Archive for March 8th, 2013

Date: 07 Mar 2013 23:07:44 -0000
To: am-global@earthlink.net
From: “Cinmay” cc47@agency.profile…
Subject: Example of How Avidya Maya Binds In Its Noose


This entire email is composed of 3 parts:
(1) Posting: Example of How Avidya Maya Binds In Its Noose
(2) Letter: Yet Another Mistake in that Book
(3) Prabhat Samgiita: 3185

Each section is demarcated by asterisks (***).


By Baba’s grace and by following His guidelines, every Ananda Margii is advancing steadily ahead in their spiritual growth and development. And, verily, this is the greatest achievement in life – coming close to Him. Invariably, however, we encounter various obstacles and hindrances along the way. Some avoidable and some seemingly not.

Admittedly, there are many aspects of our life over which we have complete control – but even then we may slide in the opposite direction. The point being: We clearly have the opportunity to do something good and noble, yet we do something else.

Most often, this comes when worldly friends or various acquaintances invite or pressurise us to join in their mundane activities etc, and, not wanting to let them down, we may partake in those things – at the expense of our spiritual values and AM ideals. This is the very real problem that confronts many of us.

And this entire letter is aimed towards resolving this matter.


While living in this world, we should do anything and everything to please Parama Purusa. Practicing sadhana, following yama and niyama, doing pracar, serving the needy, singing kiirtan, adhering to 16 Points, engaging in satsaunga etc. All these dharmic duties and responsibilities fuel our movement forward.

Even then, it happens that we find ourselves in such a predicament that we feel we should do things just to please certain worldly relations.

For example someone may say, ‘Aw c’mon, let’s go catch a movie tonight – a new film just came out! What’s wrong, why not join us.’

Then, under the pressure of their demand and not wanting to ruin the relation, we may say ‘ok’. In that case, sadhana gets minimized or skipped entirely and evening asanas may also be left by the wayside. The point being we miss out on our dharmic duties.

Or in another scenario, some old acquaintances or laokik family members may say, ‘Come over during the holidays and let’s talk about old times etc’.

Or, someone might say, ‘I never see you anymore, how about a trip to my beach house this weekend, or a reggae concert this Friday night, or what about getting a bite to eat at the deli.’

All these things can happen and in so doing we lose the opportunity to adhere to our spiritual path. And this costs us dearly.

These are all examples of how avidya maya tries to bind us in her noose.

These are all real-life situations that we may encounter and in wanting to please such persons we may acquiesce. We may say, ‘yes’. In which case, the result is always the same: We skip out on doing or shorten our spiritual practices and overlook our social responsibilities etc. By this way we commit pratyavaya – “not to do what should be done”. (1)


Here, in crystal-clear language, Baba warns us that pratyavaya – not doing those noble deeds that should be done– is worse than sin.

Baba says, “Pa’taka also means sin against religion or God. Pa’taka is divided into two categories. One category is papa or sin. If something is done which should not be done it is called papa. That which is not done but should be done is called pratyava’ya. Papa and pratyava’ya are both undesirable things. But according to the ancient saints and sages, pratyava’ya was more abominable than papa.” (2)

So committing pratyavaya by not doing sadhana, or failing to help in a service project, or skipping our designated duties and responsibilities, is a veritable offense that severely hinders our growth as we lose momentum on the spiritual path. And this happens quite often due to wanting to please this or that worldly relation. I am sure in our own lives we can think of an example or two when this has occurred.

And if we are not careful, saying ‘yes’ to such worldly relations and failing to adhere to our dharmic duties can hinder, obstruct, or even ruin one’s life.


Perhaps no one in the course of history suffered more due to this defective mentality of ‘doing to please others’ than Karna. During the Mahabharat era, Karna was the epitome of this defective approach.

Because in order to please the evil-minded Duryodhana, the well-intentioned Karna passed up his dharmic responsibilities countless times: Karna had the opportunity to join Krsna and the Pandavas; Karna had the opportunity to oppose injustice; Karna had the chance to become a real ksattriya; Karna had the chance to bring peace to the entire Kuru kingdom. But none of those things did Karna do.

All because the kind-hearted Karna did not want to displease his friend – the evil-minded Duryodhana. Rather he wanted to do anything and everything to please his friend Duryodhana. And because of this, Karna suffered a lot until finally it cost him his very life.

This entire chapter is quite well-known; and indeed it is a tragedy.


One of the most startling things in all of this is that good people tend to suffer the most from this defective approaching of ‘doing to please others’. Due to their simplicity, due to the desire of not wanting to disappoint anyone, due to their desire to please anyone and everyone, good people say ‘yes’ to so many nonsense things that spoil and widdle away their time. And in that manner they commit pratyavaya, by failing to do those dharmic works which they should do.

So really it is good people who suffer the most from this because those who are bad just attend to their own selfish desires and never do things to please others.


