Archive for June, 2013

Sun, 30 Jun 2013 22:33:08

== Why So Much Police ==

Here is one teaching from Baba that is highly related with the present-day humanity.


“Give each person an aeroplane – very good. “I shall make efforts for each person to have an aeroplane.” Happiness in collective life is very good, but in personal life there should be sacrifice. If there is no sacrifice in personal life, there can never be joy and happiness in collective life. If one person possesses one crore (10 million) rupees and others do not have even sattu (1) there can never be universal well-being in that society or country. One should renounce all luxuries in personal life – all should live happily together. All are the children of the Supreme Father, all should live happily.” (Discourse: Swastika Flag)

(1) Sattu: Flour made from roasted gram (also called chick-pea or garbanzo) or sometimes roasted barley or maize (corn).

“हर मनुष्य को एक-एक aeroplane दे दो–बहुत अच्छा | “हर मनुष्य को ताकि एक-एक aeroplane मिले, मैं उसके लिए मैं चेष्टित रहूँगा”—- ख़ूब ठीक है | सामूहिक-जीवन में भोग, किन्तु वैयष्टिक-जीवन में त्याग | वैयष्टिक-जीवन जीवन में त्याग नहीं रहने से सामूहिक-जीवन में भोग नहीं होता है | एक आदमी के पास अगर एक करोड़ रुपया रह गया, और दूसरी जगह सत्तू-मिर्च नहीं मिलता है; तो उससे समाज का, देश का, राष्ट्र का, कल्याण नहीं है | वह वैयष्टिक-जीवन में वह छोड़ दे सब, त्याग कर दे | सब कोई मिलकर खाए, पिए,—परम पिता के सन्तान हैं, सब मज़े में रहें |” (Discourse: Swastika Jhanda)


In His above guideline, Baba is teaching us that wherever there is great disparity of wealth, wherever there is economic exploitation, wherever there are haves and have-nots, and wherever some are rolling in luxury while others scrounge to get a morsel of food, there will never be peace and harmony in society. Rather there will be rampant thievery, robberies, and a high crime rate.

Nowadays in this era of extreme capitalism, security has increased multi-fold because people have lost trust in one another. There are cameras and surveillance systems on every corner, the police force has become huge, border agents secure all national boundaries, passports and identification are needed to go from place to place, and verily security has been heightened in all levels of society. There is always a camera watching what you are doing. In short, there is a blatant lack of trust in all directions. Everyone thinks the next person may harm them or steal from them.

In the past, perhaps 40 – 60 years ago, such steps were not necessary. Because in those days, the wealth disparity was not so huge.

But now when people think money and material wealth are everything, then they will do anything to accrue more wealth. That brings widespread distrust. What to think of the rich not trusting the poor, people do not trust their neighbors, and parents do not trust their children. Because when material wealth itself is finite and limited, then people become suspicious and fearful: They think that if they do not grab the wealth then someone else will. In this materialistic era, all other human values have become lost; they are but a distant memory. Money reigns supreme.

In such a condition where a privileged few hoard most of the wealth, and money is looked upon as everything, there can never be peace, safety, and security in society. Social harmony and happiness only comes when importance is given to human cardinal values – and only when the rich renounce their wealth and live along side the common people. Only when there is a rational distribution of wealth and the principles of Prout are in place will we have a true human society where all live cooperatively as children of the Supreme Father.

In Him,

Note: The translation of Baba’s above teaching from the original Hindi to English was done by Dr. T.R. Sukul ji.

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30 Jun 2013 13:07:40 -0000



Although some radical fundamentalists do exist in every religion – they are comparatively few in number. Here the term radical refers to those who blindly follow negative and detrimental theories based on irrational ideas devoid of logic and reasoning. Strictly following bhagavad dharma is not radical as it is based on rationality and for universal well-being. If someone is an adherent of harmful dogmatic teachings from the religions, then surely they are radical.

Here Baba points out the defective mind-set of such persons.

“It is very difficult to persuade religious bigots to follow the path of logic because according to them even to listen to others is a sinful act. This is nothing but mere sentiment. According to some religions beef eating is forbidden but the killing of deer and goats is permissible. This is totally irrational.” (1)

Thus in this age of reasoning, most are not convinced or drawn in by religious leaders. Because when those religious leaders themselves do not follow the path of logic, then the common people just think such priests etc are outdated. For this reason the various religions are shrinking.


In comparison to a 100 years ago, religion on the whole is a much weaker force than it used to be. In the middle ages, millions were killed in the name of religion during the crusades. Today however, religion is no longer the dominating influence in peoples’ lives. Mostly it is just a namesake – i.e. something that people passively follow.

Most do not ardently adhere to the various religious rituals and mandates. People no longer base their lives on what the scriptures say. With the rise of science, people depend more on their logic and reasoning. They are no longer moved or swayed by irrational religious doctrines. Hence religion is fading away in most parts of the globe.


However, if an overtly offensive attack is launched against those religions on the sentimental plane – such as by burning their holy books etc – then there will be tremendous backlash. There will be a major uprising as waves of those followers will staunchly line up behind their religion.

“Through such religions it is next to impossible to establish unity in the society. Religious differences should be minimized as much as possible, but it should be remembered that blind faith in a religion cannot be forcibly eliminated. To strike at any type of sentiment will only cause that sentiment to grow stronger.” (2)

Why do we see – from time to time – profane language used by one religious follower to another? Because of some political gain. This has happened time and again. It has happened in the past and will recur in the future. Intelligent people should always be alert and aware of such tactics. Those not in power incite tense situations to get the power and thereby create chaos in the society. This unfortunate maneuver occurs all around the globe. When we see such incidents it means some political gain is at stake. Those not in power want to come in power by escalating the situation and creating differences.

One political party did this in the USA in 2009 & 2011 – before the upcoming elections – whereby they spoke out against Muslims to ignite the Christian fundamentalists. That political party thought that by this way the can regain their political might. And a similar event occurred in India surrounding the Babri mosque whereby Hindus clashed with Muslims to rally people and regain power. For more about these incident see the link at the bottom of this letter.

The key point here is that if we allow people to create religious conflicts by such ploys then fissiparious tendencies and divisive forces will rise and society will be torn apart. All remnants of peace will be gone.

Thus to lambaste any religion on sentimental grounds will only make matters worse. That is Baba’s pointed warning. Religious leaders can only rely on sentiment and emotion to rally their people – they cannot say “use your brain” because the religions do not adhere to rational teachings.

So if we attack their religious sentiment by insulting their holy texts then that will only invite a dogmatic resurgence of that religion. Everyone, inside and outside of Ananda Marga, must be careful about this.


Here Baba outlines what our approach must be in order to create peace and harmony in the society.

“Psychological methods will have to be employed to make people realize the irrational nature of blind religious faith. This requires a rational interpretation of philosophy through enlightened intellect. When the human mind is gripped by the fear psychology it gives indulgence to blind faith rather than logic and reason. If human fear is removed through logic and reason, the very basis for blind faith will be weakened. That is why human beings will have to be taught philosophical doctrines in a rational way.” (3)

Thus we are to generate interest in logic and reasoning within the common people. Gradually those believers will begin to use their brain and that is the most opportune time to teach them. So logic and reasoning are our faithful tools to combat religious dogmas. Resorting to insulting behaviours and / or belittling their faith will not do.

Furthermore in His teachings on neo-humanism, Baba guides us to fight against isms and dogmas with our logic & reasoning. And that logic and reasoning can only be successful if one has inherent love for all of humanity. Such persons are sadvipras. They only can wipe away dogmas and isms.

If politicians try to crush, suppress or push aside the religions then they will fail. The communists tried that scheme but they could not smother those religions. Rather such religions flourished underground.

“It should be remembered that there are certain differences in the society which should be taken into proper consideration. These differences are usually removed through natural fusion. It is not possible to eradicate them by force. When human beings come close to each other with a genuine feeling of unity, when they share the common joys and sorrows of life, those external differences gradually vanish as a matter of course. In the human society there are four main types of external differences: food, dress, language and religion.” (4)

That is why Baba encourages inter-caste, inter-race & international marriages. And indeed we see that in any metropolitan city around the globe where there is a wide representation of diverse ethnic groups living and working together, such as in New York, Sao Paulo, or London, etc such types of heated social problems are much less.

We should rally around similarities not differences. We can also encourage rational philosophical discussions as that will clear up the minds of students.


The most detrimental aspect of religion is that people stop using their brain. In any era, or country or place where religion is very dominant, people are forced to blindly follow dogmatic edicts and keep away from rational analysis. In that way, they degrade themselves to near animals.

This is not just limited to religious affairs but in all spheres of life those believers become accustomed to blindly following certain politicians and radio show hosts. A leader declares: “Vote for this candidate”, “support this proposition”, “buy this product”, and the people respond – blindly. So their habit to passively follow and obey – without using their brain or critical intellect – applies to social, political, and economic life as well. Verily that habit of not using their brain in other spheres of life is the by-product of religion.

Everyone knows that the rational intellect is the unique quality of being human yet the religions mostly force people not to use their intellect – they stifle the entire method of free inquiry and open discussion. If we gradually encourage logic and reasoning – especially with youths – then gradually the hateful religions will be a relic of the past.

That is why Ananda Marga is working hard to establish educational and neo-humanistic institutions around the globe.

The rate at which religion is fading now is staggering; it is on a big downturn. We must raise the slogan of intellectual freedom and rational thinking. Then we can get success because religion does not allow such logic and reasoning.

In contrast, if we allow impulsive and fiery preachers to burn the Koran, Bible, Torah, Giita etc, then that will only ignite the flames of religious outcry and rebellion. That will be counter-productive.



As margiis we should understand Baba’s guideline for discussing the religions.

In Ananda Marga, we appreciate healthy debates on philosophical grounds based on religious teaching and preachings. Hence we can respectfully speak about the loopholes of any of the religions in a very psychological manner. For instance in Christianity we can debate their positions on heaven, hell, and Satan etc, and with Hindus we can raise the point of idol worship etc. We can discuss why these things are right or wrong with regard to all the religions.

But these philosophical discussions must be carried out in a very respectful and dignified manner. There must not be one bit of hatred or disrespect towards any religion. On this very point Baba says in Caryacarya:

“Never attack the religious beliefs of anyone. Make the person understand gradually with logic. If you attack a person’s religious beliefs, it means you have attacked Ananda Marga.” (5)

So we do not appreciate any type of attack on one’s religious sentiments. That means no bible burning, no Koran burning, no destroying of idols, no cartoons about Mohammad, no wall writing about the religions using offensive language etc.

It is fine to politely discuss the defects of idol worship but we should not stand from afar and hurl rocks at those Hindu temples.

Debating the principles is very important, Baba says we should do that. But we must not hurt their emotional or sentimental feelings of their religion. That will only lead to social chaos and and rouse the followers behind those religions. Because at that time their rational brain is not functioning, rather their ego and emotions are dominating. That is why the problems will escalate.


The question comes: Why should we encourage philosophical debates? Because we believe in the liberation of intellect and free use of logic and reasoning. Before choosing any religion, one should use their brain as to how far it is logically meaningful.

We see in the society that when some people purchase anything they consider how they should spend their money. But when committing their entire heart and emotional feeling to a certain religion then they do not use their brain. They do not question its veracity.

For instance, Hindus believe that if you hold the tail of a cow on the bank of the Ganges in Varanasi and pay a priest 50 rupees to recite the rituals for “godana puja”, then you will go to eternal heaven and receive all kinds of luxuries and niceties.

Likewise in Catholicism, if a follower confesses their sin and gives money to the priest then their sin removed and a seat is reserved for them in heaven. And similar tactics are done in Islam and Judaism as well. Followers are led by tales and tall talks.

Such an approach is not good. Everyone should use their brain and logic and see how far it is rational to surrender to those religious beliefs and theories.

In any geographical region where education is prevalent, the grip of religious dogma is melting fast. But where people are not well educated, they are more prone to illogical beliefs, rituals and dogma. So education is very important. It should not be forgotten that even in America 14% of the population is illiterate – they cannot comprehend the newspaper. Thus we must work hard to raise the intellectual standard of all peoples in all countries – that will help promote an environment of all-round respect and cordiality.


With the rise of science, logic, and reasoning, the influence of religion is far less than it used to be. However, if anyone insults, taunts, and attacks any religion, then those blind religious followers will create an uproar. Unfortunately, some resort to desecrating and destroying religious symbols – as one religious preacher threatened & burned the Koran (Quran) etc – and that only creates more harm in society.

As in the case of all critical issues, as Ananda Margiis we should be crystal-clear about Baba’s teaching. We should know our stand – i.e. the stand of Ananda Marga. Thus if someone threatens to publicly burn the Bible or the Koran, or draws a caricature of Mohammed, or mocks Hindu idol worship etc, we should know how to respond and intervene.

Specifically, (a) what is our policy with regards to the burning of holy books from the various religions, (b) what are our weapons against such religions, and (c) on what level can we address religious claims.

To reach these answers, we must adhere to Baba’s, our Lord Shrii Shrii Anandamurti ji’s, aforementioned key guidelines about the various dogmatic religions.


Baba has graciously given us all the teachings to form a harmonious human society. We must pay heed to His guideline of not hurting anyone’s religious sentiment nor should we try and forcefully root out any dogma by methods of suppression, repression, or terror. We are all one people – brother and sisters – united in under the loving shelter of one God. Whatever differences we have must be sorted out in a respectful, safe, and diplomatic manner.

“The more human beings live in unity, shoulder to shoulder, the greater the welfare of the human race will be. Let no one try to suppress others on the basis of nationality, language, religion or anything else in any sphere of life. Let the path of full expression of human intelligence be kept open forever.” (6)

In Him,

1. Prout Nutshell – 7
2. A Few Problems Solved – 2
3. A Few Problems Solved – 2
4. Prout in a Nutshell – 7
5. CC-2, “Society”, pt #9
6. A Few Problems Solved – 3


For those who want to know more about how certain opportunists create rifts among the religions in order to gain power should read the below letter (click link.)



“Nijer chanda ha’riye phelechi toma’r chande na’cite ca’i….” (1400)


O’ Parama Purusa, by Your grace I have lost my own individual rhythm. Now I want to dance in Your Cosmic rhythm. I do not have any language, tune, or proper voice by which I can sing Your glory. So I sing Your name completely depending on Your grace.

O’ my Lord, whatever known or unknown things I had, big or small, everything I am surrendering at Your lotus feet – by Your grace. And I am doing sastaunga pranam countless times. O’ Dear Lord, please grace me.

O’ Parama Purusa Baba, I did not come here on this earth with any attributions, qualities, or wealth. I came empty-handed and I will go empty-handed. I will not go back with a huge treasury. Whatever sin or negative deeds I performed, those reactive momenta should remain along with me and I am ready to suffer the consequences. But whatever good things I did, making the garland of those virtues, I offer You the mala. So I am ready to face my sin but my virtue You please take. Baba, I am offering all my virtues as a mala…

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This post provides greater background into how on certain occasions those not in power create religious rifts to rile people in society just so that they can regain that power.

In every democracy, the party not in power wants to gain the power.

If any party not in power has a better policy to attract the common people in their favor, i.e. if they have a benevolent plan to resolve their miserable situation, then they will propagate their plan to attract the public and get their vote.

Whereas any party not in power that does not have any positive plans or programs then they will resort to negative and dirty sentiments to bring the public in their favour. That is why this Islamic mosque and Koran issues were brought forth in US recently.

Recent Case in The US:

Republicans Raise Anti-Muslim Sentiment

Why did they use this particular sentiment? Because Christians are in the majority in the US, so if they rallied people around the Christian sentiment so they may forget their economic anxiety. With unbridled emotion they will support their ploy. And that is what happened back in 2009.

And when the President’s name itself is Barack Hussein Obama, then they escalated the issue by saying that the ruling Democratic party is dominated my a Muslim leader.

The Republicans raised the banner: “Terrorists are Islamic; the President is Islamic; all the problems are related with Islam. Get rid of this president by voting in our favour and the problem will be solved.”

First Election Since Republicans Were in Power

Terrorists did not just attack the Twin Towers yesterday. The Twin Towers tragedy happened over a decade ago. In those years from 2001 – 2008, the mosque issue (i.e. proposal to build a mosque near ground zero) was not such a wild and nasty affair. Because earlier the Republicans were ruling. Since the Twin Towers attack, 2010 represented the first time an election was going to happen since those Republicans were in power. So republicans used this negative sentiment to stir the people.

In creating this negative sentiment while the Democrats were in power, the Republicans gained political clout and rattled the present administration. And in the 2010 mid-term elections they gain a lot of seats. However such a hate campaign spilled over into one pastor threatening to burn the Koran. It went beyond the boundaries of Republican control and riled people, like this pastor, to take harmful action.

Baba’s Warning

That is why Baba warns us that we should never rally people around a negative sentiment as it does not bode well for society.

More recently, such sentiments led to the Boston bombing whereby Islamic youths killed and injured innocent bystanders because of their own feeling that the western world was mistreating Muslims.

Even then Republicans remain pleased by their strategy – still today. Those in power never wish to disturb the peace, but the party not in power always tries to wreak havoc on the country – especially during an election year. In that sense the Republicans got what they wanted. By creating rifts between religious fronts, they were able to grab votes and carry more seats in Congress. This was their scheme.

In a democracy, the common public can be misguided by any sentiment. The above situation is the proof. That is why any democracy supported by adult franchise is foolocaracy. Because age alone does not give a person the requisite viveka to vote properly. Democracy, however, is OK if the voters have a socio-political consciousness.

And a similar tactic was employed in India surrounding the Babri mosque:

Demolition of Babri Masjid

(courtesy of Wikipedia)

The city of Ayodhya is regarded by Hindus to be the birthplace of the God-king Rama and is regarded as one of India’s most sacred and religious sites. In 1528, after the Mughal invasion, a mosque was built by Mughal general Mir Banki, who reportedly destroyed a pre-existing temple of Rama at the site, and named it after emperor Babur. For several years, the site was used for religious purposes by both Hindus and Muslims. After independence, several title suits were filed by opposing religious groups claiming possession of the site.

The Bharatiya Janata Party (BJP) used the Ayodhya debate as a major campaign issue in the 1989 elections. In September 1990, BJP leader L. K. Advani started Rath Yatra, a tour of the country to educate the masses about the Ayodhya struggle.


On 6 December 1992, the BJP and other supporting organizations organized a religious ceremony to symbolically start the building of a temple at the sacred site. About 150,000 karsevaks had assembled to witness the ceremonies, including speeches by BJP leaders L. K. Advani and Murli Manohar Joshi.

On that Sunday morning, LK Advani and others met at Vinay Katiyar’s residence. They then proceeded to the disputed structure, the report says. Advani, Murli Manohar Joshi and Katiyar reached the puja platform where symbolic Kar Seva was to be performed, and Advani and Joshi checked arrangements for the next 20 minutes. The two senior leaders then moved 200 metre away to the Ram Katha Kunj. This was a building facing the disputed structure where a dais had been erected for senior leaders.

The report notes that at this time Advani, Joshi and Vijay Raje Scindia made “feeble requests to the Kar Sevaks to come down… either in earnest or for the media’s benefit”. No appeal was made to the Kar Sevaks not to enter the sanctum sanctorum or not to demolish the structure. The report notes: “This selected act of the leaders itself speaks of the hidden intentions of one and all being to accomplish demolition of the disputed structure.” The report holds that the “icons of the movement present at the Ram Katha Kunj… could just as easily have… prevented the demolition.”

Photographs and video of the event show that an angry crowd soon stormed the site and attacked the structure. At noon, youths were seen at the top of one of the domes, attaching a flag and beating on the structure with a stick, signaling the breaking of the outer cordon. Using only hand implements, the crowd reduced the substantial structure to rubble.

