Archive for April, 2013

Prejudice Against One Of Our Spiritual Treatises

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #905;
(2) Posting: Prejudice Against One Of Our Spiritual Treatises;
(3) Trailer Quote: Next Life: Greed for Name and Fame.

Each section is demarcated by asterisks (*).

****** Here is the Prabhat Samgiita

“Tumi saba’r pra’n’era priyo, toma’r na’hi tulana’…” (PS 905)


Baba, You are so gracious: You are the dearest One of everyone’s heart. Baba, You Yourself have no comparison; Your divine love has no parallel. Baba, Your grace knows no logic or reasoning. You do not differentiate between the virtuous and the sinners; You do not consider the righteous from the wrongdoers. Baba, You shower Your grace equally on one and all. Baba, You love each and every being of this expressed universe; You pour Your infinite compassion on all. Baba, Your unending grace is causeless.

Baba, You are so sweet. You are hiding in the depths of everyone’s mind – everyone’s heart. By Your cosmic grace, whatever is best to be done for others You do. You take care of everything for everyone. Baba, You have given everything without anyone even asking. Baba, still today You are constantly drenching everyone with Your divine inspiration so they can move on the path of divinity– on the path towards You.

Baba, in the sky of my heart You are ever sparkling; Baba, You are the hope of effulgence in my hopeless heart. You fill my entire being with Your sweet smile. Baba, on the path of this journey towards divinity You go on pouring the white, brilliant effulgence of Your divine grace and upon all You ceaselessly shower Your blessing– Your varabhaya mudra.

Baba You are Kalyansundaram…


~ Part 1 ~

With Ananda Purnima (25 May 2013) a mere month away, it is time to begin preparing for this grand occasion. Part and parcel of the Ananda Purnima festival is the reading of the Ananda Vanii.


Nowadays in our Ananda Marga, there are two types of Ananda Vaniis: (1) True Ananda Vaniis and (2) Fake Ananda Vaniis.

True Ananda Vaniis are those original Ananda Vaniis given by Baba Himself on Ananda Purnima and New Year’s Day – and on select other occasions – from 1955 – 1990. Always they were unique messages of inspiration that had never been printed or published before; plus this letter details many other qualities of these timeless teachings.

In contrast, Fake Ananda Vaniis have been created by various factional leaders by dissecting and removing portions of previously published discourses. Such persons take these lines out of context and present them in ways that best suits their agenda. These are what are known as Fake Anand Vaniis.

This entire posting makes the case that only Baba’s original and true Ananda Vaniis should be used. They are eternal teachings of truth that give insight and inspiration for all kinds of situations. Thus on New Year’s Day and Ananda Purnima only these True Ananda Vaniis should be read and discussed.


Every one of Baba’s true and original Ananda Vaniis is eternal. This fact cannot be denied; even then a few remained confused and carry around their own dogma about this.

Here, however, is the rational reply demonstrating that Baba’s true Ananda Vaniis are timeless.

(1) Baba chose to deliver His spiritual teachings directly to His disciples through venues like DMC (Dharma Maha Cakra), GD (General Darshan), and the reading and discussion of the Ananda Vanii etc. For instance, He conducted a DMC in Varanasi on 29 October in 1979. Every sadhaka clearly understands that that DMC discourse was not just for residents of Varanasi nor were the teachings only relegated for that particular day. Every rational Ananda Margii clearly understands how that DMC discourse is part of our dharmashastra. It is true across time and space and has been included in the Subhasita Samgraha series and stands as part of our spiritual teachings. This is indisputable.

(2) In the same way, Baba chose select days and places to put forth His teachings of Ananda Vanii Samgraha. Those He delivered primarily on the occasions of New Year’s Day & Ananda Purnima – as well as once or twice on Shravanii Purnima and Sharadotsava etc. And just like with His DMC discourses, those Ananda Vaniis are not at all limited in scope to the particular day and place of delivery. Those Ananda Vaniis are His timeless messages for all of humanity. That means that Ananda Vanii #27 given on Ánanda Púrńimá 1967 is as true and relevant today as the day it was given. No rational minded margii can think that Baba’s Ananda Vanii was for that day only or that place only.

(3) Here the point is that Sadguru Baba wanted to put forth Ananda Marga ideology in front of His disciples and He created the system by which to do so – i.e. by delivering public discourses and messages during DMC, GD, etc. In that case, place and date have no bearing on the value of the teaching. Those spiritual guidelines exist across time and space. On those occasions, Baba’s motive was to give teachings for all of universal humanity, and the actual venue was merely a tool for doing so.

(4) Just as we consider His DMC discourse to be part of the dharma shastra of Ananda Marga ideology; we should consider His Ananda Vanii Samgraha collection to be the same, i.e. an integral aspect of Ananda Marga dharma shastra. Why should one be prejudice against the Ananda Vanii series. One should not fall prey to such illogical and sentimental thinking. With a vast open mind, one should give Baba’s True Ananda Vaniis the same unquestioned status as His DMC discourses. There should not be any bias or favouritism. Both are inherent aspects of our spiritual treatise. None should sit back and think that the Ananda Vanii series is a social discourse or some historical teaching and hence subject to time, place, and person. Those Ananda Vaniis are bullets of inspirational truth for all people of all ages.

(5) Ananda Marga shastra is tri-shastra: dharma shástra (spiritual treatise), darshan shástra (philosophical treatise) and samája shástra (social treatise). Both dharma shastra and darshan shastra are eternal – and are not subject to change over time. The collection of True Ananda Vaniis is clearly part of our spiritual treatise; they are eternal; they are part of our dharma shastra, just like Ananda Sutram, Subhasita Samgraha, and Ananda Vacanamrtam are part of our spiritual treatise.



(6) If anyone reads a DMC discourse and they see the date and place printed at the end then they feel that it is validated as the time when Baba graciously gave this universal, spiritual teaching. But when some read an Anana Vanii and see the date at the end, they think it is old, outdated, and without any charm. This is their dogmatic and irrational approach. This is their prejudice. It is no different than if one introduces a Harijan (so-called untouchable) to someone in India, then people in the general population will think that person is dirty. Likewise in the US, if someone introduces a black man to someone they will think that man is a thief or criminal. These kinds of stereotypes are the effect of a dogmatic mind and are inherently biased. No good person should fall prey to this outlook. Yet some in our Ananda Marga hold that very same stereotypical thinking with regards to Baba’s Ananda Vaniis. They read them and think those are old, just as some think that a harijan must be dirty or a black man must be a criminal. Now is the time to banish this stereotype from the mind and accept Ananda Vaniis as part and parcel of the dharma shastra of Ananda Marga ideology. The prejudice against Baba’s True Ananda Vanii must be stopped. These are timeless teachings of truth and their inherent glory must be recognised.

Fabricating Fake Ananda Vaniis as if that is the Ananda Vanii for this particular occasion is completely wrong and misleading. It is a direct attack on the veracity and greatness of Baba’s True Ananda Vaniis.


As we all know, Baba’s original A’nanda Va’niis have been given especially by Him to be our guiding force of life as they give us inspiration for the journey of forward movement.

Baba’s divine Ananda Vaniis hold an eternal quality. The unique aspect of any A’nanda Vanii is that each Van’ii has a special import and holds an eternal teaching.

For instance, in 1976, Baba issued an Ananda Vanii specifically about Sixteen Points. He was sending the divine message that if we Ananda Margiis follow 16 Points, then our Ananda Marga ideology will remain alive and certainly we will be victorious. Here is that A’nanda Vanii:

“Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the evil forces will be silenced.” (A’nanda Va’nii #44)

This same divine message remains an eternal bullet of truth for the ages. That is one of the unique aspects of Baba’s original and true Ananda Vaniis. They will stand tall far into the future of human civilisation. We know Baba’s original Vaniis hold lasting value and eternal teachings for the whole humanity. That is why it is most appropriate to use His original Ananda Vaniis again and again.


Regardless of the circumstance – whether there be exploitative leaders at the helm or whether humanity is on the rise – Baba has graciously given Ananda Vaniis that will perfectly suit the mood of the humanity. Each of Baba’s original and true Ananda Vaniis will be a fireball of inspiration and strength for the people. They will guide sadhakas how to progress in individual life as well as resolve collective issues. Hence, no matter the current social milieu, always His divine Ananda Vaniis will be appropriate and shed light on the present condition.


Baba’s true Ananda Vanii messages which He has given twice annually on New Year’s Day and on Ananda Purnima are very precise and pointed like an arrow. They are complete discourses in and of themselves. They are not part of any larger discourse and they are not just a quote or partial paragraph. Baba’s true Ananda Vaniis are 100% full & complete and ready to stand as is. Plus they are unique and new in their own particular way – never a repeat of previously released material.

This following list further encapsulates the essence of our Ananda Vaniis:
1) Baba’s original Ananda Vaniis are unique teachings not repeated from earlier discourses;
2) Baba’s original Ananda Vaniis are complete unto themselves; they are not part of a greater chapter;
3) Baba’s original Ananda Vaniis were a special message both for that moment as well as for eternal time; only Taraka Brahma Himself can give such a teaching;
4) Baba’s original Ananda Vaniis are self-contained truths;
5) Baba’s original Ananda Vaniis were hand-written by Mahasambhuti Himself.

