just like US Supreme Court Justices who have their appointments till death. That does not mean though that one should keep their post whether they can do their job or not – whether they have dementia or not. Rather, when they are no longer able to fulfill their duties, then those Supreme Court judges step aside. This is the honest and decent thing to do.

This same ethic and spirit applies to the PP post etc.

Yet certain key post holders do not do like this. Instead they clutch more and more tightly onto their post as their own capacities diminish.

So, now is the time to turn things around and pay heed to Baba’s call that those beyond their capacity should be maximally involved in sadhana etc. Society also should not suffer due to their inability.


Here is the link where one can hear the section from Baba’s original Bengali discourse where He gives this very point that one should step down from their post after the age of 50+, and allow their juniors to carry on with the work.


Just click on the audio file at the aforementioned link.


By Baba’s grace our Marga will soon overcome the various diseases of extreme groupism and the lust for power and develop into a rational and fit society.

Baba says, “Install qualified persons in power, and the social order which will be evolved by virtue of their leadership [and] will give due importance to one and all.” (A Few Problems Solved – 2)



Because of this defective atmosphere where Dadas hold onto their post for decades and decades even when they are not well, then it is no wonder why in Ananda marga youths are not coming. It is because old people are sitting there on the post like rocks and the youths do not see any dynamism in that. This stands as yet another reason why we should be adamant to implement Baba’s teaching of not having elderly and decrepit persons still so actively involved in their livelihood and key posts etc.


Among others, nowadays we see that both Rudranandaji and Sarvatmanandaji are desperately clothing onto their organizational status and still trying to secure the top post for themselves. Yet both are suffering and unable to attend to their duties properly. Rudranandaji has a bad back and cannot attend properly to his work; and, Saravatmanandaji recently had his own episode where he passed out on stage while giving a talk. They are both too feeble to execute their duties properly, and society suffers. That is the end result – plus they miss out on the opportunity to have more time for sadhana.


“Patitapa’vana tumi sana’tana, toma’ra iccha’ya cale dhara’ “… PS #4986

Baba, You are Saviour of the sinners. You are eternal, ever-present. This universe moves according to Your desire. We are listening and silently watching Your divine liila. When You give a little energy, only then is it possible for us to do something. Otherwise, nobody can do anything. Baba, please come close, more close into my mind and saturate the core of my heart. By Your grace, I understand You are within all…

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Date: Thu, 20 Dec 2012 21:29:47 -0400
To: am-global@earthlink.net
Subject: British Divide & Rule Policy – Split India into 3 Pieces – Gandhi was Tool



According to Prout, MK Gandhi committed a major blunder by supporting the partition of India and accepting the communal award in 1932. To break India into pieces, the colonial powers (i.e. the Britishers) introduced the communal award. Specifically this meant that political seats were allocated based on religion and social class etc: Hindus, Muslims, Sikhs, Dalits, businessmen, kings, etc. Each group was given a limited share of the power. The agenda of the colonial powers was to increase tension and instigate infighting amongst all Indians. Their plan was to incite them to attack each other and break India into countless pieces.

As is well documented, in the 19th century, there was harmony between Hindus and Muslims. For centuries they had lived together in India – side by side. For more about this, reference Baba’s book “To The Patriots”.

But after their united revolt against the British rulers in 19th century, those rulers planned to break the unity between the Hindus and Muslims by increasing communal tension. In a very deliberate and calculated manner, the Britishers started granting favours in the form of higher posts, political power and other perks to one community or the other. The aim was to create tension between Hindus and Muslims – as well as with other groups within India.



To achieve their agenda, the British rulers hosted three “Round Table Conferences” in London whereby leaders of India’s various communal groups rallied to get their share. This was actually the start of the communal award wherein all stakeholders were invited to London to discuss the allocation of political power in India.

So it was, that in 1932, the Britishers extended limited autonomy to India with the British leaders still controlling the Central Government and having the final say. So now all the groups – Hindus, Muslims, Sikhs, Dalits, businessmen, kings – had a vote and political seats were granted on a communal basis. This happened gradually over the course of time. This inevitably led to heated competition between these groups in order to gain power.

Thus the united India which had been characterized by a long era peaceful co-existence between Hindus and Muslims gave way to huge tension in the first half of the 20th century. They were no longer thinking of themselves as Indians but as members of their owns caste, clan or group: Hindus, Muslims, Sikhs, Dalits, businessmen, kings etc.

MK Gandhi did not oppose this policy as a whole, but he did oppose a small part. He supported all points of this “communal award” i.e. granting of political power on a communal basis. Gandhi’s only objection was that he did not want Harijans (Dalits) to be separated from the Hindus. He fought for that point and some adjustment happened: The Dalits and Hindus remained together in the communal award. But MK Gandhi supported all other parts of this communal awarded. He accepted the division between kings, Muslims, Sikhs, Hindus, businessmen. All would get political seats based on their caste and religion etc. MK Gandhi accepted this completely. That time he did not get the clue that the British were trying to poison the country by creating communal rifts.

As tensions mounted, all wanted their autonomy – separate from the greater India. Muslims, Sikhs, kings all wanted to break from India and their raised their battle cry.


From 1932 to 1947, MK Gandhi assured the country that India will not be divided. He specifically declared: “Over my dead body will India be divided.” Many trusted him on this point. But when heated calls came for the division of India, then MK Gandhi passively accepted the partition of country by keeping maon vrat (vow of silence).

Gandhi’s 2 political disciples – Jawaharlal Nehru & Sardar Patel – plus his friend, Mohammad Ali Jinnah wanted separation. They were getting older and all wanted power quickly. Ultimately they got their power by dividing India. Gandhiji did not oppose them.

All along the the mass of Indians trusted Gandhi to keep the country together. But in the end he betrayed their trust and in result, millions & millions died – and countless others lost their homes, property, and families.

Actually MK Gandhi’s big blunder began in 1932 when the communal power was given to India as an “award”. Then from 1932 to 1947 the fire of hatred grew in India and culminated on 15 Aug 1947 when it reached full maturation. That was the day of the partition of India. What ensued was catastrophic destruction and massacres across India wherein millions upon millions were killed.


Gandhi’s blunder can be broken down into three distinct steps:
(1) The initial acceptance of the communal award; i.e. distribution of seats and granting of political power on a communal basis.
(2) The failure to start an economic justice movement for all communities of India against the ruling Britishers;
(3) The final acceptance of a divided India; i.e. hypocrisy of maon vrata, “vow of silence”.


Indeed the communal award was the British technique to divide both the mind and land of India. During the height of the British Empire , they employed this strategy in so many regions across the globe. This was their trademark tactic: Divide and rule. To achieve this in India, they injected the communal award to create social unrest.

In His various discourses, Baba opposes the communal award which caused the division of India. Baba furthermore states that if Gandhi had not accepted the communal award and instead started an economic justice movement for all Indians, then India would not have been divided – neither mentally nor based on land.

Baba says, “In this fight for independence, the Indian leaders committed a blunder. They should have engaged themselves in an economic fight instead of starting a political movement. The British took advantage of this blunder of the Indian leaders. They got the opportunity to divide India into two parts. They infused in the Muslims the idea that the Hindus formed the majority, and that therefore if the British quit India the government would naturally go into the hands of the Hindus, and the Muslims of the whole of India would remain as their subjects.” (To The Patriots)

Baba also points out that an economic-based movement would have certainly brought political sovereignty as well.

Baba says, “The fight for economic independence would have brought political independence also. There might have been some delay in it, but political independence would have surely come.” (To The Patriots)

But the leaders of the day – Nehru, Jinnah, & Patel – did not want to wait. They wanted political power immediately. And Gandhi did not oppose their wish. So they accepted the communal award in order to start ruling and finally they accepted the partition of India to quickly get more power.


