Archive for March 20th, 2013

From: Mununda@fourlinks….
To: am-global@earthlink.net
Subject: Where Should I Educate My Child
Date: Tue, 19 Mar 2013 21:06:55


This entire email is composed of 3 parts:
(1) Posting: Where Should I Educate My Child
(2) Trailer Quote: Correct This Mistake in Your Ananda Marga Books

(#) Prabhat Samgiita #2429;

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


One day Baba’s laokik brother was contemplating where to send his son, Niltu, for his schooling.

Although his plan was to ask Baba for advice, first he brought the matter to various Dadas for their thoughts and suggestions. They were telling him to send his young boy Niltu to one of those prestigious, non-margii schools in Kolkata that offered so-called top-notch facilities and a “high-standard of education”.

After discussing the matter with numerous acaryas, he approached Baba for His suggestion.

Everyone was thinking that Baba will also suggest a fancy school in Kolkata for Niltu to pursue his studies. But that was not Baba’s reply. Instead Baba advised that Niltu should attend the school in Ananda Nagar and get his education there.

Those who heard this felt surprised because those days Ananda Nagar was lacking even the most basic facilities. Yet it was Baba’s firm recommendation that Niltu should do his schooling on our Ananda Marga Master Unit. Ultimately, Niltu attended our Ananda Marga schools in Ananda Nagar.


That case of Niltu’s education is not an isolated one. When Baba’s first laokik son Gautam was living with Him – those days before 1970 – then he too attended an Ananda Marga school.

This stands as one clear path for raising our own children, as well as guiding others, if they ask our suggestion.


The main idea is that our Guru has created one beautiful, unique approach: Neo-humanistic education. We need only to accept it and bring it into practice. Naturally there will be a “learning curve”, but the more we practically adopt neo-humanistic learning centers / Ananda Marga schools in our own lives, the better and more established those schools will become. We should not sit back and wait for others to make our Ananda Marga schools famous and well-reputed. We should step forward.

As we know, the Ananda Marga system of neo-humanistic education is the solution for the present-day crisis in schools. But, if in place of using or recommending our Ananda Marga schools, we follow another path, then that is not at all helpful. Rather, it will hinder or even halt progress. The situation may become more complicated and the problem may multiply.

Here Baba guides us how the Ananda Marga system of education aims at the all-round development of the human personality. Neo-humanistic education recognises all realms of life: Physical, psychic, social, moral, and spiritual. In contrast, other systems of education, especially western / materialistic approaches, fall far short of the mark. They merely train students to be money-making machines. They do not address high ideals like a sense of duty, sacrifice, service, or spiritual outlook – all of which are pillars for making an ideal human being. Such qualities are entirely lacking in the western model.

“Defective systems of education also strike a blow at pra’na dharma’…Ananda Marga is ever vigilant in this regard. The Ananda Marga system of education has been formulated in such a way that the fundamental pra’na dharma’ of humanity has been fully recognised. The educational system of our schools is based on the principle of pra’na dharma. It includes the study of various aspects of modern branches of human knowledge, as well as the development of qualities such as reverence, good manners, humility, dignity of labor, social consciousness etc. The western system of education has miserably failed to inculcate these rare qualities in the students minds.” (1)



As we know, our neo-humanistic educational model aims for the all-round development of the human personality. Here are a list of topics, approaches, and strategies that are inculcated in our educational system:

1. Emphasis placed on duty, sacrifice, service, and cosmic outlook: These qualities can be inculcated only through sadhana, a spiritual, God-centered vision, as well as via role-models who verily embody these principles. Perhaps above all else, this is the absolute specialty of Ananda Marga and our neo-humanistic model.

2. Infusing within the student a sense of inquiry and reflection: What is life? Children should be encouraged and taught to contemplate and discuss the true value of human life. With sadhana and proper guidance, they will easily understand how they should conduct themselves in order to reach the Goal.

3. Asking and answering big questions:
(a) Who am I?
(b) From where have I come?
(c) What is the destination of my life?
(d) What happens after death?
(e) What is my relation with this creation?
(f) Under Whom do I take shelter?
(g) What is the purpose of life and death?