Demolition Planned in Advance

In a 2005 book former Intelligence Bureau (IB) Joint Director Maloy Krishna Dhar claimed that Babri mosque demolition was planned 10 months in advance by top leaders of RSS, BJP and VHP and raised questions over the way the then Prime Minister P V Narasimha Rao, had handled the issue. Dhar claimed that he was directed to arrange the coverage of a key meeting of the BJP/Sangh Parivar and that the meeting “proved beyond doubt that they (RSS, BJP, VHP) had drawn up the blueprint of the Hindutva assault in the coming months and choreographed the ‘pralaya nritya’ (dance of destruction) at Ayodhya in December 1992… The RSS, BJP, VHP and the Bajrang Dal leaders present in the meeting amply agreed to work in a well-orchestrated manner.” Claiming that the tapes of the meeting were personally handed over by him to his boss, he asserts that he has no doubts that his boss had shared the contents with the Prime Minister (Rao) and the Home Minister (S B Chavan). The author claimed that there was silent agreement that Ayodhya offered “a unique opportunity to take the Hindutva wave to the peak for deriving political benefit.”

Communal Riots And Terrorism

The destruction of the Mosque sparked Muslim outrage around the country, provoking several months of intercommunal rioting in which Hindus and Muslims attacked one another, burning and looting homes, shops and places of worship. The ensuing riots which spread to cities like Bombay, Surat, Ahmedabad, Kanpur, Delhi and several others, eventually resulted in 1,500 deaths. The Mumbai Riots alone, which occurred in December 1992 and January 1993, caused the death of around 900 people, and estimated property damage of around INR 9,000 crore ($3.6 billion). The demolition and the ensuing riots were among the major factors behind the 1993 Mumbai bombings and many successive riots in the coming decade. Banned jihadi outfits like Indian Mujahideen cited demolition of the Babri Mosque as an excuse for terrorist attacks.


On 16 December 1992, the Union home ministry set up the Liberhan Commission to investigate the destruction of the Mosque, headed by retired High Court Judge M S Liberhan. Totalling 399 sittings over the span of sixteen years, the Commission finally submitted its the 1,029-page report to Prime Minister Manmohan Singh on June 30, 2009. According to the report, the events of December 6, 1992, in Ayodhya were “neither spontaneous nor unplanned”.
(courtesy of Wikipedia)

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Thu, 27 Jun 2013 23:19:21


This letter focuses on the dynamic of sadhana and specifically our dhyana practice; various guidelines for dhyana are outlined below.

Ananda Marga spiritual philosophy states, “The man who is intelligent should from his very childhood move along this path of psycho-spirituality. The sooner a man starts or moves along this path of psycho-spirituality, the better it is. He is the blessed one.” (1)

Ananda Marga spiritual philosophy states:
“With the practice of dhyana, the mind and the whole existence becomes one-pointed and ultimately becomes one with intuition. That is, the mind becomes completely pin-pointed and the entire personality becomes one. No longer will that jiiva have a balkanised personality.”
“With the practice of dhyana the memory power of a sadhaka increases, his courage also increases…if all the propensities of the human being become concentrated on one point and merge into the I-feeling, then that very human becomes a devata (god) in human form. This is not an impossible task. This is easily achieved with the practice of dhyana yoga.”
“You boys and you girls who have not yet learned dhyana yoga should learn as soon as possible from the acaryas. Because dhyana yoga contains many qualities. With the practice of dhyana yoga you can become one with Parama Purusa.” (2)

All of us are aware that sadhana is a very significant endeavor in life. In our day to day existence, we practice sadhana. Here following is some meaningful discussion which is directly related with our practice of sadhana– what to do and what not to do etc.


One time during a spiritual workshop with an acarya, one margii from the unit commented, ‘I do not have time for doing different lessons so I just do 10 minutes of dhyana. Because dhyana is the top most lesson. That is the best one. So I only do that lesson with what little time I have’.

We all looked towards Acaryaji to hear his response.

Acaryaji said, ‘In the Ananda Marga system of meditation, each and every lesson of sadhana has its own value and significance. Certain lessons focus on purifying the lower cakras while dhyana is related with the higher cakra, sahasra’ra. But one thing is sure: In order to do proper dhyana and progress spiritually it is necessary to practice all the lessons because they strengthen the lower cakras’.

Acaryaji continued, ‘On this point all sadhakas should be aware of Baba’s following direction’.

Ananda Marga spiritual philosophy states, “In order to advance spiritually, one has to first establish control over these lower cakras, then finally over the sahasra’ra cakra.” (3)


Then one other sadhaka in the unit asked, ‘Dadaji what will happen if someone only practices 6th lesson, dhyana, and neglects doing the other lessons of sadhana?’.

Acaryaji replied, ‘Remember the various lessons of Ananda Marga sadhana are important building blocks for doing 6th lesson. So if those lessons are neglected then the corresponding cakras remain dirty in which case dhyana will be adversely affected. The point is, if the lower cakras are not properly controlled then such an approach of only doing dhyana [sahasra’ra cakra] will be impeded’.

Acaryaji added, ‘Again here it is important to take serious note of Baba’s guideline’.

Baba says, “If one, conversely, tries to control the sahasra’ra first while the other cakras remain uncontrolled, spiritual practice on the sahasra’ra may be hampered.” (4)


Another Margii asked, ‘Excuse me Acaryaji, but is there anything more we should know in this regard?’

Then respected Acaryaji replied, ‘One should not underestimate the importance of strengthening the lower cakras by sincerely practicing all the lessons of Ananda Marga sadhana. Because even if one can manage dhyana or 6th lesson and bring the mind to the sahasrara cakra, still if the lower cakras are not properly controlled the outcome will not be desirable’.

Again Acaryaji noted, ‘We should refer to Baba’s following teaching’.

Ananda Marga spiritual philosophy states, “Not only that, even if the sahasra’ra cakra can be brought under control, the final result will not be good if the subsidiary cakras are not brought under control.” (5)

Looking around I could see that everyone present was mentally absorbed in the discussion. Then our unit secretary, brother Pradiip asked, Acaryaji, ‘Can you share with us any other sadhana guidelines which Baba has given’.

Then Dadaji said, ‘Certainly, in the very same discourse Baba discusses the deep link between body and mind. And that keeping the body tranquil and still during meditation enables the mind to focus better’.

Ananda Marga spiritual philosophy states, “If the body is restless, the mind will also be restless. That is why during spiritual practice, the body should be kept motionless. One must practise seated in a certain posture, because if the body becomes calm and motionless the mind also tends to become calm and concentrated.” (6)



Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (7)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

Acaryaji added, ‘During sadhana some margiis keep their cats or dogs or their pets on their lap and in that way they do sadhana – but that should not be treated as real sadhana, but rather as a show of sadhana. One of my known margiis was even keeping his two little monkeys on both his legs during meditation. But as I say this is not at all proper.’


Acaryaji added, ‘I have seen in various units that in dharmacakra when sadhana starts some margiis start yawning and some in half sleep start waving back and forth. And others are hunched over and then they straighten their backs and then again they become hunched over. But all these types of movements are not good’.

Acaryaji also reminded us of one incident where in dharmacakra he was doing sadhana and all of a sudden the front side of one Dada’s head hit him squarely on the back. Acaryaji was startled by this and then he saw that the Dada whose head hit him woke up and again that Dada straightened himself and made his back straight.


In conclusion Acaryaji said, ‘Sadhana is very important. And in the following teachings Baba is giving emphasis and importance to sadhana, our spiritual practice’.

Ananda Marga spiritual philosophy states, “Those human beings who do not perform spiritual practice are under the influence Prakrti…I have said before that there can be no progress either in the realm of physicality or in the realm of intellectuality. Those who are hankering for progress in these fields are indulging in a self-cheating business. Whether they admit it or not, they know that they know nothing. Ask them whether they are getting pleasure in the realm of physicality. They will admit that they are not. Ask a good business man whether he is earning good profits. His reply will be, ‘What profit? I am incurring losses’. This will be his reply whether you belong to Income Tax Department or not! To run after progress in the realm of physicality and intellectuality is utter foolishness, a waste of time, as there is no progress in these fields.” (8)

Ananda Marga spiritual philosophy states, “When you come in close contact with the Supreme Entity, you will find that you have no wealth superior to devotion. All worldly possessions will prove of no avail. Only devotion enables you to come into close contact with Him. This is the goal of human life. This is true progress. You have been wandering through the labyrinth of a myriad of lives. You have been ever advancing toward this stage. Knowingly or unknowingly, you are being drawn unto Him. This is the summum bonum of life. As long as you have not realized Him, there is no siddhi in your life.” (9)


Here in this next series of quotes Baba guides us that we are do sadhana in the prime of our life.

“Some people consider that one should start intuitional practice in old age when a person has more leisure.” (10)

“Whoever is born is bound to die and one is constantly approaching death, not knowing when it will come. It is never certain if one will live to grow old. Yet people reserve the most important work of practising sa’dhana’ for the time when the body has become completely enfeebled and the fatuous mind of old age.” (11)

“There is no value in remembering God in old age, when it is not possible to concentrate the mind due to the weakness and disease of the body and its preoccupation with the reactions (sam’ska’ras) of the deeds of this life. The mind then is caught up in the infirmities of the body, in the diseases of old age, impending death, and most of all, in memories of past incidents, and it is impossible to concentrate the mind. For these reasons one is incapable of intuitional practice. (12)

At His lotus feet,


For more about those religions that move about when they pray and workshop, read more about them here.


1. AV-34, p.73
2. 26 July 1980, Udaipur
3. AV-17, 14 Jan 1980
4. AV-17: 14 Jan 1980
5. AV-17
6. AV-17
7. AV-17
8. SS part 10
9. SS part 10
10. AMEP ’92, p. 134
11. AMEP
12. AMEP



“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


O’ Parama Purusa, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence – everywhere. O’ my Lord, Your story, the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka – in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. Baba, You are always, intrinsically with everyone – just like their vital force, just like their pra’na. Baba, You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

O’ Parama Puruas Baba, with the flow of effulgence You color my mind, and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. Baba, You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity; You show everyone the path which leads to immortality.

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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In the letter – Sadhana: Why To Control Lower Cakras First – there is reference to certain religions where the followers move about when doing their prayer or worship, in which case the mind cannot concentrate properly.

Below we identify some of those religions:

1. Christians: In their approach to prayer, Christians kneel and then stand up and then kneel again. So they move when doing their worship. And in other Christian worship sessions they talk the whole time. So that is another way that they move their physical frame instead of remaining still.

2. Muslims: In their call to prayer, the Muslims also move their body and limbs in various directions – upwards and backwards. Then they place their forehead to the ground and then come up again etc. So there is a lot of movement in namaz.

3. Hindus: In their various forms of idol worship, such Hindus get up and down and may even feed their chosen deity. Or sometimes they lie down in prostration and then get up – and in then drag themselves foward – rise up – and then go down in prostration again. And there are many other ways that Hindus move their bodies when worshiping their deity.

All of the above three religions move their physical bodies in worship; they do not engage in silent, motionless meditation

4. Buddhism: Some of the various Buddhists sects do remain silent and still, but their approach to meditation involves emptying the mind. Theirs is an atheistic approach devoid of devotion.

So the only answer then is to seek out a path that engages in sustained, quiet, God-centered meditation. That is the Ananda Marga method of sadhana.

Here below are some quotes from the main letter…

Ananda Marga philosophy states, “If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

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Wed, 26 June 2013 23:13:53



When I asked, Dadaji stated that while on tour / traveling he may just carry a 100ml bottle of water to use after urination. Then he quickly added that whenever he is in a domicile or
jagrti then he most definitely switches over to a 1 litre container and uses that entire amount after urination, as the benefits are quite clear and readily apparent.

Now let’s get into the details.


Here are some of the great benefits of pouring one full litre of water or more over the genitals during and after urination.

1. It cools down the genitalia and that keeps the tamasik vrtti in check. By keeping that area cool by using lots of water, then that tamasik vrtti will not dominate the mind. This is one tremendous benefit for any sadhaka, and verily every person.

2. Pouring large amounts of cold water over the pubic region creates an exchange of blood in that area which bring freshness to both body and mind. That circulation of blood nourishes all the glands, organs, nerves and cells of that region.

3. The muscles, nerves and overall biological system get strengthened by the use of adequate amounts (1 litre or more) of cold water.

4. It will prevent and eliminate bladder problems faced by older people who cannot control the flow of urine during the nighttime. That happens because the muscles and nerves weaken over time, but when cold water is regularly used then those bodily systems remain strong and in tact, in which case one will not suffer from that problem in old age.

5. One other great benefit of using 1 litre of water or more over the entire genital area is that it will ensure that all excess urine is removed from the urinary tract, as well as from the bladder. This keeps the body clean and disease free.


Then acaryaji said to experiment with this because by following point #1 of Sixteen Points proper even one time, we would see a huge difference.

Indeed if anyone just pours one spoonful of water on the genital then there will be a little benefit and perhaps a touch more urine will release; but then if you pour a minimum of one litre of cold water slowly over the entire pubis region and groin, then very soon all the leftover urine that was in the bladder will easily empty. You will see at minimum 100ml or 200ml of urine release from the bladder. Normally that urine in the bladder will not release, but when a full litre of water is poured slowly, then it will. Whereas if just a little water is used then that urine remains in the bladder and even in the urinary tract itself – in which case it will crytallise and block the flow of urine.

Everyone is encouraged to try and experience this for themselves, and surely many margiis may already be using this amount of water, i.e. 1 litre. For those new to this, if one day they slowly pour extra water, they will see and experience the difference first hand. If they use more water, the remaining urine will be expelled.


Bladder Stones: When excess urine remains in the bladder then there is the possibility for that to crystallize and form stones that can completely block the urinary tract. By pouring sufficient cold water after urination, then all the urine is released from the body and there is no possibly for the formation of bladder stones.

More over, if due to any disease like BPH the urine remains in the urinary tract then one is prone to stones. And the root cause or main problem is that one not emptying their bladder regularly. So bladder stones are 100% preventable. The process of pour water slowy ensures the bladder is empty.


If you pour a small mount of water, such as only one spoonful or even just half a cup, then the entire pubic area remains warm. In that case the blood just stagnates; it does not vigorously circulate as when a full litre or more of cold ware is used. Hence the muscles will not get nourished or strengthened.

After years of not getting adequate nourishment, those muscles and nerves become weak. That is why when people reach 60 years of age, many lose control over the flow of their urine. On an involuntary basis, urine just releases. That is why older people have to use pads or diapers in their undergarments – because anytime in any 24hr period they may suffer from incontinence. Thye have an ongoing drip. It is unfortunate that many have to face this humiliation when it is so preventable by using an adequate amount of water.

Certainly, this happens with kids too because they do not have the requisite strength to control their urination; hence they do “bed wetting” etc. But in later childhood that strength or ability to control develops. Naturally then all adults have that control as well. Just they lose it over time. However, this is not an eventuality or function of age; it is a function of poor life practices. If one slowy pours an adequate amount of water over the entire publis region, then those nerves and muscles will remain strong even into very late age. Then one will have proper control over the flow or urine.

Unfortunately, most of the population is unaware about this so this has turned into a serious problem with the elderly – 99% of the people seem to suffer in this way.


All in all this is a well proven formula: It is your choice whether you want to (a) do not want to use any water, (b) you want to use one spoonful or one litre of water during and after urination.


In naturopathy, a similar cooling technique is used to heal and cure the body of problems and Baba has given this as a tub bath (Reference CC-3, ‘Different Yogic Practices: Vistrta sna’na or vya’paka sna’na). In this practice the corp is soaked, but the limbs remain outside the tub. This water therapy is used to treat various diseases.

Here the whole point is that cool or cold water is needed to both maintain and cure the body.

If a certain part is weak or diseased then the treatment is to pour cold water over it and by that way the blood will rush all around. Due to this exchange of blood, the diseased area gets properly nourished. If cold water is not used, then there is no exchange of blood and hence no nourishment – it is then that that gland becomes weak and susceptible to disease.

So we should all be vigilant to use at least a litre of cold or cool water after and during urination.


So the technique of using a full litre or more of cold water after urination has many, many benefits. This pouring of water around the genital area is highly important when doing half-bath too; this is a well-known practice in Ananda Marga.

When Baba first introduced the checking of 16 pts then during dharma samiiksa He explained that when doing half bath then one must pour water over the whole area from the low belly to the feet. That is the best way to do half-bath and that is Baba’s system. It is not just that water is sprinkled on the toes and the tip of the genital. Rather from the navel all the way down, lots of water is to be poured in order to cool that entire region. Then one will get the true benefits of half-bath. That is Baba’s system.


Even after understanding all of the above, my acarya said that there are a few wts who simply think that using 100ml of water is the way – since that is how they do it while traveling.

But we should understand that the teachings of Ananda Marga are universal in nature – they are for all. On this earth there are some places that are extremely cold and other areas that are arid and dry like a desert and suffer from a scarcity of water, in that case Baba has given the common solution that using even a little water is acceptable. Likewise when acaryas are traveling by train or plane or bus, they may be carrying just a small shaoca manjusa, in which case using a little water is acceptable. It has some benefit – it is better than nothing.

But to get the full benefit, then one must pour one litre or more. Thus, whenever circumstances permit we should use a full pitcher of water after urination, not just that small shaoca manjusa we use when traveling.

We must remember that Baba’s teachings are to be practiced – they are not merely rituals. And by practicing we get the realisation of what works best. Thus although when traveling we may “adjust” and use a smaller container of water, whenever possible we should use a full litre of water, or more. Try it just once and see the benefit.

Like all His guidelines, we should follow Baba’s teachings of point #1 of Sixteen Points in a rational manner, and not as a ritual or rigid format.

So that is the answer to some who think that since it is not practical to use a lot of water when traveling then it is fine to not use a lot of water when at home or in a jagrti.


Baba says, “The practices given below are prescribed only for specific diseases. Therefore, they are to be performed only after consultation with an a’ca’rya.”

“Vistrta sna’na or vya’paka sna’na: A bathtub is most convenient, but if this is not available, an earthen trough will suffice. If this is not available either, a wet towel can be used, soaking it repeatedly in water. Fill the bathtub with cold water, and sit in it undressed so that the area from the navel down remains submerged. Keep your feet dry and out of the tub. The area from the neck to the navel should be kept covered with a shirt or dry cloth. The crown of the head and the back of the head should be kept covered with a wet towel.”
“Now take another towel and rub the area from the right side of the abdomen to the groin seven or eight times. Do likewise on the left-hand side and horizontally from right to left and left to right. You should make sure that the towel on the head remains wet.”
“After this, wipe the abdomen, hands and thighs and take a full bath. If this is not possible, then leave the tub wearing a shirt.”
“This should be practised behind closed doors. In the absence of a bathtub or an earthen trough, a wet towel may be wrapped around the areas to be bathed, but in order to compensate, cold water must be poured constantly over the towel, and the towel which is to be used for the massage must be kept wet. After vya’paka sna’na, the thighs, pubic area and abdomen should be warmed with a dry towel.”
“Before and after this bath one should not eat, in order to allow the stomach to rest.” (Caryacarya – 3)


Baba has graciously given us all the teachings for living a healthy life – one which is disease-free. Point #1 of Sixteen Points has much value. By following it and sharing it with others, to margiis and non-margiis alike, then they too can get the benefit. On this matter, as with all His teachings, we should guide and serve as many as we can.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (A’nanda Va’nii #45)

In Him,


“After urination wash the urinary organ with water.” (Sixteen Points, pt #1)

may or may not put quotes from prior letter on this topic


The above is the third letter about point #1 of Sixteen Points. Here are links to the earlier two letters.

1. posted on 6/24/12: Sixteen Points: The Hows and Whys of Point #1


2. posted on 6/18/13: WHO IS CLEAN AND WHO IS DIRTY


Prabhat Samgiita #2205

“Pra’n’er pradiip saunge niye ke go ele ei dhara’y…” (P.S. 2205)


Who are You who has taken advent on this earth – with the effulgence of Divine attraction – carrying the lamp of warmth and love. O’ Divine One, it is impossible to forget You; You have captivated my mind. Because of Your august arrival, with each and every expression, in every rhythm, You are exuding beauty and sweetness in all directions – everywhere.