So why has this side of the story not been told on a mass scale. Because special interest groups – like capitalists and the western powers – did not want the truth about Mahatma Gandhi to be known. MK Gandhiji was their tool as the socio-economico-politico beliefs of Gandhism goes in the favour of capitalists. So such capitalists want to make Gandhi into a hero. That is the main reason why this history about Gandhi and the communal award has not been truthfully told. Rather it got distorted and covered up. In the west Gandhi is treated as a hero and something divine. And in India the same respect and honor towards MK Gandhi is propagated by the government. But the truth is this.

Note: Those interested in learning more about this can read Baba’s book, “To The Patriots” and His discourse, “The Dangers of Communalism”. Since the discourse, “The Dangers of Communalism”, is very condensed, to enhance your understanding of the partition of India, please read excerpts from this below article by noted journalist, Rajinder Puri. Thereafter excerpts of Baba’s discourse is also noted as well as Baba’s full discourse.


by Rajinder Puri

“On June 3 1947 the Congress Working Committee passed the resolution accepting the Partition of India. There was communal tension but no communal riots to speak of in Punjab. Gandhi observed “maun vrat” (day of silence) on that occasion. He was reportedly isolated by Nehru and Patel and was unhappy. Mountbatten visited him and said he hoped that Gandhi would not oppose the Partition under the Mountbatten Plan. Mountbatten also noted that he was surprised that Gandhi should have observed his day of silence on such a crucial occasion. Gandhi wrote on a scrap of paper his reply: “Have I ever opposed you?” Mountbatten preserved that paper as historical evidence and it is still there in the Mountbatten papers.”

“The riots that escalated after Independence brought about the biggest transfer of populations in recorded history. [Those] who opted to stay on in Pakistan, along with millions of Hindus, were forced to flee to India. An estimated million people were slaughtered in the engineered riots while the police and army stood aside. Over ten million were rendered homeless as they fled their homes to uncharted territory to become refugees.”

“Gandhi became restive and realized his blunder in compromising. He started plans to undo his mistake. The intelligence that kept watch on all activities in Birla House, where Gandhi stayed, was aware of his unhappiness. That is why Mountbatten met Gandhi and advised him not to oppose the Partition. By doing so he would harm the future of Nehru and Patel who were his creations and disciples.”


“Gandhi had already written to Jinnah about his desire to settle down in Pakistan. Jinnah said Gandhi was most welcome and invited him to come to Karachi. But Gandhi decided to travel by road to Lahore and settle down there. Plans were finalized for Gandhi and the fifty families to start their journey to Lahore on February 14, 1948. Exactly one fortnight earlier Godse assassinated Gandhi.”

“The demands for truth about Netaji Subhash Bose are still resonating.”



Baba says, “During the struggle for independence, a great blunder was committed by Mahatma Gandhi. In order to show his innocence, he said that he would not support the communal award, but nor would he vote against it. That is, indirectly he supported it. What happened to the country after this was due to the himalayan blunder committed by Mahatma Gandhi. At that time he should have said, “No. I do not support the communal award.” He did not say this because his party workers and party leaders were eager to become ministers, so they pressed him for provincial autonomy. But Mahatma Gandhi neither supported it nor opposed it. He committed a great blunder. What has happened in the country after this is the result of what Mahatma Gandhi did. At that time he should have said that we can neither split the country nor disintegrate it. As a result of the communal award, the country was trifurcated into Pakistan, India and Bangladesh. This was the result of the blunder of Mahatma Gandhi, and he did it under the pressure of his party leaders. They wanted to become ministers, as there was scope in the government of India at that time for wresting provincial autonomy, attaining ministership, creating two new provinces – Orissa and Sind – and separating Ceylon and Burma from India.” (Dangers of Communalism)



Mahatma Gandhi was assassinated by Nathuram Godse on January 30, 1948. Godse was accompanied by Narayan Apte. Both were hanged. The two traveled from Bombay to Delhi via Gwalior to perform the murder. Some of the named conspirators in the murder were already under police surveillance because they owned small arms. The authorities therefore must have been aware of the impending danger.

Despite India’s independence the administration remained under British control, run by officers in key posts appointed by the British, with Lord Mountbatten as Governor-General and General Boucher as the Army Commander in Chief. Total British control becomes evident from the Mountbatten Papers in which Home Minister Sardar Patel is quoted repeatedly complaining to Lord Mountbatten that the police and army were abetting the communal riots. Clearly the Sardar was powerless.

After the assassination a leading freedom fighter alleged that the Home Ministry was criminally negligent by allowing the murder to occur. The leader blamed the government and Sardar Patel for allowing the murder to happen. That leader was Jaya Prakash Narayan.

On June 3 1947 the Congress Working Committee passed the resolution accepting the Partition of India. There was communal tension but no communal riots to speak of in Punjab. Gandhi observed “maun vrat” (day of silence) on that occasion. He was reportedly isolated by Nehru and Patel and was unhappy. Mountbatten visited him and said he hoped that Gandhi would not oppose the Partition under the Mountbatten Plan. Mountbatten also noted that he was surprised that Gandhi should have observed his day of silence on such a crucial occasion. Gandhi wrote on a scrap of paper his reply: “Have I ever opposed you?” Mountbatten preserved that paper as historical evidence and it is still there in the Mountbatten papers.

But as India became independent on August 15, 1947 Gandhi became increasingly unhappy. He was sidelined by Nehru and Patel who moved about in ministerial flagged cars. Gandhi was a marginalized figure. The riots that escalated after Independence brought about the biggest transfer of populations in recorded history. Inder Gujral’s father and Bhimsen Sachar, who opted to stay on in Pakistan, along with millions of Hindus, were forced to flee to India. An estimated million people were slaughtered in the engineered riots while the police and army stood aside. Over ten million were rendered homeless as they fled their homes to uncharted territory to become refugees.

Gandhi became restive and realized his blunder in compromising. He started plans to undo his mistake. The intelligence that kept watch on all activities in Birla House, where Gandhi stayed, was aware of his unhappiness. That is why Mountbatten met Gandhi and advised him not to oppose the Partition. By doing so he would harm the future of Nehru and Patel who were his creations and disciples. But Gandhi persevered with his plans. He gathered 50 Punjabi refugee families, most of them housed in Delhi’s Purana Quila camp, and finalized plans to travel to Lahore and settle down there to create peace and harmony between India and Pakistan. Gandhi had already written to Jinnah about his desire to settle down in Pakistan. Jinnah said Gandhi was most welcome and invited him to come to Karachi. But Gandhi decided to travel by road to Lahore and settle down there. Plans were finalized for Gandhi and the fifty families to start their journey to Lahore on February 14, 1948. Exactly one fortnight earlier Godse assassinated Gandhi.

Did Gandhi suspect he would be killed? On the day he was killed he finalized his last will and testament by which he recommended that the Congress Party should be dissolved and converted into a social organization named the Lok Sevak Sangh. Had Gandhi carried out his plan he would have been a nuisance for Mountbatten, Nehru and Patel because he would have worked for Indo-Pakistan reconciliation. He had already been totally marginalized in the Congress thanks to his erstwhile loyalists, Nehru and Patel. But the same Gandhi after death became the global brand image for the Congress Party. Surprisingly there is little or no mention by historians of Gandhiï’s plans to settle down in Lahore. Why? Because his assassination aborted the plan?

For some strange reason Godse’s trial was held in camera. Godse’s defence was not allowed to be publicized by the Indian government. It was whisked away to Britain. One British weekly published it. Years later it was available to those who searched for it. It is now available on the Internet. The demands for truth about Netaji Subhash Bose are still resonating. Should not the truth about Gandhi’s assassination also be reappraised? Godse’s legal defence, which counters several allegations of the prosecution regarding the assassination, could provide a starting point.


For over two decades Rajinder Puri has been a freelance journalist and his work has appeared on regular assignment in all the leading dailies and weeklies of India. He has authored five books on Indian politics.



