Archive for January 28th, 2013

Date: 27 Jan 2013 21:07:38
From: “Indrajit Rai”
To: am-global@earthlink.net
Subject: Baba Story: Guru Mantra & Its Effect



In Ananda Marga, we are blessed to have a Sadguru and the story recounted in this letter about Guru mantra shows how He benevolently teaches and carefully guides us along the path of spirituality – enabling us to grow in the more subtle spheres of life.

Normal type of gurus do not do all of this. They may teach something valuable or not and then leave it at that – never making sure anyone learns the lesson.


But being the Sadguru, Baba’s divine approach is far, far different. He lovingly teaches us, then creates the circumstances for us to put the teaching into practice. Even then it does not stop there. Because in the next phase, He watches carefully to see if we follow.

And finally, after seeing any weak link, He creates circumstantial pressure – through love, affection, and scolding – for complete redress. By that, we may fully incorporate His teaching into our being. This is Sadguru’s divine and special way.

Before recounting the story, there is one more point to discuss.


In this grossly materialistic era, people mostly learn through sense perception – by having a visible, concrete example for their eyes to see and their hands to touch. Through physical presentations people learn. And that is what they tend to believe in as well. That becomes their living reality.

And even in Ananda Marga, this is true – to some or more degree.

No doubt ours is a spiritual approach, and by His grace sadhakas progress in their intuitional practices, yet at the same time Baba has always done various types of demonstrations to give us a hands-on look regarding the subtle, invisible ways of spirituality. Using various mantras and forces of tantra, Baba would (a) withdraw the life-force from the human body and then make the body come back to life, (b) have sadhakas grab His toe to see others’ past lives, or (c) use His cane to reverse an otherwise incurable disease. All these demonstrations, Baba has done to show us that spiritual force is something real, not something imaginary.

Because without that, a very new margii might possibly think that spirituality is just something make-believe because they cannot see its true effect or physical manifestation. One or two very new people might get caught in this myth.

It is just like certain how illiterate Indian villagers refuse to send their children to school because there does not seem to be any practical benefit of going to school all day and getting an education– since the child does not return home with anything tangible per se; whereas if their child does not go to school and instead stays home then that small boy or girl can collect a whole bundle of sticks during the course of the day. When comparing these two outcomes, the villager concludes that it is far more beneficial for the child to stay at home and collect sticks etc; because going to school does not yield any tangible fruit. This is the way the human mind works.

Similar is the case with spirituality. If people do not see any tangible, practical result in the external world from their mantra japa, then a very new perons might think it is useless or just a waste of time. That is why people are prone to follow avidya tantric gurus who say a mantra and magically make Rolex watches appear out of the thin air etc. Because they see some so-called practical result.

In His own manner, Baba would regularly put forth demonstrations and practical examples to show us that spirituality is the most subtle and powerful force in this universe.

And this below story works in this very direction – where Baba creates special circumstances to teach us the inner value and special force of practicing 2nd lesson. First, for some it may be helpful to review the actual meaning of Guru mantra.


By our Ista mantra we are ‘lovingly calling’ Parama Purusa and in the Guru mantra we remember that ‘He is watching me’. These are the beautiful ways Baba has described these mantras.

So in our devotional life we are to practice these two mantras accordingly. In the repetition of our Ista mantra we are calling out to Parama Purusa in a deeply loving and personal way – requesting His close proximity. And by our Guru mantra we recall His ever-present gaze, helping to keep the spontaneity and presence of Guru in our daily actions & spiritual lives.

Thus Guru mantra does not mean the mantra Guru uses, but rather the term Guru means that this mantra is very significant and very important for the practitioner.


We all know that second lesson, Guru mantra, madhuvidya, and brahmacarya are all one and the same.

And in the beginning Baba’s basic guideline was that Guru mantra should be taken before doing any work. That does not just mean taking second lesson before performing an initiation or before starting a long journey. Rather we are to do second lesson always – before each and every action. Before bathing, before going to work, before making any small or big decision, before sleep etc. Always.

So that means upon waking up one should repeat Guru mantra, then it should be repeated before attending to natural call, before washing your hands, before taking bath, before doing asanas, before eating food, before washing the dishes, before getting dressed, before answering the phone, before going on the bus, before your meeting, before going the the store, before buying anything, before exiting the store, before calling a friend, before preparing food, before reading an article – in all times and before all activities one must ideate and repeat their Guru mantra. By this way, sadakhas develop the right habit and feel His divine vibration before starting any work, big or small.

Some dogmatic communities think that one should only repeat their mantra when involved in pure work, but that it should not be repeated while on the toilet (commode), or when picking up garbage etc. But in Ananda Marga, we do not adhere to such distinctions. One’s mantra should be used in all circumstances, whether the work be “pure” or “degraded”.

So in Ananda Marga, we repeat our mantra before each and every activity. A new margii may feel that it is just something ritualistic and not very meaningful. With practice, however, they will learn.

Some of our acaryas feel that already their lives are “fully dedicated for Baba” then in that case what is the need to practice all the lessons. They were thinking that, ‘Already my life is holy’ etc. Such was the misunderstanding of a few dadas.

Baba wants to teach us that we are always to keep the mind absorbed in spiritual ideation, and that second lesson is one of the best ways to do this. And by so doing, all kinds of negative microvita get destroyed and we will be protected. That is also one of the benefits. And that is what the below story also highlights.



It was the general style that Baba would go to the hall to carry out reporting. This happened for years and years; and then in the latter era, around 1989-90, Baba would call people to His room for conducting reporting. All along it was understood that it was Baba’s distinct rule that one must do second lesson when entering His room, or wherever He was holding reporting.

