Archive for March 13th, 2013



It is with much sorrow to share with you news of the recent mahaprayan* (death) of Shriii B.D. Ranjan ji which occurred on 15 February 2013 while attending seminar in Bhopal. He suffered a massive heart attack. His loss will felt by many.

Shrii B.D. Ranjan was a dedicated Ananda Margii who was blessed to give much time and energy for Ananda Marga ideals. As the Bhukti Pradhan of Fatehpur (UP), Bhagavan Das Ranjan ji, or BD Ranjan ji, worked hard in service to Gurudev. There are many stories to tell.

May we all take solace in the fact that Shrii B.D. Ranjan ji was a devoted bhakta of the Lord. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
at His lotus feet,


Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person’s departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan.That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is totally inappropriate because when Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is totally wrong to proclaim that He is gone.

That is why rational margiis are protesting; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare “mahaprayan of Parama Purusa” is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.


* Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word ‘mahaprayan’ (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba; but, in the true sense, Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word ‘mahaprayan’ means death. Which is why it used to refer to the passing away of even common citizens.

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people only use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap”, as if all who have died have accumulated there. Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense, the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one’s sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

ve bhagavan ko pya’re ho gaye
(he has been loved by God)

ve svarga sidhar gaye
(he has gone to heaven )

ve guzar gaye
(he passed away)

mahaprayan hoyeche
(he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phrase – “being on Baba’s lap” – is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee”, but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.


Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase – “in Baba’s lap” – with the occasion of death:

– “We are sure that Baba has taken him in His loving lap.”

– “May his soul rest in Baba’s lap for ever.”

– “Let her rest peacefully in Baba’s Lap – which she always desired.”

– “now he is in beloved Baba’s lap”

– “May his soul get peaceful place in His lap”

– “He is now in BÁBÁ’S loving lap”

– “May Baba bless him with a seat in His lap.”

All of the above lines are commonly written at the time of death. Of course it is fine to write like that. Here the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.

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From: “Gayattrii”
To: am-global@earthlink.net
Subject: Baba Story: Umashankar’s Plea to Baba
Date: Tue, 12 Mar 2013 23:22:48


This entire email is composed of 3 parts:
(1) Posting: Baba Story: Umashankar’s Plea to Baba;
(2) Trailer Quote: (a) Religious Dogma and Females + (b) Female Situation in WT Cadre;
(3) Prabhat Samgiita #1235.

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


Introduction: Shrii Umashankar of Muzaffarpur was a very senior and respected margii. All along, Umashankarji was an extremely dedicated margii. Even during emergency when others were hiding, he was quite active and vocal, carrying the banner of Ananda Marga. And he continued to be vigilant in following Ananda Marga ideals and participating in Ananda Marga social life. Many know of his devotional heart and dharmic spirit. He always wanted to please Baba, so in spite of his obesity Umashankarji would dance tandava in front of everyone to make Baba laugh. Many may recall this jovial scene.

Shrii Umashankarji was initiated just prior to the 1970 Ananda Purnima DMC in Muzaffarpur, and he became regular and deeply involved in sadhana right away, by Baba’s grace.

At the same time, Umashankarji’s laokik father was a very dogmatic person who was completely against Ananda Marga and sadhana.


His father would engage in various mean-minded schemes in order to harass and abuse Umashankarji when he was practicing meditation. Sometimes he would blast the radio next to his ear, other times he would throw pots of cold water on him, and one time he even dumped a big bowl of vegetable soup on Umashankarji while he was doing sadhana. Plus, his father would verbally accost him too – taunting and threatening him, and calling him names. He did not like that his son joined Ananda Marga, did sadhana, and had forsaken his sacred thread and hair.

In response, to escape his father’s unruly wrath, Umashankarji would try and find quiet, lonely places so he could do his sadhana in peace. But always, his father would stalk him and torment him.

This mistreatment took a big toll on Umashankarji. He could not take it anymore, and he was wondering how he could possibly survive in that house any longer and continue to do sadhana and remain an Ananda Margii. Umashankarji was even suffering from torturous nightmares. His acarya told him to do more sadhana before going to sleep as that would help cure the nightmares.

One night while he was doing sadhana before sleep, his father threw an entire bucket of water on him – soaking his bedding as well. His father furthermore warned him that he must not leave the family tradition of maintaining his caste and doing idol worship. By this point, Shrii Umashankarji was feeling very frustrated and depressed.