In His collection, Baba has given us 74 of these divine guidelines known as Ananda Vaniis. Each with their own special beauty; each with their own timeless message. And Baba has Himself specially drawn them all together and marked them as the Ananda Vanii Samgraha. These alone stand as those unparalleled and dharmic messages which Baba has so graciously blessed us with during the time of His global DMC gatherings.

So in the realm of Ananda Vanii, Baba’s specially given messages are the biggest asset in this entire universe. These are what Baba wants to call His grand and golden teachings of Ananda Vanii.


As we know each and every Baba’s teaching has its own special and unique value. To misuse or distort them – as some do with Fake Ananda Vaniis – will not bear any fruit.

(a) For example, take the case of Caryacarya: It is one of our Ananda Marga books but it is not suitable for reading as svadhyaya after dharmacakra. If used for this purpose then that is wrong. But Caryacarya is absolutely perfect & blemishless as our smrti shastra – or social code. Because Caryacarya is the social code of Ananda Marga. But it is not for use as svadhyaya after dharmacakra.

(b) Similarly, when we want to know about the depths of Ananda Marga philosophy then we have to read Ananda Marga philosophy books like ‘Ananda Sutram’ and ‘Idea and Ideology’ etc. Reading Caryacarya by itself is not going to meet the purpose of learning the whole Ananda Marga philosophy in a deeper sense. But surely if one is to perform a marriage, shraddha ceremony, or any other type of social function etc, then Caryacarya has a highly significant role.

(c) Likewise, when singing a song to start the paincajanya or dharmacakra program then the book ‘Idea and Ideology’ is not going to help. Neither will ‘A Guide to Human Conduct’ or ‘Shabda Cayanika’. To sing the song, only the Prabhat Samgita book is suitable.

(d) And when reviewing critical matters on politics and economics then books like ‘Strange Experiences’, ‘Shrii PR Sarkar stories’ or ‘Ideal farming’ will not be helpful. Rather we should seek support from the Prout in a Nutshell series.

(e) Similarly, if one wishes to venture into outer space, then a bicycle will not help. Rather one must have a rocket ship to blast off into outer space.

Likewise the only work that can serve as an Ananda Vanii are Baba’s original and true messages of Ananda Vanii.

The whole point being that all of Baba’s divine books are 100% perfect for their stated purpose – thus all are of equal importance. No book is high; no publication is low. Baba has given each for a particular use, i.e. for their own golden purpose.

Thusly, taking a quote from one book and then labeling it as an Ananda Vanii is not going to work at all. Rather it will be a Fake Ananda Vanii.

The best way to root out any such dogma is to expose its inherent defects and then convince one and all not to fall prey to that dogma – like the one about Fake Ananda Vanii. By Baba’s grace, progress is being made as more and more rational Ananda Margiis are wholly rejecting the Fake Ananda Vanii. Plus certain group oriented offices have stopped using Fake Ananda Vaniis because it will not serve their interests. So for various reasons, the Fake Ananda Vanii is getting left by the wayside.


““Shásanát tárayet yastu sah shástrah parikiirtita” – i.e., that which leads to permanent liberation is shástra or scripture. Here shásana means discipline. The role of scripture is to lead the human beings towards the Supreme goal through discipline or anushásana…When the sole purpose of scripture, i.e. dharmashástra is to establish the human beings in the stable, exalted position of spiritual ideation, it must be practical, rational, infallible and universal. It must be based on deep eternal truths. It must be áptavákya. A scripture is a guided entity.” (1)



“The prehistoric human beings remained involved in group and clan clashes. The present humanity is involved in crude wars for dogmas. Then how far have they advanced? Let the marching ahead towards the supreme desideratum, taking all together, be the only mission for today’s human race, and let the pauseless fight against any and all opposing forces on the way to fulfilment of this mission be the sole fight befitting a human being. Let this very struggle be reckoned as the Supreme Expression.” (2)


Just as fake water and fake food will not quench one’s thirst or satiate their hunger, similarly Fake Ananda Vaniis will not satisfy the dharmic longing of sadhakas nor or properly guide them. Those Fake Ananda Vaniis not lead one towards immortality – rather they will direct one elsewhere.

At His lotus feet,

1. Ananda Marga Philosophy in a Nutshell – 4, Our Spiritual Treatise
2. Ananda Vanii #50

Next Life:

Greed for Name and Fame

“Whether one be a philanthropist or a star athlete, one desires to see what is written about them in the newspaper. This means that in trying to do some good work, what are they really doing? They are falling under the sway of one propensity, the propensity of greed. Now if this act is encouraged by the society, that is, if the newspapers dedicate a lot of attention to such news, or if people in general say, “Sir, whatever you are doing is unparalleled in history. Sir, we are not eulogizing you. We are simply telling the truth” – if they praise such a person in this way and then try to extract some money from them (there are such intelligent people around) – then what does it amount to indirectly? The propensity of greed increases. Which animal is the greediest among the animals with which we are all very familiar? It does not like to give up greed in spite of ill treatment and humiliations. It is the cat. Yes, after moving a few steps ahead, the cat forgets that it was beaten. So, that particular person is reborn as a cat after death, because that body affords an opportunity for the satiation of their greed. When the housewife looks around inattentively, the cat sneaks into the kitchen through the small opening in order to reach the milk or fish in the kitchen. So in order to exhaust the samskáras one needs an appropriate body. Some people obtain a new body immediately after death and others obtain it later. But one has to obtain it somehow.”
“One who is doing philanthropic work today, tries to find out tomorrow whether or not their name appeared in the newspaper. They have no desire to read the other news. They read the news that relates to themselves twenty times but do not go through the other news with much enthusiasm. If someone asks they might say that today there was only one important piece of news, nothing else. That is how a person comes under the sway of a propensity and remains subject to the cycle of birth and rebirth.” (Ananda Vacanamrtam – 10, 22 April ’79)

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This mailing contains 2 sections:
1. Prabhat Samgiita #4320;
2. Posting: Example of Very Good Baba Story

“(Tumi) esechile mor bakul-bita’ne na’ baliya’ ka’r ghare…” (PS 4320)


Baba, that time the place was surrounded by innumerable bakul flowers which in bloom, and You graced me by coming to my cottage during that verdant spring season. With Your divine grace, You brought devotional horripilation (goose bumps) throughout my entire existence, and You also vibrated the very pulsation of my blood. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your grace. Baba, soon after that golden dawn, Your liila moved into a different phase. Because then You went away leaving me crying all alone. O’ my dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting – sitting by my window threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful that now I no longer see that attractive & charming smile because You are keeping Yourself distant. Now I no longer see that radiant smile which I used to see on Your lips when You were with me.

Baba, in longing for You, ages have passed since You came close. Springtime has finished and now summer has come. My entire garden of those sweet, fragrant bakul flowers has dried up and withered away in this hot season [1]. Now that same window – where I used to sit and make garlands for You and wait – is full of spider webs. Baba, it is so painful and heartbreaking how You have gone so far away. And my mind is completely dry in the absence of Your divine presence.

O’ my Dearmost, please shower Your causeless grace and appear in my heart in a very intimate and charming way…


[1] Hot Season: In the absence of His presence, the sadhaka feels a distinct dryness in his heart. Summer season – or hot season – has been used as a metaphor in this song to express that dryness in the devotee’s heart, where one’s devotional feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one’s flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya’na they feel greater proximity with Parama Purusa – that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best thing a devotee can do is to sincerely request Baba to grace them by coming in their meditation.


The following Baba story contains three key aspects:
a) It beautifully describes how the relation between Sadguru and disciple relation is very sweet and loving.
b) If offers a good explanation as to why dogmatic organisations and people vehemently oppose Ananda Marga.
c) It demonstrates how in the the life of sadhaka there is a constant struggle against avidya maya.


This is an excerpt from the book, Travels With the Mystic Master:

While waiting for the cars, I stood next to Baba, offering what little security I could provide.

Ignoring my intention, He said, “Sit down, Dharmavedananda.”

Like a small boy, I happily put my stick down and sat next to Him. As He turned to speak to me, He accidentally brushed His hand against my shoulder and said, “Oh, pardon me.”

I laughed and said, “You’re welcome to do it again, Baba.”

He smiled. I was happy, together with my Baba, oblivious of whatever complications we were undergoing.

“Tell me, Dharmavedananda, what is the great good which will come out of this deportation.”

I was surprised at his question. I thought for a moment and then replied, “I don’t really know, Baba. But I suppose the hundreds of devotees who were waiting for You in the Milano airport are now frustrated and disappointed. They’ll surely feel very bitter toward their own government, and they will better understand how corrupt their system is. As a result, they’ll be much more encouraged to work hard for the establishment of Sadvipra Samaj.

He said, “Yes, you understand a little something.”


The cars arrived. Baba entered one car and I entered another.

For the first time in several hours I was separated from Him. For the first time, I started to think in a normal way.