All these queries, which are verily absent from the present-day western model of education, are key principles of neo-humanistic education. We are to cultivate within the student a broad vision and empower them with the ability and insight to realize their place in this cosmos. By addressing such grand philosophical teachings through practical daily circumstances and stories, students gain tremendous courage and strength to persevere in life and attain the Goal.

4. Practicing sadhana regularly: Without dharma sadhana, the mind cannot develop properly. Baba guides us that every child should start sadhana at the age of five. That ensures proper spiritual growth and a healthy mental outlook.

5. Sing and Dance Kiirtan: Devotional chanting and music awaken the finer sentiments and goad the human heart to the path of bhakti. This is verily a blessing for every youth and sadhaka.

6. Learn Prabhat Samgiita: This will help develop one’s relationship with the Supreme Entity, Parama Purusa Baba. Students will learn how music, song, and dance are for channelizing one’s mind towards the Divine. These devotional compositions provide youths with a God-centered vision and awaken one’s tendencies towards both nandan vijiana (aesthetic science) and mohan vijiana (supra-aesthetic science).

7. Teaching yama and niyama: Students must be made to understand – practically and theoretically – the proper meaning of these moral principles. In the general society, there is a lot of misunderstanding about this. BY teaching young students the right meaning of yama and niyama will fortify them with the tools to live properly in society and proceed on the spiritual path.

8. Following a sentient diet: In our neo-humanistic model, food, diet, and nutrition are key components for learning about human health. Students learn that a sentient, vegetarian diet is also in harmony with caring for and respecting the animal and plant kingdoms, as well as the greater ecosystem.

9. Ensuring teachers practice what they preach: All teachers are responsible for upholding a standard of conduct that is consonant with neo-humanistic ideals. There is no scope for hypocrisy: Teachers must emulate what they teach. Thus they will not indulge in any kind of intoxicants – neither nicotine nor tobacco – nor eat non-veg food.

10. Gender-separated classrooms: No co-education will occur once children reach adolescence. This will aid greatly in the transfer of knowledge as students will focus on the lesson and not be diverted elsewhere.

11. Universal Outlook: The hallmark of a neo-humanistic system of education will be the universal approach where all are looked up as being expressions of the One. There will be no scope for narrow-mindedness etc.

12. Subjective approach and objective adjustment: This fundamental idea of our Ananda Marga way of life will be imparted to all students. They will understand first and foremost that the aim of life is the Spiritual Goal – serving and pleasing Him – and that with this aim in mind all kinds of service should be done in the world.

13. Respect: Values such as reverence for parents, teachers, elders, and acaryas etc will be inculcated.

14. And so many more points related with the physical, psychic, emotional, moral, and spiritual development of the child.

All of these above themes and topics are wholeheartedly conveyed and included in our neo-humanistic education curriculum and approach. This will spark a great change.

Thus far, the western system of education has utterly failed to touch any of these ideals and values. This distinct vacuum has led to the downfall and degeneration of western, materialistic society – as well as any portion of the globe that copied the western model.

Here below are Baba’s teachings related with this topic of education, neo-humanistic schools, and child development.


“The thirst for knowledge will have to be awakened among students, and reverence, devotion, orderliness and discipline will have to be taught as well.” (2)

“So as I was saying, it will not do to impart education through intimidation. A thirst for knowledge must be awakened, and, to quench that thirst, proper education must be given. Only then will education be worthwhile and develop the body, mind and ideals of the student.” (3)

“Education must awaken the thirst for knowledge in the students’ minds. The students themselves will create environmental pressure by persistent demands for answers to queries like: What is the answer? Is it correct? The longing, “I wish to know…I wish to understand and assimilate the entire universe” should be created. Such a thirst for knowledge should be created in the minds of students…So a tremendous thirst for knowledge must be awakened in the students’ minds. They will constantly pry their teachers, their parents and their neighbours with questions like: Why is this so? What is that? Why does that happen? Why does this not happen? etc. They are ready to assimilate the entire universe.” (4)

“How many teachers try to awaken a genuine thirst for knowledge in their students?” (5)