Thereafter, one may do sastuanga pranam if there is space or one may just remain standing in the back of the room – all depending on the situation. But regardless, everyone had to internally say their Guru mantra when entering Baba’s room.

On many occasions during various reporting sessions or even general darshan, Baba would lovingly point out how a particulat person did not repeat their Guru mantra upon entering. Baba would explicitly state their name(s), and make them stand in front of everyone. The goal in all of this was make people habitiuated to using their Guru mantra consistently before doing any work – physical or psychic.

From time to time, Baba furthermore told that if anyone did not repeat Guru mantra then they would have to face the consequences.

How far everyone was worried about facing the consequences or not is another matter, but it was everyone’s long-standing habit to repeat their Guru mantra when entering Baba’s room or place of reporting. This was especially the case with PA Dada and the various central workers who were regularly around Baba. It became part of their life to automatically repeat their second lesson when walking into Baba’s room or any other place where Baba was.


Then one day, Baba called several Dadas for reporting in His room, and one of the Dadas in that group was usually posted in a far away place. He was a senior Dada no doubt, but since this Dada was not usually around Baba, it was not his habit nor was he consciously aware about the long-standing rule to repeat Guru mantra before entering Baba’s room, or whereveer Baba was conducting reporting.

So when reporting was called, then all the regular Dadas, naturally or out of fear, repeated their Guru mantra upon entering, but this other Dada just walked into the room without taking second lesson.

Immediately that Dada fell on the ground and was half-dead. No one could revive him. He was just lying there lifelessly on the floor of Baba’s room, near the entryway.

With His sattviika krodha or sentient anger (see note 1), Baba immediately became furious with the all the Dadas present for not reminding and warning this other Dada about the dangers of not repeating Guru mantra when entering His room. Baba scolded them again and again for being remiss in reminding him. Because now this Dada was basically dead on the floor. This drama continued for several minutes and all the Dadas stood there silently – accepting Baba’s rebuke.

Finally Baba lovingly said, ‘What shall I do – shall I save him?’.

Then all the Dadas replied, ‘Yes, yes, Baba, please save him’.

Then in His divine liila, in a playful manner, Baba then countered: ‘But do you not understand that this boy committed a crime by not repeating Guru mantra before entering the room. Should he not get punishment for this?’

The room once again became quiet.

Then Baba said, ‘Now who is advocating that he should be saved’.

No one replied; none of the Dadas came came forward. The room was silent.

(Those Dadas were thinking that Baba wanted this Dada to be punished; so they kept silent thinking that they were complying with Baba’s wish.)

Then, with His magical charm, while smiling at everyone, Baba again turned the tables, ‘You are all worthless! Someone is suffering terribly and lying on the floor nearly dead and you do not think that he should be saved. Have you no compassion! Have you no shame! You are all worthless human beings.’

Then quickly the Dadas all spoke up and begged Baba again and again to please save their fellow Dada. They understood Baba’s dramatic and loving manner.

And accordingly Baba was gracious and that Dada was saved – he was granted life and became completely normal once again.


This was Baba’s special way of teaching everyone that second lesson is something very practical and very powerful and that it should be incorporated into our life – before we undertake any action. This is the very clear-cut lesson Baba was giving through this above scene. And everyone present understood and never forgot it. Because Baba was showing us that second lesson counteracts all kinds of avidya shakti and negative microvita.

So none should become lazy or remiss in any of their spiritual duties and just think that our practices are part of the world of make believe etc. None should fall into such a chasm.

Rather we are to always remember that Guru’s grace is everything and by taking second lesson we are automatically remembering Him and getting His grace. And by that way, we are protected from so many negative forces. Because, our Ananda Marga siddha mantras are the most potent force in the universe as they are empowered by Gurushakti – Guru’s infinite grace.

So from the above story we should always remember to repeat our Guru mantra – before each and every thought and before each and every actions– no matter how big or small. Always we should repeat our second lesson mantra.


By second lesson, by repeating Guru mantra, we remember our Goal and enter the abode of Brahma. That is Baba’s special guideline.

“One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa’dhana’ in this way enter the abode of Brahma.” (1)

“When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (2)

“All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas.” (3)

““Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma.” (4)

“Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere.” (5)

“In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid.” (6)

“You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature.” (7)

“Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi.” (8)

“If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties.” (9)

“Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”…Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind.”
“Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”” (10)


By Baba’s grace through the regular and proper use of Guru mantra our mind will always be in a positive flow – ensconced in His bliss. In that case, no harm can come to us.

Baba says, “[Some] think, ‘I have nothing of my own. Everything is gone. I am undone.’ Such a negative outlook can only be cured with the constant auto-suggestion, ‘Parama Purus’a is mine,’ which in the language of Tantra is called guru mantra.” (11)

Baba says, “You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra…one experiences an unbroken flow of bliss in one’s mind.” (12)

Sastaunga Pranam to Baba,


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.


1. Ananda Marga Ideology and Way of Life – 10
2. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
3. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
4. Ananda Vacanamrtam – 1, The Glory of Pranava
5. Ananda Vacanamrtam – 14, What is Yoga
6. Yoga Psychology, Are Ghosts Hallucinations
7. Caryacarya – 1, Commencing A Journey
8. Ananda Vacanamrtam – 30
9. Ananda Marga Ideology & Way of Life – 11
10. Ananda Vacanamrtam – 12, Puńya All Twenty-Four Hour
11. Ananda Marga Philosophy in a Nutshell – 8
12. Ananda Vacnamrtam – 7, ‘An Exemplary Life’

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