As we drove down the highway toward the jagriti, I turned gloomy. My mind sank deep within itself, and in that moment I remembered the thought I’d had in the morning while lying on the floor: How can I continue another three days? Would that this were the last day. Oh, why did I think such a stupid thing? Now here it was happening according to my idiotic wish. His flight to Bombay was already fixed for the evening.

I was so sad that I started to weep softly. I thought, Baba, I miss you already. Then I thought, Please, You have to give me one last chance to be alone with You again. Please, when You call someone to massage You, let it be me. This thought ran on uncontrollably until we arrived at the jagriti.

As we entered, the place seemed deserted compared with how it had been when we left that morning. Already most of the decorations had been taken down, and in every corner lay the remains of a yet uncompleted clean in effort.

Baba entered His room. I sat on the floor alone, alone with my sorrow. After a few minutes He came out and went for His bath.

When He returned to His room, I continued to sit alone, sure that He would soon suminon me.

Ramanandaji came out, saying, “Karunanandaji, Baba is calling you for massage.”

What was this? I was so much into my own world that I never considered He might call another worker. I became distraught and dismayed.

A moment later though, Karunanandaji opened the door and rushed out saying, “Dharmavedanandaji, Baba is calling for you to come also. The electric fan is not working for some strange reason, so you should fan Him with, with …” He didn’t know what to use as a fan.

I grabbed a newspaper, ran into His room, and started fanning Him with it. Meanwhile, Karunanandaii also came back to do the massage. Baba was in a blissful state. I was now as high as I had been down a few moments before.

At first Baba was in a quiet mood. He began sfeaking about the suffering He and His mission had undergone from the very time of His childhood. But His voice carried no resentment. It had all been necessary and ultimately good.

Then He returned to the present. “What is the cause of this deportation?”

“I believe the Indian government fed bad information about Ananda Marga to the Italian government,” Karunanandaji said.

“Well, it may be, it may be,” Baba said with eyes half-closed. Then He opened His eyes and said, “But it may be a religious institution.” He told the exact name of that institution.

We were both surprised. Though He said “it may be a religious institution,” we understood Him to mean that it definitely was that institution.

“You see those priests,” He said, “they teach the people to think, ‘I am a sinner, I am a sinner. Lord, save me, I am a sinner.’ Thus they infuse inferiority complex. Even if one is not a sinner, praying like this, identifying with sin, he or she will become a sinner. Today’s young people don’t like this approach.

“Whereas Ananda Marga gives a revolutionary call to the youth. We say that everyone should think, ‘I am the son or I am the daughter of the Supreme Father. Lord, no matter what I’ve done, You have to take me on Your lap.’”

He was silent for a few moments. Then He sat up, looking serious and said, ‘Why do they fear us?”

By His word they, we understood He was no longer talking of any single religious institution, but rather of all the people and groups that fear Ananda Marga. The question was rhetorical, so we didn’t try to answer.

“They fear us because we are better than the Hindus in philosophy …
better than the Christians in social service …
better than the Jews in orthodoxy …
better than the auddhists in moraljty …
better than the Moslems in social equality …
better than the Jains in asceticism …
and better than the Communists in mobility. That’s why they fear us.”


In the evening some of the local Margiis came. As usual, a large procession formed, accompanying Baba to the airport. But this time He was not traveling on another leg of the journey. He was leaving US.

I was so involved in the arrangements that it again slipped my mind that the final moment was approaching. I remained busy until Baba began the passport check. Though I was not flying, I somehow managed to enter the passengers-only area.

I walked next to Baba in silence. As each moment passed, I became more heavy-hearted. Finally, He and the others entered the gate to board the plane. I forced myself to smile at Him. He smiled back and gave a slight wave of His hand. Then He turned the corner and was out of sight.

I walked some distance to where I could be alone and cried.

(Travels With the Mystic Master, p. 222-225)


First and foremost one must ensure the Baba story is itself true. After carefully making this assessment, to write the story properly, one must have the (a) requisite devotion, (b) understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support, and in some cases may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed. And if one only has literary prowess, yet lacks devotion and is missing philosophical understanding, then that story will be as follows. It will be like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and understanding, then it can add beauty – otherwise not. Writing a story only with literary skill – without proper devotion and devoid of ideological value – is of no value whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary skill on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story will be ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

In Him,

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Note: This short story is related with one very senior Proutist – Shrii Shashi Ranjanji, a longtime devotee of Lord Shrii Shrii Anandamurti ji Baba, and a key member of parliament with a high post who was a founding member of PBI (Proutist Block of India).

My grown son Karttik was terribly sick for years; he was suffering from a very bad case of arthritis. It was quite worrisome and devastating to us all. Every joint of his body was extremely painful. Karttik was not even ambulatory – he did not have use of his legs and could not walk. Verily, there were bandages on every joint of His body. He could not do anything – he was bed-ridden.

This was the very bad state of affairs of my dear son, Karttik.

After trying all kinds of treatment, we admitted him to PMCH (Patna Medical College Hospital) where top medical doctors and professors were treating him. He was there for a long time – several months – but there was no sign of any progress. No medicine was helping. Karttik’s health was not improving; he was not getting any benefit.

Various family members and many margii friends were saying that, “You are visiting Baba often – why not raise this matter.” They were telling me again and again, “Why not ask Baba. He will give you the solution. With His wish alone it can be cured.”

However, in my mind I was thinking, “No, I will not ask anything from all-knowing and omniscient Baba. He knows everything so why should I tell Him about such mundane happenings.”

Those days I was seeing Baba regularly and I never once raised the matter of Karttik’s disease. Months passed in this way.

One day when I was with Baba, then He inquired, “How is Karttik’s health?”

I replied that he has been admitted to PMCH where he was receiving treatment. Then I remained quiet.

Baba then graciously instructed me to take Karttik to Vardhaman, and Baba gave me the name and street address of one doctor, Dr. Shailendr(a).

I came out from His room and planned to take Karttik to that doctor at the earliest. But I was so busy; time passed in planning only.

After some time, Baba again asked about Karttik’s health. I felt ashamed and said, “I have yet to take him to the doctor.”

I made the necessary arrangements and prepared to leave. My family members were thinking that the doctor Baba recommended must be a reputed specialist. I held a similar expectation.

I embarked on the journey to Vardhaman with Karttik. After traveling the long distance we reached Vardhaman. Immediately I began to inquire on the street if anyone knew of Dr. Shailendr(a). I was thinking that he was a famous doctor and that everyone must know of him. To my great surprise, nobody knew anything about this doctor.

So, I just got directions to the street address which Baba had given. When I reached that locale, I again inquired on the street if anyone knew Dr. Shailendr(a). Even more remarkable, not even the local people had heard of him. This was even more surprising to me.

Finally, after much trouble, Karttik and I reached to the very address which Baba had given. It was a very dirty and filthy neighborhood that lacked even basic sanitation and hygiene. I was thinking, “What kind of place is this – what kind of doctor would live here.” This was quite suprising for me.

I knocked on the door.

A person opened the door and stood before me. He was shabbily dressed and smelled of alcohol.

I asked, “I am looking for Dr. Shailendra?”

He replied, “I am Dr. Shailendra.”

I had high expectations that I would be meeting up with a great doctor so I was concerned by this man’s presence who called himself a doctor. I wondered how such a person could help my son.

The doctor was of poor presentation and smelled of alcohol. Plus I came to know that he was just a general MBBS doctor who had a very small practice. Again the query came in my mind, “How could he help us.” Then the idea immediately flashed in my mind that Baba is taking care and it is His liila.

The doctor asked me why I had come to see him. I told him the history of Karttik’s illness and how he had been treated in Patna Medical College Hospital.

After heearing the entire history, the doctor was very forthcoming. He said, “I cannot treat your son – I am not a specialist in arthritis.”

Keeping Baba’s direction clearly in mind and taking His Divine name, I said, “Please doctor, you must treat my son. This boy will live under your care and do as you tell. What you prescribe will be accepted. I am fully ready to pay your bill.”

The doctor replied, “I do not have any place for your son to stay as my patient.”

I assured him that a fancy room was not necessary; we were ready to accept any room, even an unclean one. All I wanted was for him to be my son’s doctor. I had given up all hope and was just surrendering to Baba’s will.

After much pleading, I was able to convince the doctor to treat my son.

It was an unusual situation. The doctor had a very simple office and he hardly had any patients. Plus he did not know much about arthritis; yet here he was treating my son – a case in which even the top medical specialists in Patna Medical College Hospital could not solve.

Under this doctor, the treatment began. Amazingly, after just the second day, the condition of my son improved noticeably. Not only that, each day thereafter his health was better and better – quickly. By the 8th or 9th day, Karttik was walking around the neighborhood. His joints were fine and he was pain-free. After merely ten days of treatment, my son had completely regained his health – 100%. This was absolutely astonishing to see – doctor was also surprised. He had given these same medicines to other patients previously and they were not effective. Yet in this case they were working wonders.

All I can say is that it was completely Baba’s grace.

All attempts by the top medical doctors had been fruitless, yet here was this very simple doctor of modest even lowly standing, yet in a matter of days he completely restored the health of my son, who had been sick and immobile for months and months.