“Students go to school and sit for examinations in order to pass. Examiners should bear this fact in mind. They should not adopt the rigid position that “Only such-and-such percentage of students will be allowed to pass.” Examiners should take into account only the range of knowledge and the extent of the thirst for knowledge the students possess.” (6)


“Children are by nature most inclined towards play, so a thirst for knowledge will have to be awakened in children through the medium of play – children should be educated through play methods. Children are also by nature inclined to listen to fantasies and stories. Through stories children can easily be taught the history and geography of various countries, and they may also be taught the initial lessons of how to practise universalism in their lives. Children love play and stories almost equally, so in their case the two should be equally utilized.” (7)


“The mental outlook of children has already been moulded in a particular fashion by the influence of their family environment before they start school. No matter what or how much they learn at school, it is extremely difficult for them to free themselves from the influence of their family. Drawing on what they have learned in the family, the immature minds of children begin to learn about the world and understand it, and to receive ideas and master language so that they can express those ideas. Unhesitatingly they adopt their elders’ way of looking at the world. Hence the primary responsibility for acquainting children with the world lies with their parents or guardians. Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.”
“I have no hesitation in saying that today’s adults have not yet developed a scientific method of training children’s minds. Even most so-called educated and refined people, let alone average adults, are either ignorant about or indifferent to the education of their children. Their ignorance may be pardoned, but how can we forgive their indifference? The family into which a child has been born will naturally have to bear the primary responsibility for the physical, mental and spiritual development of that child.” (8)


“Speaking of ideals, yet another point comes to my mind, and that is the moral character and conduct of teachers. Many teachers demonstrate a flagrant lack of restraint over their language. There are also teachers who, after discussing the abuses and evils of intoxicants in the classroom, immediately go outside and start smoking. This sets an extremely bad example. If the teachers would just use intoxicants, without saying anything about them, it might not be so bad. But this approach naturally encourages the students to be undisciplined. They will think that the use of such things must be enjoyable, and that their teachers deprive them so that they can enjoy them alone.” (9)


“It must be the teachers’ responsibility to impart knowledge, teach restraint in social life, and give instruction about all the various aspects of collective endeavour, but the parents will have to take on most of the responsibility for the moral and spiritual education of the child.” (10)


“The method of extracting work by terrorizing the minds of children is not only made use of by a particular type of teacher, it is also often still more harmfully practised by parents. They frighten their children, tell them lies, engage in scurrilous brawls before them, and deceive and torment them; but they still expect that some day their children will become respectable members of society – that their children will bring glory to their family name. When their children are reluctant to drink milk or sleep, they terrify them by invoking imaginary goblins or frightful ghosts. Children initially have no fear, yet a fearful panorama is played out before them. Through this practice the parents may achieve some temporary gain, but even if the children wait a lifetime, they can never be compensated for the harm done to them. Even when these same children attain young adulthood, the thought of ghosts will not leave their minds – ghosts will become their permanent companions.” (11)


“We must start primary schools throughout the entire world to create a spiritual urge amongst the little pupils. I am not in favour of starting colleges; I am in favour of starting primary schools. In the entire world we have got one degree college at Ananda Nagar and thousands of kindergarten schools. That is why it is desirable in the first phase to start many primary schools instead of colleges. Merely opening high schools and colleges without a proper system of education will not serve the purpose. Rather, thousands of kindergarten and primary schools must be started with this new system of education, to create a spiritual urge amongst children throughout the entire world.” (12)

“It is the birthright of everybody to march in this universal march, to move along this path of righteousness. Just show the path to all– just tell them, ‘Oh, human beings, the path is ready for you, you just come!’ Whoever is endowed with a human mind and a human body is entitled to follow this path.” (13)


“For this purpose we should have a two-fold approach. For the purpose of training this turbulent mind, what is to be done? One is to get proper education, one is to be imparted with proper education — not general education — in the gospel of, in the idea of Neo-Humanism. This will help human beings in training the mind. And at the same time spiritual practice should go on for proper psychic remoulding. This what we require most. There is no alternative.” (14)

At His lotus feet,

1. Prout Nutshell – 18, p. 57-8
2. Problems of the Day, pt #33
3. Human Society-1, Education
4. Prout in a Nutshell – 18, Talks on Education
5. Human Society-1, Education
6. Human Society-1, Education
7. Human Society-1, Education
8. Human Society-1, Education
9. Human Society-1, Education
10. Human Society – 1
11. Human Society-1, Education
12. Discourses on Neohumanist Education: Prama-4
13. Neo-Humanism in a Nutshell – 1, p.66
14. Prout in a Nutshell – 18, p.42

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.