And, of course, Ananda Margiis are essentially good people. Margiis want to be kind and help others etc. And those are certainly desirable traits – until with our simplicity we fall away from our AM dharma due to this very attribute. At that point it becomes our achilles heel.


The problem is that most of the globe has no idea what dharma is nor are they interested in following it. But for we Ananda Margiis, we have a Dharma Guru in which case our entire life is just meant to spin around the cosmic wheel of dharma. That is the whole purpose of our life.

Baba says, “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” (3)

Thus Baba guides us that we are to follow dharma always. That is why we have come on this earth.


Yet, in this crude, capitalist, materialistic era, when we are surrounded by so many co-workers, neighbors, laokik family members, in-laws, friends, etc– all of whom do not follow dharma, then naturally the whole scene becomes a little sticky.

And in our desire to be nice, friendly, and hospitable, the danger always is there that in order to please others we may fall or slip away from our dharma.

We all know how various invitations come our way, and in our desire to maintain friendship with those people, we say ‘Yes, I will be glad to’. But unless that ‘yes’ is going to help those people in a dharmic way, then that ‘yes’ is going to pull us of our dharma. That is the point. That is the dangerous part.

And the ironic thing is that we do these things and satisfy our friend’s desires to ‘maintain our friendship’ with them. Yet that very friendship is destined to break due to its worldly nature. The friend may move away, or get a new job, or marry in a far distant land, or die, or they may decide that they just do not like you anymore. So many things can happen. And in the process, in order to safeguard that worldly friendship which is temporary in nature, we ourselves fall from dharma by committing pratyavaya. That is the outrageous irony.

This is how avidya maya works and tries to keep us in her clutch.


Truly speaking then, to maintain any friendship we must convince those persons to come onto the path of dharma. Then only will that friendship last through the ages, otherwise not. And then also can we keep ourselves on the path. So that is the best solution: To bring those whom we know onto the path of dharma rather than letting ourselves get pulled off it. Hence we should not fall prey to the mentality of ‘doing to please others’ when that very action will not allow us to fulfill our dharma. On this point we should be adamant.


By Baba’s grace, in this following passage, He reveals some of the special secrets to leading a successful spiritual life. Really it is a unique quote so please read it down to the very end. There are only a few places where Baba gives this type of special guideline– in this type of language.

Baba says, “A spiritual aspirant who wants to attain sama’dhi needs to develop vaera’gya (spirit of renunciation) and abhya’sa (continued practice). Remember, sama’dhi is neither pavrtti mu’laka nor nivrtti mu´laka. Vaera’gya is the absence of attachment, not repulsion. In order to deal with objects properly one should never become subservient to them, but should ascribe Brahmahood to them by cultivating the repeated practice of cosmic ideation or Brahma Bha’vana.”
“What is abhya’sa? Tatra sthitao yatno’bhya’sah. Abhya’sa is the creation of a particular continuous psychic vibration. It is the most essential factor in the spiritual sphere. The continuous endeavour to maintain the state of equilibrium of citta leads to the attainment of sama´dhi. When one is attracted by an object one runs after it, and when one feels repulsion for an object, one runs away from it. A person who is fond of wine often thinks of wine, whereas a person who detests wine prevents his mind from thinking about wine. Unless attraction and repulsion are both transcended, the mind can never attain a state of equilibrium or sama´dhi. Mental equilibrium only becomes possible when one makes a constant endeavour to attain psychic balance.”
“Sama’dhi becomes a natural phenomenon as a result of continuous spiritual practice. Procrastination is something undesirable on the spiritual path. If ever spiritual practice is discontinued endless desirable and undesirable waves of thoughts occupy the mind. Spiritual practice should be continued uninterruptedly and with proper sincerity and veneration, otherwise sama´dhi will forever remain a theoretical subject of philosophy, never entering the periphery of practical realization. One must not adopt the psychology, “I’m practising spirituality because my a’ca’rya (spiritual teacher) told me to.” Rather one should think, “I want to attain spiritual realization. My a’ca’rya is merely guiding me along the path.” Only when one takes full responsibility for one’s own spiritual life can one attain the peak of spiritual progress and become fully established on the solid ground of spirituality.” (4)


“Hindrances are created by Avidyámáyá, which is one’s own evil force. Merely leaving the human world and living in a jungle will not set one free. Avidyámáyá will go with you to the jungles and mountains and create obstacles in sádhaná by substituting the howling of animals for the bustling sounds of human society.” (5)

“Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice.” (6)

“In the embryonic form, in the starting phase, it is the inborn instincts that may stand in the way, that may create hindrance in your march. One must keep these inborn instincts under control. The reins must not be loosened; in behaviour, in different types of psychic expression, there must be some kind of restraint. Human beings by dint of their own ordinary power very often cannot do this. I already told you that human beings at the most can make efforts, and if Parama Puruśa is pleased with their efforts, He will help them with positive microvita; Parama Puruśa will get the work done with the help of positive microvita. The duty of human beings is only to continue their efforts to please Parama Puruśa. Thus when any work is done.” (7)