After that 10th day of treatment, Karttik walked to the car – we loaded it up – and he drove us both back home.

The questioned remained forever in my mind: Why did Baba send me to this doctor and how could such a doctor cure my son. I wanted to ask Baba but I did not dare. So those questions remained unanswered in my mind.

At His Feet,



1. What Guru wishes takes manifestation. He is Liilamaya and He just plays His liila. Everything that transpires is His direct blessing. Common people feel that the doctor cured the patient. Bhaktas understand that by Baba’s mere thought, Karttik was cured.

2. Baba’s wish along is enough to cure anyone of any disease. In His divine liila, sometimes for show He would pick up a stick and touch the patient with a stick, and the patient would be all better. Or He would simply tell the patient to drink warm water in the morning and evening and that was sufficient to cure the person. Ultimately His wish is the real cure – nothing else.

3. On other occasions, if Baba was walking with someone who had a health issue, Baba would instruct them to eat the leaf of a plant that they had just walked by, and in that way dangerous and terminal diseases were cured. Some would debate whether the medicinal properties of the leaf cured the patient, but devotees know it is all His divine liila.



In Ananda Marga samskara theory, people suffer the reactions of their past actions.

In this particular case, it may have been that Karttik had harmed the doctor in a previous life. And now Karttik was suffering the reaction. Yet, because the doctor had a strong desire that Karttik should become well again, Karttik was cured. In that case, this has nothing to do with medicine, just it is samskara theory.

As the all-knowing Parama Purusa, Baba can create the circumstances and put people together based on their samskaras to attain the desired outcome.

For instance, if person A harmed person B in that past, then at some point person A must undergo the reaction experience that same degree of pain, plus more. Yet if in the core of their heart, person B is moved by the suffering of person A and wants to see him cured, then by that feeling of forgiveness and empathy, person A will be cured. That is Baba’s teaching.

Thus in the above story with Karttik, it could easily be the case that Karttik injured or harmed Dr. Shailendra in the past – in a previous life. And now in this life Karttik was suffering the reaction. In that case, there is no medical cure – only samskara theory is operating. However, when Dr. Shailendra comes to know about Karttik’s agony and disease, then Dr. Shaildendra’s feeling of forgiveness and well-wishing is enough to melt that negative samskara that is plaguing Karttik. That negative samskara was strong enough to ruin Karttik’s entire life, but with Dr. Shailendra’s well-wishing and earnest desire to cure Karttik and relieve him of his suffering, then that negative samskara is fully exhausted. That is how samskara theory works.

The overall conclusion is that wholehearted feelings of forgiveness and empathy are enough for the requital of negative samskaras. The tricky point is to match two parties together and create the favourable circumstances.

Baba being the Parama Purusa has that capacity and that is what He did with Karttik and Dr Shailendra.


“Atipátaka means that kind of sin, the expiation of which calls for severe austerities and physical suffering. If, for example, your mistake causes someone a great loss or ruins his future then that will also be a great sin. Normally there is no expiation for such a sin. But, if you devote yourself completely in your life-long efforts to help them by making amends, and the person forgives you from the core of their heart, then one may consider that expiation has been effected. But it does not really happen, because, can a person to whom you have caused permanent damage really forgive you from the core of their heart? In history we come across many such acts of great sin. The manner in which Ajatashatru killed his father, Bimbisara, was an act of great sin. Shashanka killed Rajyavardhana, who was his invited guest. That was also an act of great sin. The way in which Harsavardhana killed Jayashankarii, wife of Shashanka, and their minor son was also an act of great sin.” (1)

“Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart.” (2)

“If the reactions of a sin can be quickly exhausted by atonement through a certain amount of active endeavour or sacrifice, then the sin that caused those reactions is termed Pátaka or ordinary sin. Suppose someone stole Rs 200/- from a person, but some time after they returned the amount to the owner with interest or with an amount more than the stipulated interest with an apology, then such type of ordinary sin or Pátaka can be absolved. To wound someone’s sentiment by using offensive language or by doing something similar is also an ordinary sin like this. Suppose someone’s sentiments are injured, but later on if he is repeatedly offered an apology, and if the offended person forgives the misdeed from the core of his heart, then it is assumed that this sin is absolved.”
“Atipátaka or sin of a serious nature requires a severe penance for expiation. For instance, if someone through omission or commission permanently injures the future of a person, that is considered Atipátaka or sin of a serious nature. To state it plainly, this sort of serious sin has no atonement. But if you dedicate yourself wholeheartedly throughout your life to make good the amount of damage done to the person, and if that person forgives you from the core of his or her heart, then that sin can be considered absolved. But actually this rarely happens, because how can a person who has been permanently damaged by you forgive you from the core or his or her heart.” (3)

“1) pátaka, 2) atipátaka, and 3) mahápátaka. That [pápa] which can be nullified with slight effort, sacrifice or expiation is called pátaka in common usage. Suppose someone has stolen two hundred rupees from another person. If they return that money to the owner with interest and pay something over and above it, and at the same time ask for forgiveness, then that common pátaka is expiated. To wound someone’s feelings is also this kind of pátaka. If someone hurts a person and then begs his forgiveness ‘ repeatedly requests forgiveness, and if that person sincerely forgives him, then it may be presumed that the pátaka has been expiated.” (4)

“How can a person cross this vast ocean of bhava, this vast ocean of reactive momenta whose waters have been rising life after life? To reap the consequences of all these sam’skáras would take a person at least twenty lifetimes. What a long time! Is this suffering necessary? The person who committed those bad deeds, those undesirable actions, was not enlightened – he or she did not understand right from wrong, but acted quite unknowingly. So is it not Parama Puruśa’s duty to consider the state of ignorance that the person was in at the time? Certainly; but Prakrti never pardons anyone because of their ignorance. If a one-year old boy puts his hand into a fire, he will get burnt. Prakrti never forgives; for her there are no exceptions. She knows what reactions each action causes. But will Parama Puruśa not consider that human beings commit mistakes due to their inherent defects and imperfections? Yes, He will certainly consider that, due to their lack of wisdom and proper judgement, they were not aware that their actions would have such painful reactions. The jinániis and karmiis may not realize this, but the devotees certainly will. The devotees will not plead, “Oh Lord, please help me,” because they know that He is all-merciful and considerate.”
“Parama Puruśa is not an unfeeling judge, sitting impassively on his bench, following the codes and rules of court. No, He feels love and compassion. He knows that His devotees have a deep love for Him and thus He has a similar love for them. Love and attachment are reciprocal and interdependent: they are not one-sided. Can a person cross the ocean of sam’skáras by individual effort?…”
“A devotee has said, “Bhavámbodhipotam sharańam vrajámah”. “I will not be able to swim across because sharks will devour me. It is an impossible task. So what shall I do? I shall board a ship and sail across that ocean. Oh Parama Puruśa, please be the ship which carries me safely to the other side.” “Bhavámbodhipotam”. Ambudhii means “sea” – the bháva samudra; potam’ means “ship”. Saranam vrajámá signifies, “I shall take shelter in that ship for I have no other way.” Thus, the intelligent people, the devotees, know that Parama Puruśa is the only shelter, the only patron. There is no other path, no other alternative. Human beings would not be such helpless creatures, if they realized that Parama Puruśa is their dependable shelter and permanent guide. There is a riddle: if there is a severe fight between a cow and a horse, who will win? The answer is, if the cow is in her shed, she will win; and if the horse is in his stable, he will win. The point is that the winner is the one who has the support of his or her patron. The same is true of humans. For the devotee, the divine patron is Parama Puruśa. When a devotee fights a non-devotee who is scattering thorns on the path of devotion, the devotee will ultimately be victorious in the struggle. “Pratyam’janám’stist́hate sam’cukopántakále”. Parama Puruśa remains with every entity. He is everyone’s shelter, everyone’s refuge. Thus, human beings are never helpless, neither individually nor collectively. Always remember that He is with every individual.” (5)

In Him,
Darpa Harii

1. Shabda Cayaniká Part 4, Disc: 27
2. Prout in a Nutshell – 12, Sin, Crime and Law
3. Prout in a Nutshell – 12, Sin, Crime and Law
4. Shabda Cayaniká Part 4, Disc: 27
5. Ananda Vacanamrtam – 7, The Divine Drama

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This letter contains two parts:
1. Posting: Wt Beauty Competition: Dyeing Hair
2. Trailer Quote: Science Of Gender Allotment Of Some Gay & Bisexual Etc


Note: This letter addressed to our Wts; they should not do like this. For family margiis, they have their own personal choice. But Wts do not; they must be strict and abide by their conduct rules.

Some Wholetimers (WTs) are unfortunately coloring their hair to enhance their superficial beauty; one fine morning they will color their lips also. This is the tragic trend and way things are going. However, this is not the way out wholetime workers should conduct themselves. They should not become victims of materialism. Rather their outlook and actions should be radically different.