By Your melodious voice and heart-felt attraction, with love You are graciously drawing everyone near you, with Your mamata’ – “one’s own”, “mine-ness.” [1]. You are vibrating in Your glory yet remain hidden in the deep core of my mind – always.

O’ my Innermost, in that era long back from the unknown past when You came, You saturated me by showering Your divine love. You created a big stir – a revolution – in the world of ideas and thinking. And after that You hid Yourself in this world. You were not visible anywhere. You came as Mahasambhuti and then went back to your oringinal state in nitya bhava – where You are ever-present with everyone in their heart and mind.

O’ Parama Purusa, O’ Baba, You have come to shower Your infinite love. I surrender at Your lotus feet…


[1] Mamata’: “What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam – 7, The True Nature of Bhakti)

““Mamatá” means “mine-ness” – “Mama” means “one’s own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”” (AV-1, Pleasing the Lord)

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Mon, 24 June 2013 22:37:14


Here is one question that was perplexing for me and I was not sure how to respond. On the one hand we say that God is very close, not far, so there is no need for calling Him loudly:

“Those who call out loud to attain Him wrongly believe that He is far away from them. However loudly they might call, their call will never reach Him.” (1)

That is one side of the conundrum: Baba’s above guideline is that if you call Him loudly thinking that He is away then He will go even further away.

And, on the other hand, we are instructed that we must sing kiirtan loudly.

In our Ananda Marga, everything is logical and rational, then why this apparent dichotomy.

Actually, I was not confused about this myself. I was not even aware about this matter. It was only brought to my attention when a new person posed this question to me. Then I found I had no logical reply. That is when I became perplexed. I knew there had to be a rational explanation, but I was not sure what that was.

I spoke with with many people: Acaryas, senior margiis, new and old people, and they told many things. But here is the key point that I share with you now.

For clarity here again is the question at hand.

On the one side, Baba guides us that yelling and hollering the name of the Lord will not bring one any closer to Him. Thus we should not emulate the faulty approach of certain religious followers who yell for the Lord.

Then in so many other discourses He guides us that we Ananda Margiis are to sing kiirtan loudly.

“If anyone is to be praised in this world, if anyone’s virtues are to be extolled loudly through kiirtana, it should be Parama Puruśa. Kiirtana means to utter good words loudly; not mentally, nor in a whisper, but loud enough for everyone to hear.” (Ananda Vacanamrtam – 7, How Should a Devotee Behave?)

In that case what is the difference between the loud singing done by those dogmatic religious followers and our loudly sung kiirtan programs? That is the query the new person posed to me. And at the time I was unable to give a rational convincing response.

But after consulting with others, here is essence of the reply that was given.

When the dogmatic religious followers loudly yell and cry out for their Lord, then their intention is that by this way they should gain His favour or His blessing in the form of material goods etc. And because they think their God is far away – up in the seventh sky – they call for Him very loudly. That is why they use such a booming voice.

Think of it this way. Suppose you and a friend are sitting side by side talking. Then one will not use a loud voice. Rather you will just talk quietly and you may even whisper. Because you understand that your friend is right next to you. Whereas, if you saw your friend all the way down the road, 1/2 a kilometer away – then you would yell loudly, so that he could hear you.

That same modality is functioning with dogmatic worshipers who feel that their Lord is far away. To communicate their requests to Him – to make sure they are heard – they call for Him loudly. But according to Ananda Marga philosophy, loudly yelling will only increase the distance between them and their Lord. That is what happens when they call for Him loudly.

In contrast, when Ananda Margiis sing kiirtan loudly, that is not done because we feel that Parama Purusa is far away – i.e. across the planet or up in the sky etc. We do not feel that He is far and that is now why we sing kiirtan loudly. We sing kiirtan loudly so others can hear the glorious name of the Lord. That is why we sing kiirtan loudly: To propagate the Lord’s glory to others.

“It is said, “Kiirttaniiyah sadáharih”. What do we mean by “kiirttaniiyah”? When someone’s qualities are sung aloud and highly praised, it is called “kiirttaniiyah”. In Saḿskrta, the root verb “kiirt” means “to utter something loudly in praise of someone”. It is something that is uttered loudly enough to be audible to others. If uttered very softly, it will be audible to oneself, and if uttered mentally, it will be audible to one’s own mind, but will not be audible to others. Kiirtana should be sung loudly enough to be heard by others.” (2)

By Baba’s above explanation it is very clear that we are to sing kiirtan loudly so that others may hear. That is the key reason for singing loudly: That way others can listen to the glories of the Lord.

We do not sing loudly because we think that by singing loudly then Parama Purusa can hear us – whereas if we sing softly then He will not be able to hear. We do not take part in such dogma. Because we know that volume is not the operating factor in communicating with Parama Purusa. He is with us always and knows all our thoughts. In that case one need not use one’s voice box at all. In sadhana and in dhyana we communicate silently with Him.

Thus there is no question of singing kiirtan loudly so He can hear it. Even if we silently repeat the kiirtan mantra in the mind, then also He will know about it. Then also He will hear it.

So when we use a loudspeaker in our kiirtan programs that is not so God will hear. Some of the dogmatic religions feel that if the voice does not reach a certain decibel then the Lord cannot hear them. But that is not our approach. We use the PA system or loudspeaker system to share the kiirtan with those around us – so they can hear the Lord’s glories.

Singing kiirtan loudly so others can hear the glories of the Lord is a very natural thing to do.

It is just like if you found a solid gold brick in your basement, then immediately you would cry out and tell all your friends and family about what you found. Here the point is that when anyone finds or discovers something special then they have a strong desire to share that news with others. People have an inherent inclination to share good news with others.

This is what is commonly done. When scientists discover a new star or planet then they have a big press conference and announce it to the world. And when a sports team wins a championship then they broadcast that so all can hear about it. Similarly, when a politician wins an election then they do not just repeat the victory slogan to themselves silently – rather they spread that news far and wide so all can hear it.

This is the common psychology.

In a related manner, when as bhaktas we know that Taraka Brahma has come then we are inclined to share that news with everyone. For that reason, we loudly sing the glories of Parama Purusa so all can hear about it.

We want others to realise that only His name is the divine truth – not any material possession like money, fancy cars, social status, or other mundane quality. These things are transient: Here today, gone tomorrow. Anyone running after material wants is sure to be disappointed as those things just do not last. As Ananda Margiis, we hold dear only His name. That is why we sing Baba Nam Kevalam. Only His name is meaningful – everything else is temporary and transient. So we sing His name loudly to share that the glory or the name of Parama Purusa as that is what is most meaningful. We want to communicate this with everybody.

Thus our main reason for singing kiirtan loudly is so others may be benefited by hearing His divine name – they should hear the glories of the Lord.

“Kiirtaniiyah sadá harih. One should always do the kiirtana of the Lord. What does kiirtana mean? To sing in a loud voice the qualities of the Lord.” (3)

And this is done so that others may hear our call – i.e. the name of the Lord.

One side reason for singing kiirtan loudly is that it satisfies a fundamental emotional quality of being human – i.e. expressing one’s heart-felt feelings.

First and foremost, we sing kiirtan loudly so others can hear not because our aim is to communicate directly with Parama Purusa. That can happen internally – there is no need to sing loudly to achieve that.

“Those who call out loud to attain Him wrongly believe that He is far away from them. However loudly they might call, their call will never reach Him. To call that Supreme Entity the mind must be introverted with proper ideation. The scriptures describe three types of incantation: vácanik (verbal repetition), upáḿshu (muttering repetition), mánasik (mental repetition). Verbal repetition means to call Parama Puruśa loudly on the supposition that He is far, far away. In muttering repetition there is a slight movement of the lips causing the incantation to be audible to oneself only. In the third category of incantation it is the mind which utters and listens to the incantation; no one even gets the least hint that you are engaged in iishvara prańidhána (cosmic ideation – a vital part of the spiritual cult).” (4)

“Why does kiirtana have to be vocalized? The science behind it is that when you do kiirtana loudly your mind remains engaged. It cannot do anything else. At that time it is not possible to abuse someone or to have a worldly conversation. The mind is busy vocalizing, rather I will say that it is given over to the vocalization. The vocal cords are busy in that, the mind is employed in that thought, and the ears are hearing it, they don’t have any chance to go here and there. For this reason the rule of vocalizing kiirtana loudly makes it both heard and sung. Kiirtan is not done softly.” (5)


“The easiest way to do this is to sing the glories of the Supreme Entity whose very thought automatically elevates the mind. Chanting the name of Parama Puruśa aloud is called kiirtana; For, the vibration created in the atmosphere by kiirtana will influence others also. But if one’s mental ideation is conveyed only to Parama Puruśa without affecting other human beings, this is called bhajana. So bhajana is purely personal; it has no collective aspect. Kiirtana is more beneficial than bhajana, and hence it is said kiirtaniiyah sadá harih: whenever you find time, do kiirtana loudly and you will never become degenerated because by chanting the Lord’s holy name the mind remains elevated. Mudslinging and criticizing is thereby stopped forever, and hence kiirtana averts the degradation of the human mind. You should always remember that in every sphere of life – social, political, economic, psychic, and spiritual – you should always follow the principle of “taking the opposite stance”: there is no exception to this rule. Victory will surely be yours. ” (6)

“Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose. However when a desire for vocal expression of an internal feeling is aroused, the divine touch can be expressed in sweet language in the form of a verse or song…but they cannot serve the purpose of auto-suggestion of Iishvara prańidhána.” (7)


“Iishvara prańidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iishvara prańidhána is absolutely based on bháva, or ideation – it is a mental effort in its entirety. Shouting at the top of one’s voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don’t shout to convey your mental feelings to Him.” (8)


“Those who don’t have this feeling and think that Parama Puruśa is far away, may cry themselves hoarse, yet their sobs will not be heard by Him. The actual truth is that the Supreme Entity lies covert in the small “I” feeling of all living creatures. So He is not far from anything; rather, He is the very “I” of each and every microcosm. With this idea or feeling in mind, spiritual aspirants should start their spiritual practice. To be ensconced in this supreme idea is the culminating point of all sadhana.” (9)

“He is far, far away from the one who thinks Him to be remote, and He is nearer than the near to the one who thinks Him to be close. The one who has eyes to see who has known Him even a wee bit, knows that He abides in his or her very sense of existence – in his or her very heart’s desire as the Supreme Radiance. To seek Him – to attain Him – it is not at all necessary to run from one place to another. “He is not elsewhere but right within.”” (10)

In a related manner it is terribly unfortunate that some of our brothers have gotten confused and think that Baba is far, far away, and has left to some other world. Their very use of the term -prayan (gone far away) gives this very idea. That is why they observe mahaprayan divas (MPD). Such persons cannot think or feel that Parama Purusa lies within, so they started their dogma of mahaprayan. Observing this is a veritable dichotomy. Parama Purusa resides eternally in the heart, and the propagators and supporters of MPD proclaim that Baba has journeyed far, far away. Such is their misunderstanding. It is a sad and tragic situation. For their well-being it is our collective responsibility to guide them and bring them onto the right path.

Thus there is a stark and vast difference between those religious followers who sing loudly to reach the God who is up in the heaven and want bonds and our approach of singing kiirtan loudly with the intent that others should hear. Those are two polar-opposite avenues.

It is just like if a mother and daughter are sitting near each other than they speak softly, and if they are very far apart physically, they will yell to convey their message to one another. Same is the case of those shouting to Parama Purusa in hopes of getting His favour or boons etc. Tragically, they do not feel He is near.

Every true bhakta has realised that they can communicate with Him silently in dhyana – or anytime. Because always Parama Purusa is present – He is aware of one’s every thought.

So our kiirtan is not sung to communicate directly with Him. Kiirtan is done so others may hear about the glory of the Lord.

At His lotus feet,

1. Ananda Marga Ideology and Way of Life – 6, Microcosm and Macrocosm
2. Ananda Vacanamrtam – 8, The Lord Should Always Be Praised
3. Ananda Vacanamrtam – 9, “Always Do the Kiirtana of the Lord”
4. AMIWL-6, Microcosm and Macrocosm
5. Ananda Vacanamrtam – 9, “Always Do the Kiirtana of the Lord”
6. AMIWL-11, Taking the Opposite Stance in Battle
7. A Guide to Human Conduct
8. A Guide to Human Conduct
9. Ananda Vacanamrtam – 4, He Is Even Nearer Than You Think
10. SS-2, The Intuitional Science of the Vedas – 2


PS Intro: In this following song the devotee is expressing His inner heart to Baba in an indirect manner.

“A’j saka’le ghum bha’una’le, ke tumi priyo cinmay, Abhinava tumi abhinava…” (P.S. 4651)


O’ the Divine Entity, who are You who is so effulgent and charming. In the very early dawn, You have come and awakened me this morning. Who are You who is so sweet and benevolent.

By Your own efforts, You have graciously opened my doors of bondage and removed all the attachments from my mind. O’ Divine Entity, You have made me Yours. Who are You who is so beautiful.

Since You came in my life, everything has taken on a new colour. The Controller of the operative principle has Himself taken advent – in the most colourful rainbow form.

O’ Divine Entity, You have coloured my mind; You are the brightest jewel. With Your divine Presence You have vibrated all the lokas. The most effulgent Divine Entity has come and made my life colorful…

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23 Jun 2013 22:43:59 -0000


(1) Posting: Special Way To Call Parama Purusa + More;
(2) Comment From Readers: From Sukulji on “Story: My Repentance”;
(3) Prabhat Samgiita #838.


During the second week of January 1979, I attended one of Baba’s general darshans. And on that occasion He beautifully explained the essential quality and inner spirit of both the Ista mantra and Guru mantra.


In His description of the Ista mantra, Baba began by telling that in our family life, there are various ways people communicate with one another. Take the case of the personal relation between a mother and her son.

If the son’s given name is Ram Kumar then naturally the mother does not always like to address her son by his formal or legal name of Ram Kumar. Rather, in the closeness of their day to day living, the mother affectionately calls him ‘Ramu’. So the nickname ‘Ramu’ is one loving way for the mother to address her son.

Similar is case in the relation between the bhakta and Parama Purusa. Parama Purusa has countless official names or formal titles – one for each of His infinite attributions: Ajana Pathik, Mahasambhuti, Taraka Brahma, Sadguru, Liilamaya, etc. But all along there is one very special & meaningful way for the devotee to call Parama Purusa: That is with one’s Ista Mantra. This is the very personal and intimate way for the bhakta to call Parama Purusa.

As we all know, the very word “Ista” means ‘most loving’, ‘most dear’, ‘most intimate’ etc. So the Ista Mantra is one very loving way for the bhakta to devotionally address Parama Purusa. Thus when a sadhaka repeats or chants their Ista mantra they are calling Parama Purusa. That is the specialty of the Ista mantra in Ananda Marga meditation.


When any sadhaka is sincerely calling Parama Purusa through the repetition of their Ista mantra then if the sadhaka’s mind is wandering here and there, even then Parama Purusa feels great compassion in His heart for that devotee and He lovingly responds. It is just like if one baby tries to speak to its mother but cannot due to its insufficient strength, then that time the mother understands the baby’s desire and she responds with all motherly love. Similarly Parama Purusa cannot sit idle or remain aloof whenever any sadhaka calls Him. Rather then and there the devotee’s call resonates in His heart and He responds.


And with respect to Guru mantra, Baba has also given a special description.

Baba graciously guides us that when we do any action in this world then we have to remember that Guru is along with us – witnessing everything. When we think that Parama Purusa is indeed watching our each and every move, then that itself is Guru mantra: ‘Parama Purusa is watching me. Wherever I am – I am never alone – constantly He is watching me.’ This is the feeling behind Guru mantra, or second lesson also known as madhuvidya.



Sadguru Baba has graciously given a special system wherein each sadhaka in Ananda Marga receives their own personal Ista mantra and Guru mantra. The mantras are uniquely suited to each practitioner based on their inherent samskaras. The acarya assigns the mantra according to Guru’s prescribed system. So one must use the mantra assigned by the acarya as Baba Shrii Shrii Anandamurtiji has infused that mantra with Guru shakti. By this way, when repeated sincerely, that mantra leads to liberation, by His grace. So one must never use or borrow or experiment with anyone else’s mantra. It will not be suited to you and may even bring out harm in some way.


Directly below is a series of quotes on the importance and use of one’s personal Ista mantra. Following that is a seires of quotes on the importance and use of one’s Guru mantra. Thereafter lies a summary of this letter.



“The most proper name for Parama Puruśa, the most suitable name, the most activating name that a person can use, is that person’s own Iśt́a mantra. For that person, other names of Parama Puruśa are no name at all. This is the correct attitude. As you have heard before, once Hanuman was asked, “You are well-versed and you know one thousand and one names for Parama Puruśa, yet you keep repeating ‘Rama, Rama’. Why?” To this Hanuman replied – and his reply was full of teaching –

Shriináthe Jánakiináthe cábheda Paramátmani;
Tathápi mama sarvasvah Rámah kamalalocanah.

“I know that Shriinátha and Jánakiinátha are one from the spiritual point of view. From the spiritual point of view Shriinátha and Jánakiinátha are one and inseparable.” Tathápi mama sarvasvah – “Nevertheless, Rama is everything for me, and I do not recognize Náráyańa or anybody else. For me the word ‘Náráyańa’ has no value.”
“So you must remember, the Iśt́a mantra of a person is everything for that person; other mantras are no mantra for that person.” (1)


“Regarding one’s Iśt́a mantra – first, what’s the meaning of iśt́a? Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”. There are so many imports of that single term iśt́a. And mantra? There is no proper English word for the Sanskrit word mantra. We use the word “incantation” for mantra, but it is not a proper word for the Sanskrit term. In Sanskrit, the spirit of the term mantra is Mananát tárayet yastu sa mantrah parikiirtitah [“A mantra is that collection of sounds which, when meditated upon, leads to liberation”].” (2)

“For a sa’dhaka, the most valuable thing is his Is’t’a Mantra. With the help of the Is’t’a Mantra or his personal incantation, a sa’dhaka will attain enlightenment.” (3)



“Suppose someone is sitting in a particular place, reciting his or her Iśt́a mantra silently. If the mind is engaged elsewhere, then the repetition of the Iśt́a mantra is nothing but a wastage of time. So no one should do such a type of japa or repetition; we do not recognize it as japa at all. In order to do japa, sufficient mental strength and mental equilibrium or equipoise is required. In the midst of wordily squabbles and intrigues, the repetition of one’s Iśt́a mantra is not all possible. This is why I advise people to do kiirtana loudly some time before meditation; because after kiirtana the mind is elevated to a great extent, and in that elevated state of mind, one can easily concentrate in meditation.” (4)


“For a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity. So for a sádhaka, oṋḿkára is not prańava; his or her Iśt́a mantra is prańava. And that’s why so much importance is attached to one’s own Iśt́a mantra. And one must also remember that for each and every sádhaka the most important of all words is his or her Iśt́a mantra. For a particular sádhaka, the only meaningful word, and the most precious word, is that person’s own personal Iśt́a mantra. For the sádhaka, the Iśt́a mantras of others have no value. For you the most meaningful, most valuable, mantra is your personal Iśt́a mantra; and others’ personal Iśt́a mantras have no value for you. They are meaningless words. Do you follow?” (5)



“You boys and girls, you know that one should go on repeating one’s Iśt́a Mantra. Always you are doing your work, but you are not repeating your Iśt́a Mantra in your mind. Why? Because you have forgotten the fact that you should repeat it in your mind. Your memory is not strong. That’s why you have forgotten it. Here Lord Buddha said, Samyak Smrti, that is, you must not forget, you must never forget that it is your foremost duty to take the name of the Lord, to repeat your Iśt́a Mantra. It is Samyak Smrti, proper memory.” (6)

“You sádhakas, you boys, you girls, should remember that the most valuable, the most important, word in this universe for you is your personal Iśt́a mantra; and for you, all other words bear no significance, no meaning, no importance.” (7)


“Your Iśt́a mantra is your most cherished object. This is why its secrecy should be maintained. Something which is very, very dear to one’s heart should be preserved very carefully. Hence it is said that one’s Iśt́a mantra should not be repeated aloud, it should be repeated mentally. And the mind will move towards the Átmá [Soul] while repeating it. In a person’s life it will continue to [resonate] internally, not externally. Finally, with the help of mantra, one will attain mantra caetanya. And when one attains mantra caetanya, one finds a beacon to guide one onward towards his or her goal.” (8)



“If the symphony of meditation or japa persists for some time, and if in the natural course of events the jiiva does not forsake the meditation or japa, then loss of memory does not occur. This state is called dhruvásmrti, or “infallible, eternal memory”. A sádhaka with this capacity continues his or her dhyána and japa even in sleep. This kind of japa is called ajapá japa – which is to say, without one actually performing japa, japa is going on.” (9)


Here is the section with a series of quotes about the significance and meaning of Guru mantra.