Correct This Mistake In Your Ananda Marga Books

Here is one critical publication error done to the discourse “The Chariot & The Charioteer”. The publishers wrongly wrote: “you have eyes in the back of your head”, but it should be “you have eyes in the front of your head”.

Here is more information about this error.

This discourse “The Chariot & The Charioteer” has been published as the first chapter of Subhasita Samgraha part 4 and the first chapter of Ananda Marga Ideology & Way of Life part 5. In both of these editions it is wrongly printed. In addition, this mistake appears in the Electronic Edition of Baba’s Books. Here again is that critical error the publishers made. They wrote: “you have eyes in the back of your head”. This is the bogus line which they have attributed to Baba in His own publication. Yet, everyone knows that human beings have eyes in the front of the head, not the back. So, what they have published in the name of Baba is completely ludicrous.

Here is how they wrongly printed that portion of the discourse.

“O sádhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sádhaná or intuitional practice. Do not look back: you have eyes in the back of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more.”

Here is how that fateful line should have been published: “you have eyes in the front of your head”.

Indeed by the context of the discourse it is quite evident that Baba was telling that humans have eyes in the front and that one should not look back and drown in thinking about past mistakes. So Baba is warning us: Do not look back, your eyes are in the front – look ahead. That is the spirit of what Baba is telling. But this simple teaching was lost on those publishers. They could not understand.

They wrongly wrote: “you have eyes in the back of your head”, but it should be “you have eyes in the front of your head”.

Here below is corrected version of how this passage should have been published.

“O sádhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sádhaná or intuitional practice. Do not look back: you have eyes in the front of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more.”

It is unfortunate that such awful mistakes appear in our AMPS books published by Kolkata publications. Everyone should take note of the above and correct their own personal copy of the discourse, “The Chariot & The Charioteer”. Once again, this discourse has been published in two places – first chapter of Subhasita Samgraha part 4 and the first chapter of Ananda Marga Ideology & Way of Life part 5. It is also important to send this correction to the editors of the Electronic Version of Baba’s books so they can update it in the next edition.

Prabhat Samgiita

“Sakal duya’r khule dile prabhu, Va’ta’yan-pathe a’lo elo…” (P.S. 2429)


O’ Parama Purusa, O’ Baba, You are so gracious You have come and opened all the doors and windows,and inundated this world with Your divine effulgence. On the eastern horizon the crimson dawn is visible. The darkness is fast fading away.

Baba, in the past there was the domination of dogma and groupism all around. Countless superstitions and negative samskaras were doing their naked dance. Now, with the presence of Your divine effulgence, in the blink of an eye those dogmas and negative things have disappeared. The creatures of darkness have dissolved into thin air. I do not know where they have gone – they have vanished.

Baba, O’ my Lord, with Your love and punishment You are keeping everyone in Your shelter. Baba, You are graciously caring for everyone…

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From: “Ramujagar”
To: am-global@earthlink.net
Subject: Dada Threatens To Commit Suicide
Date: Mon, 18 Mar 2013 21:06:55


This entire email is composed of 3 parts:

(1) Posting: Dada Threatens To Commit Suicide;
(2) Reply: Celibacy: Comparing Ananda Marga & Catholicism:
(3) Prabhat Samgiita #1089.

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


In our Ananda Marga, human life is regarded as something invaluable and highly treasured. The gift of human life is not easily gotten; and, once achieved, it should be utilized to follow the path of bhagavata dharma. This every Ananda Margii knows.

So just as our Ananda Marga protects the rights of the baby and is against abortion, similarly we support the idea that one’s life should be properly maintained and do not support any acts of suicide etc.