When the topic of having gray hair arises, they should think in this way:

“I am not worried about my gray hair; I am concerned about my entire existence. This world is temporary – those who have born are going to die. Everyone will die and one day I too will die – that day can come at any time. I have no control over this.”
“Although i am in good health, by Baba’s grace, even then this body is temporary – anytime I can die. That my hair is gray is a helpful reminder to me that this life is ephemeral – this body is very temporary. I may not see tomorrow’s sun rise. Yet I have many works to complete before I die. that is my main concern – not whether my hair is gray or not. Rather this gray hair helps me in my endeavor as it reminds me that I am not here permanently, forever.”

Those ignorant people who give so much importance to the external colours are preya + ashreyii (worshipers of preya).

With our wholetimer workers, there should not be any complex about having gray hair. They should not waste their valuable time worrying about this when they can instead vigorously involve themselves in dharmic work.


By seeing those wts colouring their hair, I become surprised and think, when will the day come when they colour their nails, lips, or other body parts. Or when will their pierce their nose, ears, or other parts beautify themselves; or when will they get a tattoo? These are the types of thoughts that arise by seeing our Wts succumb to the materialistic temptation of colouring their hair. Not only that, when will they get a face lift or starting using botox to “beautify” themselves.


In future letters, we will post the names of those wts who are dyeing their hair – some of these Wts are male and some are female. Regardless of the gender, any Wt involved in this way are sadly under the influence of negative microvita:

(Note: Devayonis are microvita; they are not something great, rather degraded.)

“They prayed to Parama Puruśa for beauty instead of for Parama Puruśa Himself. Such people, after their demise, attain the status of kinnara devayonis.” (Microvita in a Nutshell)

“The third category of devayoni is called kinnara. People who have an extraordinary fascination for beauty become kinnaras after death. They have an immense weakness for fashionable clothes, expensive ornaments and so on for they believe that if they are well dressed they will be treated as gods.” (Ananda Marga Philosophy in a Nutshell – 6)

“Kinnara. “Bábá has given me everything, but I am not good-looking. I want to be very good-looking, so that people will say – No, no, no, it is very bad.” Such good persons, good souls (and they are good people, not ordinary people) after death also acquire this type of three-elemented body. They are called kinnara.” (Ananda Vacanamrtam – 3, Ghosts & Evil Spirits)



The basic motivation behind dyeing one’s hair etc is to highlight and show oneself in a manner based on superficial beauty. But one should not forget that the mind is one. If anyone is highlighting themselves then their entire existence is focused on their own petty I-feeling and not Parama Purusa. By that way their mind becomes smaller and smaller. That will lead them along the path of negative pratisaincara – i.e. the path of degeneration.

As one thinks so one becomes. If one indulges in their own petty-I feeling, their mind will become narrower and still more narrow. That is the practical science and that is what happens to those engrossed in their own superficial beauty.

Giving importance to one’s own self on the path of spirituality is very bad. That is why such type of activities that make the mind self-engrossed are antithetical for spiritual progress. No right-minded person – let alone one of our Wts – should destroy their future in this way.


In the past, prior to 1990, our wholetimers were ensconced in the ideals of sadhana, service, and sacrifice. Our Wt monks were glorified in this way – that was their beauty and charm. Unfortunately now some workers have turned to cosmetics and beauty parlors to shine themselves. This is the height of superficiality. This is a shocking state of degeneration. Such is the dominance and allurement of materialism that even our Wts have gotten involved in this way. Their dharmic role is to bring others onto the path of spirituality, but instead the opposite has occurred.

Certainly there are many strong and dharmic Wts in our acarya cadre, so it is sad and tragic that a few have fallen in this way. It lowers the standard dramatically.

If you are hearing this for the first time you may not believe this but if you investigate this matter you will easily discover that all that is written here is true and verily going on.

In India and in many nations, a few decades back, gray hair was looked upon as being very respectful. People were respected for their longevity and knowledge. But now the era has changed; everything has been turned upside-down. In so many parts, hair dying has become common – even a national trend due to the extreme rise of materialism. It seems that the samaj gurus have become legally blind; then how can they help others from falling in the ditch of materialism. It is our duty to save them and show the right path that superficial beauty is not everything – only Parama Purusa is everything.


It is our dharmic duty to save those treading the path of ut’a yana (path of hell). We should try to swiftly rescue them from their terrible plight. Otherwise, after certain amount of time, it is virtually impossible to bring them back onto the path of immortality (amrta yana). The time to act is now.


On this topic of Wt beauty competitions, there are many avenues we will discuss such as as visiting the beauty parlor, using cosmetics, applying artificial scent, and other superficial approaches that are contrary to WT life. And we will release the names of those involved as well.

Our workers must not go against their WT conduct rules. Unfortunately, they are wasting hard-earned money that margiis made and donated as our Wts and spending that in the beauty parlor.

“Perfumed oil should not be used.” (32 Rules for Avadhutas, pt #3)

“Any medicates soap but not cosmetic or perfumed soap should be used. (32 Rules for Avadhutas, pt #8)

“The use of things which are naturally perfumed are not prohibited, but artificially perfumed things should not be used.” (32 Rules for Avadhutas, pt #12)


“There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtana is not for one’s own self but for Hari. Even though people are taught to do kiirtana for Hari, they still make the mistake of praising themselves too much. Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.” They forget that their self-applause is rather boring for others. Human beings should realize that no one likes to hear the self-praise of others.” (Ananda Vacanamrtam – 8, The Lord Should Always Be Praised)

“Habitual exhibitionism is one of the mental diseases of humanity. The root cause of this disease is the psychology of inflating one’s personality so that others are confounded, stupefied and overawed – they become speechless and gape with wonder at that inflated personality. Leave aside the person who has some merit, some capacity – even those without the least wealth, from whom you cannot expect a single penny even if you do seven hundred sit-ups and push-ups before them – even such people seek to exhibit themselves like fools or pandits. They never even care to know whether anyone has detected them or not, or whether others are actually laughing at them behind their backs: they remain totally obsessed with themselves. They even tend to forget that the Operative Principle, which is responsible for all actions, big or small, benevolent or malevolent, is absolutely dependent on the witness-ship of the Cognitive Principle. Those who have meagre intelligence may not be able to grasp this philosophical idea, but those who claim to have some intelligence, although they understand it, want to forget it. And behind this, the same psychology predominates – the psychology of exhibitionism, the psychology of self-display.
“There is a story for children about a certain king who had an iron safe where he kept his gold coins. These coins, because of long disuse, became mouldy. One day the king spread the gold coins in the sun to dry, and a frog picked up one of the smallest pieces. At this its belly puffed up and its throat swelled up, and it began to announce in its characteristic rasping voice….[Why shouldn’t I sing – I’m as rich as a king!] At this, everyone came and asked the frog, “Well, sir, what wealth do you actually have?” Then the frog spun that little coin around at least seven hundred times, saying, “Am I less than the king?” This is an example of the psychology of exhibitionism….”

“People with this mental defect lose their power of discrimination. First, they think that since they are so great, there is no need for them to learn anything from others. As a result of this, their further progress comes to a halt. Secondly, the arrogant attitude of this asmitá banishes from their minds the humble psychology of the learner. They lose interest in learning anything useful; so not only in the world of knowledge, but also in the world of practicality, they become misfits in life because of their mountainous accumulated ignorance….”

“It is not that arrogance of this sort simply obstructs their progress. The human mind, like the human body, is dynamic. No one has come to remain here; everyone is moving – for movement is a must. Now, the mind whose further progress is blocked will also have to move this way or that; so when one must move, but the path of progress is blocked, one is compelled to move along the path of degradation. Thus the arrogance born of this asmitá will lead people towards their downfall. This arrogance, which makes them want to display themselves, forgetting all other things, is termed ahaḿkára [vanity]. The predominant vrtti behind it is aham [ego]: “I am everything, there is nothing beyond and outside me.”” (Namah Shiváya Shántáya, Disc: 10)

In Him,

Science Of Gender Allotment Of Some Gay & Bisexual Etc

“Jiivátmá is neither a male nor a female, nor a hermaphrodite. For the proper expression of one’s latent samskáras [reactive momenta] one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiivátmá is just the witnessing faculty of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (samskáras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure, at a proper time and a proper place, providing a congenial environment for the expression of the unrequited samskáras. Depending upon the nature of the samskáras there is either the predominance of the tendency to attract (samyojanii shakti) or the predominance of the tendency to be attracted (vibhájanii shakti). The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of samyojanii shakti in one’s latent saḿskáras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibhájanii shakti, it attains a male body. Where there is an approximate balance between the two, the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between saḿyojanii and vibhájanii shaktis is not perfect; there is a slight tilt in favour of one or the other. That’s why some hermaphrodites are more inclined towards masculinity, and some, femininity.” (Ananda Marga Ideology & Way of Life – 7, Form and Formless)

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Before writing the news first I wish to make it clear why I am writing this letter.

Essentially, these types of issues can easily be resolved:

(1) In a healthy organisational climate, proper watch and discipline would minimise, nay eliminate, such problems. After all, we see this regularly in the general society. When any institution or organisation comes in crisis, then if that organisation is working properly they will control the situation from within. This happens all the time. Unfortunately, nowadays our AMPS organisation is dysfunctional and thus cannot fix the problem.