“He is the witness of all the worlds, all the deeds done in this universe. Nothing is secret for Him. You cannot do anything nor think anything without being witnessed by Him. If anyone says, ‘I am not being witnessed by anybody,’ He will be witnessing this utterance. So as the witnessing Entity He is always with you. This is the greatest assurance, because when you know that He is with you, your mental strength will increase a thousand-fold, because He is always with you to help you…you are never alone, you are never weak, you are never helpless. So the duty of a perfect human being, the duty of a spiritual aspirant is always to remember this supreme truth – that one is never alone, one is always with Supreme Father. He will always help you.” (10)


“You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature.” (11)


“One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa’dhana’ in this way enter the abode of Brahma.” (12)


“When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (13)



“All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas.” (14)



““Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma.” (15)


“Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere.” (16)


“In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid.” (17)



“Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi.”


“If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties.” (19)


“Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”…Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind.”
“Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”” (20)


“[Some] think, ‘I have nothing of my own. Everything is gone. I am undone.’ Such a negative outlook can only be cured with the constant auto-suggestion, ‘Parama Purus’a is mine,’ which in the language of Tantra is called guru mantra.” (21)


“You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra…one experiences an unbroken flow of bliss in one’s mind.” (22)



So by our Ista mantra we are lovingly calling Parama Purusa and in the Guru mantra we remember that ‘He is watching me.’ These are the beautiful ways Baba described these two mantras in His special darshan that day.

The way in which you call Him defines the relationship as either close or far. The more intimate the name one uses to refer to Parama Purusa, the closer the relationship. Likewise, the more frequently one takes Guru mantra, the one more will think that Parama Purusa is watching me.

It is important to understand that every practitioner must use their own mantra as it has been assigned to them. Guru Himself has created the system where every sadhaka is given a mantra based on their own, unique samskaras. According to that system, the acarya selects the mantra. Thus one must never use the mantra of any other sadhaka. What to speak of not having the desired effect, doing so may be harmful.

So in devotional life, one is to practice these two mantras accordingly. In the repetition of our Ista mantra the sadhaka is calling Parama Purusa in a deeply loving and personal way – requesting His close proximity. And by Guru mantra, the bhakta is recalling His ever-present gaze, remembering that ‘He witnesses my each and every action.”

With the proper use of these two mantras, the sadhaka spiritualizes each and every aspect of their life and makes great strides in attaining the Supreme stance – by His grace.

In Him,


Here are more postings about the importance and practice of second lesson:



1. SS-21, Nama and Namii
2. AV-23, ‘Omnkara and Ista Mantra’
3. SS-18, ‘The Lord and His Name’
4. SS-12, How An Ideal Person Should Live
5. AV-23, ‘Omnkara and Ista Mantra’
6. AV-14, The Fundamental Principles of Life
7. AV-23, ‘Omnkara and Ista Mantra’
8. SS-24, Incantation & Human Progress
9. Yoga Psychology, Under the Shelter of the Guru
10. Istanbul, 1979
11. Caryacarya, part 1
12. Ananda Marga Ideology and Way of Life – 10
13. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
14. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
15. Ananda Vacanamrtam – 1, The Glory of Pranava
16. Ananda Vacanamrtam – 14, What is Yoga
17. Yoga Psychology, Are Ghosts Hallucinations
18. Ananda Vacanamrtam – 30
19. Ananda Marga Ideology & Way of Life – 11
20. Ananda Vacanamrtam – 12, Puńya All Twenty-Four Hour
21. Ananda Marga Philosophy in a Nutshell – 8
22. Ananda Vacanamrtam – 7, ‘An Exemplary Life’

Comment From Readers

Subject: Re: Story: My Repentance
Date: Sun, 23 Jun 2013 23:23:24 +0530
From: tr sukul <trsukulsagar@g……
To: Ananda Marga Universal

Respected dadaji,
The story confirms that the truth can never remain hidden. To err is human nature but it becomes admirable when one eliminates it, as soon as it is realized. Repentance, for the error done knowingly, may be the tool to clean the dirt of mind but, as a rule the reactions of actions are certain to be experienced. Dadaji may have cleaned his mind before Mr. Rajuji or Mr. Vermaji, stating their names in this news letter, but he did not acquire sufficient courage to disclose his own name publicly.

Here is a link to that original letter to which Sukulji is responding:


******** Prabhat Samgiita #838

“A’mi a’ro keno kichu bhuli na’, shudhu bhule tha’ki tavo na’m…” (P.S. #838)


O’ Parama Purusa, it is so unfortunate and painful that I always forget Your divine name. I cannot remember it constantly, because worldly things always come in my mind. And those mundane things I always remember, only I forget Your name. O’ my Dearmost, please grace me. I want to remember Your name all the time – within each and every breath and respiration – but alas I forget.

O’ Divine Entity, although I don’t chant Your name and remember You, even then I can see that You love me. By Your grace I always feel Your love, especially when I look towards You. You are very charming and gracious. O’ Parama Purusa, You are the most magnificent One. When by Your grace the stars shower from Your heavenly effulgent bosom, then the effulgence from those particles fills my heart with divine ecstasy.

Baba, the Parama Purusa, You are the most compassionate One. The divine love which You have poured in my heart always vibrates my being and brings me to the divine world. Baba, by Your grace, today I do sastaunga pranam to You again and again with that tune and melody which You have resonated in my heart & mind.

O’ my Lord Baba, please shower Your causeless grace on me so that I always chant Your divine name…

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Sat, 22 Jun 2013


This entire email is composed of 2 parts:
(1) Posting: In and Out of Heaven and Hell
(2) Prabhat Samgiita #3478;


For a long time I was confused on the point of heaven and hell. Do they really exist or not. In some discourses it is said that He is the controller of Hell. And then others it is stated that hell does not exist.

Here in this first series of quotes, one might get the feeling that an actual place called hell exists.

“Those who remain in hell are also with Parama Puruśa, are also dear to Him. To give them love, Parama Puruśa will have to remain in hell with them.” (1)

“If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.” (2)

At face value, some may think that the above teachings give rise to the existence of hell, while in other teachings Baba pointedly affirms that there is no heaven or hell.

“There is no hell or heaven, and no one will go to hell or heaven for eternity after death.” (3)

That was the cause of my confusion.


I was thinking that certainly there cannot be any contradiction in our Ananda Marga teachings because after all Baba is Parama Purusa and He always tells the perfect truth and He is beyond time, place, and person. He is the controller of everything so there cannot be any contradiction.

Mostly I was feeling that Ananda Marga shastra is so deep and vast that it needs to be explained properly. That is why in Namah Shiva’ya Shantaya, Baba tells that the scripture should be well-explained by a qualified person.

To understand this topic of heaven and hell I consulted with a senior member of our Ananda Marga – for two reasons:
(1) In Samskrta words often have two or more meanings;
(2) Scripture is written in a very concise manner.

That is why I felt I needed further explanation to understand this point of heaven and hell.


I reached to an acarya. And I placed my question. And he replied that, “Baba’s discourses are very deep. To understand them you have to undergo serious review. Then you will find that what Baba has written that is apta vakya, perfect. There is no question of any contradiction.”

On the point of heaven and hell, here the Family Acarya’s reply was very simple. He told that, “Read this discourse of 7th April ’79, Patna. The point will be very clear.”

And he also began to explain as follows.


Human beings have various kosa and lokas. The manomaya kosa – also known as svarga loka, and it is there that people undergo happiness and sorrow.

“It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain.” (4)

Here the matter is that this svarloka refers to one’s subconscious mind. When that subconscious mind is involved in spiritual ideation then that person is in heaven and when they are involved in degrading thoughts then they are in hell. (Note: For more about the subconscious mind please refer to the heading “About Subconscious Mind” beneath the signature)

For instance, there are some people who think, “nobody loves me”, or “this world is coming to an end – doomsday”, or “I am lost and disconnected and hate this world.” Those harboring such thoughts in their mental plate – in their subconscious mind – are in hell. This type of thinking brings so much suffering and leads them to the brink of devastation. All because their subconscious mind is polluted.

In contrast, there are established sadhakas who constantly think, “I am the child of Parama Purusa and He is always helping me & taking care of me”, or “I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory.” Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.

The conclusive idea is that when one does good deeds and undergoes the positive reaction – either in this life or a future life – then one feels happy. This might take the form of some kind of victory, or receiving all types of support etc. Or, if one did not study hard for an examination but got a top mark, then they are reaping a good samskara from the past. This joyous reaction and feeling in the mind from a prior action is known as svarga (heaven). In contrast, if someone studied very hard for an examination but became ill during the exam and could not pass, then that is the negative reaction of their prior bad deed, either from this life or a previous life. In that case they are undergoing a negative samskara. The suffering or sadness experienced in the mind is what we call hell.


Acaryaji furthermore continued:

We all have human mind and with that comes a dark side and a good side. When people are moving towards spirituality that is the brighter side, and when attracted by those negative propensities that is the darker portion.

In that dark side there are seven lower stages, or degrees of degeneration. There are some who are so degenerated that they do robberies and cheat others, yet when confronted they justify their wrongful actions. They say, “This is the way; everybody is doing like this; so accordingly I am doing the same.” Their mind is very low – they do not understand their own darkness. This is an example of that lower side.

And this lower side is not just related with criminal behaviour. If a tourist gets seriously ill on their big trip then they may be very sad and depressed. And this depression could last for a long time as they relive that memory. That pain is felt in their subconscious mind.

Essentially anytime one undergoes suffering or relives past suffering in their subconscious mind then they are living in hell. That is naraka.

Then there are those whose minds are very bright. Day and night they are working for the service and welfare of others. They are dedicated to pleasing Parama Purusa and working for the upliftment of all. Such persons are established in sentient thoughts. Thus they are in the divine world.

So this entire description of heaven and hell is wholly dependent on one’s state of mind and dealing; it is not a physical place. Accordingly, hell is not a particular place, but condition wherein the mind is immersed in and surrounded by avidya maya; similarly heaven is not a particular place but a state of mind where one’s mental realm is ensconced in the thought of the Supreme.

We should always keep in mind that Parama Purusa Himself always remains with depressed people as well as happy persons. He graciously remains with all.


“Same way, in the world of effulgence, nectar, there are seven layers – bhuhloka, bhuvahloka, svahloka, mahahloka, janahloka, tapahloka, satyaloka. Parama Purusa is the controller of these two worlds, heaven and hell. You must not forget that all these seven lokas which are the underworld, of hell, or these higher lokas which are the world of effulgence, they are not any particular place. They are different stages of mind.” (5)

So here Baba tells that hell is not some physical place like a different planet or the moon – rather it is a state of mind.


In this next section, Baba uses the directions “up” and “down” as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear, that hell is a status of mind.

Ananda Marga philosophy states, “Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala. Those human beings who are crude minded, reach in hell– rasa’tala. That is the lower-most stage. Such a human being is not human. He is not animal also. The stage of such a person, is lower than animal…”
“When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra’, lower most of lower lokas, rasa’tala. This is the path of degeneration.” (6)

And here Baba further describes that stage of degeneration.

Ananda Marga philosophy states, “Those who have human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they not got get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth – logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk.” (7)

After reading this, the whole point is very clear. That, these worlds heaven and hell, have no physical existence. It is a stage of mind. When one does sadhana and feels the proximity of Parama Purusa Baba, then one is in the higher world. And when mind is degenerated, selfish, and engaged in heinous and sinful activities, then they are a creature of hell.


In the following quotes, Baba talks in such a way about hell that some people may get confused and wrongly conclude that hell is one physical place.

Ananda Marga philosophy states, “U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him.” (8)

Ananda Marga philosophy states, “The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pita’ Gaorii ma’ta’ svadeshah bhuvanatrayam [“Shiva is my father, Pa’rvatii is my mother, and the three worlds of earth, heaven and hell are my native land”]. (9)


“Svahloka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state.” (10)



Ananda Marga Philosophy states, “Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the samskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell.” (11)


Here is one of Baba’s teachings related with this entire topic (put in dark blue and bigger font)

सप्तलोक क्या है ? एक ही साथ है, कोई अलग-अलग दुनिया नहीं है | सप्त लोक में निम्नतर लोक जो भूर्लोक, physical world | ऊर्ध्वतम लोक, जो सत्य लोक, वह तो परमपुरुष में स्थित | और, इन दोनों के बीच जो पञ्च लोक हैं, वही है पञ्चकोष | मानव मन का पाँच कोष, पाँच स्तर | भुवः, स्वः, महः, जनः, तपः, सत्य | भुवः है स्थूल मन, जो प्रत्यक्षरूपेण शारीरिक कर्म के साथ सम्पर्कित | और स्वः लोक है सूक्ष्म मन | मानसिक मनोमय कोष, मानसिक जगत्‌ | मुख्यतः सुख-दुःख की अनुभूति {हो} होती है कहाँ ? स्वर्लोक में, मनोमय कोष में | तो, यह जो स्वर्लोक है, इसी को लोग स्वर्ग कहते हैं | स्वः युक्त “ग”, स्वर्ग | सुख-दुःख की अनुभूति यहीं होती है | तो, मनुष्य अच्छा कर्म करने के बाद मन में जो तृप्ति होती है, वह मन के स्वर्लोक में अर्थात्‌ मनोमय कोष में होती है | तो, ये स्वर्लोक हमेशा तुम्हारे साथ हैं | तुम सत्कर्म करते हो, तुम मानव से अतिमानव बनते हो तो, स्वर्लोक ख़ुशी से भर जाता है | और, तुम मनुष्य के तन में, मनुष्य की शकल में अधम कर्म करते हो, तो स्वर्लोक दुःख में भर जाता है, मन में ग्लानि होती है, आत्मग्लानि होती है | तो, स्वर्ग-नरक अलग नहीं, इसी दुनिया में | और, तुम्हारे मन के अन्दर ही स्वर्ग छिपा हुआ है | तो, जो पण्डित हो चाहे अपण्डित हो, स्वर्ग-नरक की कहानी, किस्सा-कहानी सुनाते हैं, वे सभी काम नहीं करते हैं | वे मनुष्य को misguide करते हैं | विपद में परिचालित करते हैं, उनसे दूर रहना | वे dogma के प्रचारक हैं |– MD, May 19 Varanasi, v19-02-(H)



2-20 Na svargo na rasa’talah

“Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him is then called heaven; and when he does an evil act and endures the consequences thereof, then the environment around that person becomes a hell for him.” (12)



Here below Baba is giving an analogy about hell by stating it is a place that does not receive any sunlight.

Ananda Marga philosophy states, “Asuriya nam…Narak is the loka of the dark world. That means, the effulgence of the sun does not reach there. It is always surrounded with cimmerian darkness. Darkness is so deep, that human beings cannot see themselves. Such a deep darkness is called “anda tamisra'”. Where a human being cannot see oneself, or others. Is this a type of hell? Yes, where there is no effulgence, those who are covered by cimmerian darkness. Those who do not do spiritual practice, those who do not do sadhana, they move towards this loka of cimmerian darkness — rasatala, hell. Uta means hell. In the hell, there are seven layers: Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala.” (13)

And here Baba’s use of ‘hell’ is to refer to a mental state can be likened to these following examples:

Similarly if when talking about someone you say ‘That person is negative’. It does not mean if you bring a north pole magnet near him it will attract. Because, your meaning is not about his physical body, but rather that his mind is negative.

Or if you say ‘That person is crude’, it does not mean that if you touch him or bring a hammer to his body, his body will be like stone. Because your sense refers not to his body, but to his mind which is crude.

Or if you say, ‘He is soft’. It does not mean that person’s body his soft. But rather, that his mind is soft.

And for example if you say, in discussing someone’s dogmatic view on something ‘That fellow is blind’. Then by that you mean not that the person is physically blind. But rather, that he is mentally blind and does not have a sense of discrimination.

So the above descriptions, although they use physical type language, but they refer to a person’s state of mind. And not their physical existence. Similarly, as Baba explains that hell is a state of mind. It is not something physical. But rather, it is a mental state.


This type of hellish mental state is exemplified for instance by those who cheat others to make a living. Here we are talking about adulterators who sell tampered products like fake gold or adulterated spices in order to earn lots of money. In this vaeshyan era, other professionals like money-lenders and middle-men also fall in this category. In all such cases, these people do not produce anything of value for the society, only they act as leeches sucking the life out of the society by their cheating tactics. Such persons are the lowest of the low.


Heaven and hell do not exist; they are not actual places. There is no such thing as heaven and hell per se. They are simply states of mind. When one is feeling happy and blissful that is heaven and when one is feeling sad, scared, and depressed then that is hell. Thus heaven and hell merely depict one’s mental status – nothing more.

In any given 24-hour period, people may feel happy or sad. Or maybe they are sad the whole day and feeling blissful the next, or vice-versa. This is the common experience of most people: Revolving in and out of sadness and happiness. That is what is meant by being in and out of heaven and hell.

In Him,


What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

In contrast, the conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.

For more about the subconscious mind read:



Volunteers are needed to help translate quotes such as the Hindi passage cited in the above posting – we look forward to your participation and support.

1. SS-12, Puruśa
2. AV-23, Stages of Samádhi
3. Ananda Vacanamrtam – 3, Superstitions About Death
4. Subhasita Samgraha – 1, The Base and the Relative Truth
5. Ananda Vacanamrtam – 9 (H)
6. AV-24 Hindi, p.167
7. AV-19, Hindi, p.12
8. SS-11, p.51
9. NSS, p.233 ’85 Ed.
10. AV-19, p.10
11. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
12. Ananda Sutram, Sutra 2-20
13. Ananda Vacanamrtam – 9 (H)

******** Prabhat Samgiita #3478

“Tumi esecho diip jvelecho a’ndha’r dhara’te…” (P.S. 3478)


O’ Parama Purusa, You have come. You have lit the lamp of awakening in this dark world. The degenerated society is getting enlightened by Your grace. Those who were sleeping and crying in agony, You have awakened them and placed a sweet smile on their faces. And by Your grace now they are all smiling. Everyone’s life has changed.

Everyone is Yours; everyone is Your loving one. You are everyone’s close, personal, and own. You have intoxicated everyone’s mind by Your divine play – by Your liila. Baba You have come and You have shown the path of forward movement from darkness to light. It is Your grace. Baba, I surrender to You…

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Date: 22 Jun 2013 11:21:34 -0000
To: ananda-marga-universal-forum-3@yogasamsthanam.net
Subject: Story: My Repentance



After waiting three-and-a-half hours on the platform in the grueling sun, finally there was an announcement indicating that the train was coming. I gathered my bags and readied myself to board the train. To date, I had been an acarya for seven years and had learned how to “manage” acarya life. Everything had gone well with Rajuji and the rest of the margiis in this locale but now it was time to move on.



I was doing what had become a common practice of the day amongst some acaryas:

Leave town on the day of ekadashii and then arrive in the next place and announce to everyone that I had fasted the previous day, when in fact the night before the margiis had fed me a delicious “pre-fasting day” meal. This was the way things had developed in WT life, unfortunately. I learned this “fasting technique” from my supervisor and had seen this ploy successfully carried out by any number of workers. Certainly many workers are doing their dry fasting sincerely, yet there remain some Wts who do not observe Baba’s directive about regular fasting.