“In the stage of vyatireka the obstacles appear more from within than from without. These obstacles are psychic in nature. For example, when in the course of sadhana one attains the state of yatamána, then obstacles appear from all sides. Family members create obstructions. The environ-ment creates obstructions.” (8)

“It is a fact that the force of Avidyá disturbs a spiritualist more than it disturbs an ordinary person. Various situations arise in life such as material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation. Sádhakas will have to bravely confront these mundane situations as a test. They must never think in terms of retreat – it would be fatal, for the Avidyá force would stab them as soon as their backs were turned. In all circumstances one must continue the process of sádhaná to gradually enhance one’s latent psychic and spiritual power. Just as all-round physical exercise makes the body fit, similarly appropriate psychic and spiritual exercise (as a struggle against Avidyá) leads to one’s psychic evolution and spiritual elevation. If one is keen to advance, if one wants to attain expansion as well as bliss in life, one must continue to struggle. Brahma sádhaná is an all-round struggle leading to all-round progress and the ultimate goal of merging in the Supreme Source.” (9)



Here again we should be strict with ourselves and not fall prey to the defective approach of trying to please everyone. In that case we are sure to neglect our dharmic duties – committing pratyavaya

Baba says, “Throughout life people should…move along the path of righteousness. If people do not do the things which they should do by thought or deed, and engage in activities opposite to this, they are committing pratya’va’ya.” (10)

1. Namami Krsnasundaram, Disc: 18
2. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’
3. Ananda Vacanamrtam-23
4. Ananda Marga Ideology & Way of Life – 9
5. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
6. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
7. Subhasita Samgraha – 18, The Path unto the Abode of Beatitude
8. Ananda Vacanamrtam – 10, Vyatireka – the Stage of Control
9. Ananda Marga Ideology and Way of Life – 8, The Supreme Question – 1
10. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’


Yet Another Mistake in that Book

There are so many mistakes in the book: “The Jamalpur Years.” And, unfortunately, here is another.

On page 395, the writer is proclaiming that Chaitanya Mahaprabhu created this kiirtan: “Hare Rama Hare Krishna.” But that is not correct; that is wrong.

According to Baba, Chaitanya Mahaprabhu wrote two distinct kiirtans:

1. Hare Ram Hare Ram Ram Ram Hare Hare.

2. Hare Krsna Hare Krsna Krna Krsna Hare Hare.

Thus, Baba guides us that Chaitanya Mahaprabhu did not mix the names Ram and Krishna (Krsna) in the same kiirtan.

So Devashish’s book – “The Jamalpur Years” – goes in the wrong direction.

On points of authenticity and veracity his book not up to the mark. If one just thinks they reading fiction when picking up this book, then it is ok. But if one picks up this book in hopes of getting the truth – then be careful.

The central idea is that our Baba is our ista: We meditate on Him, sing His glroy, chant His name, and keep Him in our heart.

Thus anything written related with any Baba story should be accurate and true. That should be pristine, clear, and not at all misleading.

If we accept whatever anybody writes about Baba – wrong or right – and do not oppose any errors, then the standard of books will decrease more and more. That will be very bad.

But if book writers are getting pointed out when they veer from the truth then in the future writers will be more alert. They will be forced to do some homework before putting something into book form and calling it a Baba story. They will be deterred from publishing wrong things in the name of a Baba story. That is the great benefit and need of pointing out the wrongs.

If you have this book – “The Jamalpur Yoga by brother Devashis / Devashish – and you have noticed some mistakes, please write us.

More Postings About the Wrong Published in this Book



***************** Here Starts the Prabhat Samgiita

“Bha’lo ba’siyachi, toma’re ceyechi a’ma’r maner mainjus’a’y…” (P.S. 3185)


O’ Parama Purusa, You are my most close; You are my dear most. I deeply love You with all my heart. I always yearn for You in my mental abode. Baba, I want Your closeness. Why are You remaining distant – & not coming close by my side. You are not understanding the pain of my heart nor my hope to always have You.

At a distance You go on smiling sweetly with Your charming smile. Why do You do like this. By this way You pull my heart; my heart gets taken away. O’ Divine One, all the sweetness of this universe is filled with Your nectar. But You are hiding Yourself within Your divine liila of darkness and effulgence. To understand You, to realise You is very difficult. Only by Your grace can one understand You.

Age after age, so many yogis have been ensconced in Your shravan, manan, niddhidhyasana, japa, kiirtan, and dhyan, but without Your divine grace nobody can realise You. In each and every atom, proton, electron, and neutron as well as in the stars, galaxies, and nebulae– all are singing Your glory, greatness, and magnanimity. They are spreading the love of Your causeless grace.

Baba, I always long for You; I want Your proximity in the abode of my mind & heart. I want to have You. Baba, You are my nearmost & dearmost…

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