First and foremost, according to Baba’s guideline, suicide itself is condemnable. Parama Purusa has graciously bestowed one with the human framework, and intentionally killing oneself (suicide) is equally sinful as killing another human being (homicide).

The point is that when Parama Purusa has supplied this human body, nobody has the right to destroy it by demolishing themselves. If anybody kills themselves, in future they will not be graced by getting a new human life.

Consider this: Suppose parents give a pen and paper to their 6 month old infant, and the baby tears up the paper and throws it on the ground, and chews the pen and throws it outside via the window. Then his loving parents will think that this baby is not mature enough to have a pen and paper. They will think, “Let the baby grow up before I give those materials again.”

In the same way, Parama Purusa does not grant new human life to people after they commit suicide. Rather, the suicide victim will have to wait a very, very long period – even as long as millions of years. Because when someone has committed suicide, it may take millions of years to drift along as negative microvita. So killing oneself is an abominable act.


If any person commits suicide they may not get human life for millions of years. The following story, narrated by Baba in Shabda Cayanika, makes this very clear. In that story, Baba is describing the fate of a British officer “Sahib” who killed himself. So many years passed, and still his disembodied soul was living in that government bungalow.

Here is that excerpt from Shabda Cayanika where the Sahib who committed suicide is describing his terrible fate.

“Today I realize what a horrendous mistake I made…This path of suicide that I have taken to save my honour has crudified me so much that even after such a long time I cannot find any deliverance. These days I am utterly helpless. …Oh, what a painful bondage! Is there no path left open to me to attain peace! Is there no ointment I can apply which will soothe the burning of my bondage!” (1)

Thus the Sahib suffered tremendously by committing suicide – just one torment after another. Even though he was feeling deeply repentant for his crime of suicide, he had to endure a lot of torture and pain. It is only Baba’s causeless grace that He granted him (the Sahib) a better life.


All of Baba’s teachings clearly demonstrate that in a weak moment, nobody should invite their own disaster by committing suicide. Not only that, it is our duty as a true devotee of Baba to help and support others when they are feeling depressed or devastated or unsure of themselves.

Thus we should be prepared and warn them that committing suicide invites long-term irreparable damage. Here ‘long-term’ means thousands and thousands of years of punishment. Because the life span of negative microvita is not limited to ten, twenty, or one hundred years, but far longer than that.

So the entire act of committing suicide is meek and cowardly – and ruins one’s future.

Nowadays all around, in the general society, the overall atmosphere is quite negative. People suffer in so many ways: Physically, psychically, emotionally, and spiritually. They do not have a proper ideology to move on in the right direction. Many are prone towards suicide. So in this situation, our duty is to guide them and bring on the proper path.


In order to help people we must better understand what causes a person to consider killing themselves.

The key point to know is that nobody wants to die. Nobody wants their own destruction. This runs contrary to all human psychology. People do not commit suicide because they wish to invite their own ruination. They commit suicide in the hopes of freeing themselves from the horrors of their present existence and starting afresh by gaining new life. This is the fundamental reason behind each and every act of suicide: The utmost desire to start anew.

They think: “This life is a lost cause. I do not have what I want. I must rid myself of my ghastly problems. Let me kill myself and start anew.” Sadly, their dogmatic, mind-set is riddled with all kinds of worries, fears, delusions, and difficulties. The best way for us to help is to understand and empathize with what they are going through.

Ultimately, because of their deep despair and dogmatic outlook, they think that by committing suicide they will get a better opportunity – a new life.

Such persons fall in two distinct categories.

(a) REBIRTH: Those who believe in reincarnation such as inhabitants of the Indian subcontinent think that by killing themselves they will surely be granted new, better life.

What they fail to understand is that committing suicide and getting new life does not mean escaping from their prior samskaras. Rather, one is accumulating many more negative samskaras by their act of suicide, and they may come back as an animal or a stone. Thus, their desire to start afresh – free from the past burdens is 100% wrong.

(b) HEAVEN: Those from the Semitic religions think that by killing themselves they will get a wonderful, new existence by going to heaven.