At first I was too nervous to do it – to deceive margiis about fasting. But over time I became accustomed to it – until finally it became no big deal. I was doing it all the time.


So the night prior I took full belly at Rajuji’s house and then headed off to my next destination. While on the train I slept some, read the parts of the newspaper that was circulating around our train car, and talked with some of the other travelers. In this way the time passed and my 4 hour journey was nearly complete.


The train slowed as it approached the upcoming stop and finally the train came to a complete halt. I grabbed my bags and descended onto the platform. The margiis were expecting me. I looked up and down the platform – knowing that they were sure to come and greet me. I did not see anyone.

Then from behind I felt a few tiny hands grabbing onto my gown. I turned around to see the shining and smiling faces of three young boys. These were Vermaji’s sons. I knew them well and their joyous presence meant that Vermaji was also close by.

In a moment, Vermaji approached with folded hands and a warm look in his eye. I had been here just two months ago and it was good to be back. Immediately, Verma welcomed me and inquired about my health etc. And then the five of us went together to catch an auto-rickshaw in order to head to Vermaji’s house.

Along the way the boys were silently looking at me the whole time and Vermaji and I talk about the news of the day. Plus we discussed various plannings for his unit such as talks, pracar programs, the upcoming PMSA event, and he gave me a summary about how things at the school were going.



Finally, as we approached the house, Vermaji asked if I was fasting today or not. I told him that I had fasted the day prior. He was very happy to hear this as he said his wife was preparing a special meal for my arrival. And he said that he himself was fasting tomorrow, which I knew to be true. Because whenever, given the option between fasting on a Friday or a Saturday, then always Vermaji would choose Saturday. He had told me as such on earlier visits and I knew him to be sincere in this.


Anyway once he understood that I had fasted yesterday, then when we entered into the house he said I should attend to my evening duties and sadhana etc, because dinner would be ready in a short while.

So I arranged all my things accordingly and did whatever I did etc, and sure enough in a short while the call came for dinner.

And that night Vermaji and I ate and spoke about all sorts of organisational dealings, financial arrangements, and I gave him all the news about where I had just been. Like this the evening passed and soon we were off to bed.

The next day came and went quickly. As planned, Vermaji did his fasting and I arranged my own food and attended to various inspections at the school and dealt with other affairs. And the day after I left for my new destination. That was a Sunday.

My mind was feeling relaxed and I did not think twice about having played that fasting drama with Vermaji. I figured it was good he fasted and I justified that what I do is my business and that is all. I consoled myself and justified in my mind that Wt life is tough – often it is not even possible to get proper food – so what is the harm in eating on fasting days. That was my excuse or alibi for skipping fasting. So my mind was nonplussed or unaffected by the fasting drama as it had become a way of life.


Tragically that next Tuesday, one of the very elderly and senior margiis from Vermaji’s bhukti passed away. And margiis from all around came for the shraddha ceremony, including Rajuji.

And that is when the whole thing leaked out.



Because in passing, Rajuji and Vermaji discussed about various happenings and they naturally talked about their recent visits with me, since it had only been a few days earlier that I had stayed with them both. And in their own way, it came to pass that Rajuji mentioned that his wife had prepared me a special pre-fasting day meal. And in response Vermaji said that that was impossible because his own wife had prepared me a special meal for my post-fasting day. And within one or two sentences my whole drama got exposed – 100%. They understood that neither I fasted at Rajuji’s house nor at Vermaji’s house. Rather I had lied outrightly about the whole affair.



I came to know about all this because both Rajuji and Vermaji are respected and senior margiis and in an effort to straighten the situation out they talked to my chief secretary – not my direct in-charge. Needless, to say CS Dada was very displeased with my behavior, and he scolded me that ‘If I wish to skip fasting then I should keep myself hidden in the jagrti and not play such dramas with the margii families’. Then he got even angrier at me as said that, ‘This ruins the reputation of all acaryas.’ Even though we both knew well that some Dadas – around 10-20% of the workers, depending upon the sector – regularly skip their fasting days.

Anyway, the difference being as CS Dada put it was that, ‘I had gotten caught and lost the faith of the margiis’.

Then CS Dada instructed me that as a point of rectification I was to tell my story to all – and by that way it would serve as a reminder for me not to do such things again. For that reason I have now written this entire chapter to all of you.

Here I wish to add that it must be duly noted that at least 10% to 20% of all workers sincerely do their dry fasting, although they may or may not follow the proper procedure for breaking fast. That is to say on breaking fast morning they may only drink 1 glass of water and then eat some bananas without every cleansing the digestive tract in the proper manner. But the actual fasting, these workers follow sincerely.



Actually I did not have to do what my CS Dada told; I did not have to share my story with all. Because nowadays– since the last 4-5 years – no worker listens to their supervisors. Rather people do as they like. Some skip their departmental meetings entirely, others just engage in private business, and some are not very obedient or strict in conduct rules.

So in that atmosphere I did not have to write my story to all of you about how I cheated on my fasting day. Because after all, what could CS Dada do to me – next to nothing. In that way I was quite tempted to just overlook my punishment.

But in retrospect I figured that I should do it as a means to reaffirm myself to Baba’s ideals. Ultimately I want to follow 16 Points and I do not wish to deceive anyone. Rather I aspire to become an acarya in the true sense of the term. And I thought writing this letter would help in this regard.

So for this reason I have recounted this story and by Baba’s grace this will help me to rectify my misdealing as I want to be sincere in 16 Points and become a model wholetime worker of Ananda Marga.

Not only that, in hopes of repairing my tarnished image and bad name, for a long time after this transpired, I would ensure I was at a margii’s house at the time of fasting so I could fast in front of them. I wanted them to physically see that I was doing it properly. I could not live with them thinking that I just skipped all my fastings. So to prove myself, I always arranged to be with margiis on fasting day as a way of redeeming myself. This went on for months and months until I felt I had regained their trust and repaired my reputation.

Here following are some of Sadguru’s teachings related with this entire affair.


By following the practice of regular fasting, one’s entire body gets a chance to recuperate, thereby inviting better health.

Baba says, “During fasting the body’s organs get a good rest, and the healing process is more rapid.” (1)

Plus in this next quote Baba advises us how by fasting we will decrease our dependence on food and develop ourselves in other arenas.

“You should not depend on food too much. This is why I have prescribed fasting on four days a month for some people and two days a month for others, and personally I have proved by fasting for five years and eight months at a stretch that if people try, they can remain without food. If one’s dependence on food decreases, one will gain more freedom in a particular aspect of life.” (2)



“To say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.” (3)


“An honest person should never resort to hypocrisy in any sphere of life.” (4)

“There cannot be any hypocrisy in dhiiras. Hypocrites may be traders of religion, but the dharmic cannot be.” (5)

“There is no place in a devotee’s life for hypocrisy – the devotee’s thoughts, words and actions will never be contradictory. These simple and straightforward people will say what they think and do what they say.” (6)

“No indulgence should be given to hypocrisy.” (7)


“Activities harmful to the Marga, hypocrisy, theft and the persecution of women are the greatest crimes. Such criminals should be categorized as mahápátakiis (great sinners) and severe measures should be taken against them from the beginning.” (8)


“In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.” (9)


“Struggle is the essence of life. Yours should be a pauseless struggle against corruption, hypocrisy and animality.” (10)

“Spread out the sermons of amity amongst the humanity. Remind one and all that the establishment of human excellence does not lie in hypocrisy but in simplicity and sincerity…” (11)


“One is seized by a feeling of repentance when one realizes (either from within or with the help of a second person) the impropriety of one’s action.” (12)

“Someone might have committed a pátaka [sin of commission], but after that wrong action feels repentance, and compensates for the harm his or her action caused. After such repentance and compensation, the action is no longer a sin. Suppose someone has stolen a thousand rupees from someone else. If after this theft the thief feels compunction and returns the money – better, however, with the inclusion of interest thereon – and begs forgiveness, that will mean that the person’s sin has been washed away. The person should no longer be called a sinner.” (13)


“If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.” (14)



Anyone who thinks they can eat on fasting day and get away with it is a fool. Because even if one tricks the margiis and even if one justifies the situation to himself, even then it is a guarantee that Parama Purusa will know what you did.

“Parama Purus’a knows all the three phases of time: the past, the present and the future. Nothing is beyond the periphery of His supramundane knowledge…Suppose you eat something on the fasting day of Eka’dashii, thinking that perhaps Parama Purus’a will not know it. Certainly He will know about your secret eating, and He feels amused at what His little child is thinking. Not only the boys – the girls also make the same mistake. Perhaps on fasting day they eat chocolates and think, ‘I am eating secretly – no one can see it.’ This is defective thinking, because Parama Purus’a knows everything – nothing is hidden from Him.” (15)


“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (16)

At His lotus feet,

1. Yogic Treatments, Appendix
2. AV-7
3. AFPS-6, The Spirit of Society
4. Liberation of Intellect – Neo-Humanism, Disc: 7
5. SS-21, Nityánitya Viveka
6. AV-7, How Should a Devotee Behave?
7. AFPS-3, The Importance of Society
8. CC-2, Society, pt #29a
9. NSS, Disc: 10
10. Ananda Vanii #11
11. Ananda Vanii #57
12. APH-8, The Acoustic Roots of the Indo-Aryan Alphabet
13. AV-9, “Take Refuge in Parama Puruśa with Unswerving Attention”
14. AV-12, The Real Value of the Human Entity
15. Subhasita Samgraha – 12
16. A’nanda Va’nii #13


“Aja’na’y chile, ja’na’-ma’jhe ele, tabu katat’uku ja’niya’chi…” (PS 3544)


O’ Parama Purusa, in the past You were completely unknown to me. I could not conceive of You at all; You were remaining in Your fathomless state of Nirguna Brahma. I had no idea about You. O’ my Lord, today, with Your infinite beauty & charm You have come as the Taraka Brahma. You have loved me and placed me on Your Lap. You have entered into the stream of my mental consciousness. You have come in my proximity, in my awareness, in my dhyana. Even then how little I can understand of You; how little I can grasp of You. O’ Parama Purusa, the more I know You, the more I realise that I do not know. The amount of my ignorance goes on increasing. I always feel like there is a lot to know about You. O’ my Dearmost, You are beyond my mental conception; Your endless love knows no bounds.

O’ Divine One, this universe is filled with innumerable expressions. My mind goes on thinking again and again wondering why I like all these diverse manifestations, but I cannot come up with the answer. I cannot reach to the depth of the matter. O’ my Dearmost, the sweet flower fragrance, the blackness of the clouds, the grandeur of the mountain, everything, whether good or bad – all I like because of You. Your beauty and grandeur is expressed through the flora and fauna, through this entire creation. Everything in this universe is attractive and pleasing to me. O’ Parama Purusa Baba, because everything comes from You – because it is all a reflection of You– that is why I find all the expressions to be completely charming. O’ Divine One, You are the reason.

Baba, I have sat for sadhana thousands of times but still I have never had You in dhyana up to my heart’s content. I have not been able to hold You so close in the deep recesses of my heart. O’ my Dearmost, I always hope that You will reveal Yourself fully to me; but up till now I could not get You very, very close. Thus far I could not intimately serve You in my mental lotus, in my Guru cakra. That I could not do. Even then in hundreds and millions of ways, my mind rushes towards You, trying to pull You close to me, into the bosom of my heart.

Baba, please be gracious and eternally remain with me, as my most intimate and dearest One…

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21 Jun 2013


This entire posting is composed of 2 parts:
(2) Posting: Spirit Behind Ananda Marga’s Vivaha System;
(1) Prabhat Samgiita #886.


To bring anyone on the path of dharma a proper environment is necessary and for that one human society is needed. Towards this end, Baba has taken numerous steps.

On the one hand He has involved deeply in repairing addressing and solving society’s ills. In this way And He has exposed and given the solutions to cure society from: religious dogmas, casteism, racism, communalism, sentiments, exploitation, untouchability, color, economic disparity, etc. Indeed Baba has addressed so many inequalities and injustices in the society.

Simultaneously Baba has infused one very positive feature for humanity – His revolutionary concept of society building: Which includes both the creation of WTs and the formation of revolutionary marriages.

Society building ensures a certain stability and dynamism as well as the love and compassion necessary for enabling people to grow in a healthy and proper way. So this is one key for developing one human society.

And indeed when that society is formed then there will be huge scope for people to grow in all sorts of ways and devote maximum time for spiritual pursuits and ultimately become one with Parama Purusa.

So society building has a special role.



Revolutionary marriages (RM) are a special feature of our Ananda Marga way of life and come within the scope of the society building department of AMPS. Actually the main basis of marriage in Ananda Marga is society building.

In the past Lord Buddha also neglected this important social factor so he could not form the society properly. Lord Buddha’s teachings were deficient in this regard. And many religions also have not been able to create solid systems and ideals for marriage. The materialistic societies around the globe are also severely lacking on the point of marriage.

The tantric system of marriage is 7000 years old and holds a special meaning and practical presentation. We have seen this in our lives especially in DMC when Baba used to give blessings to marriage couples.


First the newly married couple would approach the dais and do sastaunga pranam to Baba. And then with both of their hands the couple would jointly offer a flower garland to Baba. Then Baba would then place His own hands around their hands and join them in holding the mala (flower garland).

Then Baba would graciously bless their marriage: “Be like Shiva and Parvati, go on doing your worldly duties along with your psychic and spiritual pursuits, be the assets of the entire civilisation, and by your service the whole society should be benefited.”

Baba also used to repeat the mantra ‘Shubamastu…’, meaning ‘May you be blessed’.

And then He would give the mala to the bride. To English speaking margiis Baba used to say, ‘little girl take this mala and keep it with you’. And when He spoke to margiis in Bengali or Hindi this was the translation: ‘mother keep this garland along with you’.

Hundreds of times during DMC we have witnessed how Baba used to give His marriage blessings. And always He would begin by saying, “Be like Shiva and Parvati…”

Here the special significance of ‘Be like Shiva and Parvati’ is that during Lord Shiva’s entire married life He took care of Parvati and watched over her physical, psychic, and spiritual development; and Parvati took care of Lord Shiva as well. Their marriage was ideal. It was not based on material satisfaction or gain, but rather a high ideal. It was starting point of building one human society.


Prior to Lord Shiva’s advent society was not properly formed. One key reason for this was that there was not a proper system of marriage. Instead, most were involved in libertine type of relations – especially the males.

The ones who suffered most then were the children and their mothers, but especially the children. Basically males did not accept any responsibility. So the whole responsibility of the child’s physical, psychic, sentimental, and spiritual welfare rested upon the mother alone. And it was just not possible for a single mother to manage all aspects of raising and providing for the child. The condition of the baby and mother was terrible.


Then Lord Shiva took advent. For the first time in human history He graciously gave the system of marriage. And that marriage system was primarily for the welfare of the child. So that child could receive the requisite love and support to one day become a bonafide member of the civilized society.

In this same spirit, Baba has created the society building department in our Ananda Marga.



Unfortunately in today’s materialistic countries, the true spirit of society building is not followed. Wherever materialism reigns, children are not properly cared for rather they are a by-product.

That is why we often see that children are not able or allowed to live along with their mothers, or sleep and get love and affection from their mothers even in nighttime. This results for any number of reasons: The parents might be divorced and the mother may have to work 3 jobs, or the parents are grossly involved in their careers and ignore their children, or there are other reasons. Unfortunately this is the common fashion these days: Children are often ignored and neglected whereby the child feels alienated from their surroundings.

In our Ananda Marga society the situation is improving a lot, but in the true sense society building has not yet taken proper shape. If we look back over the history we will find innumerable examples how the letter and the spirit of Baba’s given marriage system has been compromised.

But I have deep faith that with firm determination we will reach to the goal which Baba has established.


Baba has graciously given various special teachings for building up a spirited & singular human society. Each point has its own unique aspects and beneficial results – including His divine teaching on ‘vivaha’.

However, certain publishers have defined vivaha in an ordinary and mundane way. Yet we know Baba’s grand guideline of vivaha is not common and ordinary, but extraordinary.


Since the very beginning in 1955, Baba’s has graciously guided us to form one human society. Because the whole aim of the Ananda Marga mission is Atmamok’s’a’rtham’ jagaddhita’ya ca – ‘self-realisation and service to humanity.’ But without building up one human society this can never be achieved. So Baba has taken strong steps to form a single human society whereby people can move towards their spiritual goal.


In the past neither Lord Shiva nor Lord Krsna could do this. They were engaged in other ways and could not manage the strong planning necessary to bring the entire humanity within one thread. But Baba has indeed taken up this great endeavour.


Baba’s following teaching makes this subject more clear.



“Prior to Shiva, there was no system of marriage in human society. And as there was no recognized marriage system, the matrilineal order was in vogue, because it was easy to identify the mothers. In the case of the fathers, it was impossible to identify them. Shiva, for the first time, introduced the system of marriage which has continued until this day. The Sanskrit word for marriage, viváha (derived vi – vah + ghaiṋ), literally means “to follow a particular system”. This system of marriage is known as Shaeva viváha. According to this system, the bride and the bridegroom will equally share full responsibility for their marriage, without any consideration of caste or community.” (1)



“At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.”

“The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast-milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans…The life of the libertines was just like that of the animals.”

“Shiva made the rule that regardless of whether women were capable or incapable of earning a livelihood, men would have to take on the responsibility of supporting them; thus the Sanskrit word for “husband” is bharttá. The word bharttá is derived from the root verb bhr + suffix trń; the root bhr means “to support” and bharttá (in the first case-ending) means “one who supports someone”.”

“As a result of this arrangement, it became easier for the women to maintain the children, since they were relieved of the onerous responsibility of providing their food and clothing. Not only that, when the children became a bit older the direct responsibility for their maintenance shifted from the mother to the father.”

“It was not easy to know the fathers of children even in the case of the so-called householders, far less in that of the libertines. Children would know only their mothers. And after they were weaned, they would forget their mothers also. Thus being deprived of motherly love and affection at a very early age, they had no opportunity to develop the sweeter and finer sensibilities of the human mind. The human mind, the human intellect, was nipped in the bud; those people had no opportunity to blossom, to gladden the heart of the world with their sweet joy. By declaring the males to be bharttá [husbands] Shiva fulfilled a major portion of His task for human society.”

“But Shiva did more than that: He declared that women must be kalatra, which means that women must discharge their obligations to their husbands and their children in such a way that the latter will not have the least difficulty.”

“Those who accepted this new arrangement were declared married, and the other members of their society would be witnesses to the marriage ceremony, to bless the newly-married couple and pledge their cooperation to them. The Sanskrit equivalent for marriage is viváha (vi – vah + ghaiṋ): it means, after the ceremony, the man and woman can no longer live as libertines or as irresponsible so-called family people. They have to discharge their full obligations as bharttá and kalatra, responsible husband and responsible wife.” (2)



“Vi – vah + ghaiṋ = viváha. The root verb vah means “to flow, to lead”. Viváha means “leading one’s life in a new way with a special type of responsibility” [in both Sanskrit and Bengali]. In the most correct Sanskrit, however, the word for “marriage” would be formed vi – úh. An alternative spelling is with u (not ú). Vyuh + kta = vyud́há (meaning “a married person”).”

“An unmarried person remains somewhat free from responsibilities. As a result they get the chance to discharge some greater duties outside their small family. Even though they go outside the house for other work, it is not against anyone’s interests. Vyud́há means a “married person who shoulders a greater family responsibility and begins a new style of life.””

“Hence, when an unmarried girl or boy gets married, his or her life begins to flow down a different channel. Various responsibilities devolve on them. They can no longer afford to take their responsibilities lightly.” (3)

in Him



So vivaha is one special way for developing the society; it is a revolutionary form of marriage that brings the fulfillment of human potential through responsibility, commitment and spiritual growth. Vivaha cannot merely be defined by a single mundane term, i.e. marriage. The Sanskrit word vivaha cannot merely be translated or defined as marriage. The ideal of vivaha is so much more than that. That is why Baba Himself takes several paragraphs to explain the meaning of vivaha. Baba never merely defines vivaha as marriage.