20 October 1990, Calcutta

Note: For those who do not have Prout Nutshell Part 18 or do not have access to the Electronic Edition of Baba’s books, here below is the entire discourse.

Is the division of people into castes and communities natural Balkanization or artificial Balkanization? Natural Balkanization is just like one cell becoming two. Artificial fissiparous tendencies are unnatural. So is the division of people into castes and communities a process of natural Balkanization or artificial fissiparous tendencies?

Amongst the inimical forces, there are certain parties which are goaded by certain forces, by the spirit of certain fissiparous tendencies, and there are also some persons goaded by these fissiparous forces. How can this problem be solved? How can we check these belligerent parties from implementing their outdated ideas, which may cause the physical disintegration of the country? What should be done? What should be our short term and the long term policy? The approach should be both physical and psychic. Will simply economic theory do or is something more required? Education is a long term programme. What should be done immediately in the physical and psychic realms? The country is passing through a critical juncture, so you should be well educated.

There is a theory of politics called “divide and rule”. Just to undermine the independence of India, the British government started a programme to encourage communal division amongst the people based on caste, scheduled caste, scheduled tribe, Muslim and non-Muslim. They wanted to encourage divisions between Muslims and non-Muslims. General people, scheduled castes and scheduled tribes – these were the divisions. Our leaders should not have accepted such divisions. Rather, at that time they should have said that preference should be given on the basis of socio-economic backwardness, not on the basis of castes or creeds. But certain political parties were based on caste prejudices or communal sentiments, which is why they supported the British government.

During the struggle for independence, a great blunder was committed by Mahatma Gandhi. In order to show his innocence, he said that he would not support the communal award, but nor would he vote against it. That is, indirectly he supported it. What happened to the country after this was due to the himalayan blunder committed by Mahatma Gandhi. At that time he should have said, “No. I do not support the communal award.” He did not say this because his party workers and party leaders were eager to become ministers, so they pressed him for provincial autonomy. But Mahatma Gandhi neither supported it nor opposed it. He committed a great blunder. What has happened in the country after this is the result of what Mahatma Gandhi did. At that time he should have said that we can neither split the country nor disintegrate it. As a result of the communal award, the country was trifurcated into Pakistan, India and Bangladesh. This was the result of the blunder of Mahatma Gandhi, and he did it under the pressure of his party leaders. They wanted to become ministers, as there was scope in the government of India at that time for wresting provincial autonomy, attaining ministership, creating two new provinces – Orissa and Sind – and separating Ceylon and Burma from India.

Provincial autonomy was promulgated in the year 1935, but it was implemented in 1937. Sind agreed to provincial autonomy because in Sind a particular party, a minority party of India, was in the majority. Orissa was created out of physical convenience rather than mental necessity. It was very difficult for the people of Orissa to go to the capital town Patna, as they had to go to Patna through Calcutta. This is why they demanded that either Orissa should be included in Bengal, or there should be a sepa rate province. Their demand was that Orissa should not remain in Bihar, because in order to go to Patna the people had to travel through Calcutta. The creation of Orissa was not bad, but the creation of Sind was bad. These were the poisonous effects of the enactment of provincial autonomy by the Government of India in 1935.

As an example of the communal approach of the Government of India, take the case of Bengal. At that time reservation in the Bengal assembly was for 250 seats. 250 seats were created as part of provincial autonomy. Of these 250 seats, 120 were for Muslims, 80 were for non-Muslims, 25 were for British merchants – for the British businessmen of Calcutta to contest elections – a few were for Zaminders, a few were for universities, and a few were for labour leaders. The total: 250. In Bengal at that time, 45% of the population was Muslim and 55% was non-Muslim. That is, the land of Bengal was not only physically divided but also mentally divided, as a result of which Bengal was divided on the basis of communal consciousness, which is unnatural. Communalism is unnat ural. Again today, the foolish leaders, the political leaders, are encouraging this very sentiment. And I fear that if it is not controlled in the proper time – it is the most opportune moment to control it – if it is not controlled in the proper time, the country will face further disintegration.

Factually, as per the Government of India plan at that time, India was trifurcated. Bengal was bifurcated. The Punjab was bifurcated. Assam was bifurcated. Sind and North West Frontier Province went out of India. This was the result of the communal award. The foolish leaders, the stupid leaders, supported the communal award. They had not learnt the lessons of history.

The policy was divide and rule. One party said “Jai Hind” and another party said “Takasime Hind.” One party said “Victory to India;” another party said “Divide India.” These were the slogans of the time. It was not a healthy atmosphere. This sentiment was not even geo-sentiment. It was based on emotion and mean selfishness. Henceforward, healthy politics disappeared from India. Nehru supported partition because his dream was to become Prime Minister of the land – of either undivided India or divided India.

Montague Chelmsford saw that the forces were divided and was not sure whom to give power to. In 1935, provincial autonomy was granted. Ceylon and Burma, which were parts of India, are now inimical to India. During partition – during Montague Chelmsford’s time or during 1935 – the Government of India granted autonomy. A senior Muslim leader of India pronounced Montague Chelmsford as “Montague Chilamford” because he could not pronounce “Chelmsford.” At that time there was no mutual faith, there was want of mutual understanding. That is why the country was divided. Otherwise, the British could not have divided the country. There was both physical disintegration and psychic – psycho-social – disintegration for want of proper education.

Most of the minorities could not rely on the Hindu majority of the country. That is why – out of fear complex – they wanted to divide the country. The Hindu minorities of Bengal and the Punjab could not rely on the Muslim majority. That is why they wanted the partition of those two provinces. The same psychology is prevalent today. At that time there was not even a wee bit of political education or political consciousness in the country.

As per provincial autonomy, the Chief Minister of the provinces were known as the Prime Minister. There was no Prime Minister of India. India was loosely controlled by India House, London.

The Native States were beyond the 1935 award. This is the reason why the communal position of the Native States was better than that of the rest of India. There was hardly any communalism in Kashmir where Muslims lived under the Hindu Raj. Similarly, the Hindu majority state of Hyderabad was under a Muslim leader, and there was hardly any communalism. The reason was that the Native States were free from the communal award. The British communal award was not applied there.

Serpents are exhaling venom everywhere… It is the right moment. It is the proper moment. It is the most opportune moment.

Náginiira cáridike fushiteche bishakta nishvas
Shantir lalit vani shonaibe bartha parihas
Bidáy nebar belá tai d́ák diye jai
Danaver sathe járá samgrámer tare prastut hateche ghare ghare.

“Serpents are exhaling venom everywhere. The sweet gospels of peace sound like empty mockery. That is why on the eve of my departure from this world, I send out a clarion call to those who are preparing in every house to fight against the demons in human form.”

Serpents are exhaling venom everywhere. Now at this critical juncture, should we go on preaching the gospels of peace? No, no, no, no! So, before my departure from the world, said Rabindranath, I have made the necessary preparations for the fight against these demons. Do you all follow? What Rabindranath said 60 years ago is also true in this last portion of the twentieth century.

20 October 1990, Calcutta


“A’ma’r dukher ra’te ele Prabhu, sukher dine ele na’…” (PS 1563)


O’ Prabhu, O’ my dearmost Baba, You have come to me on this most sorrowful night; but, alas You did not ever come to me on my good days. Baba, in this divine liila of Yours You could only be held with my tears – only in those despondent moments did You come within my grasp. Baba, in my darkest hour of pain and misery You came deep inside my heart. In that hopeless moment You did not forget about me and remain out of sight using Your divine play of hide and seek – the befoolery of Your divine liila.

Baba, by Your grace I had so much yearning to serve You. I filled one basket full of spring flowers and I decorated my puja plate to offer You – in the hope of getting You. I wanted to offer those things to You, but that could not be done because You did not come during those joyous occasions. Baba, instead You came and took away my pain.