(2) In the past, prior to 1990, all-knowing Sadguru Baba kept a strict eye. Everyone felt His gaze and by this way, Wts were kept in line. Now that pressure is tangibly absent in the organisation.

When these two avenues are not available, then the only route left is public shame. As a disciple of Baba, that is the only pathway that remains. Hence this letter is written only with the motive of welfare: To restore the glorious status of AMPS and bring an end to one monk’s extreme degradation so he can best progress. If the monk is disciplined and this problem gets corrected, then others will learn and be forced to control themselves.

For this reason this letter has been written and shared.

As you may know, Ac Citsvarupananda Avt has been carrying out an illicit relation with DSL Agra – it is in full-swing, unfortunately. Indeed this is most troubling news that Dada Citsvarupanandji is infatuated with DSL Agra. But at the same time this is not the first such incident surrounding Dadaji.

Here I wish to describe how their relation is going on.


Generally speaking, it is common that when relation is in its early stages, the two people involved feel shy to express or show their feelings in public. They do not want others to know.

But when the degree of infatuation is above certain point then such a person loses his senses. Then they cannot differentiate between what is socially acceptable or not, they cannot think what to do or not. This happens whenever one’s vrttis become overpowered, either by anger, despair or infatuation with the opposite sex. Such is the case with Dada Citsvarupanandji nowadays.

When he phones DSL Didi, then he talks in an overt and lewd manner and forgets that others hear what he is saying. Dadaji speaks in the open with others around. Actually, his well-wishers often try and suggest to him to be more prudent in his dealings, but immediately Dada Citsvarupanandji justifies his stance and quarrels with them.

Of course this is not just about prudence – Dadaji must never do such types of things, what to speak of doing them openly. Just like one must never steal, let alone steal in front of the police. So the advice those well-wishers offer is not exact, but even then Dadaji does not listen.

Because then Dada Citsvarupanandji goes over and stays together with DSL Didi. Again others warn him about what he is doing, but Dada Citsvarupanandji says, “I can talk with anyone I wish, I am GS Dada.” So he thinks that because he has a high post he can behave in this degrading manner. It is sad and nature will not spare him.


One thing that must be noted here is that DSL Didi is the age of what his great-grand daughter would be. That’s to say, if Dada Citsvarupananda had a great-grand daughter then that great-grand daughter would be the age of DSL Didi. Such is the age difference. It is a most unfortunate situation.

All along Dadaji is very much infatuated. He goes around and in the name of other projects collects money from margiis in various places and then siphons that money to his favoured DSL Didi – to please her. This is the well-known fact. Dadaji is so engrossed and infatuated that other concerned workers have been unable to intervene and stop him. Dada Citsvarupanandji does not listen to anyone. He is utterly deaf to the voice of reason. Just he is overrun by his vrttis.

If Citsvarupananda Dada wants to lead such a life then he should go away from AMPS after tossing aside his dress. If he would do like this then there would be no need to to write such a letter.

The way things are now – this really is a big deal. No Wt should behave in this manner. Not only that, what he is doing is not even tolerated amongst family people or office personnel. No respectable family would allow a great-grandfather to indulge in such behaviours. And no company would allow their CEO to move around with opposite-sex subordinates. Commonly we read how high-ranking CEO’s are dismissed for such reasons.

Thus what is not allowed in family life and what is not allowed in the corporate world is being given scope to flourish in our AMPS – unfortunately. From top to bottom, the whole situation is quite tragic and must be put to rest – i.e. resolved.


Now margiis should come forward and help out. Please write and call Dadaji and concerned people about this. Dadaji’s dealing is quite harmful on many levels and must be stopped. Indeed, some Wts following in his footsteps have also become infatuated and collected spouses. But this is not the way for our workers.

Certainly the vast numbers of Wts are sincere, dedicated workers. So it just a few who run a muck, and for their welfare and that of the organisation, they should be stopped.

About all this I will try to write more later. Please also see these other letters about Dada Citsvarupanandji.


“Cakśuńá Saḿvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee! You should have proper control over your eyes; whatever will have bad effect on your mind, you must not see it. “Sádhu Sotena saḿvaro”. Whatever will have bad effect on your mind, O good man, you must not hear it. “Ghánena Saḿvaro Sádhu.” You should have control over your nose, “Sádhu Jibháya Saḿvaro.” You should have control over your taste. “Káyena Saḿvaro Sádhu.” You should have control over your body. “Sádhu Vácáya Saḿvaro.” You should have control over your language also; and “Savvatha Saḿvaro Bhikśu.” If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint. (Ananda Vacanamrtam – 14)


“You will protect yourself from sexual weakness and luxury.” (WT Conduct Rules, Fourteen Points, pt #12)

“Avadhuta shall treat everyone woman of the world, including his ex-wife as monther. ” (32 Rules for Avadhuta, pt #11)

“Strict vigilance is to be kept on restraint towards diet and dealing.” (32 Rules for Avadhuta, pt #23)

“No worker can keep unaccounted money (black money) with him.” (WT Rules, Six Additional Rulss, Pt 1a)

“Each worker will separately maintain the clear account of receipt and expenditure of his personal allowance and organizational money.” (Wt Conduct: Six Additional Rules, pt# 1b)

“Each amount of collection should be deposited properly and drawn after submitting requisition.” (Wt Conduct: Six Additional Rules, pt# 1d)

In Him,


Dada Citsvarupananda’s problem is not new, but rather a long, deep-seeded issue. It has gone on far too long. No family or company would tolerate such things.

(A) The following report appeared in this letter of Sep 2009


It is well known that Citsvarupa’nanda and Madhuvrata’nanda are always involved in and busy with the Didi’s department. They have no time for dadas. They try to handle didis dept. Dadas comment that Citsvarupananda is CWWS of WWD and Madhuvratananda is SWWS of Didi dept. B/c of the interference of these dadas, good didis feel uneasy. Indeed it is well known that Citsvarupa’nanda’s character is not good. He is a “Majanu” brand worker. For those who are not aware, in 1976 there was a blockbuster movie in Hindi called Laila Majanu. And in the movie the lead male was infatuated and glued to the female star, Laila. Majanu’s emotional and sensual attachment was so strong. Thus nowadays when any male gets infatuated with females people label that male as “Majnu”. That is the proverb these days in Hindi. Because of Citsvarupananda’s poor dealing and deep attachment for females, he is just branded as Majanu by the mass of Dadas. This is their inside joke. It is unfortunate that such has become the fate and reputation of Citsvarupananda. Let us all hope that he can turn his life around and become a respectable cadre of Ananda Marga. That will be the best outcome. We should all help maximally in this regard. (posted 11.1.2009)


(B) Be sure to read the “Case Study #2” section in the another letter of 2009 to learn more about Dada Citsvarupananda’s way of living.



Here are further letters concerning this Dada Citsvarupananda and his past misdeeds.



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~ PART 3 ~

(Note: This is the third letter of this series. Links to the first two postings have been linked below. Those letters outline many, many points on the benefit of fasting including step by step, detailed instructions on how to break fast. – Eds)

Around the globe there is a growing interest in human health & wellness. To that end, people are trying innumerable types of tonics, diets, pills, surgeries, procedures, and remedies to increase their quality of life. But unfortunately, while many do progress, most fall in the wrong direction.

By Baba’s divine grace we Ananda Margiis are in a unique position. He has graciously bestowed on us all the inner secrets and special tips for living a long and prosperous life. Among these many wonderful guidelines, one very helpful process is Baba’s unique system of fasting & breaking fast – as it cleanses and purifies the entire body.

In the general society most have never even heard of fasting, or never tried it. And those who have done it often proceed via improper instructions, thus causing more harm than good. However, in Ananda Marga,
Baba has blessed us with the perfect and ultimate system.


As every Ananda Margiis is well aware, Baba’s expressed teaching is to fast from sunrise to sunrise – thus giving the body’s organs ample time for complete rest and rejuvenation. This is one unique aspect.

And another speciality of the Ananda Marga system of fasting is the special emphasis which Baba places on breaking fast properly. On numerous occasions Baba Himself has told that animals know how to fast but only humans know how to break fast. The point being that there is a definite and proper way to break fast – and this is how the toxins get removed. Thus a wrong technique such as haphazardly breaking fast or prematurely filling the body with food will ruin the entire detoxification process.

Hence Baba has put forth the idea that everyone should follow a rational and systematic approach for breaking fast. And as a review here are a few of those teachings.


As a general rule, it is important not to overeat and stuff oneself the night before fasting. Certainly we have all seen how this is a common tendency; but, overeating is to be avoided as it delays or even disturbs the body’s cleansing process and makes it difficult, or even impossible, to break fast properly. So to maximize the benefits of a fast, one should take care about the quantity of food taken the evening prior.


Note: The first letter in this series detailed a step-by-step process for breaking fast and cleansing the system. A link to that letter has been appended at the bottom of this posting. What follows directly below are general overall guidelines for the morning of breaking fast.

