Archive for February 8th, 2013

To: am-global@earthlink.net
Date: Thu, 07 Feb 2013 23:31:51
From: “kalyanmurti…”
Subject: Discourse Transcription: Niilakantha Divas & how to Observe


This entire email contains three distinct sections:
(1) Prabhat Samgiita and explanation;
(2) Posting About Niilakantha Divas;
(3) Trailer Quote.

Each section is demarcated by asterisks (*). Here begins the Prabhat Samgiita:

“Apa’r ananta tumi, ki va’ ja’ni a’mi,
toma’r krpa’y mor din cole ja’y…” PS# 2147


O’ Parama Purusa, O’ Baba, You are endless and infinite, yet I am small and meagre. How much can I know of You; I know not. O’ Lord, my days are passing only by Your grace. O’ Divine Entity, by taking Your name and singing Your song, I am moving along Your divine path of Ananda Marga, according to Your desire. My existence moves on in Your flow.

O’ Parama Purusa, I love You; by singing Your name, I smile and weep in Your love. By singing Your name and ideating on You, I am drenched in your overflowing divine love. Ensconced in that vibration, I weep and smile [1]. Baba, O’ Prabhu, to do Your work, I come onto this earth again and again. The way You want my life to proceed is the way it moves on. You make me act according to Your desire.

One cannot know Your whereabouts – one cannot get You – by the study of scripture, philosophy, and science. By this way, one cannot get any idea about You. Baba, according to Your desire everything happens. Everything happens due to Your karuna’ [2], due to Your immense compassion.

O’ Parama Purusa, O’ Baba, You are infinite, beginningless, and endless. By chanting Your name and singing Your song, my whole life is passing according to Your direction…


[1] Ensconced in that vibration, I weep and smile: Here below Baba enlists the many different ways a sadhaka might express their deeply devotional feeling and realisation.

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (A Guide to Human Conduct)

[2] Karun’a: When Parama Purus’a sees the suffering of devotees, He feels pained by their inability to move ahead because of so many problems and difficulties. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress but their pathway is completely obstructed and they cannot advance in their sadhana or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa. This feeling or mind-set is karun’a bha’va. He feels He must rescue them immediately. And when He steps in and helps that is His showering of His karun’a. In that way, Parama Purus’a comes. With His immense feeling of karuna’, He blesses His devotees and relieves them of their pain and suffering. This is nothing but His divine karuna’: Wherein Parama Purus’a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead. So there is a distinct difference between krpa (grace) and karuna (compassion). Finally, there is more to say about this topic of karun’a so kindly consider this an ongoing topic.

*** Prabhat Samgiita ends and now the letter starts ***


We all know that the observance of Niilakantha Divas stands as one great occasion in our Ananda Marga society. That marks the very significant day – Feb 12, 1973 – those sinful forces poisoned Baba when He was in jail.

Upon initial reflection, one might think this day of Niilakantha is a time to grieve or be sorrowful, and to solemnly recall the past. After all, this was the time when a dreadful attack was done against our Sadguru. In those early years many were thinking like this.

Specifically from 1973 – 1979, margiis were observing this date by fasting and engaging in protest. To clear the matter to one and all, in His divine way, Baba Himself has guided us that Niilkantha Divas is the day to express sentient anger against those sinful forces.

This occasion hold dharmic spirit that and long-term & far-reaching ideological significance.


By Baba’s fathomless grace I was present at that very morning general darshan on 12 Feb 1979 in Patna when Baba Himself has given the full descriptive analysis about how to observe Niilkantha Divas.


We are remember that we are expressing sentient anger toward those demonic forces who poisoned Baba by not giving in to their tactics and instead feeding the impoverished and need people delicious food. This is our special approach and more about this is explained below.


Niila Kantha is a Sanskrit / Samskrta term. “Niila” means blue; “kantha” means throat. This is the literal meaning of Niilakantha: Blue throat. And ‘divas’, as we all know means day. So the entire meaning of Niilakantha Divas is “blue throat day”. As this was the day when Baba Himself allowed His throat to ‘turn blue’ by swallowing the deadly poison that those papiis gave Him when He was in jail.

Niilakantha is also the name of Lord Shiva. Lord Shiva swallowed the poison to save humanity and that poison remained stuck in His throat. In consequence, His remained blue. By His divine force, Lord Shiva he did not allow the poison to be digested and spread throughout His entire body. More about this account is written in note 2 after the signature.


Here below is a transcription of the English portion of the original sound file 12 Feb 79 in Patna. The Hindi and Bengali sections are not included here.

This morning general darshan of 12 Feb 79 was the first observance of Niilkantha Divas after Baba was released from jail. As all may recall, Baba Himself was released from jail towards the end of 1978. And Baba’s below darshan took place on Monday, 12 February 1979 in Patna, six years to the day of that poisoning incident.