Baba, in the play of laughter and in the festivity of light, in those blissful times I did not get You. You never came to me on those sweet days of celebration. Baba, by Your grace, in the end, in the cimmerian darkness of this pitch-black amavasya night I got Your divine karuna’ (divine compassion).

Baba, You are everything in my life; please keep me under Your shelter…

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Date: Wed, 19 Dec 2012 22:28:32 -0000
To: am-global@earthlink.net
From: namaskar.to.all@twinfields…
Subject: That Gracious General Darshan in Ananda Nagar



That general darshan of 31 December 1981, Baba was in a very gracious mood and the whole atmosphere was charged with His divine vibration. He was showering all with devotion and high spiritual bliss. Everybody was charmed by His magnificent presence, and accordingly Baba was especially gracious.


As some may recall that general darshan was the historic event when Baba showered His grace equally upon all: Females and males, family persons and monks. That day, He made it clear that in the spiritual realm there is no difference from one to the other. And this is exemplified by that general darshan as the end of 1981 when He graciously introduced the practice of avarta kiirtana– to one and all.

Actually just in the few months prior, this style of avarta kiirtana was first given to Wts as part of their practice for madhura sadhana. So family people were not involved.

So, the morning General Darshan of 31 Dec of 1981 in Ananda Nagar stands as the first time in history of Ananda Marga that Baba blessed family margiis to participate in avarta kiirtana. Before that it was not allowed. Baba Himself had announced that up till then avarta kiirtana was not open to family margiis.

However during that special general darshan Baba blessed family margiis to also participate in this special type of kiirtana known as avarta kiirtana. So that was a first for us family margiis.


Plus as many may surely remember, during that time in India females were not allowed to stand and dance during any Ananda Marga collective gathering – because of problems in the general society. So those days females were just sitting and chanting kiirtana; only males were dancing.

In overseas areas the situation was different, but in India prior to that day our respected sisters were just singing kiirtana from a sitting position. Certainly when they were alone, in the absence of the males and in the privacy of their own campus, then they were dancing kiirtana. But at collective gatherings females were not allowed to dance because of local social reasons.

But in Ananda Marg revolutionary things happen.

By Baba’s grace on that very day of December 31 1981, females in India also began to dance kiirtana collectively on occasions such as at DMC or in the jagrti etc. Because at that same general darshan that Baba told that it will be best if everyone dances kiirtana. And He announced that: ‘My daughters can also participate if they like’.


So in that way at that historic general darshan two dramatic points unfolded: First family persons were given the practice of avarta kiirtana; and second, females were told to start dancing kiirtana during collective functions.


Baba went on to explain Himself that avarta kiirtana is first meant to be done in the four directions and then up & down. So six directions total. He also told that the tune of the kiirtana must always be changed for each direction.

Since then avarta kiirtana has been done at all such Marga gatherings. Baba has also guided that during this practice of Avarta kiirtana the mind should be kept in sahasrara cakra, as that gives immense spiritual benefit.

So avarta kiirtana is very good for spiritual progress and it brings the sweet vibration of Parama Purusa in the mind.


As we all know, in our day to day lives devotion is very important and it is a great devotional tool to participate in Avarta kiirtana.

In contrast, during akhanda kiirtana one has to constantly walk around the Puja table and that type of circling around brings some disturbance also since one has to be aware of their external surroundings etc. But Avarta kiirtana is more serene and soft and gives a more sentient feeling.


Surely we can all remember that when Baba used to sit on the dais or in reporting or any BP meeting etc, then in His presence so many times that special type of kiirtana happened. And Baba was watching and showering His grace.

Indeed with that divine force everyone’s mind was pointed and moving in one singular direction. In that way all kinds of righteous forces were united and Ananda Marga was moving like meteor.


Among the many positive aspects of avarta kiirtana, we can say there are two broad-based, overarching benefits.

Firstly, for those who practice during daytime, they will gain spiritual energy and the quality of their sadhana will be enhanced.

Secondly, for those who practice at night, i.e. between 11:45p to 12:15a, then they will go to sleep with a distinctly positive mind-set. Bad dreams and nightmares will be wiped away and instead the mind will easily be goaded to mantra japa throughout the night. Plus, sleeping disorders like insomnia will be a thing of the past. Furthermore, upon waking the in morning one will feel fresh and spiritually vibrated.

Two more points to keep in mind to enhance the practice of avarta kiirtana. When practicing collectively then the mind should remain in sahasrara cakra and when practicing individually the system is to keep the mind in ajina cakra, though if you like you can have the mind in sahasrara cakra.


We should remember the importance of spirituality and this avarta kiirtana is a good medium to practice in our day to day life to develop a more direct link with Baba and to have His grace. This is the very easy way to link up and step forward toward Parama Purusa, towards Baba.

Baba says, “Kiirtana will always remind you that you are the affectionate children of the Supreme. In kiirtana, there is no restriction regarding time, place or person, no distinction between educated and uneducated, between black and white. So do kiirtana, sing kiirtana, chant kiirtana whenever and wherever possible.” (kiirtana is Panacea, 1982)


Another fact is that avarta kiirtana is related with madhura sadhana. The basic program is: avarta kiirtana, kaoshikii, tandava, and madhura sadhana. And it is all done during the midnight hours– after 11:15pm.


Earlier many other gurus did not allow family margiis to participate in such a practice, and in times of the vedas then so many dogmas were in vogue. Such as females were not even allowed to listen to the omnkara mantra – otherwise their ears would get blocked with molten lead in order to make them completely and permanently deaf. That was the punishment. Baba is such a Divine Guru that He has graciously blessed one and all and He has given various discourses to show that females have equal rights in all the realms including spiritual. This was a revolutionary step.

In all the dogmatic religions females do not have right to salvation. But in Ananda Marga females are equally given opportunity. So many new and dharmic practices came for females such as: Kapalika sadhana, becoming acarya etc.

Throughout the history there was terrible exploitation against both family persons and females – especially in the spiritual sphere. Ananda Marga is that special path where all have equal rights and opportunity.


Baba says, “Whatever worldly difficulties might obstruct your path, the best positive or auxiliary force is kiirtana. kiirtana helps a devotee to accelerate the speed towards the hub of the universe. Kiirtana will help you in all circumstances; if any mental trouble arises, kiirtana will help you.” (Kiirtana is Panacea, 1982)

Baba says, Kiirtana will help you in all circumstances, in all possible ways. If people do kiirtana with distinct expression of the mantra, their mouths become pure, their tongues become pure, their ears become pure, their whole bodies become pure – and when so many parts of the body become pure, the atma (self) also becomes pure. By kiirtana you become as pure as if you have taken a ‘holy dip in the Ganges’.” (Kiirtana is Panacea, 1982)



“Tumi je path diye giyechile priyo, se pathe a’jo surabhi rayeche…” -2781


Baba, even today Your sweet aroma remains lingering on that path – on the path which You have traveled. Baba, the songs which You sang so beautifully in tune and rhythm, those very songs are ever-present in the deep core of my heart. Their lingering resonance still vibrates my entire being.

O’ my dearmost Baba, I cannot ever forget Your blissful tales; it is impossible for me to forget. Your divine advent in my mind is far more significant than hundreds of lives of sadhana, & its penance. Baba, You are the most meaningful thing in my life. You have graciously presented Yourself after my hundreds of lives of searching and longing.

Baba, even if You do not remain close to me, my mind does not go far from You. By Your grace, I always remain ensconced in Your blissful ideation. Baba, keeping all my longings for You in my heart, I will go on singing Your divine songs day and night. Baba, You have made me understand this truth: That to do any extraordinary task is impossible for those who have a dry heart. Only those with innate love for You will be able to climb over the insurmountable mountains. Others cannot because in each and every sphere of life Your grace is everything. Without that nothing is possible. Baba, by Your own qualities You have bound me with Your divine love; Baba You always stay with me; You always keep me under Your shelter.