As we all know, nowadays marriage mostly means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. A person might marry 2, or 3, or 4, or 5 times. That is the common way nowadays. And each time it is defined as marriage, but that is not at all what vivaha is all about.

Unfortunately if you search for a definition of vivaha in the note sections of various Ananda Marga books, you will find that certain members of the Publications Dept merely define vivaha as marriage. That means in certain specific sections like the glossary and the footnotes, the publishers themselves chose to define the ideal of vivaha as marriage:

For instance:

(a) In the book, “Sarkar’s Short Stories Part 1” – the publishers inserted a footnote in the story – “The Headmasters’ Contest”. Here is the entirety of that footnote: “Viváha is the Sanskrit word for marriage.” So they merely defined vivaha as marriage when in fact it is so much more than that. Remarkably, the publishers took special efforts to create a footnote for the term vivaha. In that situation they could have described vivaha in so many positive and practical ways according to Baba’s dharmic explanation. But instead they merely defined it as marriage. That is completely misleading to the reader and it undermines the ideal of vivaha.

It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(b) In the book, “The Awakening of Women”, the publishers inserted a glossary and in that glossary they merely defined vivaha as marriage. They wrote one word – that’s it. Here again the publishers created a special place to define and describe the term vivaha but they failed to use any of Baba’s dharmic tenets. Yet vivaha itself is such a key component for the upliftment of humanity and grants women and mothers an entirely new status. And in the book “The Awakening of Women” the publishers utterly neglected to put a proper definition of vivaha in the glossary. That undermines the very purpose of the book.

It would have been far better if those in charge referenced specific sections of Baba’s discourses and direct the reader to learn about vivaha in that manner. Or if they wanted a shorter definition for their glossary they could have defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(c) The Ananda Marga Dictionary published in 2005 falls into this same problem. If you look up vivaha in the Ananda Marga Dictionary all you will find is the singular mundane term ‘marriage’– nothing more. By this way people will think that vivaha just means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these types of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

Just imagine if in the dictionary someone defined dharma as ‘religion’ – without saying anything more. Then people would think dharma was just something dogmatic. How misleading and unjust that would be. Similarly to define vivaha using one simple mundane term like marriage is to do injustice to the ideal of vivaha because nowadays the marriage term is so commonly abused in as the divorce rate is 75% in some states and males regularly cheat on their wives, and vice-versa.

So in this materialistic era where the institution of marriage has nothing to do with the dharmic ideal of vivaha, the publishers of the Ananda Marga Dictionary must not define vivaha as ‘marriage’. The Dictionary definition must carry the inner spirit or dharmic quality of the term. Because Ananda Marga means dharma; so without that, the goal of making an Ananda Marga Dictionary remains unfulfilled, lacking, or faulty.


The problems associated with the Ananda Marga Dictionary’s definition of vivaha do not exist in isolation. Verily there are dozens and dozens of terms – even hundreds – that are improperly defined in that Dictionary by those publishers. Unfortunately, many of the definitions do not reflect Baba’s given teachings of Ananda Marga. That is why the entire dictionary needs a critical review, not just one single definition.


Overall, the idea of making an Ananda Marga dictionary is very good – if done properly. That means the dharmic definitions must be given according to the word and spirit of Ananda Marga ideology. Then surely it will be beneficial.

But when a Dictionary itself offers misleading, incomplete, and wrongful definitions, then that undermines the entire purpose of making a dictionary. Rather it is harmful. Best will be if stringent efforts are made to create a proper, well-referenced dictionary based purely on Ananda Marga ideals.

In conclusion, the term vivaha might also be defined in this way: A special union between a husband and a wife based on a dharmic ideal where both parties shoulder a great responsibility in raising a family while caring and watching for each others physical, mental, and spiritual development – plus we should always refer them to Baba’s discourses that offer a more explicit explanation.

1. Namah Shivaya Shantaya, Disc: 2
2. Namah Shivaya Shantaya, Shivokti 3
3. Shabda Cayaniká Part 19

******** Prabhat Samgiita #886

“A’j toma’y pelum notun sa’je mor manoma’jhe…” (P.S. 886)


O’ Parama Purusa, by Your causeless grace, today I have gotten You in a more loving way in my mind. You have come in a new form in my dhya’na. It is Your grace. Earlier my mind was busy and involved in a variety of works – both positive and negative. But now there are no such distractions. My mind is one-pointed and only ensconced in Your love.

O’ Divine Entity, the path that I was moving on was a zig-zag path. There was no hope or relief. My life was covered in darkness, day and night. By the attraction of Your divine love I looked towards You. O’ my dearmost, my most loving One, by Your grace the wheel of my chariot has just turned. In my dead river, a flood of sparkling fresh water has come. Baba, now my life has become effulgent.

O’ Parama Pursusa Baba, in the past there was black darkness and after that it was even more black. The whole atmosphere was totally bleak; my whole life was shrouded in darkness. Baba, You are so gracious, You have come with Your divine effulgence. You have come with more and more divine effulgence. O’ my Lord, now in whichever direction I look, it feels very blissful and loving. I feel Your divine presence in my heart and all around me. Baba, You have stolen my mind and made my heart full. My heart has become full with Your love.

Baba, today You have blessed me by coming to me in a more intimate and loving way. You are so gracious. Baba, I love You…

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Thu, 20 Jun 2013 11:05:56


This entire posting is composed of 2 parts:
(1) Posting: How Baba Blessed that Doctor
(2) Prabhat Samgiita #2350;


Baba has always given importance to sadhana. And as we know in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru.

In this regard, one story about the importance of spirituality comes to mind.



When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.

During one such period, Baba’s jail doctor was Dr. Kalwarji. Bear in mind that Dr. Kalwarji is not the nasty jail doctor who later poisoned Baba. Rather Dr. Kalwarji was a simple and innocent man who had deep reverence for Baba. Dr Kalwarji’s mother tongue was Maethilii and he was a non-margii. As the official doctor for the jail, his his duty was to care for Baba and watch over His health. For this reason, Dr Kalwarji went to check in on Baba everyday for health purposes. So he was there on official duty. However, because Dr. Kalwarji also revered Baba as a great master, on some of those occasions, Baba would tell him devotional stories and experiences of great bhaktas from the past.

The unique thing is that in the presence of Dr. Kalwarji, Baba would sing some of the devotional songs written by the great poet Vidyapati, who was also one great devotee of Lord Shiva. of course Baba’s grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr Kalwarji how great bhaktas like Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr Kalwarji shared the Maethilii language as their mother tongue.

As you may be aware Baba has cited Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati’s devotional songs in order to show how Vidyapati used to long for the Lord. Thus Baba’s approach was purely instructional. Thus on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. Kalwarji.


And in so doing most of the time Baba would graciously sing this following song. By this way He could verily instruct and guide Dr Kalwarji on devotional life. This was Baba’s great blessing on Dr Kalwarji. Here below is one of the songs Baba would sing for instructional purposes.

Vrtha’ janma goina’yaluin
hena Prabhu na’ bhojaluin
Khoya’yalu soha gun’anidhi,
Hama’r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.


Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.

Fate’s long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love’s strand,
Deprived, alas of a single draught. (1)

I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.

Baba has graciously given this teaching in order to show how Vidyapati used to long for the Lord. And then years later Baba included some of these lines in Prabhat Samgiita #340 also: ‘Vrtha’ janma gama’yalun, heno prabhu na’…”. As the Sadguru Parama Purusa, Baba Himself wrote such devotional compositions so His disciples would learn how to express their inner heart feeling to the Lord.



So in the presence of Dr. Kalwarji, Baba would graciously sing this above song to guide Dr Kalwarji. In response, Dr. Kalwar – who despite being non-margiis had a devotional heart – would later recount that, “I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration.”

Then with tears rolling down his cheeks, Kalwarji told that, “Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence.”

So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. Kalwarji would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.

In this manner, Dr Kalwarji would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr Kalwarji withe opportunity to discuss on devotional topics.

All in all, in this grand liila of the Lord, Dr Kalwarji had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.



Then on one occasion Dr. Kalwar could not reach at the proper time. He arrived a little late and he noticed that the door of Baba’s cell was closed. After considering the situation for a moment, Dr Kalwar thought that, “Let me see what Baba is doing.”

With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba’s cell door. What he saw was indescribable. Dr Kalwarji witnessed a huge flood of light emanating from Baba’s existence. It was brilliant beyond words.

Dr. Kalwarji could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking – in a blissful state – he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state – still divinely intoxicated by the experience. Then he did mental pranam and went away.

Afterwards, Dr Kalwarji recounted, “That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today – months and years later – these strong divine feelings arise when I think of Baba’s sweetness.”


So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba’s fathomless grace is always showering on all.

“Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (2)

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (3)


Baba does not just appreciate Vidyapati but so many great devotees like Bhakta Surdas, Mirabai and others – Baba appreciates all. So this gives one picture how with devotion one can bind Him, otherwise not. So devotion is the top-most and if anyone has devotion, whether margii or non-margii, then that is great because devotion is everything. And Baba recognises and blesses all sadhakas who have a devotional heart.


In a deeply melancholic mood, Vidyapati used to express remorse that, ‘My life has become wasted as I did not worship Parama Purusa.’ In this way he used to cry for the Lord.


“Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive.” (4)

“Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.” (5)

“Vidyapati Thakur says –

Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.

“I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (6)


“All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement.” (7)


“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (8)


“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)



“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)


“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

In Him,

1. Subhasita Samgraha -3, p.63
2. Ananda Vacanamrtam – 31, Dharma Sádhaná
3. Guide to Human Conduct
4. NKS, Dic: 17
5. Ananda Marga Karma Sannyasa
6. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
7. SS-12, To Whom Do You Belong? Where Do You Come From?
8. SS-1, Call of the Supreme
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. AV-7, Devotion Is the Life-Force of a Devotee
11. AV-33, Samádhi, Senselessness and Sleep

******** Prabhat Samgiita #2350

“Prabhu, toma’r na’mer bharasa’ niye aga’dh sa’gar pa’r’i dobo…” (PS 2350)


O’ Parama Purusa, surrendering in You has immense force. Trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O’ Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

O’ Supreme One, holding Your flag in my hand and singing Your name in my heart, I will go on marching forward with my head held high – it is Your grace. O’ Prabhu, by Your ahetuki krpa’, I will bring the neo-humanistic era onto this dusty earth. The victory mark will be on my forehead.

Baba, O’ Parama Purusa, by keeping You in the heart, there will not be any dilemmas or doubts in anyone’s mind. The mind will be pointed, straight-forward, and clear. Everyone’s longing will be satiated – permanently. O’ my Lord, by Your grace, I will shower my love and win over everyone’s heart by my selfless service and sacrifice. I will honor everyone’s right to live.

O’ Parama Purusa Baba, by keeping Your feet in the heart, one can do anything. Nothing remains difficult or impossible. Baba, please reside in my heart eternally…

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Tue, 18 Jun 2013


This entire posting is composed of 2 parts:
(1) Posting: Who Is Clean & Who Is Dirty
(2) Prabhat Samgiita #1222;


Some may claim that Baba only told to wash the urinary organ with water, and He did not say to wash the backside with water. Following is the reply.



As we know Guru’s teaching is always concise and pointed. What was needed to tell, He has beautifully revealed. And what was not needed, He did not tell.

(A) For example the Indian society was prone toward idol worship so Baba was very strict and He has warned everyone that idol worship should not be done. But never once did He warn people not to flap their arms and fly to the sun since no one was ever going to do like that.

(B) Secondly, it was obvious that people had the negative tendency to create tiirthas (pilgrimages). That is why for fourteen long years Baba did not go to Jamalpur. And from 1965 up to 1990 Baba never emphasized the importance of Jamalpur or any such place. Rather on numerous occasions He has guided us that external tiirthas are nothing but one nasty dogma, because Parama Purusa is everywhere.

(C) Similarly Baba has guided us to trim our fingernails but never did He tell us to cut the horns on top of our head. Because when we do not have horns then what was the need to tell anything about that.

(D) Likewise human beings have the natural tendency to live outside of the water, that is why there was no need for Baba to guide people to live primarily on land. Because human beings are already doing like that.

The sense is that when people are naturally following any given point then what is the need for Baba to give that as a rule.

Thus when 16 Points itself was first given in India and when at that time the general populace was already using water for washing after defecation then there was no need for Baba to tell that point. But since the general populace had lost the notion of washing with water after urination, there was the practical need for Baba to give that teaching.

Hence Guru’s instruction is very pointed and precise – perfect. And He always gives what is needed.


Thus Baba has given point #1 of sixteen points as: After urination wash the urinary organ.

And by this way anyone can understand that included in this is the idea of washing the backside after passing stool also.

Unfortunately, in most of the so-called advanced societies the general people are only using toilet paper or blotting paper as a means to “clean” themselves after defecation. But this is not proper.

Here is the proof: When they want to clean their toilet bowl, they use a huge amount of water. By that way they see & feel satisfied that indeed their toilet bowl / commode has become clean. They never try to clean their toilet bowl by only using dry papers. Because they know that such paper alone will not rid the toilet of the residue. They understand that water is needed to clean the toilet.

Yet when the moment comes to cleanse their own backside of that same sort of waste, they only use toilet paper. As if toilet paper can do the job – when in fact it cannot.

That is the contradiction and poor hygienic sense of so many of our so-called first world nations.

Thus we are left with this following quagmire: Namely that when animals do not wash their backside with water and when humans also are not doing, then from the perspective of hygiene what is the practical difference between the two. Unfortunately, this is the sad state of affairs in some areas.


Actually those common people not aware about using water are not to be blamed. It is never anyone’s fault for being downtrodden, ignorant, or dirty. Rather it is our fault for not bringing them onto the path of light.

Because Baba always guides us we should never blame those innocent people from disparate parts of the globe for their “backwardness”. Because it is our wrongdoing for not helping them to develop.

Similarly, when some of our European & western nations could not develop a proper sense of hygiene, those citizens should not be blamed. Just we should take care to show everyone the proper way.


In all the realms Baba’ teachings are crystallized points of dharma– very concise. So to properly understand any guideline or teaching, it demands a little concentration or mental thought.

For example a group of fools may think that by walking together to McDonalds for a hamburger then they are following samgacchadvam since they are all “moving together”. But that has nothing to do with samgacchadvam.

Here the point is that a literal interpretation of Guru’s teachings will never work. Rather greater explanation is needed to get the proper picture.

That is why when Baba has given the pin-pointed sutras of Ananda Sutram, then side by side He also gives a purport so that those distilled teachings, i.e. sutras, can be understood in the proper way.

This should be done with each and every aspect of Sixteen Points. Because Guru’s teaching is distilled and given in seed form.


As we are all aware, Revered Baba graciously introduced Sixteen Points just prior to the jail period and Emergency, as He wanted everyone to be prepared and ready to deal with the dangers and difficulties to come. Or to say more strongly, by this way we Ananda Margiis will be able to overcome and annihilate the demonic forces.

If anyone visited Baba in jail and told Him about the problems and difficulties sadhakas were facing, Baba’s standard reply was to be strict in Sixteen Points: “By that way everything will be alright and you will be victorious.” There are so many stories from margiis about this.

And indeed here is Baba’s stated guideline.

“Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the evil forces will be silenced.” (1)

“… In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (2)

So this is the special blessing which Baba has been given. And it applies universally to each and every circumstance in life. Thus 16 Points generates tremendous vitality and force.


Now some people may carelessly think that it is not needed to follow all the points. But that is not correct. We should see it in this way:

If a boat is otherwise fine but whether there is one hole or 5 holes or 16 holes, under any of these conditions the ship is going to sink. So best is that all the holes should be plugged and sealed.

Likewise we should not invite any problem by being loose or slack in any of the Sixteen Points. Baba has graciously given each and every aspect of 16 Points for a particular reason and each one has its own specialty and use. So step by step we should be more and more practiced in all the points.


Each and every point of 16 Points is beneficial for our spiritual development. And all points help a sadhaka do better sadhana. Because a healthy body and a strong mind are needed to do sadhana. Without a well-maintained body then sadhana will be disturbed. While a sentient body will help the mind rush up towards Parama Purusa.


As a reminder, for maximum benefit of point #1 it is absolutely necessary to slowly pour a sufficient amount of water over the entire pubic region. That means using a full liter or more of cold water. So no one should cheat themselves by applying a meagre amount and then start wrongly thinking that they are following 16 Points. Because that is not the way.


Because Sixteen Points is an essential part of our existence, it is helpful to have more information about these pointed guidelines. Here below are some of the historical, social, and practical aspects of the first point of 16 Points.


Long ago in India, thousands and thousands of years ago, various rishis and seers of the society introduced the idea that water plays an important role in life – especially for health, hygiene, and proper maintenance of the human body. And they introduced the idea to the old Indian society that water should be used for washing before and after meals, before cooking, and those rishis also told that one should wash with water after passing stool as well as after urination etc. All these points they told.

And we have to remember that this was all given in that pre-historic era, in and around the ice-age when the general population around the globe was hardly even aware about hygiene; rather they were more involved in animalistic ways of living. In that historical context, those rishis introduced certain sentient habits to the Indian populace.



So since long these these practices were established in India. Yet over the course of time, degeneration occurred and the general populace lost the idea of using water after urination. But the practice of washing the backside with water after defecation did not get lost – primarily because people understood that it was obviously dirty. So they were conscious about that aspect. That was the case in old India and that continued up to the present time.


Yet in many of our so-called first world countries around the globe, that basic awareness of hygiene was never properly cultivated. In which case, water was not even used for cleaning the backside after passing stool.

Still today, most of our “developed” nations continue with this unhygienic approach of using toilet paper – in place of water. Even more tragic is that inhabitants of certain so-called third world countries have begun emulating everything that the so-called developed world does – including using toilet paper.

That has grown to such an extent that even certain people in India are also resorting to the use of toilet paper. Yet this approach of using toiler paper is neither hygienic nor healthy. Nor is it Baba’s guideline.


Thus during His Holy advent Baba has given the dharmic approach in each and every sphere of life. And in that course, He has given the point that how and when water should be used:

“After urination, wash the urinary organ with water”. (3)

Thus Baba has carefully guided us how we are to wash after urination – and the benefits of this teaching are wide-ranging and helpful in all realms of life. Seeing this, however,


“The more rigidly you follow the 16 Points, the more your mental strength will increase. It will increase so much that it will be more powerful than the collective mental strength of 100,000 people. In a psychic clash they will have to concede victory to you…The more rigidly you follow the 16 Points, the more psychic strength you will acquire. It will not take you long…Such development will lead to not only 100,000 people surrendering before you, but the entire universe.” (4)

“The mutative force is a hundred thousand times more powerful than the static force, and the sentient force is a hundred thousand times more powerful than the mutative force; hence you should not be afraid of any force in the universe.” (5)

In Him,
Janak / Jason Tyler


Some time back the discussion was raised about Sixteen Points. So this letter is part of the on-going series on 16 Points. A link to the initial letter is appended below. Here are some further thoughts and reflections on point #1 from that initial letter.

“After urination wash the urinary organ with water.”
(Sixteen Points, pt #1)

Generally speaking, all margiis are certainly aware about this point. Even then there may be a few aspects of this practice which are new for some people. Because there are some lesser known health & hygiene facts associated with the practice of this first point of 16 Points. So some sincere practitioners may not be fully aware.

The whole purpose behind this initial guideline of Sixteen Points is to clear all the excess urine from the urinary tract. And to achieve this fully, one must pour plenty of cold water on the entire genital area. Then the bladder and the entire urinary tract will contract thus releasing all the urine from the system.