The following is an actual transcription of the original audio recording. It is printed “as is”.

[मार्गी लोग एक साथ बोल उठे—“नीलकण्ठ बाबा की, जै !!”]

[Margiis are raising the slogan, “Niilakantha Baba Ki – Jay!!”]

Baba addresses Ramanandji: “अंग्रेज़ी में भी बोल दो |” [Now speak in English.]

[Ra’ma’nanda—“Actually you know, on 12th February, 1973, on this very day Baba was poisoned in Bankipur Central Jail. And this conspiracy was hatched by CBI, those who since the very beginning were trying to finish Baba, remove Him from this world. So, on this very day in 1973 He was poisoned in the jail. Actually, I was the first visitor to visit His cell, and when I saw Him lying on the bed, He was neither able to move nor to speak. And I came to know, just through indications, that His nerves and brain were not properly functioning. His eyes were red, and were watering profusely. And these were the signs which indicated that something serious had happened. When I came out from the jail, I inquired with the doctors–some Margii doctors, and other doctors were there. They immediately said that He has been poisoned, and these are the reactions of the poison. So we felt that there should be inquiry into this incident. That, who is behind this nefarious work.”]

Baba: “Judicial probe
[Ra’ma’nanda—“Yes. Who are the persons behind this nefarious work. So we wanted judicial inquiry, judicial probe. The Indira government never gave us the opportunity to express ourselves or to place the fact before the public, as to what are the issues. She suppressed this thing, she didn’t institute any inquiry. Then Baba was compelled to go on fast from 1st April 1973. And He continued His fast up to 1st August 1978. So five years, four months, and one day He continued His fast. So these things, actually—“]

Baba: “I wrote a letter to the President of India, that I know who are the black hands working from behind the curtain.”

[Ra’ma’nanda—“Several letters were written and there are many things as you know, which happened. Self-immolations, for that, agitations—“]

Baba: “So many boys and so many girls died.”

[Ra’ma’nanda —“So, in spite of that, many things had happened. Anyway, we were not knowing how to commemorate this particular day, this 12th February. Then we just sat together and asked that what we will call this very day. What will be the name of this particular day. And, we came to this conclusion that this day will be commemorated in the name of, “Niilakant’ha Divasa”. So, we were observing since 1973, and we were continuing. But, we were not having the proper guidance, in which way we can commemorate it. So, today, just I asked Baba how to do it. And then He told that, “You people will decide how to commemorate it.” Then, when we didn’t give proper reply to Baba, then He Himself told that, “Why you will be fasting? It will be, You will have to show your sentient anger, not just go on fasting or something like that.” Then, He told that, “You will have to give the reply if somebody has poisoned you, you will have to show some—“]

Baba: “Give the reply in a subtler way.”

[Ra’ma’nanda—“Give reply in a subtler way, giving them Amrta.”]

Baba: ““Amrta” means nectar.”

[Ra’ma’nanda—“Amrta means nectar. So, we are to take food that day, and the best food we should give to the needy on this very day. Whosoever we may be, whether margii, avadhuta, or acarya. If avadhutas, or acaryas, or wholetimers having not money, they will have to beg.”]

Baba: “Avadhutas have got no property, personal property.”

[Ra’ma’nanda—“They have to raise funds, they will have to collect, and buy something and feed to the people.]

Baba: “They will collect funds by begging. And feed the poor people.”

[Ra’ma’nanda—“So in this way, we can comemmorate this day, of Niilakant’ha Divasa.”]

[बाबा ने उपस्थित मार्गियों से पूछा—] अच्छा, तुम लोगों को यह मंज़ूर है ?

[Baba asked all those margiis present, OK – do you all agree with this?]

[मार्गी—“जी बाबा |”]

[Margiis repleid in one voice: Yes, Baba]

[मार्गी लोग एक साथ बोल उठे—“नीलकण्ठ बाबा की, जै !!”]

[Margiis are raising the slogan, “Niilakantha Baba Ki – Jay!!”]

[परम पिता बाबा की जय ! परम पिता बाबा की जय ! परम पिता बाबा की जय !]

[Parama Pita Baba Ki – Jay! Parama Pita Baba Ki – Jay! Parama Pita Baba Ki – Jay!]

That concludes the transcription of the audio file from Baba’s unique darshan of 12 Feb 1979 in Patna.


Here is another way that we could consider adding to the observance of Niilakantha Divas.

Just as Light Festival and Victory Day have their historical significance as well as their present day value, we could do the same with Niilakantha Divas. We could think of it not just as as point of history but as a day to oppose injustices. We could take a strong resolution and vow to fight against injustices and establish dharma.