He did not want to give up Ananda Marga sadhana and he was facing a lot of opposition. He could not bear it any longer. Umashankarji felt he had no other recourse than to go and tell Baba. He had a strong desire to recount to Baba all the treacherous things that his laokik father was doing.



Shortly thereafter, it was announced that Baba would be coming to Muzaffarpur for DMC. Umashankarji planned to tell Baba everything.

As soon as Baba arrived, Umashankarji approached one of Baba’s bodyguards and expressed his desire to go on fieldwalk with Baba. The security chief told him that he must get permission from PA Dada, then he would be able to accompany Baba on fieldwalk, otherwise not.

When Umashankarji inquired with PA, then PA told him, “No, already there are so many requests. You will have to go in the future – not now.”

At that point, Umashankarji was feeling desperate. He knew he had to do something. After making various inquiries, he found out where Baba would be going for His fieldwalk. It was a remote area far away from the DMC grounds. Umashankarji had to take a bus and then travel on foot to get there. Once he got to the location, he stood in the field and waited for Baba to arrive.

Later on, Baba reached that place for His fieldwalk, along with His entourage – i.e. a few margiis and security personnel. Baba began His walk. After sometime, off in the distance, he saw a lone figure – standing there with folded-hands. Baba asked PA Dada who was out there in the field.

PA called for the person to come closer.

As he got nearer, Baba said, “Oh, Umashankar, it is you – what is the problem?”

Umashankarji replied, “Baba, You know everything. I have a big problem: Remaining an Ananda Margii, doing sadhana, and staying in my house is impossible. My laokik father is harassing me – it is too much. You have to do something. I want that he should be removed from this world.”

Baba responded, “Shame, shame, why are you thinking like this. Never think or wish ill upon others.”

Baba continued, “Tell your father that if he continues to torment you then you will leave the house and live in an Ananda Marga jagrti. Then your father will not harass you anymore. If still he continues to harass you, then do not worry. Nature will not tolerate it and will take its course. As a margii, you must not think ill of your father.”

Umashankarji replied, “Yes, Baba.”

After see Baba listening to His guidance, Umashankarji realised his own mistake that he must not think of his laokik father’s demise. This was the wrong way to think. He understood Guru’s teaching and mentally he thought Baba will take care. According to natural law, the situation will be resolved for the best.

At that point, Shrii Umashankar felt very peaceful, by Baba’s grace, and from that moment forward, he did not harbour any ill will towards his laokik father.


When Umashankarji returned home from DMC, he approached his father. With a clear voice and benevolent heart, he said, “If you continue to harass me while I am doing meditation, then I have no option but to leave this house and go live in an Ananda Marga ashram. This is my Guru’s mandate.”

Umashankarji had full faith in Baba on this matter. His father thought he was bluffing and that Umashankarji would never leave.

His father yelled, “Go anywhere you like, but do not do sadhana in my house. If I see you doing meditation there will be trouble. You must leave Ananda Marga and follow our family traditions. Then you can stay, otherwise go where you wish.”

Hearing his father’s harsh reply, Umashankarji still held hope in his heart that his father might be rectified. However, his father continued to harass and abuse the innocent and devotionally-minded Umashankarji.

The very next Sunday, 7 days later, Shrii Umashankar’s father died of a massive heart-attack. He could not mend his ways so nature did not spare him.


1st Teaching: As a sadhaka, as an Ananda Margii, one should never think of harming or hurting others. Baba never wants us to think in such an ugly and depraved manner. Cultivating the idea of harming others is static devotion or aparabhakti.

2nd Teaching: If you are involved in dharmic work and someone continually disturbs and harasses you, then nature will not tolerate it.

3rd Teaching: If you are adhering to that path of dharma, then do not be intimidated nor cowed down by any type of harassment or abuse.

4th Teaching: Some naive people may wonder, “Why didn’t Umashankarji just leave Ananda Marga – what was the need to stay when he was facing so many problems – why did he choose to follow this difficult path?” Here the point is not that the path of Ananda Marga is difficult. Rather, everyone has their own bundle of samsakaras that they must face – sooner or later. Non-margiis have samskaras and margiis have samskaras. At some point, everyone must face their samskaras. But those on the path of Ananda Marga have been blessed to gain liberation in this life itself. That is Baba’s divine decree. Hence, Ananda Margiis must undergo the requital of samskaras – i.e. the reactions of their past actions – at a faster rate. Because in this life itself, all those samskaras must be exhausted. Then liberation is attained. Such is the beauty of the Ananda Marga way of life. It is the fast path to eternal blessedness.