[A] Baba guides us that we should give ourselves plenty of time the morning of breaking fast to attend to our spiritual practices as well as for the actual process of breaking fast. Doing everything in a rushed or hurried manner and then running off to the office or catching a bus is not at all advisable. Instead, that will just create more problems as the body is in a very delicate state and needs proper time to re-hydrate and gain energy. Hence, as most require less sleep the night of fasting one should rise early the next morning to have a maximum amount of time for sadhana etc.

[B] Another invaluable guideline which Baba has given is the great emphasis He places on drinking water and hydrating the body.

“To maintain the internal functions of the body without hindrance and to maintain the internal liquid balance, everyone should drink a sufficient quantity of water.” (Yogic Treatment, Appendix A)

And Baba continues to explain that on normal day a healthy person should drink 3-4 liters as a baseline. So on breaking fast morning when the body is dehydrated it is obvious that we should also drink a very “generous” amount of water – and not just a single glass.

On the morning of breaking fast, drinking an ample amount of water fulfills two distinct purposes. Firstly, by ingesting a minimum of 2-3 liters of lemon salt water the body is able to cleanse itself from top to bottom. The toxins are pulled from the entire body and the entire length of the digestive tract is made sparkling clean.

Thereafter, by drinking fresh water, the second task is accomplished. And that is to re-hydrate the body because after a 36 hour dry fast the body is in need of water. Thus after cleaning the body with lemon salt
water one must drink another liter or two of fresh water to properly hydrate the body. As described in prior postins, this two-fold process of water drinking has to be completed prior to taking any solid food.

[C] When the body is cleansed and hydrated then one can eat a few ripe bananas by chewing them properly to promote smooth and easy digestion. This will give some calories to energize the body and when these bananas have properly settled in the stomach (approximately 20-25 minutes) one should again drink water before taking a light meal of well hydrated rice and vegetables or other food commonly available in your locale.

[D] So these are some of the key points yet no doubt there are various other detailed steps about breaking fast that others have already written about.


The grand outcome of all of this is a dynamic and wonderful cleansing process which consumes the entire body.

“As a result of fasting, the poisonous and unproductive waste of the body gets destroyed and expelled.” (Caryacarya – 3)

Thus by Baba’s complete system of fasting and breaking fast all the toxins get removed and the body becomes vibrant and pure.


In a book, one WT has published “tips” how to break fast, yet what is written in that book runs counter to Baba’s perfectly prescribed system and guidelines. For the awareness of all and to clear the matter entirely, we should all be aware about the defective approach being advocated by this WT.



Per the Ananda Marga system, one should drink 3 – 4 liters of water (or more if needed) on the morning of breaking fast. Initially, for the first two liters or so, that water will be heavily salted, lemon water, and the as one begins clearing and cleansing, the water will be less salted, until finally one will drink fresh water, i.e. without any salt.

Here the emphasis is on drinking sufficient quantity of water to both cleanse and then rehydrate the system. One lone glass of water will never be enough.


But instead of follow Baba’s expressed guideline, that WT recommends: “Break the fast the next morning after sunrise with a glass of lemon juice (about 1/4 of a fresh lemon in a glass of water), with a little salt or honey.”

As we know, drinking only a single glass of lemon water on the morning of breaking fast will never ever suffice. That is like placing a tiny drop of water in the desert. A mere small glass of water is nothing compared to what the body really needs.

Furthermore, one cannot cleanse the body with that paltry amount of fluid. In which case, all the toxins, previously undigested food, and other waste material will just sit and linger in the body, when fasting is the time when those toxins etc should be evacuated. And that is what occurs when one follows the proper system for breaking fast, i.e. drinking a sufficient quantity of water (3 – 4 liters at minimum).

Unfortunately, if one adheres to what this Wt wrote in their book and drinks only 1 glass, then those dirty substances remain in the body and release their negative microvita, causing the degeneration and destruction of the various glands and organs.

Thus on multiple levels, this incorrect guideline of drinking only 1 glass of water is wrong and harmful as it goes against Baba’s expressed teachings. So no one should do like this; we should warn others also. Unfortunately one WT published this faulty suggestion in their book.



After one has fully cleansed the entire digestive tract whereby only clear fluid is released from the body, soon thereafter one will feel hungry. Please refer to the below citation:

“Within ten to fifteen minutes a slight feeling of hunger will come. At that point, you should eat 1 – 2 very ripe bananas – or 3 if they are very small. The bananas should be soft and ripe – not green and hard. Chew them slowly and thoroughly to generate and mix with the saliva.”

Here the point is that the first food after breaking fast will be soft, ripe bananas. This is very soothing for the body as these bananas also help coat the lining of the stomach. When eating the bananas, proper care should be taken to chew them thoroughly so the banana is sufficiently mixed with saliva. This is a key element for promoting proper digestion.

These are Baba’s expressed teachings about breaking fast


But instead of follow Baba’s expressed guideline, that same WT recommends: “Then eat 1/2 or a whole banana slowly, biting off small pieces and swallowing them whole without chewing.”

So after drinking only 8 ounces or 1/4 liter of water, now this WT is recommending to eat a banana without chewing it.

Yet for sound health, Baba’s explicit teaching in Yogic Treatments book is that all the food taken into the body must be digested properly. And part and parcel of this process is chewing since this act of chewing awakens and stimulates the digestive enzymes and produces saliva in the mouth – thus allowing for proper digestion. That is why we must always chew our food.

But on this most sensitive time of taking the first solid food after a fast, our WT is putting in black and white that one must not chew their food, i.e. swallowing the banana pieces whole. So this is another negative guideline, given by this same WT, that is contrary to Baba’s teaching.



After one has fully cleansed their system and properly ingested a few ripe bananas, then after some time (20 – 30 min) one should again drink small amount of fresh water. This will temporarily quell any feelings of hunger, and, more importantly, help digest those bananas.

Thereafter, a strong feeling of hunger will arise. This might take an additional 20 – 30 minutes or more. The main thing is to ensure one truly feels hungry. Then at the time, one should eat a very simple, and well hydrated meal.

“After strong hunger comes, take some easily digestible food such as cooked rice etc. Here are a few ore options as well.

(a) If one choose to take fruit then only eat fruit – and avoid taking citrus fruit.

(b) if one chooses hydrated rice and vegetables (kichuri) do not mix fruit with that rice dish.

(c) Top of all avoid heavily spiced or oily food, or processed food. Avoid eating too much dry food like bread, or acidic food like pasta. Aim for more simple food: like soups and kichuri.

(d) Later on in the day, after your second round of food is digested, then it is ok to take some citrus fruit if you wish.

Throughout the day, care should be taken to continue to drink plenty of fresh water in small amounts, but not at the same time as eating. This will help ensure the solid food gets digested properly and it will also keep the body hydrated.”


But instead of follow Baba’s expressed guideline, that same WT recommends: “If possible, wait a 1/2 hour and then eat your breakfast.”

So lastly, after not cleaning the digesting tract and without properly hydrating the body, and after not chewing a banana, now the guideline has come from this WT to eat breakfast after just a short gap of time, or even right away if needed.

Without question, this type of approach will create a terrible “train-wreck” in the stomach. In that dehydrated condition, unchewed food is being mixed with a full meal of new food and that is all getting mixed into one mass along with the toxins and waste that never got released from the system. All of which spells disaster for any human being.

This is not the proper way to break fast. No one should do like this. Yet that is what one Wt wrote in their book.


The greater tragedy is that what this Wt wrote was done on behalf of all of Ananda Marga. Guru’s name is cited in the text and it says Ananda Marga on the title page etc. That is 100% misleading. Because Baba has given all the best teachings for leading a healthy and sentient life, including all requisite points for diet and fasting. But now if anyone reads the book written by this WT, they will get the wrong impression; they will just see so many faulty guidelines – all done in the name of Baba and Ananda Marga. That reader will quickly conclude that Ananda Marga is not the path for them.

If this worker had written all these wrong guidelines in their own name that would have been bad, but manageable – in some sense. But they did not do like that. They put all those bogus guidelines in the name of Baba and Ananda Marga. That is the terrible tragedy. Because I personally have seen that this book is being sold around the world, in so many sectors, and at so many retreats etc.


It is highly unfortunate that the involved WT has written these misguided ideas in a published book that has been translated into multiple languages and circulated all around the globe. Hence the problem or tragedy is two-fold, at minimum.

Firstly, hundreds or even thousands of readers have already been misinformed and anyone following those printed suggestions has been taught the wrong technique for breaking fast – thus causing them harm and difficulty. The book was written to help others yet here the opposite effect is happening.

Next, when this point of breaking fast is wrong then simple readers may think that all the points in the book are wrong. This would be a natural conclusion to arrive at. In which case the common people may also blame that the book’s recommendation of a vegetarian diet is also harmful. Thus this is another negative outcome or possibility.


This WT erred from the path because they tried to invent their own way that was not at all consonant with Baba’s guidelines. Otherwise what can be the cause. And even worse is that they put those things in print – thus misguiding all. So before following anyone’s professed recommendations we should always evaluate how far those things are truly proper or not. This is Baba’s warning.

