Archive for March 17th, 2013

Subject: Dadaji’s Unique Conclusion


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2562;
(2) Posting: Dadaji’s Unique Conclusion
(3) Posting: Slogan Tells What Type of Devotee You Are


Often Dada Bhaskaranandji offers to guide others on points of Ananda Marga philosophy. While this may sound like a noble endeavour, everyone should beware because in his own book “Social Dynamics”, Dada Bhaskaranandji has written many things that are grossly inconsistent with Ananda Marga ideology.

In his own book there are huge errors. Of critical note is that Dada Bhaskarananda has written that Baba’s unique philosophy of neo-humanism is nothing but Hinduism.

Yet, we all know that Hinduism is full of countless dogmas: Caste system, idol worship, multiple gods and goddesses, belief in heaven and hell, etc.

While Baba’s divine teachings on neo-humanism are completely revolutionary and will lead the society into the a new era of universalism, thus crushing all dogmas. All margiis are aware of this divine truth. But in his book Dada Bhaskaranandji is making the opposite claim as he is equating neo-humanism with the dogmas of Hinduism.


On page 100 of his book, ‘Social Dynamics’, Dadaji Bhaskarananda has written that:

“Vivekananda unfortunately used the appelation ‘Hindu’ for all the most amazing understandings of the past 15,000 years and for all the findings of the sages of India … Shrii P.R. Sarkar gave this universal sentiment a beautiful new name – Neohumanism, or humanism newly interpreted.” (Bhaskarananda, Social Dynamics, p. 100)

So by Dada Bhaskaranandaji’s above statement, it is clear that he thinks that neo-humanism is just nothing but Hinduism.

Dada Bhaskaranandji’s publication is putting forth the false notion that neo-humanism did not come in 1955 or 1982. Rather Dadaji is telling that philosophy and ideals of neo-humanism have been present in full form since Vivekananda’s time or even thousands of years before that. Only a new name has been given in 1982. Such is Dadaji’s claim.

According to Dadaji, just as the city of Madras was present before and recently the name was changed to Chennai, and the name of Bombay was changed to Mumbai, in the same way Hinduism has been in existence for thousands of years and then in 1982 only Baba gave it a new name, neo-humanism. This is Dadaji’s logic.

So, according to Bhaskarananda Dada, neo-humanism is not a new philosophy, but rather a continuation of Hinduism.

This is the claim and theorem Dada Bhaskaranandji has put forth in his book. Everyone can decide for themselves how far Dada Bhaskarananda is properly representing Ananda Marga teachings.


Furthermore, Dada Bhaskarananda is equating Swami Vivekananda with our pure neo-humanistic ideals. However, most everybody knows that Swami Vivekananda ate fish. Eating fish itself is against our neohumanistic code of conduct. Not only that, Swami Vivekananda was a cigarette / cigar smoker also. The tamasik habit of smoking tobacco has nothing to do with leading a neo-humanistic life. Rather it is contrary to neo-humanism.

Not only that, Hinduism is filled with dogma, misguided rituals, and sentiments including the caste system etc. And Swami Vivekanada himself is from one dogmatic Hindu sect: Advaete vada, monism. If anyone wants to know more about monoism, they should read Baba’s chapter in Namami Krsna Sundaram. There Baba has clearly written that monism is just dogma.

All these points make it evident that Hinduism is grounded in illogical ideas, i.e. dogma. While we know Baba’s teaching are completely dharmic and entirely new – they have no comparison with Hinduism.

But Dada Bhaskaranandji claims that neo-humanism is merely the new name of Hinduism.

So many gross errors are there in Dada Bhaskarananda’s book. When I have more time other points can be raised, or anyone else can also bring forth the points. Because in so many places any good Margii will easily be able to recognize how Dada Bhaskarananda’s book strays far from that path of Ananda Marga.


Why has Dada Bhaskarananda stated this publicly in his book – why would Dadaji make this absurd claim? By this ridiculous assertion it looks like Dada Bhaskaranandji wants to impose his own Hindu dogmatic beliefs onto our Marga Society. It seems that Dada Bhaskarananda himself is suffering from the disease of Hinduism. Otherwise what can be the reason why he would put such a declartion in print for everyone to see.

Or we can look at it this way.

Dada Bhaskaranandji is justifying that he said this about Hindus in order to make them feel close. But a book on Ananda Marga philosophy is not the medium for placating or appeasing Hindus. That can be done in a casual table-talk discussion, but not in a published book that is circulated around the globe. Otherwise, there is no end to what could be published in the name of Ananda Marga. For instance, to gain the sympathy of meat-eaters, someone could publish that in Ananda Marga we appreciate animal protein and eating meat. But such a statement should never appear in one of our books. Similarly, it is not appropriate to write that Ananda Marga and neo-humanism is the same as Hinduism. Such a statement should never be published in any book. So Dada Bhaskarananda has no grounds to stand on for justifying that he did this to make amends with the Hindu community.