“Devotees have no malice against anybody. Why should there be malice against anybody? While a great spiritualist was eating cooked rice, a hungry dog came and sat on his lap. The dog, too, started eating with him. When both were eating together an intellectual came and said, `Fie, fie, the dog is a filthy animal and yet you are eating with him from the same plate. What kind of person are you? You are untouchable’. The devotee replied, `I am Vis’n’u, this dog is Vis’n’u. Why then do you laugh at me? The whole universe is pervaded by Vis’n’u. Your abuses and praises are all the same to me. I love flowers and thorns equally.’ Only a devotee can speak like this.” (1)

‘”All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection…” (2)

“Even if one does not harm anyone physically, but simply thinks of harming someone, sam’ska’ras will still be created. Whatever feelings one may have for a person, good or bad, will certainly cause a reaction. That reaction will remain in potential form in the subtle mental sphere until the opportune time arrives for its expression. This is why wise people look upon this universe with an attitude of equanimity and pray for the welfare of all. Sarvesa’m maungalam ka’unks’e. People who fail to do this will have to suffer endlessly for their mean-mindedness.” (3)

“Ours is a universal family. Each and every entity — living and non-living, moving and non-moving — helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth. We are to move together with all.” (4)

“In static devotion, the devotee says, “O my Lord, I am your devotee. Mr. Y is my enemy. Please destroy Him.” In the case of static devotion, the devotee doesn’t want to be with the Lord. The devotee wants something bad or harsh done to his or her enemy. That is devotion of the worst type. As it was not the person’s longing to become one with the Father, that person never will become united with the Father. And also, the Supreme Father is the Supreme Father of the enemy also. So He may or may not kill that enemy. Static devotion is no devotion.” (5)

“What is static devotion? You say: “O Lord, O Náráyańa, Mr. X is my enemy. Please kill him.” [laughter] It will not be possible for a man to get Náráyańa by this type of bhakti. Why? His longing was to kill Mr. X and not to get Náráyańa. So Náráyańa may or may not grant his request, may or may not kill Mr. X, but because his desire was not to get Náráyańa, it is sure that he won’t get Náráyańa.” (6)

“According to the degree of their devotion human beings decide what to ask from Parama Puruśa. If their devotion is motivated by too much selfishness, what will they ask? They will say internally to Parama Puruśa, “Well, Mr. So-and-so is harassing me, my tenant refuses to vacate my house, and Mr. Such-and-such is my sworn enemy; so, O Lord, please let them go to hell. Finish them off for good.” Now, if one prays in this way, “O Lord, Mr. So-and-so is my sworn enemy, so please let him go to hell,” the Lord will have to act intelligently, because that man’s enemy will also say, “O Náráyańa, let my enemy go to hell.” So Náráyańa will be in a fix. Whom should He protect, whom should He please? He has to handle both sides.” (7)

“Those who curtail other people’s rights oppose the divine providential law, thus inviting trouble for themselves.” (8)

“There are three classifications within aparábhakti. When a so-called devotee (aparábhakti means they are not devotees, they are so-called devotees) says, “O Parama Puruśa, I am Your devotee,” and then says, “X is my enemy. Please kill him, please kill him!” this type of bhakti is called támasika bhakti. Actually it is not bhakti. When someone says, “O Parama Puruśa, I am Your devotee, but You know, I am not getting any employment, please arrange for my employment,” he is not trying to harm anybody, but he wants physical development or physical elevation, his [physical] betterment. His bhakti, his so-called bhakti, is known as rájasika bhakti. And that is also aparábhakti, and aparábhakti is not bhakti. And suppose someone says, “O Parama Puruśa, I am Your devotee, and You know, I want mukti, I want mukti,” and Parama Puruśa asks, “O my boy, why do you want mukti?” “Oh, I don’t find any charm in this world, because I lost my digestive power. Either give me back my digestive power or give me mukti.” This is sáttvikii bhakti. Actually sáttvikii bhakti is not bhakti; aparábhakti is not at all bhakti.” (9)

Sastaunga Pranam to Baba,

1. Ananda Vacanamrtam – 5, p. 20
2. Ananda Vanii #58
3. Subhasita Samgraha – 8
4. Microvita In A Nutshell, p.145
5. Subhasita Samgraha – 21, The God of Human Beings
6. Ananda Vacanamrtam – 34, I Will Not Discourage Jiṋánam
7. Ananda Vacanamrtam – 4, “Ye Yathá Máḿ Prapadyante”
8. Ananda Vacanamrtam – 7, You Are Not Helpless
9. Subhasita Samgraha – 24, Bhakti, Mukti and Parama Puruśa