“Whatever people learn from the external world – be it from a book of facts or a learned discourse, or any source of knowledge – is ‘prapta vakya’ or ‘relative knowledge’. It is sometimes correct, sometimes incorrect.” (Prout in a Nutshell – 18, p. 6-7)

Thus in the world there a countless books full of wrong information like the section of the book about breaking fast written by our WT.


Baba’s teachings are best. They are the Supreme Guideline. Thus whether in the realm of sadhana or fasting, by following His way we will always proceed along the road of progress and welfare.

“Knowledge directly from the Cosmic Mind is true and beneficial for all people in all ages and in all countries. It is called ‘apta vakya’ or absolute knowledge. The books in Ananda Marga [i.e. Baba’s books] are all absolute knowledge.” (Prout in a Nutshell – 18)

This then stands as a brief, corrective summary of Baba’s teachings on fasting and breaking fast. No one should fall prey to the faulty guidelines offered by that Wt, i.e. Didi Ananda Mitra in her book “Food For Thought.”

For more detailed guidelines of Baba’s prescribed system, please refer to the first two letters of this series. Links to those letters are appended below.



“Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.”
“There is a basic distinction between voluntary abstention from food and upavása. Voluntary abstention from food (svecchá-anashana) means to not take food willingly in order to keeping the body healthy (an + ashana = anashana). Ashana means “eating”, so anashana means “not eating”. This abstention from food certainly helps to heal disease. However, imposed abstention from food does not have the same effect because forced abstention creates a suppressed agony in the mind which upsets the mental balance and at the same time also upsets the physical balance.”
“Upavása is undoubtedly a kind of voluntary abstention. However, at the same time there is to some extent a withdrawal of physical activity and a gradual directing of ones mental propensities towards closer proximity with Parama Puruśa. Upa means “near” and vása means “to stay”. Thus the etymological meaning of the word upavása is “to remain near the Lord”.”
“So as I was saying, upavása not only has the benefits of voluntary abstention from food. In addition, this practice is especially helpful for maintaining mental balance, that is, upavása is a medicine for both physical as well as mental maladies. There is no doubt whatsoever that a person’s mental strength is reinforced if he or she observes fast in a systematic fashion. This is a truth that has stood the test of time.” (Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34))


Here below Baba colorfully describes how we are to spend our fasting days.

“‘Upa’ means proximity. And va’sa means to live, to reside. So the upava’sa word means to live near the Lord. In these days of fasting, what the aspirants are to do? Mentally they should live near their Lord. On all other days there remains a balance between external objective adjustment, and subjective approach. An adjustment between objective adjustment and subjective approach. But on these fasting, or upava’sa, the aspirant remains more in proximity to the Lord than in other mundane duties. That’s why these days are known as “upava’sa”. The word ‘fasting’ doesn’t carry the proper sense or the proper spirit of the term ‘upava’sa’. To go without food, for this the proper word is anasan. ‘An’ means not, ‘asan’ means eating. And not upava’sa. So these ekadashii, amava’sya, and purnima they are, upava’sa. Do you follow?” (Ánanda Vacanámrtam Part 6)

And Baba’s next guideline further details how fasting days are perfect for an enhanced spiritual routine.

“These fixed [fasting] days are called upavasa since during these days people keeping their minds engaged in spiritual matters ‘live closer’ to God, and any possibility of mental degradation is averted: their humanity is not endangered by the lengthening shadows of annihilation.” (Namah Shivaya Shantaya, p.188)

By all this we an understand that on fasting days one can enjoy heightened spiritual awareness and thus deepen their devotional link with Parama Purusa– Baba.

Here following Baba says more about the process of upavasa.

Baba says, “Upavasa in the sense of fasting is also useless…if one does real upavasa that can do a lot. The scriptural meaning of uspavasa is– by derivation– upa which means “near”, and va’sa, which means “to stay”. Upa’vasa therefore means “to make the mind stay near Parama’tma'”. In other words, it means to withdraw the mind from thoughts of physicalities and keep it near Parama’tama’. The sanskrit word for fasting as such is anashana [remaining hungry / starving].” (Ananda Vacanamrtam – 23, p. 36-7)

In Him,
Satyanarayan Deva


#1: Upavasa Posting Part 1

#2: Upavasa Posting Part 2

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== Re: Example of False Baba Story ==

I read the posting (appended below) and it was shocking how that story attempted to paint Dada Dineshvaranandji as emotional not devotional.

Here is a first-hand account that shows how Dada Dineshvaranandji was devotional. (See the letter by Dada Abhidevanandji directly below)

So we have to be very careful. Those suffering from the psychic disease of narrow sentiment will introduce dogma by the medium of Baba stories. That is what has been attempted to be done here by Dada Maheshvaranandaji.

How far Dada Maheshvaranandaji is guilty, but he has some responsibity for publishing, keeping, and circulating such stories. Best is Dadaji should critically read and evaluate those stories and not blindly circulate those based on falsehood.

Let us not forget that through the medium of fake stories, it was depicted in the Mahabharata that Lord Krsna had the flag of the monkey god on his chariot. By this story, many people accepted the bogus idea that Lord Krsna is a devotee of the monkey god – Hanuman.

So stories are the medium for bad people to propagate nasty ideas.

Already such stories have entered into our Ananda Marga such as with the “merge in misson” dogma. (See links at the very bottom of this email.) This dogma entered Ananda Marga via the dogmatic “merged in mission” story.

Another instance is that B group injected the story that Baba came in dream to Shrii Kinshuk ji telling that (Kinshuk) should accept the top post.

Verily there are many such stories.

Because story is such a powerful medium, that even if it is glaringly bogus, even then various intellgient magiis became addicted to this bogus claim of “merge in mission”.

Chandra Devii


Behalf Of Acarya Abhidevananda Avadhuta
Sent: Wednesday, 24 April 2013 6:25 PM

Subject: 40th Anniversary of Ac. Dineshvaranandaji’s


Namaskar all,

On 1973 April 24, Ac. Dineshvarananda self-immolated in Delhi in protest
against Baba’s imprisonment. It was a last-minute decision.
The worker who had announced that he would self-immolate on that day lost
his resolve. Dineshvaranandaji came forward to save the honor and prestige
of Anandamurtiji and Ananda Marga. While dancing kiirtan, Dineshvaranandaji
poured kerosene over his body and lit a match.
Singing ‘Baba Nam Kevalam’, he expired.

Of all the Ananda Marga workers that I have known, Ac. Dineshvarananda
Avadhuta was perhaps the best example of tejasvita (spiritedness).
Moreover, his spiritedness stemmed from a deep devotion to Baba. In early
1972, I encountered Dineshvaranandaji in a rare state of samadhi, a state
associated with the monthly secretion from the pineal gland. With bloodshot
eyes, he leaned on my shoulder and stumbled about like a drunkard. At first
I was confused. Soon, however, it became crystal clear to me that
Dineshvaranandaji’s intoxication was of a divine sort.

On this day, forty years after Dineshvaranandaji’s supreme sacrifice, may we
all resolve to emulate Dineshvaranandaji’s constant readiness to surrender
everything – even life itself – at the lotus feet of our beloved Gurudeva.

Abhidevananda Avadhuta



Here is one story from Dada Maheshvaranandji’s collection. Please read it carefully and see whether it is proper or improper. Here the story begins:

Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles.
Baba once said in a darshan in India that those people who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order). One such great soul was Acarya Divyanandjii Avadhuta. He was fervently devoted to Baba. When Baba was poisoned, he worked very hard to fight for an investigation, but was unsuccessful.
Then he took the vow of self-immolation. He used to be always in samadhi and his whole body was red with bliss. He stopped taking food as he said that he did not want to take the food of this planet, which had treated Baba so heinously. As flames devoured his body, Divyanandji died in bliss, saying “Baba Ho! (O Baba!)”.
Later Baba commented about both Divyanandji and Dada Dineshvaranandji (the second person to commit self-immolation in protest against Baba’s imprisonment). Baba said that in front of others, He could not show anything but that when He was by Himself, He would weep for them. On another occasion, Baba commented that Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.


Please re-read this line from the above story:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This is an outlandish idea that has nothing to do with the teachings of Ananda Marga and we will discuss this point in the near future. Kindly watch for future letters that address this false notion.



Clearly the above Baba story is false and inappropriate. While there are many problems with the store the key line from the story that I am addressing in this lettter is:

“Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.”

The following comments are based on this above line.

1. Baba came out of jail in 1978 and then on 12 Feb 1979 in honour of Niilkantha Divas, Baba delivered a very descriptive general darshan and told the exact number of Wts who sacrifcied their life for the cause of dharma. In that count, Dada Dineshvaranandji was included. By this way, Baba clearly indicated that Dada Dineshvarananda was a devotee, so his death was not motivated by devotion, not emotion.

2. That is the proof that Dada Dineshvarananda’s action was motivated by devotion.

3. To read this entire entire letter click below:


Also for those interested here are links to the way they used story to implement the “merge in mission” dogma:

#1: http://www.am-global-01.blogspot.com/2012/09/about-that-famous-bogus-quote.html

#2: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-2.html

#3: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-3.html

#4: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-4.html

#5: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-5.html

#6: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-6.html

#7: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-7.html

#8: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-8.html
#9: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-9.html

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