Baba, Your sweet and charming aroma keeps me thinking about You constantly…

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Subject: One Should Know This Proutistic Solution
Date: Tue, 18 Dec 2012 21:57:36 -0000



The ongoing, faltering economy continues to be a point of concern in western Europe and the US. One of the central issues is employment / unemployment. Around the globe, people are very worried about losing their job. And in some countries, where unemployment is 25%, such as in Spain, people wonder how they will ever find a job.

It seems day in and day out big corporations are laying off workers and slashing jobs. Even the big guns like Microsoft, Google, and major steel companies are cutting their workforce by the thousands. Unemployment is rising all across this region.

Despite measures to pull western economies out of its downturn for the past 4 years, still there is much turmoil. This is most evidenced by the scarcity of jobs and speed by which workers are losing their jobs.


What many fail to realise is that they have a lot more power to control the situation than they think.

Right now most people have fallen into the myth that jobs exist because big capitalist enterprises exist. Everyone has become habituated, nay brainwashed, into thinking that the corporate giants give birth to jobs. By that way people can work. This is the prevailing myth around the globe, and certainly so in the west.

This creates an extreme feeling of dependence among the workforce. People feel as if they are powerless to create their own work situation, as if their job is just a product of that capitalist system.

But that is not so.


In the corporate model, it is the workers and managers who know how to do the job and it is the owners / capitalists who exploit them to make a profit. Most often, the owners have less or no ability to do that specific work themselves. This is a key point that everyone must understand.

At present, if a worker wants to keep his job, he has to ensure that the owner is making a sufficient profit, otherwise the worker may lose his job. That is the scary situation.

Here comes the key point. Let’s say one owner feels that he is no longer making enough money, or that his business interests have changed, or moved to China, and therefore he wants to shut down a factory. What workers and managers can do is to keep that factory or business open and make it into a cooperative where they all own part of the business.

After all, by themselves they can do the work. They know what needs to be done and how to do it. They have the know-how and training. All they lack is the ownership. And that can be easily gotten.

There are two ways for this to happen: Either they can organise amongst themselves and buy out the owner. Or the government can intervene and help empower workers and managers to become the owners, by creating a congenial atmosphere wherein cooperatives will grow and not collapse.

There is precedent for such types of turnovers and this is certainly going to be one key ways that we move from a capitalist economy to a cooperative economy. This is Baba’s guideline.

Prout philosophy says, “In the world today different socio-economic systems are in vogue, but none of these systems are based on coordinated cooperation. Rather, in these systems social relationships are mainly based on subordinated cooperation, resulting in the degeneration of society’s moral fabric…PROUT supports the implementation of the cooperative system because its inner spirit is one of coordinated cooperation. Only the cooperative system can ensure the healthy, integrated progress of humanity, and establish complete and everlasting unity among the human race.” (Prout in a Nutshell – 14)


Governments, like the US, have been pumping hundreds of billions of dollars in the form of stimulus packages in order to save or rescue the dying capitalist structure.

If that same money were used to help workers and managers turn their industries into cooperatives, then that would be a boon for the society. As the capitalist system crumbles, politicians and economists will be forced to move in this direction.

Till that time, it is our duty to highlight Prout’s cooperative model. Baba wants that there should be cooperatives in all the spheres of economic life: Agriculture, farming, producers, and consumers etc.

When government gets involved in helping workers and managers create their own cooperatives, then that will certainly help in creating a smoother transition. Government officials will have to nurture cooperatives and bring about a congenial environment for their growth.

This will be one excellent way of fighting unemployment. At present unemployment increases whenever ownership feels dissatisfied with their profit margin. But when people realise that they can organise the business among themselves and all make a reasonable income, then they will no longer be at the mercy of those capitalists.

It will be advantageous for governments to help make this a reality because it goes in their favour to have citizens who work rather than have a large sector of the population that is unemployed.


Here Baba provides some insight as to how the cooperative model will develop. The following is an example related with agriculture. However, the same principles apply to all fields of economic life.

Prout philosophy says, “Cooperative members should form a board of directors for each cooperative. The board should decide the amount of profit to be divided among the members; that is, the dividend to be paid to each shareholder. However, the total profit should not be distributed in the form of dividends – some should be kept for reinvestment or purchasing items such as tractors, manure, etc.; some should also be used for increasing authorized capital; and some should be deposited in the reserve fund. The reserve fund should be used to increase the value of the dividend in the years when production is low. If this system is followed the authorized capital will not be affected.” (Prout in a Nutshell – 14)

Baba has graciously laid down a very practical and attainable plan. So no one feel overwhelmed; this is not a daunting task. Rather, this is well within reach. After all, the employees already know how execute the work of their company. All they need to learn is how to organise themselves into a functioning cooperative.

Already some visionary companies have begun to form themselves in this way. As the economic downturn continues, cooperatives will be the key way that people can save their jobs. If we spread the ways of Prout, the cooperative system will be a natural resultant due to pressure of circumstances.


The capitalist model is full of loopholes: The middle man, profit-motive above all else, exploitation of workers, exploitation of resources, etc All these are glaring defects of capitalism.

Now corporate ventures may use profits from one business to keep another business afloat, or they may use profits for extravagant merriment for the bosses etc. Or so many selfish things may be done with the profits. Rarely does it go back into the enhancement of the business itself and betterment of the workers. Rather it feeds the greedy owners.

This is a dead end street and the ways that Baba has described above about the cooperative system are far more dynamic and beneficial.


In this economic downturn, capitalists complain and justify that because there is not sufficient demand for their products, then “How can I hire anyone.” What they fail to realise however is that they themselves are the cause. Because they swallow up all the profits and do not pay their laborers a decent salary, then those laborers do not have any money to spend. When laborers do not have purchasing capacity, then there will not be demand for the products produced by capitalists. In which case they will not hire anyone. It is a vicious cycle – all a result of capitalist greed.

In contrast, in the cooperative system, the profits get shared among the workers. Their income is thus higher than in the capitalist system. More precisely, they have greater purchasing capacity. In turn, they will spend money on products and services that they need. Money will roll and the economy will not be stagnant. With increased buying power, demand will also rise, and hence there will be plenty of jobs.

So the cooperative system is diametrically opposite to the capitalist system on many levels, including employment / unemployment. The capitalist system creates unemployment whereas the cooperative system heightens employment.

A key example of this is how Apple and other big US corporations have, in total, 2 – 5 trillion dollars in bank accounts, i.e. cash on hand. Those corporations do not want to invest that money because they are not confident that they will get a good return. So they are just sitting on their profits.

Yet, side by side, unemployment stands at nearly 8% in the US. Those companies are not hiring, even though they have stockpiles of cash. Because they do not feel that there will be demand – it will not be profitable.

This is a clear-cut manifestation of how US capitalism is on the pathway to killing itself. The money does not roll but rather stagnates, leading to higher unemployment and decreased purchasing capacity for the populace. The problem of economic stagnation worsens and the economy spirals further downward. That is the tale of capitalism’s death.


So then why hasn’t society begun to move on a mass-scale towards the cooperative system? The answer is simple. People are not familiar with it. Certainly they have heard the name, but they remain unfamiliar with how a cooperative functions.

Generally people only think within that paradigm in which they were born. Muslims can only fathom worshiping Allah and no other. Christians think that Christ is the only way. Those who grew up eating meat feel that slaughtering animals is the only way to fill their stomach. People get stuck or trapped in a particular outlook.

That is why in capitalist countries, people think that jobs can only be born from corporate entities. Even the government has fallen for this myth. That is why they are using all the brain-power and financial wealth to stimulate the corporate cycle all over again.

Soon though they will see that this will not work. Capitalism is a dying breed and another system is needed.

So we should get the ball rolling in the direction of Prout. We should be properly educated, ready, and inspired to show the people how cooperative can be used to save themselves from the depths of unemployment. All they need is a little bit of light to see that something else is out there. Then they will come running.