It could be a day to oppose any and all sinful acts – wherever one may be, where we wholeheartedly raise our voice and take a staunch stand against all sorts of misdeeds committed by those terrible sinners.

It could be a time to express our sentient anger (sattvika krodha) and forcibly create the necessary circumstantial pressure to make those unrighteous and wicked people give up their nasty activities and mend their unjust ways. It could be a time to bring negative elements onto the path of welfare.

So just as other festivals have their own specific purposes such as Light festival, Spring festival, Ananda Purnima etc, likewise Niilkantha Divas could have its own special value both historical and contemporary.


Here is brief summary for how we are to observe Niilakantha Divas.

If one is a family margii one must buy and prepare food and create a delicious dish to serve to the neediest person. All must participate in this way. Each individual in Ananda Marga must feed at least one financially impoverished person the best food available. And if one is part of a family of 5, then that family must feed at least 5 economically destitute persons a sumptuous meal. If a Wt does not have sufficient funds to buy food then they must beg for enough money to purchase food. Accordingly, they must prepare a delicious meal and serve theat to a needy person. So everyone is involved: WT’s and margiis.

In a phrase, we are to replace the poison with nectar. Every margii and worker must participate in this way.

In Him,


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 really 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.

Usually in anger one does not have control over their nerve cells and nerve fibres. Their face gets red and their body starts trembling and ultimately they lose control over their motor and sensory organs. In that case, they may engage in uncontrollable anger, talk in an outraged manner, and lose all their physical and intellectual strength. That is tamasika anger when they are over-powered in that way.

In contrast, when you feign anger then one is not affected. They do not lose their rationality – just they may use their voice to get their point across.

In feigned anger you are in control – you are the master of your anger vrtti – and in real anger you are a slave to your anger vrtti. Those who are occupied by this vrtti later repent, because they do nonsense things and harm others. That anger is very harmful, whereas sentient anger is not.

One can usually analyse if anger was real or feigned by synthesizing the entire situation. The person who is overpowered by or feigning anger certainly knows – others may or may not know.

Baba says, “Suppose a very good man is harshly rebuking an immoral person for having insulted him. Is that unfair? No, no, it is not unfair. It is called sentient anger. Anger is static; but sometimes it may be sa’ttvika, it may be sentient. And that type of anger is sentient anger– sa’ttvika krodha in Sanskrit.” (Ananda Vacanamrtam – 2, p.73-4 Sept ’78)


The mythological story about Lord Shiva swallowing the poison goes like this. The mighty ocean was churning and so many good and bad things emerged from the mouth of that ocean, including a huge amount of terrible poison. The rishis and devates saw all that poison and thought that only Lord Shiva can handles this – everyone else will be ruined. So to save the universe Lord Shiva graciously ate that poison.

In a devotional way, we can understand that without the sweet will of Parama Purusa nothing happens. To save the universe from the tortures and lethal effects of the demonic forces – who wanted to wipe out everyone, i.e. all the dharmic people from this earth, Baba took the poison and saved humanity.

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.


“In that era people used to live in trees. They used to secure themselves to the tree or the tree branch with their tail so that they would not fall out of the tree while they were asleep. Later on, when human beings began to build temporary dwellings in the trees, the possibility of falling out diminished. Naturally, since the need for a tail diminished, the tail became smaller. Later still, when human beings learned to build permanent dwellings on the ground the need for a tail completely disappeared. Since there is no need for a tail now, there is no tail. The need for a tail disappeared some hundreds of thousands of years ago. There is, however, a truncated bone at the base of the backbone which is a carryover from that past time. It is present in the fetus while it is in its mother’s womb. Thereafter the tail does not grow in proportion to the rest of the body. By the time the human child is born the tail is no longer outside the body. A somewhat similar thing happens with frogs. The tadpole has a tail but when it gets bigger it falls off. This all happens in the path of emanation.”

“In those days there was little security in people’s lives. On one side there were fierce animals and on the other a scarcity of food. Both of these were constants. Nowadays if there is a scarcity of food in one place people can bring food materials from someplace else but that was not possible then. If food appeared one day there was no certainty [nishcitatá] that it would appear the next. Due to these kinds of circumstances human beings used to have an appendix to their intestines for accumulated or excess food. As it was needed this food would stimulate salivation in the mouth and be fully eaten and digested. The proper eating and digesting of the surplus food in the appendix is called romanthana in Sanskrit and jábar kát́á in Bengali. In good English we call it “rumination” and in spoken English “chewing the cud”. Many herbivorous (vegetarian) animals still ruminate and a need still exists for it in their wild state. As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate.” (Varna Vijiana – Emanation (Discourse 20))

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