In that case, other Dadas from other religious backgrounds might sing the praises of the religion of their birth. For instance, one Wt might write that, “Neo-humanism is like jihad, all the ideas of jihad are neo-humanistic, so neo-humanism is not new – it is as old as Islam. Or another Dada might proclaim that, “Neo-humanism is just like the crusades – this is a long-established ethic of Christianity. Baba has merely given it a new name.”


To any sadhaka and right thinking person, it is obvious that Baba’s teachings of neo-humanism are something completely new. This is evident by the name itself – ‘neo’. This very name demonstrates that this philosophy is an entirely new concept, given by Baba for the first time in human history

Such a teaching was never given before. I was there when Baba Himself told neo-humanism is a new theory.

In the end we should all remember how neo-humanism is one golden tool for the humanity.

“Neo-Humanism will give new inspiration and provide a new interpretation for the very concept of human existence…This Neo-Humanism philosophy will liberate people from all inferiority feelings and defects and make them aware of their own importance; it will inspire them to build a new world.” (1)

Ultimately Neo-Humanism leads humanity unto the stance of divinity.

“According to Neohumanism, the final and supreme goal is to make one’s individual existential nucleus coincide with the Cosmic Existential Nucleus. As a result, the unit being’s entire existential order becomes one with the Controlling Nucleus of the existential order of the Supreme Entity of the Cosmological order, and that will be the highest expression of Neohumanism. That Neohumanistic status will save not only the human world but the plant and animal worlds also. In that supreme Neohumanistic status, the universal humanity will attain the consummation of its existence. Then nothing will be impossible for human beings; they will be able to do anything and everything.” (2)

at His lotus feet,

1. Liberatio of Intellect: Neo-Humanism
2. Liberation of Intellect: Neo-Humanism



Subject: Slogan Tells What Type of Devotee You Are


As we know, the relation between Parama Purusa and the aspirant is based on devotion. And this link is dynamic as there are various grades of devotion.

As one feels closer to Parama Purusa, we say that their level of bhakti has increased. When one feels more distant from Parama Purusa, we say that they have lower devotion. Baba has clearly outlined this in His discourses.


The closeness one feels and the level of devotion one has can be noted by their expression, just like with any other relation in life.

For instance, the way you address a local shopkeeper will be different from the way your address your mother. When introducing a shopkeeper, you will say in a more formal tone that, ‘This is Sam or Pashupati the grocer”; it is a very neutral or even distant statement that does not reflect a close sentimental link.

Whereas with your mother, you will say, “This is my mother.” You will not say this is “the mother”; or, if you have many siblings, you will not even say, “This is our mother.” You will use the phrase “my mother”. Why? Because of your great emotional attachment and high degree of closeness with your mother. You feel that your mother is yours, and that she belongs to you.

Similar variations happen with the relations between bhaktas and Parama Purusa. The expression will vary based on the degree of closeness, i.e. one’s level of devotion.

As you will see, this feeling even affects the way one raises the jai slogan.


As we know, Baba has clearly defined three basic levels of devotion.

“Devotees of the highest category think, “Parama Purus’a is mine only and He belongs to no one else.” This is the sign of an excellent sa’dhaka, and the spiritual progress of this category is inevitable. “He is mine and mine alone and He does not belong to anyone else” – this assertion is undoubtedly true.” 1)

Per Baba’s teaching, in this top-most level of devotion, the bhakta feels that “Parama Purusa is mine – He only belongs to me – He is my personal property.” Baba guides us that this is the degree of devotion we should all strive for in life. Certainly many in our Marga have this type of feeling. Indeed this is the way we do dhyana. There is no third entity present, only the bhakta and Parama Purusa.

The situation can be likened to how even a child who has 6 brothers and sisters will still think of their mother as being “my very own.” There is no question of sharing mom with others.

According to Baba, this type of devotional outlook is the true nature or link between the bhakta and Parama Purusa.

Then there is the next tier of devotion – it is a notch below.

“The second category of devotees…They think, “Parama Purus’a is mine, and thus He must belong to others also.” That is, the devotees..have no hesitation in sharing Parama Purus’a with others.” (2)

Here due to a lack of closeness with Parama Purusa, the second-grade bhakta thinks in a more analytical way: Baba created this entire universe so naturally He belongs to all. In this phase, the 2nd grade bhakta feels that Parama Purusa belongs to me, but reasons that He must belong to others also. This type of outlook occurs when the emotional and devotional link with Parama Purusa is less, in which case the 2nd grade bhakta looks at the situation intellectually.

And finally, in the lowest stage, there is an even less personal link or more distant relation, where one feels that Parama Purusa is the collective property of all.