Once people understand and see how the cooperative system can save their livelihood and given them new life, such cooperatives will spring up in each and every corner of this earth.


The day is not far off – rather it is quite near – when the policies and programs of Prout will be embraced from the people. As people shake themselves free of the current myths of capitalism, they will naturally turn towards the direction of Prout.

“People should work to enjoy sweeter fruits by establishing the cooperative system. PROUT raises the slogans: “We want cooperatives”.” (Prout in a Nutshell – 14)

in Him,


“In the modern world the cooperative system is the best system of agricultural and industrial production. In the cooperative system members can pressurize the government because of their collective strength and gain financial help and various facilities to increase production. They can pressurize the government to provide better irrigation facilities and high yielding seeds and even make infertile land productive. Land with little fertility can be transformed into fertile farm land with proper care. This will increase total agricultural production and also help a country become self-sufficient in food production and cash crops, freeing it from food shortages. In addition, plots of land on the same level and of the same fertility can be turned into larger single plots by removing all dividing boundaries. However, if the land is undulating and varies in fertility, the division of land may be maintained, otherwise land cannot be properly irrigated.” (Proutist Economics, Cooperative Production)

“Industry, agriculture, trade and commerce – almost everything – needs to be managed, as far as possible, through cooperative organizations. For this, special facilities will have to be provided to cooperative organizations whenever necessary. Adequate safeguards will have to be arranged, and slowly private ownership, or the system of individual management, will have to be eradicated from specific areas of agriculture, industry, trade and commerce. Only those enterprises which are difficult to manage on a cooperative basis because they are either too small, or simultaneously small and complex, can be left to individual management. Similarly, the responsibility for those enterprises which cannot be conveniently managed on a cooperative basis because they are either too large, or simultaneously large and complex, can be undertaken by the immediate state government (in the case of a federation), or by the local body (in the absence of a federation). It is desirable that the management of industrial, agricultural, trade and commercial enterprises not be in the hands of the central government or the world government (after the establishment of the world government). If it is, the common people will not get the direct or even the indirect opportunity to participate in the management of these enterprises. In such cases capitalists, opportunists or self-seeking politicians can easily take control of them and misappropriate public wealth.” (Problems of the Day, pt #11)

“Regarding cooperatives, we must not forget that cooperatives only function properly under a strong government. They cannot function under a weak democratic structure. Before starting cooperatives a psychological environment has to be created. In the Proutistic structure rationalization means less labour, more leisure and more comfort. In order to safeguard the interests of these cooperatives in the field of industry, it has to be emphasised that key industries should be run by the government so that there will not be any occasion for a tool down and the consequent closure of subsidiary industries in the cooperative sector. However, slogans calling for the cooperative movement are untimely in the present system as the psychological background is lacking. If cooperatives are established at the present time, they will simply cause losses to the national wealth. It may be questioned whether it is desirable for a government to engage in commercial concerns, and if so, how can the labour problems in such concerns be solved permanently? In principle governments should not run commercial concerns, but in those cases where it is not possible to run a concern on a cooperative basis, the government should take the lead. However, such concerns should be mostly assembly factories. The manufacture of component parts for these assembly factories should be done through industrial cooperatives. In extreme cases, where industrial cooperatives are unable to manufacture certain components, they should be manufactured by the government. In such concerns there will be no net profit because it is often the question of profit which creates labour problems. The cost of production may be suitably reduced to make it a no-profit, no-loss concern. It is, however, necessary to keep both financial and commercial accounts to ensure that the concern does not run at a loss. If any loss occurs in such a factory it should be converted into an industrial cooperative.” (Talks on Prout)


“A’ma’r ghare tumi ele, cale gele keno…” – P.S. 778


Baba when You have come to my house then why did You leave. If You had the desire & plan to go within such a short period, then why did You bother
to come. It is so unbearable and painful for me.

You ignited and illuminated thousands of stars in this vast sky. And as I look towards them in this dark midnight hour, they are all encircling around me and questioning me that why I allowed You to go. What can I say – I told them that in the future You may be coming again.

Now it is dawn. Look, the night jasmine is lying in the dust, crying in frustration. It cannot speak because of the cold weather; but it is crying in longing for You. The same thing has happened to the lotus flower in the pond. It does not like to bloom anymore; it is still crying in longing.

Baba, O’ my Dearmost, when You Yourself took trouble to come to my house then why did You leave so soon…

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Date: Tue, 18 Dec 2012 01:28:34
Subject: Baba’s Humour at Bettiah DMC



The following humorous and loving interaction took place between our Sadguru Baba and those blessed bhaktas who were graced to be able to attend the DMC in Bettiah on 23 January 1984.

This particular DMC marked the first time that a tandava competition was held in Bettiah, so it was a landmark occasion.

Here we should differentiate between the ceremonial dancing of tandava at every DMC and a tandava competition wherein dancers would dance for a long period maintaining proper form. Again this was the tandava competition.


At this point in the program, the margii – who himself was a bit obese and going to call out the directions for tandava – is now addressing the dancers in the DMC pandal. Baba Himself is sitting on the dais and the pandal is full of thousands and thousands of margiis. Everyone can hear what the margii announcer is saying. The atmosphere was quite blissful and joyous.

MARGII ANNOUNCER: This is the start of our tandava competition. We should all try. You know that Baba is all-knowing. We should all try and everything will be fine.

(At that time Baba was smiling and in a happy mood.)

BABA: When you say “we should all”, that also includes you doesn’t it?

(Much laughter.)

(While margiis were still laughing, Baba began smiling broadly and slowly looked toward all the sadhakas from left to right, in the pandal. Baba continued…)

BABA: I will not dance – I cannot do.

(Hearing this, once again there was uproarious laughter inside the pandal. Baba’s words were full of double entendre, or dual meaning. On the one hand it meant that Baba is the Guru and therefore He is not going to dance; on the other hand it indirectly meant that the obese margii announcer is not going to dance.)


Baba says, “You will have to build a society in which no one is forced to weep, where everyone smiles joyfully all the time and gets ample scope for laughter.” (Ananda Vacanamrtam – 4)

at His lotus feet

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Date: Mon, 17 Dec 2012 22:49:28 -0000
To: am-global@earthlink.net
From: “Ramesh Dev”
Subject: Some Wts Are Like Purohitas (Priests)



In the 5th part of Tattvika Diipika published in 1957, Baba puts forth a very unique definition of an acarya. Every Ananda Margii will take great interest in seeing what Baba has told about the role of acaryas.


First, I share with you an updated version of the passage. Senior margiis gathered and made this updated, yet unofficial version, in the hope that it will be easier to read and understand.

Following that is how it was originally printed / published in 1957. Keep in mind that those days Baba’s talks were not recorded. Margiis were taking notes on what Baba spoke.

The key point in all this is that Baba brings forth many unique ideas in this passage. Please read the below passages and the commentary that follows.

Note: The actual subheading in the book is “Ácárya”.


The literal meaning of purohits [i.e. priests] are those who primarily contribute to others’ benefit and well-being, but if we see how such purohits conduct themselves in day to day life, it is clear that they give more priority to their own interests.

The purohit-dom centres round vested interest. Priestdom exploits the public in the name of religion. In contrast, the ácáryas are social workers. The social services rendered by the ácáryas constitute a voluntary duty. Ácáryas are those who teach what and how to do; and acarya means what not to do. When there are no monetary considerations, there can be no vested interest.

Ceremonies provide the chief opportunity for exploitation. Unlike in the various religions, in Ananda Marga, in absence of the ácárya, ceremonies can be conducted by the senior man present. The presence of the ácárya is desirable since he enjoys considerable esteem. Ácárya is also more conversant. He combines esteem with efficiency.

Here is then is the original version as it appears in Tattvika Diipika part 5:


“Purohits are those who primarily contribute to others’ benefits, but as a matter of fact, they give priority to their own interests.”