Here again, however, as Ananda Margiis we know that there is no place as heaven and that is not one’s destination after death. So there is no question of gaining a clean, pure, new life, rather they will be stuck in the mire of their negative decision of committing suicide for thousands or even millions of years.

(c) ATHEIST: They want to get rid of their present circumstance and think that whatever happens will be “better than this.”

The overall conclusion is that whatever their belief system or religious background, those who commit suicide do so in hopes of attaining a fresh start in life.

So committing suicide is not some type of glorified action. Rather it is a negative act born out of a psychic disease. Acts of suicide are done by very weak, disturbed, tense, and fragile persons. Those who have a strong mind never invite such negative thoughts nor commit such a horrible act.


There are another section of people who fall prey to suicidal tendencies due to the defective outlook of the general society.

For instance, suppose when in good health a person reads a news report that praises and glorifies an elderly person or a deformed person for committing suicide so that they will not be a burden to others. In that case, if that healthy person becomes disabled at a young age due to an accident or becomes feeble due to living into their advanced years, then they too might commit suicide. Because the dogmatic outlook of that selfish society preaches that it is “better to die than to get help from others.”

This is indeed a vile outlook born out of selfishness. The authors of such a outlook would rather see another die than lend a hand to help them. This goes against all aspects of a service-oriented mentality and spiritual outlook. Such persons are committing pratyavaya (sin of omission) by not helping the needy person. It is our duty to wholly oppose this type of sinful and diseased mentality.

Then there is another example where societal values lead one to intentionally end their life. In some regions or lands, assisted suicide has come into vogue. Guided by this outlook, people think it is better – i.e. more honourable and respectable – to end their life than to live with a terminal illness. When person thinks that their disease is taboo or that they do not want to face the suffering of their illness, then they opt for assisted suicide. And again, this decision is a direct result of the prevailing norms of society.

So these are cases where societal values led one to the very horrible act of suicide.


Whatever their reasoning, people resort to suicide when they wish to escape from the problems and difficulties of their present circumstance. They think suicide will bring them a better life – somehow.

Ananda Marga philosophy clearly states that one is bound by their samskaras and one cannot escape that bundle of samskaras by committing suicide. Rather suicide itself will lead to the creation of yet another bad samskara.

Best is to courageously face the reactions of their current life. If someone is undergoing terrible suffering they should ask Parama Purusa for the courage and strength to face the problem. Then their samskara will be much less painful. And if sufficient mental strength is aroused that problem will no longer be a problem.


In various countries suicide is viewed differently. In Japan committing suicide is not treated as a crime. But in India, it is a crime. Whereas in Romania, suicide itself is not illegal, but encouraging or facilitating another’s suicide is a criminal offense.

From the Ananda Marga perspective, the overriding idea is that whatever the laws and social viewpoints may be, according to cardinal human values suicide is sin.


Seeing the very low standard of general society where so many people are mentally imbalanced, we must never encourage this type of cowardice mentality. Rather with a full voice of courage and compassion we should guide them in the proper direction. Suicide is one sinful act that goes against the essence of humanity.


In His discourses Baba has clearly warned for people not to commit suicide.

Specifically, in His teachings on microvita, Baba addresses the topic of disembodied souls. And there He has given a graphic explanation about the negativity of suicide:

“People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni after death. Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide.” (2)

So if one commits suicide they become kabandha microvita, and that is one very negative state.

Here following are more of Baba’s related teachings on this subject.


The sahib let out a long sigh and said: “The advice of the district magistrate was quite sound, but at that time I was not in the right mind to accept his counsel. Because of my arrogance I had completely lost my common sense. My ruler’s philosophy was prodding me continuously, telling me – What! Will I flee under the cover of darkness out of fear of a few ordinary farmers? Never! It is against my ruler’s philosophy. I will have to do something to save my respect. On and on I went thinking like this until I was at a complete loss. There was no one to give any clear directions or orders. That day my wounded pride told me – the only way to salvage my honour is to tie a noose around my neck and hang myself with this rope. That is the only path to salvation. In this way my honour, my prestige, my reputation, will be saved.

“So thought, so done.

“I tied a noose around my neck with this rope and hung myself. You may call it suicide, cowardliness or sin. But in the state of mind I was in that day I could see no other path open to me. So knowingly, perhaps, I took this sinful path in order to salvage my honour.”