To produce this desired effect, one can pour as much as 1 full liter or more of cold water on the urinary organ and pubic region at the time of urination. The entire genital area should be properly covered with water & hence cooled. That will certainly release any remaining urine from the body, even if one does not have the urge to go anymore.

Think of it this way: Most of the time people do not feel the need to urinate before getting into the swimming pool, pond, river, bath tub, or bathing etc, yet once they submerge themselves in the water then quickly the desire comes to urinate. This is due to being immersed in cool water. That is why smart people will always use water before going in the pool and clear the bladder fully, then the desire will not arise once in the pool.



1. Ananda Vanii #44
2. Ananda Vanii #45
3. Point #1 of Sixteen Points
4. AV-7, p. 80-81
5. CC-2, ’87 Edn, p.18

******** Prabhat Samgiita #1222

~ Those Dark Days Are Gone ~

PS Intro: This is a neo-humanistic song as it expresses love and affection for those shelterless, homeless, and downtrodden people, and those suffering from the 3 afflictions. We know that Baba has made songs which reflect all aspects of AM ideology. This song expresses empathy and compassion towards the suffering humanity and propagates neo-humanistic ideals. This is the unique quality of this song.

“A’siya’che sedin ogo a’shrayahiin…” (PS 1222)


The golden era has come; sadavrata [1] has started. Now everywhere the divine flow is spreading all around. In this human family, no one will be downtrodden; no one will suffer. Those who are without shelter, I am calling you. The day has come when His door has opened for you. By Baba’s
causeless grace, He has come to save the suffering humanity– to turn your tears into smiles. It is His infinite compassion. For those who have neither food, nor clothing, nor shelter, and do not have the minimum requirements, everyone will be served. Now no one need suffer from any want in this world.

In this golden, new era, no one in our human family needs to go under the tree in search of shelter. Everyone will have their own hearth and home– their own abode. Nobody will be homeless. We are all kith and kin; we are all one family; Parama Purusa is our Divine Father. Not a single human being shall remain as an orphan or distressed any longer. Those dark days are gone by His grace. All will equally receive His love and affection. Everyone will get His sweet touch; everyone will feel His divine blessing and infinite love in all the three realms of life: Physical, psychic, and spiritual.

By Baba’s grace there will be plenty for one and all; no one need undergo the pangs of hunger and thirst. The loud lamentations of the suffering humanity will be gone forever. Everyone will have the opportunity to live life in a new way; all will feel content in their heart and mind
and move towards Parama Purusa, the Goal. The cimmerian darkness of avidya’ maya will vanish forever. Now, by His grace, divinity has been awakened in the minds of human beings, and those three afflications will be eliminated.

The golden dawn has descended on this earth. It is His grace; it is His grace…


[1] Sada’vrata: ‘Sada’ literally means ‘always’ as in to do every day; ‘vrat’ literally means ‘vow’ as in to always remain committed to helping others. So sada’vrata means always ready to serve whenever the opportunity comes. It is not that if one did sadavrata on Monday then one need not to do it on Tuesday. Always one is to be ready and willing to serve others. Whatever those people need, then one must help them fulfill that need. Hence helping poor and seeing them as expressions of Parama Purusa is called sada’vrata. As we all know, our AM social service endeavours include sada’vrata– the mass distribution of food, clothing, medicine, and all
sorts of requirements and amenities.

Here in His below guideline Baba describes how sada’vrata is related with our sadhana practice.

Baba says, “In the third stage of sa’dhana’ sa’dhakas accepts the cognitive faculty as their goal. They wish to advance along the spiritual path while simultaneously serving the subtler expressions of Parama Purus’a. This is the true dharma of human beings. The sada’vrata (mass feeding & clothing distribution etc) which you organize comes within the scope of this
practice. While performing sa’dhana’ in this stage the human mind attains a greater proximity to Parama Purus’a and sees the entire universe as a divine expression of Parama Purus’a. Through this realization one enjoys pure unblemished bliss. When people served good food during sadavrata smile happily, you feel inner joy.” (APH-6)


Here are the first two Bengali Bengali lines of this Prabhat Samgiita:

A’siyeche sedin ogo a’shrayahiin
Tave tare ta’r dva’r khule geche, khuleche

And here below is a basic translation & fundamental idea of those lines:

O’ my brothers and sisters, those who are without shelter,
the day has come when His door has opened for you.

So in the above stanza the bhakta is telling the humanity that no one will be shelterless any longer. Parama Purusa is bringing all unto Him and everyone will be served.

Now look how these very same lines were translated on one of our sanctioned Prabha’t Samgiita websites:

O’ Lord, the one needing no shelter,
the day has come when for you their doors have opened.

Please excuse me, but by reading the above anyone can see how this latter translation has gone astray.

Here the entire point is that Prabhat Samgiita is Baba’s divine gift to the humanity, so we should be careful and diligent in its presentation. Otherwise, we can see how it may get translated.

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18 Jun 2013


This entire posting is composed of 2 parts:
(1) Posting: Human Beings & Chewing Cud.
(2) Prabhat Samgiita #4628;


Overeating is a common phenomenon around the globe. People even consciously say to themselves, “Today I am not going to overeat”, but still they do it. Many of us do it. It is not an easy habit to overcome.

The problem is pervasive.

As we know modern medical science and our AM philosophy both state that overeating invites various diseases and decreases the lifespan. That is why in family life and the general society, people try to control their eating.

Even then overeating was a problem in the past, is a problem at present and most likely will be a problem in the future also. Let us see why.


Those primitive humans had little security in life. They lived moment to moment – captive to the weather and harsh ways of nature – never knowing when they would be able to find food again. Life was unsettled. So when the opportunity came to eat, they would purposely eat extra food and store excess food in the appendix and then regurgitate that food later when they would feel hungry. Indeed nature supplied them with “a second stomach” and with their mental force they could regurgitate that food.

“Human beings used to have an appendix to their intestines for accumulated or excess food. As it was needed this food would stimulate salivation in the mouth and be fully eaten and digested. The proper eating and digesting of the surplus food in the appendix is called romanthana in Sanskrit and ja’bar ka’t’a’ in Bengali. In good English we call it “rumination” and in spoken English “chewing the cud”…As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate.” (1)

For thousands of years then those primitive humans followed this path:

Eat extra (more than what can fit in the stomach) -> store excess food in the appendix -> search for food -> encounter food scarcity -> use mental force -> ultimately regurgitate food in the appendix -> chew and swallow -> fully digest that food in the stomach.

That was a central pattern of life. It was how those early human beings survived. Most herbivore animals still do this type of thing.

So this manner of overeating is an old human trait. Actually in the days of old, it was out of necessity and the excess food was stored. It was not over-eating per se; it did not all go into the stomach. Today however, all the food we eat does go into the stomach. In that case it most definitely is overeating.


Nowadays, in many lands, people’s lives are more settled. This applies to food as well. People have kitchens, a stock of food, and cooking facilities etc. In brief, we are able to plan our meals – we usually know exactly when we are going to eat next.

Because of all these modern developments, we have lost the power of regurgitation. Our bodies can no longer do that. That is what Baba has explained.

“As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate.” (2)

Due to a distinct lack of use, slowly over time, the appendix has become very small. And now if food gets in the appendix, it is a serious problem. One will be rushed to the hospital for an operation to have it removed.

Thus even though our bodies have changed a lot, still there is a prevalent desire to eat to excess; it is common.


As much as the aforementioned physical and lifestyle conditions contribute to overeating, those are not the sole factors.

Another key reason why people overeat is that human desire is infinite. And when that desire gets directed towards physical desires like food, then people attempt to satiate their inherent infinite longing with their appetite. But it cannot work – one’s innate infinite longing can never be satiated by food. Limited worldly allurements cannot truly satisfy one’s infinite longing.

“The animality in human beings gives them a leaning towards animal life or physical enjoyment. They, under its influence, look to eating, drinking and gratification of other physical desires. They are attracted towards these and run after them under the influence of their animality but these do not provide happiness as their longing for it is infinite.” (3)

So one key factor in overeating nowadays is the mis-direction of mind towards physical desires like food. When one’s infinite mental longing is goaded towards one’s dinner plate they are bound to overeat. Through sadhana, one’s desire is directed towards the Supreme and that is the only way to satisfy one’s inherent mental longing.

“The mind of a non-sádhaka is guided by extroversial propensities. As the sádhaka’s goal is Parama Puruśa he will have to invariably direct the mind towards Parama Puruśa.” (4)

People also overeat due to mental stress, depression, and other factors related with psychic diseases. We should pay heed to Baba’s below mandates.


As we all know, in His Yogic Treatments book, so many disease, sicknesses and ailments are due to overeating.

Here is Baba’s recipe for healthy eating habits.

“For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air.” (5)

To do this, one must stop eating when one still feels a little hungry, in the next few minutes a natural feeling of satiation will come. If however, one eats till they are full, then that constitutes overeating and within a short time after completing their meal they will feel bloated, heavy, lethargic, and uncomfortable.

It is a very fine line between proper eating and overeating. The best way to get success is to eat slowly, take limited portions, and be mindful to stop eating when one is still a little hungry. If done
regularly, this will become your habit.

If one is not taking 1/2 belly, then that is overeating. And if one is strict and eats only half-full, then that is proper. They will have overcome the the primitive ways of old – i.e. eating excessively.

Even though we have lost the physical ability to ruminate, the psychic tendency is present in the mind to eat more, even when we have had enough. Still humans suffer from this weakness of mind. Not everyone, but many or most suffer in this way.

Overcoming this tendency of mind to eat more and more is not easy, that is why many people regularly overeat.

It is an age-old human pattern. It particularly haunts those people who are weak-minded or less developed human beings.

Another thing to keep in mind is that when eating roti or other dry foods (chips, roasted grains and potatoes) and breads, then it is imperative to drink lots of water in regulated quantities 1/2 hr after eating. Because the body will need a lot of water to digest dry foods. Whereas a soupy meal is comparatively easy to digest.

Also be be aware that for good digestion, the right nostril should be dominant. Just before taking food, while eating, and up to an hour after food. This alone will help eliminate so many stomach diseases. If anyone does not know how to change he nostrils then write me back.


In His discourses on the Seven Secrets of Success, Baba discusses point #6, known has pramita’ha’ra. This is an essential aspect of human health and is directly related with our food intake.

“Pramita’ha’ra, that is, balanced diet, balanced food. You must not take this much [stretches arms far apart], you should take this much [holds hands closer together].” (6)

Baba says, “The sixth factor is pramita’ha’rah. The sixth requisite factor is balanced and substantial, sentient food. A voracious man can’t attain success. A voracious man always suffers from so many stomach diseases. So, you should [never] encourage voracity.” (7)

As sadhakas, we are to take Baba’s teaching to heart. Even though we may have strong psychic inclinations to eat more food than our body can handle – due to our attachment to our primitive manners – we should take proper effort to ensure that we do not fall prey to overeating.


The following are Baba’s guidelines from Carycarya:

“Before eating do vya’paka shaoca properly with cold water. In an extremely cold climate use lukewarm water. The system is: Wash the arms, the face, the legs, the neck and the genital organs. Then, keeping the eyes wide open, hold a mouthful of water and gently splash the eyes a minimum of twelve times.”

“Before sitting down for a meal, invite whatever persons are present around you and share your food with them. If they do not want to share, enquire whether they have enough food with them or not.”

“At the time of eating find a comfortable sitting position. It is better to eat in company than to eat alone. Do not sit down to eat if you are in an angry mood or in a debased frame of mind.”

“If several people are eating together from the same plate, make sure that sick persons do not take part. Otherwise healthy persons may become infected. There is no harm, however, in eating together from the same
plate if there is no contagious disease among the participants. Rather, this is a nice thing to see.”

“It is good to take food when the main flow of breath is through the right nostril. Even after meal, it is good if the flow of breath is mainly through the right nostril and continues for some time, because
that is the time when the digestive glands start secreting a sufficient quantity of fluids to help digestion.”

“Eating when one is not hungry or only half-hungry is very harmful to the health. So is eating rich food for days together or over-eating tasty and sumptuous food out of greed, or not taking rest after the meal before running off to the office, or filling the stomach with food. All these habits are harmful to the health.”

“(For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air.)”

“After finishing the evening meal take a short walk. This is very beneficial to health.” (8)


Baba has given us with the ability to overcome all kinds of complexes and bad habits. That is the life of a sadhaka – to struggle and surge ahead.

We should make the body and mind sound by proper life habits and not fall prey to materials indulgences and excesses. The latter happens primarily when the mind is weak and engrossed in worldly desires.

By following the ways of pramita’ha’ra, then we will have succeeded in overcoming one of the most common weaknesses in human life – i.e. overeating.

“Food should be substantial, though moderate in quantity. This is pramita’ha’ra.” (9)

Ultimately, the mind must be goaded towards the Divine Entity Parama Purua as that is the only way to satiate human longing.

“The Cosmic Entity alone is infinite and eternal. It alone is limitless. And the eternal longing of human beings for happiness can only be satiated by realization of the Infinite. The ephemeral nature of worldly possessions, power and position can only lead one to the conclusion that none of the things of the finite and limited world can set at rest the everlasting urge for happiness. Their acquisition merely gives rise to further longing. Only realization of the Infinite can do it. The Infinite can be only one, and that is the Cosmic Entity. Hence it is only the Cosmic Entity that can provide everlasting happiness – the quest for which is the characteristic of every human being. In reality, behind this human urge is hidden the desire, the longing, for attainment of the Cosmic Entity. It is the very nature of every living being. This alone is the dharma of every person.” (10)

In Him,


Overeating is not the only habit we carry over from earlier times. Here are habits that stem from when we were monkeys.

“Some of the old habits still continue. Humans today fight among themselves in the same manner as monkeys do. While fighting a person cries, “Um, um” – this is a monkeys’ habit. Sometimes people not only cry like this but bite with their teeth. This is also an old habit of monkeys. Monkeys live in trees…while fighting on the branch of a tree monkeys have to catch hold of the branch strongly with their hands, so that they do not fall down and die. Human beings fight in a similar manner. They also grin and grimace. This is an old habit of monkeys.” (11)

1. Varn’a Vijia’na, p.285
2. VV
3. Prout in a Nutshell – 1, The Dharma of Human Beings
4. TK-3, Rágánugá and Rágátmiká Samádhi
5. Caryacarya – 3
6. Ananda Vacanamrtam – 12
7. Ananda Vacanamrtam – 14
8. Caryacarya – 3
9. Ananda Vacanamrtam – 23
10. Prout in a Nutshell – 1, The Dharma of Human Beings
11. Ananda Vacanamrtam – 5

******** Prabhat Samgiita #4628

“Bha’lobesechi a’mi toma’y, jar’ata’r yato a’hva’n…” (P.S. 4628)


O’ Parama Purusa, I am loving You. No matter how intoxicating the worldly attractions & allurements may be; no matter how much they call out to me and try to pull me, in my heart I know that this is not Your divine attraction. O’ my Lord, by Your grace, I understand that these fleeting temptations will not bring me under Your divine shelter.

Whatever flowers are blossoming today, tomorrow they will wither away. The mala which was smiling in vibrant colours, tomorrow it will become one with the dust. This is how this changing, panoramic universe unfolds; this is the way this transitory world works. This is Your divine liila. Nothing in this world is permanent. O’ Parama Purusa, You have graciously made me understand this spiritual truth.

O’ Parama Purusa, when the dark night ends then the shining and glittering moon becomes faded and faint. It loses its charm. Baba, in the most loving and beautiful way, in the end ultimately everything gets its place at Your lotus feet. That is the final stance of this grand creation.

O’ Parama Purusa Baba, You have made me understand that all these worldly attractions do not lead unto You. You have graciously given me samvit [1] and awakened me to the fact that these worldly allurements are not meaningful. Baba, all this is Your unfathomable divine grace…

[1] Samvit: “Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidyámáyá. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti.” (AV-33, Brahma Cakra)

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17 Jun 2013


A few days ago someone raised the point of Didi Asitiimaji’s great sacrifice:

“June 14th is the thirty-fifth anniversary of Didi Asitiima’s self-immolation.”

Most certainly, Didiji did a heroic act for the sake of Guru Shrii Shrii Anandamurtiji and Ananda Marga ideology. That is why her sacrifice comes under the banner of Dadhiici Divas; so she is already a dadhiici. On 05 March, all are already paying homage to her. So there is no need to create another day.

Those who sacrificed for the great cause are remembered on that day, Mar 5. That is the single day to recollect the courageous and dharmic acts of those who made the ultimate sacrifice for Ananda Marga ideology.


A few months ago someone else raised a similar call with respect to Dada Divyanandji:

“setting up an observance on April 9 of this year in memory of the 40th anniversary of Dadhiici Ac Divyananda Avt who self-immolated on that day in 1973.”

So this seems to be a trend – to create multiple days to pay tribute. And while we certainly want to honour the great sacrifice of such dedicated disciples, our first and foremost duty is to Guru. And He says that all such remembrances should be made on 05 March.



Actually this type of issue first came up after the 30th April massacre at Bijon Setu, Kolkata. That time many Bangla-speaking Wts requested Parama Purusa Baba to change Dadhiici Divas from 5th March to 30th April. They reasoned that only 5 were killed on 5th March, whereas 17 were murdered on 30th April.

Baba – the all-knowing Parama Purusa – gave His reply. He told that keeping Dadhiici Divas on 5th March is proper – all will be honoured on that date. So everyone understood the spirit and letter of Baba’s response. There were no more questions. 5th of March is the fixed date for observing Dadhiici Divas, regardless of any other past or future events.

The only thing that does happen on 30th April is a protest. But that is not a remembrance or honouring of the murdered Wts, nor is it called as Dadhiici Divas or Dadhiici Divas #2. That protest is done because still the case has not been resolved.



The request by Dadas to change the date to 30th April is very similar to the situation with the Jains (i.e. followers of the Jain religion). The Jains did not have any social service projects so they misdirected their entire wealth, time, energy, and resources in constructing temples because they did not know what to do other than that. Similarly, when some in Ananda Marga do not have any committed work or social service project in mind, then they think every single sacrifice should be observed independently. Then there will be a maximum days for Dadhiici Divas programs.



We all know that Baba has graciously given 05 March as the singular day to honour and recognise the sacrifice of all Dadhiicis. Baba wants all Dadhiicis to be celebrated and honoured on the same day. So many have sacrificed and given their lives for the growth and prosperity of Ananda Marga, i.e. for the great cause of bhagavad dharma, and all should be remembered each year on 05 March. That is the official day of Dadhiici Divas as given by Baba.



Thus it is very curious why anyone would even think to observe other dates like April 9, June 14 etc. Ultimately, ours is a man-making mission. Our duty is to follow Ananda Marga ideology and follow Parama Purusa Baba. To this end, there are diverse and dynamic plans and programs to manifest. We must serve suffering humanity in so many ways. That will all be put on hold if we start observing multiple Dadhiici Divas celebrations each year; that would start a trend whereby soon there will be 365 days of Dadhiici Divas celebrations. Clearly, this is not what we should do.

It is highly appreciated that the point was brought forth concerning respected Didi Asitiimaji’s sacrifice and her honoured remembrance as a dadhiici should be done on March 5.