“The purohit-dom centres round vested interest. Priestdom exploits the public in the name of religion. The ácáryas are social workers. The social services rendered by the ácáryas constitute a voluntary duty. Ácáryas are those who teach what and how to do and what to do and acarya means what not to do. When there is no monetary considerations, there can be no vested interest.”

“Ceremonies provide the opportunity for exploitation. In absence of the ácárya the ceremonies can be conducted by the senior man present. The presence of the ácárya is desirable since he enjoys considerable esteem. Ácárya is also more conversant. He combines esteem with efficiency.” (Tattvika Diipika, Part 5)


In the above passage, Baba clearly guides and warns us that the main way that religious traders and purohits exploit the common people is by charging exorbitant fees for social ceremonies. Whereas in Ananda Marga, there is no remuneration to acaryas for such ceremonies. In Ananda Marga, Baba mandates that these ceremonies can even be performed without the presence of an acarya. That is unheard of in the various religions.


Unfortunately, nowadays in AMPS, some of the top acaryas are not abiding by Baba’s guideline. Many are charging large fees for presiding over social ceremonies.

Certainly we have many, many sincere workers in Ananda Marga – there is no question about that. Nonetheless it is our duty to identify and solve the problem cases and disturbing trends.

For instance, see how top Dadas are collecting big money on these occasions and works:

(1) To get Purodha Pramukha Dada’s so-called marriage blessing, the family must pay a large fee of thousands of rupees. Failing that, they will not receive PP Dada’s so-called marriage blessing.

Here I use the term so-called because top Dadas just created this dogma that Purodha Pramukha has the ability to bless marriages, when in fact he has no such power. It is just their bogus invention. And then they started charging margiis big money for this fake blessing. So this is a double negative: First they invented the dogma of PP Dada’s marriage blessing and then they turned it into a money-making venture by exploiting the sentiments of innocent margiis.

(2) Various acaryas also take in maximum dollars for performing marriage ceremonies. This is big business and a lucrative enterprise for some of our dadas – and perhaps some didis too. In that sense, they are carbon copies of those opportunistic purohitas.

But that is not all that our acaryas do. Unlike those religious purohitas, various Ananda Marga acaryas involve deeply in arranging marriages, i.e. finding a good match for people of marriageable age. This too they have turned into a business. They charge high fees and take commissions. Here again they completely exploit the sentiments of margii families. It is a shame and a sham.

Even then the story does not end there. Such acaryas involve so deeply in arranging marriages – carrying around photos of eligible candidates and whispering and talking etc – that their mind gets fully coloured in that desire. Until finally, they end up in some sexual escapade or get married themselves. This is an ongoing problem.

That is why Baba’s expressed system is that during reporting He would ask Wts how many marriages could they inspire family margiis to arrange. That is to say, Baba’s approach is that family acaryas and family margiis should handle all aspects of arranging marriages and performing the ceremonies. Dadas only had to ensure that family margiis were actively engaged in this endeavour. Beyond that, dadas were not to get involved in the particulars. That was Baba’s system. And that was for the protection and well-being of all: acaryas, family people, and the bride and groom.

(3) Some Dadas are also collecting large fees from margiis is those margiis want them to come to akhanda kiirtan programs. Here we are not just talking about paying for a dada’s travel arrangements etc. Rather those Dadas collect a grand fee just for showing up.

(4) In addition, acaryas are charging big money for conducting baby naming ceremonies, house blessing / house entrance ceremonies, and for all kinds of normal social functions like shraddha (death) ceremonies, birthday ceremonies, even the tree planting ceremony.

Such acaryas have became grand exploiters surrounding social ceremonies. In that case, what is the difference between some of our acaryas and those purohitas (religious priests)? They both seem to be operating in the same way.

This is clearly in opposition to Baba’s mandate for acarya life.

It is duty of margiis and sincere wts to put a stop to this – if you see such things going on (i.e. taking money for marriage blessings etc) then please report the matter.

Sastaunga Pranam to Baba,
Ramesh Deva


“A’loker utsava eso sabe…” (PS 2218)


Baba, by Your grace I am inviting all family members for this occasion. O’ my brothers and sisters, of the Great Family, come one, come all to this grand festival of light. Baba, by Your grace, I am awakening all with the divine knowledge. On this great occasion, let us all work collectively. By His grace, we will bring heaven on this dusty earth.

No one is distant: All belong to one family; all are my own. In the absence of this divine truth – unaware of this ideological understanding – even close people go distant and far away and try to destroy each other. Let human beings know who they are; they should know they have come from Parama Purusa. They are the divine children of Parama Purusa. All are kith and kin. Baba, by Your grace, on this grand festival, I am preparing and arranging everything so that everyone will know who they are – that all have come from Parama Purusa. O’ my Dearmost, I am making everyone aware of their divine relation. It is your grace.

Baba, thinking of You, I will not lag behind – not even for one second; I will never look back. I will keep my eyes fixed on the Goal, on You. Baba, I will not allow even a single person to fall back – to lag behind. By Your grace, this is my sadhana – along with the entire humanity. This grand effulgence will destroy all accumulated dirt and stains. We will enlighten the entire universe, by Your grace.

Baba, with Your causeless blessing, the impossible becomes possible. You are my Goal; You are my everything…

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Date: Mon, 17 Dec 2012 16:04:02
From: Rukmini Verma rhk.verma@bank.trust….
Subject: Re: Widespread Nepotism & Theft in WT Cadre



~ PART 4 ~

Note: I have great respect and admiration for dear Didi Ananda Giita ji. I write today so she may resolve this issue at the earliest and be regarded with dignity and honour.

The on-going affair of respected Ananda Giita Didi having long-term relations with her laokik father – Shrii KC Bhalla ji – while she herself remains in WT dress has grave repercussions.



I appreciated the analogy in the prior letter that just as an avadhuta cannot marry a female and remain in WT dress, and just as an avadhutika cannot marry a male and remain in WT dress, similarly no wholetimer can maintain relations with their loakik father / family and remain in WT dress. The overall point being that there is no compromise ever with Wt conduct rules.

I can never forget the scene from one reporting session with Baba. There was one Dada who had great sentimental feeling for one Didi and he went to the Didi’s jagrti to see her on the pretext of her being sick. She was not sick and all-knowing Baba was certainly aware about that fact. He punished that Dada for his misdeed.

In that very reporting session, Baba declared that at any cost no Dada is allowed to visit or stay in a Didi’s jagrti or MU. Such events must not ever happen.

Baba told, “Even if the Didi’s jagrti is on fire or under attack, no Dada should go there to put out the fire or defend the building etc. Instead, Dadas should contact local family margiis near the Didi’s jagrti, and those family margiis will go and help.”

By this way, we can easily understand that Baba clearly wants that there be no compromise on Wt conduct rules.

For instance, no Ananda Margii should eat meat. However, to spare their lives, general margiis may eat meat, but not Wts. Better they should die than eat meat. That is Baba’s expressed direction. This again shows that for Wts there is no compromising their given conduct rules – not even to save their very life.


Here I wish to raise some new points concerning how to care for the parents of our Wts as well as Bhalla’s financial history. Some are wrongly claiming that he has donated all mundane wealth and property to Ananda Marga. But that is not true. Shrii Bhalla ji (i.e. Ananda Giita Didi’s laokik father) maintains a healthy, independent, and robust fiscal (financial) life. Some of those details I wish to review in this mailing so everyone has a clear picture of what is going on.

First though, let us keep the ideological fundamentals at the forefront as this is the real heart and soul of this issue: WT’s are not to maintain relations with their laokik parents / families.

“Before receiving their Wt-ship, every candidate has to take an oath that they will not maintain relations with their worldly family.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)

So for wts, they only have one family – the universal family. To further emphasize this, each worker is given a new name to reflect their full, 100% dedication to humanity. They are no longer bound by ties to their laokik family.