His voice choked. “You know, now I am completely alone in this place – solitary, companionless. No one comes near me. Everyone is afraid; everyone says that this is a house of the dead.”

“Then?” I asked.

“Today I realize what a horrendous mistake I made. Human beings’ benevolent consciousness leads them towards greatness and evil crudifies them. This path of suicide that I have taken to save my honour has crudified me so much that even after such a long time I cannot find any deliverance. These days I am utterly helpless. Please consider my helplessness and give me some direction, some order; tell me what to do. Where is my path of welfare, my road to providence?” (3)


“Because of problems in the objectivated mind, people suffer from various psychic complexes. For example, there are those who are inclined to think that no one, neither their friends and relatives nor even their domestic animals, cares to think of them. They unnecessarily think that everyone deliberately avoids them, dislikes them, or ignores them, and therefore they become disappointed, dejected, and dispirited. Life loses all its charm and attraction for them, and they may even commit suicide. This type of mania is called melancholia.” (4)


“Most people who commit suicide do not have the direct will to survive. However, their indirect will remains partially active, sustained by the desire to be free of the untold sorrows, miseries, and humiliations of this life. Deep within they cherish an indirect desire to acquire a new, dignified life in another world after death. This desire is the work of the indirect will. Their indirect will seeks a way to escape the ignominy of humiliation and build a new and better life in the future. Their will did something in the past for which they must undergo their present humiliation.” (5)


“Whatever one does in this world, one does in order to get pleasure. A person becomes greedy for tasty food because by eating it that person gets pleasure. Someone has a weakness for earning name and fame because that person gets pleasure through the medium of name and fame. Another person forgets everything in his greed for money because his avarice gives him pleasure. If someone’s mind becomes very negative and he thinks that he will get happiness by not living, then he will commit suicide.” (6)


“There is a defeatist complex. “Oh, I am defeated in this world,” “Oh, I am defeated in this struggle for existence.” Such a sentiment, such a psychology, sometimes goads a man to commit suicide even. “I am defeated, I am defeated in the struggle for existence.” You must not encourage this type of psychology. When your father is the Supreme Father, your father is the most powerful entity in the entire universe, why should you think that you have been defeated in the struggle for existence? No, a bright future awaits you. Your future is glorious, your future is luminous, your future is effulgent.” (7)


“These days many psychic diseases have appeared as a result of this mental complexity. Many people are committing suicide; many people are becoming lunatics. The reason is that people are unable to adjust with the various types of complexities in life.”
“The human brain is limited, and its nerve cells also have a limited capacity: they cannot tolerate these growing complexities. Kiirtana gives bliss to Parama Puruśa in the mental sphere, and it also brings joy to human beings both individually and collectively; it leads them on the path of welfare and frees them from all these complexities. It removes all the diseases of the intellect and allows people to think easily and in the proper way.”
“So intelligent people should do kiirtana as much as possible. When people, due to psychic complexities, cannot find the solution to their difficulties and they are at a loss what to do, if they sit together at any place and do kiirtana wholeheartedly for a while, their psychic complexities will be removed and they will easily seize upon the solution to their problems.” (8)

in Him


Dada Loknathanandji in Varanasi wants more land and has threatened to commit suicide if he does not get his land request met. It is duty of those near or far to fulfill their dharma and not commit pratyavaya – one must intercede before it is too late. Those who know Dadaji must be proactive and assertive. They must protect him, inform him of the consequences, and counsel him. If his mind is not changed, then he might turns toward suicide – as he is threatening to do. We must not let this come to pass.

1. Shabda Cayanika-2 p.66
2. Microvita in a Nutshell, p.100
3. Shabda Cayanika-2 p.66
4. A Few Problems Solved – 7, The Faculty of Knowledge – 3
5. Ananda Marga Ideology and Way of Life – 9, The Science of Action
6. Shabda Cayaniká Part 1, Disc: 5
7. Ananda Vacanamrtam – 34, Be Free from All Complexes
8. Ananda Vacanamrtam – 22, Serve the Supreme by Kiirtana


From: “Jayashrii”
Subject: Celibacy: Comparing Ananda Marga & Catholicism
Date: Mon, 18 March 2013 14:18:23
To: am-global@earthlink.net



I very much appreciate those who are concerned about WT conduct in Ananda Marga.