“The devotees of the lowest category think, “As Parama Purus’a belongs to all, so certainly He belongs to me as well because I am one of the multitude.” Thoughts of this type are not very congenial for one’s spiritual progress.” (3)

Thus the critical difference between 2nd & 3rd grade bhaktas is as follows. The 2nd grade bhakta thinks that Parama Purusa is mine, and then reasons that He must belong to others as well. The 3rd grade bhakta thinks that Baba belongs to all and then reasons that therefore He must also be mine. This third stage is comparable to one having 5 siblings and thinking that since mother loves my brothers and sisters then she must love me also. There is very little personal feeling or experience involved, just an analytical equation.

Hence Baba’s statement that these latter two stages are not very conducive for spiritual growth, i.e. coming close to Him.

Since we are all familiar with Baba’s teachings on this subject, we can wrap it up in one sentence. When one feels more close with Parama Purusa, the bhakta thinks that. “He is mine and mine alone.” There is no sharing or reasoning or intellectualization – just the deeply devotional feeling that, “Baba is mine – He belongs only to me.”


The devotional feelings outlined above come into form in so many aspects of our lives: In our conversations, manan (thinking of Him), and in our reflections, stories etc, including the way in which we raise the Jai slogan.

For instance, the more intimate and devotional way of raising the Jai slogan is: Parama Pita Baba ki – jai! In this manner, the basic spirit is Victory to my Baba, my Father, my nearest, my own. The sense is that one’s mind is pointed on the Divine Father, Parama Purusa in a more personal way where He belongs to me.

The possessive pronoun – my – is understood as people always think of their father as “my father”. No one thinks our father.

The overall meaning is: Victory to My (personal) Divine Father Baba.

In other places – such as in parts of Bengal, Ananda Nagar, and other places – there is another way the jai slogan is raised. Bengali speaking Dadas always bring the slogan: Ama’der Baba ki – jai!

Ama’der means ‘Our’; Baba ki means ‘of Baba’; Jai means ‘victory’.

The overall meaning is: Victory to Our (collective) Baba.

The sense is that Parama Purusa belongs to all, He is the collective property of everyone and not the personal possession of a single bhakta. The overall meaning is: Victory to Our (collective) Baba.

In mundane ways of thinking this is ok, but in terms of spiritual life this type of ideation is not at all beneficial – rather it is detrimental and limiting.

The slogan – Ama’der Baba ki – Jai! – is a less personal expression and reflects 3rd grade devotion since one is thinking that Parama Purusa belongs to all.

“The devotees of the lowest category think, “Parama Purus’a belongs to all…Thoughts of this type are not very congenial for one’s spiritual progress.” (4)

In that case, Ama’der Baba ki – jai! , the main ingredient, i.e. Parama Purusa, is shared in a more collective manner. He is no longer one’s personal property and this type of thinking goes ultravarious to devotional closeness.


Here we should clarify that this does not mean that everyone who speaks Bengali is of lower devotion or that anyone who has ever raised this slogan is a lower tier bhakta. It is not like that at all.

Rather, we can say that those leading this slogan are more responsible. After all they are the ones who selected the slogan. The margiis and wts in attendance may or may not feel this way. After all, they are just responding to the call. They are not deciding the way in which the slogan is raised.

It is just like how you cannot blame an entire country for the actions and decision of a few governmental leaders. The mass of people cannot be held accountable, whereas surely the leaders are responsible for what the country does.


One very practical scenario is: What should one do if they are attending a spiritual function and someone starts raising this slogan: Ama’der Baba Ki Jai!. In that case, the best thing is to remain quite and just mentally repeat your own preferred Jai slogan. Remember, anyone can raise whatever slogan they prefer because it is one’s personal devotional practice based on one’s relation with Baba. Thus any sadhaka is free to choose a top-grade slogan. It is not that those 3rd class sadhakas can impose their ways on everyone else. In this regard, there is personal freedom to choose.

That said, the slogan – Ama’der Baba Ki Jai! – is primarily used in Bengal. This is their slogan of choice.


The next question one may ask is that why did Baba allow people to raise the slogan: Ama’der Baba ki – jai!

And the answer is very simple. In the kingdom of Parama Purusa there are various grades of devotees. After all, 3rd grade devotees are also His followers and He allows 3rd grade devotees to raise this type of slogan. Baba accepts 3rd grade bhaktas in the way they feel most comfortable approaching Him, even if that means sharing Him with others.

No doubt, Baba is attracting all to come very close, but due to lack of sadhana or samskaras, not all respond to His blessed call.

So if someone is enmeshed in 3rd grade devotion and could not develop a closer relation with Parama Purusa, then this Ama’der slogan is fine.

Being gracious, Baba then accepts everyone for who they are. He does not deprive anyone from expressing the feeling of their heart, even if their heartfelt feeling goads them to say, “Ama’der Baba ki – jai!”