For instance, suppose there is a Didi named Ananda Bhakti, and when she was born into this world her laokik father was Ram Lakhan Chaturvedi and he named her Bhavana Devii. But the moment that Bhavana Devii took her oath to become a wt, then her Father became Lord Shrii Shrii Anandamurti ji. That is the oath she has taken. No longer is her father Ram Lakhan Chaturvedi. That prior connection is gone.

Those workers who, after taking this oath, still think that someone is their laokik father, laokik mother, or laokik brother etc are fake avadhutas and fake avadhutikas.

Similarly, those workers who depend upon their laokik family for financial or emotional support are misguided and a black spot on Ananda Marga. Internally, they should not feel any type of special link with their worldly relations, nor depend upon them in any way – nor provide support.


Proper acaryas follow the right code of conduct and by this way they set a sterling example and teach others. Fake acaryas preach to others with their mouth, but do not back up those words with their actions. Rather they go against. When junior wts see what is going on with those senior acaryas, then they (junior wts) make jokes about their (senior acaryas) hypocritical dealing. This sets the tone that one need not really follow the rules – just one should tell others to follow. This is not the right ethic to build a healthy and vibrant Wt cadre.” (Widespread Nepotism & Theft in WT Cadre, posted 9/9/12)

Regarding the case of Didi Ananda Giita and her long-term treatment of her laokik father KC Bhalla, we have to establish some fundamental facts to gain a clarity of understanding.

The first question is: Who is Bhalla ji. The immediate answer would be the laokik father of Ananda Giita didi. But in fact he is a dedicated, senior, and respected margii.

Now if with love and respect the greater society is watching over Bhalla ji’s health – then that is to be appreciated. At his senior age of 90 years, his care, safety, and comfort should be a high priority. But Giita Didi herself must not take her laokik father under her care and custody. That is wrong.


Unfortunately, two points are being entangled in the situation the way it is unfolding now:
(1) Some say that Bhalla ji is worthy of care because he donated all his financial wealth and property – which we now know is not true. But even if it were true, that is not reason for any Wt to break the rules and keep relations with their laokik father.
(2) Why is it that only Giita Didi’s father is being cared for – why are not all such parents of Wts given special care and attention. To only look after Giita Didi’s father because she herself has the highest post and seniority looks to be a form of cronyism or nepotism.


Let’s address the second question first:

Why only Bhalla ji? Why should we not take care of all such parents of wholetimer workers. Is it not a fact that all parents of Wts have donated their most precious possessions and loving property – i.e. their children.

If WWD had created a system in the greater society where the parents of all Wts are taken care of, then that would be rational, otherwise not. But just to allow one very senior Didi – i.e. Ananda Giita Didi – to bring her laokik father under her supervision (directly or indirectly), while so many other Wt parents remain uncared for is unjust. This smacks of favouritism and nepotism, not to mention it contravenes Baba’s given code of conduct for Wts.

Since Ananda Giita Didi is the head of WWD and has good relations with many workers and senior margiis, she should discuss among them and evolve a proper system where no Wt is inclined to break the rules to care of their laukik family member.

That is the clear and rational solution. Those aged parents of Wts should be cared for within the context of the greater society. The solution is not for this or that didi to secretly or openly care for their individual laokik family members on a case by case basis.

So Ananda Giita Didi is reaching in the wrong direction. She should renounce her ties to her laokik father and spearhead a committee and devise a system where the parents of all Wts are cared for by the greater society. This might not be formulated overnight, but that is the direction to move in. A greater system must be devised and no Wt should apply a band-aid response by breaking their oaths and caring for their laokik parents etc.


Now let’s examine the claim that Bhalla ji gave all his financial and mundane wealth to the organisation. Already, others have disputed this claim stating that Bhalla ji receives a monthly pension from the government.

Here are more details about his current financial status. Because no one should fall prey to the rumour enacted by Ananda Giita & Co that the only reason her laokik father (Bhalla) is under her care is because he has valiantly renounced all his wealth and signed it over to Ananda Marga. This is just not true.


Let’s take a simple evaluation of the matter:

(A) MONEY: As a freedom fighter in the Indian Independence movement, Ananda Giita’s laokik father Bhallaji has been receiving a pension of Rs 6000 every month from the Indian government. Still he receives this money on a monthly basis. I do not denounce Didiji’s laokik father for accepting his pension. He is legally and morally entitled to it. The smell of this is bad because respected Ananda Giita Didi and others in her camp claim that her laokik father has given everything to AMPS. Didi Ananda Giita justifies, “That is why I (Ananda Giita) am sheltering my laokik father.” To set the record straight, Didiji’s father has not donated all his economic wealth to AMPS. Rather he has a steady income, plenty of money, and perhaps much more in the bank. So Giita Didid need not live with him. Best will be if Didiji gives up her bogus claims about this – it is not befitting her stature to make up such cock and bull stories.


(B) PROPERTY: In essence, Didi Ananad Giita’s laokik father owned four properties. Three parcels or plots in Umariya totaling 10 acres, and a 2-story house in Raipur. Still, to this very day, the 2-story Raipur house is in Bhalla’s name. That itself is further proof that Ananda Giita Didi’s laokik father did not donate all his moveable and immoveable property to Ananda Marga. They continue to claim that one day he will donate the Raipur property, but at the age of 90, he still owns that house in Raipur.

With regards to the Umariya land parcels, here again there is no proof that Didiji’s laokik father signed those properties to AMPS. To prove this, Didiji has to present the land deeds and other official papers. But this she has not done. No one has seen such papers in any Ananda Marga office.

Even then, Ananda Giita tells her supporters to repeat again and again that her laokik father has renounced all his property and given it all to AMPS. It seems Ananda Giita Didi carries out this plan merely so she can remain with her father. She wrongly justifies that if he has donated everything then she can keep him on her master unit etc.

But the facts themselves do not stand in her favour. Firstly, her laokik father clearly did not donate all his wealth and property; it is just deceptive to say that he did. Second, regardless of whether he donated or not, there is no compromising any WT rule, including the rule that states that workers must not keep relations with their laokik family / father etc.

“No relationship should exist with worldly family.” (32 Rules for Avadhutas / Avadhutikas, point #9)


Here I wish to make it clear that this letter has been written in the spirit of following Baba’s teachings and helping dear Didiji. Baba tells us:

“Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margiis to make them practise the principles of Yama and Niyama.” (A Guide to Human Conduct, How to live in Society)

“From the social or human viewpoint, everybody has the right to correct the behaviour of everyone else. This is the birthright of every human being. No scholar can dispute the right of people to correct the shortcomings of those with whom they come in contact. The recognition of this right is indispensable for the health of society.” (Human Society – 1, Justice)

So with good intentions I raise this matter with respected Didi Ananda Giita. Baba wants for margiis to point out respected seniors because the wrongs those top Wts do will be emulated by others. That is the danger. For this reason, I kindly bring this matter to the fore.

As respected Didi Ananda Giita mends her ways, she will not incur papa and pratyavaya. I want her welfare – that is all. Just as with present day political leaders, those acaryas in question should rectify their conduct or step down from the post. Those are the two options.

With all sincerity, I know and expect that Didi Ananda Giita Acarya will do right by this.

In His love,
Rukmini Verma


Actually, some margiis recount how Baba Himself ordered Bhallaji (Ananda Giita’s laokik father) to keep the Umariya land in his own name and use it in his old age. Some Ananda Giita Didi supporters proclaim that her laokik father disobeyed Baba and donated half that land (5 acres) to AMPS prior to 1990. They furthermore tell that in 2003, he donated the remaining 5 acres to WWD. But again, this is all just hearsay until the actual documents are presented. To date, no legal document of registration has been put forth that shows that Didi’s laokik father has donated any land at all to AMPS.


#3: http://am-global-01.blogspot.com/2012/12/re-widespread-nepotism-theft-in-wt.html

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