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

Religious Dogma and Females

“In the past it was the practice in India that if a woman heard the recitation of the Vedas even by accident, molten lead was poured into her ears. This was done because if women were not suppressed they could not be easily exploited and ordered about to do menial work, like maid servants.” (Prout in a Nutshell – 16)

Note: Over the course of history, those at the helm have always exploited other sections of society. In the vipran era, the ruling religious leaders gained maximum power and dominated weaker groups. In the vaeshyan era, those top capitalists have exploited women and the common mass. The general rule is that as one group gains more power they exert their force to control and manipulate the rest of society.

Here furthermore I am going to comment primarily on the religious exploitation of females.

Religions have always suppressed and exploited various sections of society in order to impose their dogmatic ideas. Traditionally, females always suffered terribly at the hands of religion. Time and again, it was the all-powerful clergy who soaked up the benefits. All the rules and regulations were bent in favour of the dominant class, i.e. the male clergy etc. That is and was the common theme of the vipran era – the rule of the clergy.

So in the vipran era, at the height of their rule, various anti-social and harmful activities occurred.

However, the era has changed and society has moved ahead. Now, in this present day, to protect the downtrodden masses, rational people have raised their voice and ultimately the state or government has interceded and declared those religious decrees to be unlawful.

For instance, in the US, the state has finally reversed their old law that blacks and whites should not marry. Although, the dominant white churches have continued to oppose inter-racial marriages, but, the US government has declared such inter-racial unions as legal.

Likewise, in India the government has come forward to make ordinances against the Hindu tradition that the wife must burn to death by throwing herself on the husband’s funeral pyre. Now this dogmatic religious tradition is basically outlawed and not done anymore.

Plus in the US, the government has declared that polygamy is illegal – a man can no longer keep multiple wives. So the Mormon religion and related sects in the US can no longer impose the rule that a man can have as many wives as he likes. Even then, still it is going on behind the scenes – but much less so.

In all these circumstances, when religion has put forth hateful and harmful rules against the weaker sections of society, in this present era rational people have taken a stand against those religious dogmas. This we have witnessed in nearly every country around the globe.

Let’s take another example.

The Muslim communities have long imposed the idea that women must wear a veil in public, yet we are seeing more demands by rational people to end this practice. And in some places, great headway has been made.

Radical Muslims use the veil as a way to hide the face of their terrorist attackers. In that case, it is the duty of the government to intercede and declare such veils as illegal. In the present moment, in the name of wearing a veil, both male and female Muslim terrorist bombers sneak into public places to carry out their attacks. In many countries, male policeman are prohibited to ask females to lift their veil. Then that veil becomes a special tactic of Muslim religious radicals to sneak their attackers – either male or female – into public events and carry out their destructive plans. Because anyone can hide behind that veil and go where they like.

Given this, states and governments have no other recourse than to demand that no female should be allowed to wear veil and cover their face for reasons of public safety.


Unfortunately, within our Ananda Marga WT structure, females are also struggling for their freedom. Those willing to accept male dominance are rewarded with a high post. Due to a lack of awareness of Ananda Marga ideology and Baba’s teachings, this struggle is proceeding along at a very, very slow pace. Those who are naive may not agree, but if they know the internal happenings on a daily basis, they can’t deny this truth. Females workers are harassed in many ways, and that will be addressed in greater detail in future letters. Although Baba has given equal rights to females, those dadas at the helm are unwilling to recognize this and are unwilling to give up their power and stop their exploitation. There are also other reasons why all this is going on.

**** Here begins the Prabhat Samgiita ****

“Tumi balo a’ma’re, balo a’ma’re kii diye tus’ibo toma’re…” – P.S. 1235


O’ Baba please tell me how I can satisfy You…

O’ Parama Purusa Baba – the Creator of this great universe – whatever jewels, gold, emeralds, pearls, and gems that are accumulated in this universe, You Yourself are the Creator of those treasures. Then what offering can I make that will satisfy You. Indeed what can anybody give to You when You are the Supreme Controller of this entire creation.

Baba, whatever intellect, intuition, knowledge, & whatever thinking capacity I have, all these things also are tied up on Your doorstep. All these things are within Your easy reach. Then in what way can I satisfy You when You are the Controller of everything. Beyond, this what else is there. Baba, in this world I am completely empty – then how can I serve You, please tell me.

Baba, only I am surrendering unto You; please tell me what way I can satisfy You…

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