Indeed, seeing the sex crimes that have stained Christianity is quite disturbing and we should ensure such events to not occure within our wholetimer cadre.

At the same time, we should be keenly aware of certain distinctions between Catholicism / Christianity and Ananda Marga.

In Catholicism, only celibate monks can lead prayer and perform their religious rituals and rites etc; whereas, in Ananda Marga, that is not at all the case. It is very different. Family acaryas and family margiis can lead all kinds of social ceremonies marriages, baby-naming, house entering, and so many types of programs, and they can perform initiations. In Ananda Marga, one need not be a celibate priest to convene these programs.

Plus, in Ananda Marga, in the spiritual realm there is no need of a middle man. Every Ananda Margii has their own direct link with Parama Purusa. In stark contrast, in Catholicism, the lay people cannot communicate directly with God. They must go via a middle man, and that designated middle-man is the priest who is celibate. Without priests, Catholics cannot communicate with their Lord in the religious realm and in the social sphere they cannot conduct any ceremonies. They are wholly dependent upon their celibate priests.

Ananda Marga is vastly different. To review, in Ananda Marga there is no need of a priest to communicate with Parama Purusa, and family people can lead the various rituals and ceremonies etc. Plus family acaryas can do initiations. This is not the case in the Catholic Church.

So comparing the Catholic Church with our Ananda Marga is akin to comparing apples and oranges.


Here in Ananda Marga, the approach is rational and all have the option to choose: Those who wish to lead and remain celibate should become wholetimers; and those who wish to lead without taking a vow of celibacy should marry and become family acaryas. So all have the power of choice. Our acaryas already have the option to be married.

Thus, in Ananda Marga, we need not make any changes to our current system. Everyone has their ability to choose and they may exercise their options accordingly. On this point, there is complete freedom.


Moreover, anyone who has taken the course of celibacy and become a WT, if they are incapable of maintaining their vow and oaths, then they should give up their Wt-ship and leave the dress. They will not be treated like soldiers who leave their platoon and are then arrested and put in military jail. Those wholetimers who leave to get married will not be imprisoned. It is very simple. If they are unable to maintain the proper code of conduct, they need not remain as a Wt – no one is going to force them to stay. There is no question of any coercion. The main idea is that they should not remain in WT dress and contravene their principles and indulge in poor behaviours. That is sinful.

Here again let me reiterate: To lead sermons & functions in Ananda Marga, there is no need of taking a vow of celibacy. Those who are celibate do so by choice. All have freedom of choice on this matter. Whether one is a family person or monk, they can perform all the rituals etc, and they will have their personal link with Parama Purusa.

Baba has given all the rules and regulations for Ananda Marga in a very thoughtful and careful way. So there is no need to change anything. Baba has given the ideal method.

Remaining in WT dress and contravening wholetimer principles by indulging in lewd dealings is absolutely sinful and unacceptable.

in Him,

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

“A’laker saurrathe saba’y nite tumi esecho…” – P.S. 1089


Baba, O’ my Parama Purusa, You have come with the shining chariot of divine effulgence. You have come to take everyone to the divine realm. You do not differentiate between who is great, who is meagre, & who is small etc. You listen to everyone’s tales – to everyone’s feeling of the heart.

Baba, O’ Divine Entity, even without seeing You, I have loved You. By Your grace, I am always feeling close & loving towards You. And even when I have not heard about You, I have been attracted by Your divinity. Baba, You are so gracious. You do not make judgments based on one’s merits or demerits. You love all, unconditionally. And I understand that You are always present – across all time and space.

O’ my Dearmost, You have done so much for me, and in return You do not want anything. In spite of knowing about the hundreds of defects in me, You have made me Yours and accepted me as Your own.

Baba, You have showered Your causeless grace on me. You have come here on this dusty earth to bring everyone onto the path of divinity. Baba, You are so gracious…

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