In His gracious manner, Baba will accept their call and continue to draw them near.

In sum, 3rd grade devotees have further to travel because they are far from Parama Purusa. It may take them several lives to become A-grade bhaktas wherein they will feel more comfortable raising the slogan, “Parama Pita Baba ki- jai!.


Some of our brothers and sisters are lagging behind in the realm of devotion so we must have compassion for their situation. Our duty is to help them. They should also learn how to feel closer to Parama Purusa – after all, one day everyone has to reach up to Him.


Honesty in devotional life is key. So if one’s heart feeling is not expressed by the 3rd grade slogan, Ama’der Baba ki – jai!, that’s to say, if one is not inclined to share Parama Purusa or think that He belongs to all, then one may not like to use this slogan. In that case they can exclusively use, Parama Pita Baba ki – jai!

And if the Ama’der slogan does express one’s feeling of heart, and they feel comfortable with this meaning, then they can continue to raise the slogan in this manner. On this point all have personal choice. No one can tell anyone what to do.

At the same time we should all try and increase our standard of sadhana and feel more devotional closeness with Parama Purusa.


This is a significant matter because when some 3rd grade devotees are not understanding the deeper devotional feeling and if those same 3rd grade people get positions of leadership in our Marga, then due to their devotional deficit, guess what dogma they are going to invent.

That’s right. Because of their lower feeling of devotion they will create the dogma of mahaprayan which states that Baba is gone. In that case, due to their own lack of understanding and lack of closeness, they will misguide and inhibit the growth of others and taint the devotional expression within the Marga.

That is the very grave matter at hand.

It is very similar to what transpired with the various dogmatic religions wherein they wrongly proclaimed that god lives in the distant sky or 7th heaven. Such persons also might have been of the 3rd grade as they could not develop closeness with Parama Purusa. So they invented their religious dogma – placing god far, far away.

That is the way it works and we should be careful since that same defect has expressed itself in AM in the form of the mahaprayan dogma.

No doubt 3rd grade devotees are better than non-devotees, but they should not be in positions of leadership wherein they try to guide others and invent new “spiritual programs”, like the dogma of mahaprayan (i.e. Baba is gone).

Please pass this letter to your fellow sadhakas etc so this dogma can be removed. Why is this a dogma. Because whenever a person mindlessly raises a slogan without thinking more deeply about it etc then it is a dogma.


Bhakti is the greatest attribute in life. We should all aim for the highest grade of devotion and not allow those with lower devotion – i.e. those chanting Ama’der Baba ki – jai! – to be in leadership positions wherein they can invent dogmas. And on the personal sphere, may every sadhaka feel that, “Baba is mine and mine alone.”

Baba says, “The devotees say, “No, no I can share all my belongings with others, but not my Parama Purus’a. He is mine and mine alone – He belongs to no one else. I cannot even think of sharing Him with anyone.”” (5)


There is no limit to how many Jai slogans can be created. For example:

(a) Parama Purusa Baba Ki – Jai!
(b) Shrii Shrii Anandamurtiji Ki – Jai!
(c) My Baba Ki – Jai!
(d) My Parama Pursua Baba Ki – Jai!

And certainly you can create many more slogans in your own mother tongue. Thus, there are many possibilities.

I recall that when Baba toured the globe then He was received by so many different jai slogans. For instance, I remember when Baba went to Haifa, Israel, then those margiis raised the jai slogan in their local tongue. And when Baba visited Taiwa, then margiis raised the slogan in Taiwanese. And when Baba went to Bangalore, then margiis raised the slogan in Kannada, i.e. their local language.

So every margii can create their own jai slogan using their native language. But that Jai slogan should be A-grade, not C-grade like Ama’der Baba Ki – Jai.

in Him,

1. Subhasita Samgraha-11
2. Subhasita Samgraha-11
3. Subhasita Samgraha-11
4. Subhasita Samgraha-11
5. A Few Problems Solved – 3


“Toma’ke bha’lo besechi, tumi shudhu mane a’cho…” (Prabhata Samgiita #2562)


Baba, I love You; only You are in my mind. You are my dearmost; You alone are mine; You are the only moon in my mental sky– mental plate. Baba, except You, everything else in this entire universe is temporary. Everything comes for a short time and then get lost into thin air, into the oblivion. Baba, only You are beginningless and endless; only You remain permanently – eternally.

Baba, nothing lasts forever in this world. At the end of the day, night falls and the light of day gets engulfed by the darkness. Similarly, the darkness of the night vanishes with the advent of the brilliant new dawn. Thus everything in this world is changing, transient. But the constant pouring of Your divine effulgence continues on and on – it knows no limit; it knows no end.

Baba, I am loving You; You are always residing in my mind; You are my only polestar. Baba, You are my Goal; You are my everything…

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