Best is to follow Baba’s stated declaration to remember all who sacrificed for the great cause of ideology on 05 March – that is our singular occasion to honour those who gave their lives for bhagavata dharma.

in Him,

> From: Niiti Gannon
> Sender: anandamarg@googlegroups.com
> Date: Fri, 14 Jun 2013 00:56:35 +0000
> To: anandamarg@googlegroups.com
> Subject: [AnandaMarg] Didi Asitiima’s self-immoliation
> June 14th is the thirty-fifth anniversary of Didi Asitiima’s self-immoliation. In rememberance please excuse me for reviving an old memory of being with her when I formerly was an acarya. Didi Asitiima’ Ac. originally was from Switzerland and had at that time recently been posted to Manila DSL after her Acarya training. She had come to relieve me in this post as I took on the posting of Sectorial HPMG(L). At this time with Baba still in jail, Didi and I had both not physically met him.
> One night before I was about to leave for a brief tour to Digos, Davao Del Sur to help a kindergarten, we sat together outside on the backdoor steps of the Didi’s rental quarters in Mandaluyong. It was a warm tropical night and we were looking at the stars and the night coated surroundings, chatting like two young women do. As we sat there suddenly she began to cry softly. “What’s wrong?” I repeatedly asked. She said, “Nothing really, I am feeling sentimental. Can I put my head in your lap?” I felt moved and agreed, patting her back as she cried softly for a little while. We just sat comfortably together like that for awhile. I thought to myself: “When I get back from Digos, I’ll try to find out more why she is crying.”
> While I was in Digos, on June 13 1978 at 8:00 p.m., Didi went to the busiest central park in Manila, Luneta Park. She handed out leaflets to hundreds of people around her. The leaflet was a personal message that she had written saying:
> “When immorality is dominating all corners of the planet, when righteous human beings become victims of arbitrary misuses, maybe the sacrifice of the innocent human life will burn the seeds and roots of corruption, exploitation and injustice – the cause of the suffering and degradation of mankind.”
> When the leaflets were gone, she calmly sat down as if to meditate in that public park, poured gasoline over her body, and while reciting a mantra self-immolated herself. She died instantly in the early morning hours on June 14th. The Bhukti Pradhan then, Sister Nandarani, identified her body for the authorities. She told, “I couldn’t believe it. Her whole body was burned except her face.”
> As soon as the phone call came and told me of her self-immolation, I realized her soft crying just a few days earlier was due to the sweet sadness she must have felt knowing that soon she would die. Likely while she was looking at the beauty of the stars and the night landscape, she felt the poignancy of giving up the sweetness of life. How to appreciate the wind, the moon, the stars, a friend, knowing it is one of the last times you will see, feel and hear them.
> Some months later while I stayed in Manila helping to cover the vacant post with Didi Asitiima being deceased, I tried to think of ways of doing HPMG (L) there. A group of Margii sisters and brothers and I did weekly public kiirtans and group meditations on the spot in Luneta park where Didi Asitiima had self-immolated as a tribute to her sacrifice while making the public aware of Baba’s imprisonment in jail and about His mission. SS Dada when reporting in India told this to Baba and Baba gave us back this message: “Be more bold and human.” The weekly public kirtans there continued for over a year and hundreds became acquainted with Ananda Marga.
> Niiti —

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Date: 16 Jun 2013


This entire posting is composed of 3 parts:

(1) Posting: Baba Story: From My Diary – So Much Love & A Little Scolding;
(2) End Quote: Who Gets Afraid
(3) Prabhat Samgiita #1076;



As we all know, Baba is that great Sadguru who benevolently guides His devotees in all situations and in all circumstances. Sometimes that guidance comes in the form of sweet words and affection; and, sometimes that guidance comes in the form of strong scolding and abuse. That is the way of Sadguru: To both love and punish. Yet both ways are wholly grounded in the spirit of welfare. And by this dual approach, He hastens our journey towards that Supreme stance – towards Him.

It happens, however, that some may misunderstand His severe punishment – His form of Va’madeva – as being something really bad & terrible. But it is not like that. For His punishment and scolding can never exceed the love and closeness which He has for that sadhaka. Rather, He can only strongly punish those who are extremely close to Him. That is the special point to always remember.

So ultimately, whether He is using affectionate words or harsh scolding, it is all an expression of His boundless love for us, whereby He is bringing us closer to Him.


Here following is one beautiful story which perfectly encapsulates the above ideal. It is an account of one of Baba’s visits to Jaipur, Rajasthan. By His grace, I was personally present on this magnificent occasion.

The date was 12 October 1964 and we were blessed by Baba to receive Him in the evening time. Previously He had just been in Allahabad and Agra. And on Monday, the 12th of October, Baba traveled via train from Agra to Jaipur. And many of us were fortunate to receive Him that evening in Jaipur.

The next day, Tuesday October 13, Baba graciously gave DMC. It was a grand event and we were all ensconced in His flow and divine aura.

And then at midday on Wednesday, October 14, Baba was making His departure from Jaipur in order to take a plane journey to Bombay (Mumbai). And it is this momentous occasion that I am going to rely to you now in full detail.




Firstly, it should be stated that during Baba’s stay in Jaipur He showered immense grace and He was also quite stern and strict with the margiis as well. Some became affected by His scolding. Yet, at the time of His farewell, Baba beautifully cleansed our minds and erased any doubts we may have had. Such is His causeless grace.

Here then is a word for word rendition – from my journal of that day – of Baba’s farewell from Jaipur on 14 October 1964. Baba spoke the following:

“There are some great devotees who want to remain with Parama Purusa always, and while with Him they want serve the society. Wherever Parama Purusa goes and takes form as Taraka Brahma, then those devotees always want to accompany Him and perform service.”

“And some other great devotees just want to become one with Parama Purusa. They do not have any desire to live in the world and serve the society.”

“So it is up to the devotees’s desire and accordingly Parama Purusa will bless them with what they want.”

“But the true enjoyment is to be with Parama Purusa and serve the society. That is great and I also want that service to be done to the society. Ultimately though, it is up to the devotees to decide what they want.”

Then the margiis told, “Baba, we want to serve the society and be with You”. And Baba replied, “Yes that is also what I want.”



Then Baba said, “There is another point I want to tell.”

Referring to Himself, Baba explained, “Baba sometimes can become very tough. He sometimes plays a very tough role. And also in this DMC, a few margiis were thinking that Baba is really tough. So we have to think, is it that Baba is really being tough, or is it that He is just playing to show His toughness. Is He just adopting a role of toughness. The answer to this is only known to Baba because otherwise people would not be afraid or take it seriously.”

Then, with everyone still around Him and addressing one and all, Baba faced towards another margii and started talking.

“You know I am your gula’m (“servant”) and when I see any wrong or negative thing in your mind then it is my duty to clean your mind . It is just like a “servant” who wipes up the dirt from the house to make it clean. Similarly it is my duty to clean your mind. So I am doing My duty.”

Then Baba cited one Urdu poem: “I am your “servant” and you are my master…”.

After referencing the poem, Baba concluded, “So it is My duty to clean you.”

Then Baba told:

“Having a human body and an animal mind, doing great work is not possible. You are sadhakas; you have to do something great – something meaningful. And a sadhaka can do anything and everything.”

Then Baba graciously emanated a very strong devotional vibration. And everyone present started crying like babies and the air was filled and flooded with devotion and longing for Parama Purusa. The margiis all felt so blissful and they could not control their tears.

And they started singing one song: “Baba, please do not go, You are mine. Please remain permanently mine…”

Baba was sitting there quiet the whole time.

Then, in that highly, devotionally charged atmosphere, Baba took leave of us and went to catch His plane for Bombay (Mumbai).



From this story we can understand that as a Guru Baba loves and scolds – all done for our welfare. And in His teachings Baba describes how Parama Purusa has 5 faces or 5 personalities. From left to right they are Va’madeva, Kalagni, Kalyan Sundaram, Iishana, and Daksineshwar. And all are needed.

And it is His face or form as Va’madeva that He strongly scolds and rebukes us. Whereas other times He is just a little bit angry, or more gentle, or more calm, or extremely sweet and charming etc. So He has various approaches yet all are needed– and all are grounded in His deep and infinite love.

So it is that in the above story about Baba’s departure from Jaipur, He is explaining the inner beauty and working of Va’mdeva.



Some may think that, ‘I did not get a chance to see Baba physically so I missed out on such an opportunity’.

But it is not like that. Still now and up to eternity, Baba is guiding and will be guiding devotees in all the ways – including that of va’madeva. And here is the proof.

Recently – just a few years ago around the year 2000 or so – one elderly lady of Purnea district in Bihar had a peculiar relationship with Ananda Marga. On the one hand, she was stuck in her Hindu dogma of doing idol worship and in publiv she would outrightly criticise and abuse Ananda Marga. But internally, she was extremely curious about Ananda Marga. Actually the only reason she was criticising Ananda Marga publicly was to get more information about Baba and Ananda Marga. For this reason she would raise points of contention, and margiis were forced to reply. Ultimately, her desire was this: She wanted proof whether Baba was really Parama Purusa or not. That was what she was yearning to know; that was her motivation.

Then one night Baba appeared in her dream and scolded her strongly and demanded that she start singing Baba Nam Kevalam. In that very dream she began singing Baba Nam Kevalam. And then in the middle of the night she woke up from her dream and started singing kiirtan loudly in her house.

Her family woke up and immediately thought that she is crazy. Because during the day she accuses Ananda Marga and then when no one is watching she sings kiirtan during the night. When the lady regained her senses and became aware of what was going on then she explained her entire dream to her family members. After that experience she has always held a deeply devotional feeling for Baba, Lord Shrii Shrii Anandamurti ji. This story was also written about in one of our Delhi sector magazines.

This story clearly demonstrates that Baba still appears in His Va’madeva form and by punishing devotees He brings them closer to Him. His disciplining has a positive affect.

So for a sadhaka, Guru is always present and guides in various ways in order bring bhaktas closer to Him. Thus even though one may not have been seen Baba when He was physically performing in His roles as Va’madeva & Kalayan Sundaram etc, but still those divine expressions are ever available to all His devotees in their dreams, thoughts, meditation, and dhyana etc. He remains with you always.


Nowadays there is a myth in Ananda Marga that really Baba’s scolding was something terrible and that it should not be talked about. Some think that those who faced Baba’s form of va’madeva really did a horrible mistake – or a crime against the society. But that is not true.

Actually, what they got was Baba’s divine blessing. Because Baba can only punish those who already have a high degree of love for Him. To experience Baba’s form in va’madeva shows that one has reached a certain qualification as a devotee. Because to get His punishment, one must be deserving – one must love Him dearly. And we all know that Baba loves those whom He punishes. To whatever degree He punishes them, He has more love. That means the more He punishes a bhakta the more grace He has to bestow in His role as Kalyan Sundaram.

“Va’madeva is terrible – rudra, rudra’tirudra, rudro’pirudrah – ‘one who teaches others by making them shed tears’. But the underlying purpose is to teach people, not to harm them…the main purpose is to teach them, to promote their welfare. Now here also, the two roles of Va’madeva and Ka’la’gni are controlled by the central face, Kalya’n’asundaram. He is sundaram, beautiful, because He promotes kalya’n’a [welfare]: hence, “Kalya’n’asundaram”. He is terrible, but at the same time superbly calm and tranquil. Yet behind His apparent dreadfulness and tranquility lies the kalya’n’asundaram bha’va.” (1)

Those who experienced His va’madeva form really got His special blessing. And those who could not get scolded by Baba were not up to the mark so Baba had to resort to other ways to reform them. Because He only scolds those who were really close to Him. That is the inner secret of His scolding.


And still this is liila is going on.

Thus it is not that stories should only be written about those sweet experiences with Baba. Also those who faced His wrath and scolding should also come forward and share their tales. Because all of Baba’s five faces – all of Baba’s five forms – are highly important and meaningful. And all five faces are expressions of His divine love, including that of Va’madeva.


The following teachings outline the five faces of Parama Purusa. Sometimes the term Shiva is used, but we all know that Mahasambhuti has taken advent three times on this earth. All three are manifestations of Parama Purusa. So wherever the term Shiva is used the sense is Parama Purusa; and, as we all know, Baba is Parama Purusa. So the following quotes all refer to Baba’s divine personality.

“It is physically impossible for anyone to have five faces, yet Shiva is called Paiṋcánana [“Five-Faced God”]. So what are those five faces?”
“Shiva has one face in front flanked by two faces on the right and two on the left. The face on the extreme right is called Dakśińeshvara. This face conveys the message: “Listen to me! This will be good for you. You should behave in this way. Follow me. Please follow this path. Don’t indulge in improper deeds, but follow the path of morality and pious deeds.” Dakśińeshvara guides people with sweet polite language. Even though it tells one not to do certain things, it is still pleasant.”
“The face on the extreme left is called Vámadeva. It speaks with a thunderous voice. “You worthless chap, why did you do such a thing? I will punish you severely.” Thereafter it punishes the wrongdoer with a stick. “Don’t take me lightly, your bones will learn what is proper and what is improper!” This Vámadeva is the exact opposite of Dakśińeshvara.”
“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice. You may experience Parama Puruśa either in the form of Dakśińeshvara or in that of Iishána.”
“And on the left, the face next to Vámadeva is called Kálágni. Kálágni says, “Severe punishment is awaiting you. Your bones will be broken. Stupid! What nonsense are you doing?” In this way Kálágni scolds and threatens to punish, although it does not actually carry it out. Kálágni tries to rectify wrongdoers by creating fear in them, not by actual punishment. When someone becomes extremely angry we call him agnisharmá [red as fire]. The face in the middle is called Kalyáńasundaram. This face says, “Come, dear child, and sit beside me. I hope you are quite well.” This is the role of Kalyáńasundaram. Thus human beings want only Kalyáńasundaram.”
“With these five faces the Supreme Entity is watching the movement of each and every human being.” (2)

Here Baba explains more about the five faces of Parama Purusa.

“Shiva is also called paiṋcavaktram, which means “one who has five faces”. Now the question is, did Shiva really have five faces? No, no one having a physical body can have five faces. The idea of the five-faced Shiva is purely a symbol of the five expressions of one and the same face. The central face, the real face, of Shiva, is Kalyáńasundaram. The face on the extreme right is Dakśińeshvara, and the face between Kalyáńasundaram and Dakśińeshvara is Iishána. The face on the extreme left is Vámadeva, and the face between Kalyáńasundaram and Vámadeva is Kálágni. The behaviour of Dakśińeshvara is mildly severe; Iishána is still milder; Kálágni is far more terrible; but in Kalyáńasundaram there is not the least severity – He is always smiling. Let me explain it in this way: If someone makes a mistake, Dakśińeshvara will say, “Why did you do such a thing? For this, you will be punished.” Iishána will say, “Why are you doing wrong? Shouldn’t you be punished for this?” Kálágni will say, “Why are you doing wrong? I will give you severe punishment, I won’t tolerate these things. Before me this type of excuse is useless!” Vámadeva will say, “You are such a scoundrel! I will destroy you – I will burn you to ashes!” And Kalyáńasundaram will laughingly say, “Don’t do such things, you yourself will be harmed by this.” So Shiva actually had not five faces but one, and that one face had five expressions; thus He is called paiṋcavaktram.” (3)

“The face just to the right of the central face is called Iishána – one who asks human beings to follow the path of righteousness and tells them to refrain from following the path of unrighteousness. The extreme face on the right side is called Dakśińeshvara – one who always remains with those persons who are inspired by righteous thoughts. The first face on the left side is called Kálágni – one who rules people for their welfare. The extreme face on the left side is called Vámadeva – one who rules very strictly with the scepter of thunder. This Vámadeva is a terror for sinners due to its severity. The central face of Shiva, with its expression of profound mercy, is called Kalyáńasundaram.” (4)



Here below are some of Baba’s special guidelines that a true Guru must scold as well as love. Only scolding and only showering grace will not do. Both sides are needed.

Nigraha’nugrahe shakto gururityabhidhiyate

“One who only punishes a person is not a Guru, and one who only loves is also not a Guru…excessive love and affection spoils a person. Only one who does both these things is a real Guru. That is why people should be trained with both love and punishment. Where love fails, punishment helps.” (5)

“A spiritual guru must be well-acquainted with all the processes of sádhaná, must have the capacity to convince others, must possess complete knowledge of the scriptures, must know many languages, and must have comprehensive knowledge and intellect, plus some extra qualifications. What are those qualifications? Nigrahánugrahe shakto gururityabhidhiiyate – “the guru must possess the capacity both to punish, and to love, or bless, his disciples.” Punishment alone, without love, is not good. Love and punishment should go together, and the degree of punishment should never exceed the degree of love. Then only can one be called a real spiritual guru.” (6)

“Human beings are the progeny of Parama Puruśa and are thus the objects of His love and affection. Whatever might be the nature of the sins they commit, they will never be deprived of His affection. Parama Puruśa may scold them, but He can never hate them. He will simply shake the dust off their clothes and take them onto His lap.” (7)

“You must try to arouse the seed of benevolence that lies hidden in the inner recesses of the human mind. How can this seed be aroused? Human beings will have to apply all sorts of measures – persuasion, scolding etc.; and at the same time you will have to continue your efforts so that the dormant seeds of psychic potentialities express themselves. And with their expression, the whole society will be benefited. Today human beings must be inspired and motivated, and thus discipline is essential. To impose discipline is not bad. It has been said in the scriptures: Hitarthe shásanam ityarthe anushásanam. “That discipline which leads to the welfare of all human beings is called anushásanam.” Society requires enforced discipline. In the scriptures it is also said: Nigrahánugrahe shakto gururityabhidhiyate: “One who is capable of punishing or rewarding one’s followers is called a Guru, a true teacher”. Only one who can discipline as well as love a person, can be called a Guru.” (8)


By Baba’s grace, we are all His bhaktas and through His tender love and scolding He continues to bring us ever closer to Him – onto His divine lap.

“Victory is yours. You are the dear ones of God. Move on and achieve the Goal.” (9)

At His feet,

1. Namah Shivaya Shantaya, Disc: 1
2. AMIWL-10, Sambhúti and Mahásambhúti
3. Namah Shivaya Shantaya, Disc: 20
4. Shabda Cayanika – 4, Disc: 23
5. A Few Problems Solved – 5
6. Ananda Vacanamrtam – 21, The Criteria of a Guru
7. Ananda Vacanamrtam – 5, A Few of Tantra’s Special Characteristics
8. A Few Problems Solved – 5, Shrávańii Púrńimá
9. Ananda Marga Ideology and Way of Life – 6

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

Who Gets Afraid

Here below Baba gives us a very unique definition of who become fearful.

“You should remember that a situation will never arise in this world which will give you cause for fear. It has been said that Parama Purusa is the fear of fear. That is, fear is as afraid of Parama Purusa as humans are afraid of fear.”

“Ananda Marga is essentially Tantra-orientated, it too, has a few special features of its own. As I have said previously, our ideology maintains that no-one need be afraid of anything under any circumstances. If anyone does get afraid, it should be understood that he is doing
something ultravarious to our ideology.”

(Kolkata, 14 November 1978)

Prabhat Samgiita

“Toma’ke ka’che peyechi e ba’r…” (P.S. 1076)


O’ Parama Purusa, by Your divine grace, this time I have gotten close to You – this time I gotten You as my close intimate One. O’ Supreme Entity, no matter how busy You are, and no matter how engrossed You are in the work of carrying out Your divine mission, even then I will never leave Your side. I am going to remain with You all the time, each and every moment.

O’ Parama Purusa, in this grand creation of Yours, who is remaining without work; everyone has work. No one is without work. Work makes the world go round. Indeed each and everyone has their duties to attend to. So on the excuse of work, I will not accept that as reason for Your not coming close.

O’ Divine Entity Baba, I understand Your liila and how You execute Your loving play of hide and seek. Baba, You work secretly out of the fear of being caught.

Baba, this time I have gotten You in a deeply personal and special way. And I will go on holding You. Baba, it is Your grace…

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Date: 15 Jun 2013 23:05:16 -0000


== Special Privileges: Cause of Disunity ==

“A casteless society: Caste is another important factor which disrupts society. The evils of the caste system are nowhere better known than in India. For unity in society, there should not be any small groupings within the society claiming economic and social privileges.” (AFPS-7, Social Psychology)

Note: According to Baba’s above teaching, wherever a section of society gets special privileges and benefits then that will severely threaten unity. Because instead of the entire collective body living arm-in-arm according to the same rules and procedures, there is mounting tension between various human groups because one particular group is getting special advantages. Across history and throughout the present-day society, there are countless examples.

For instance, nowadays in Israel the ultra-orthodox Jews have been receiving special financial benefits in the form of welfare bonuses as well as preferential treatment regarding the military. Specifically, they have been given a special pardon and hence have not been required to participate in Israel’s military draft. The rules for them are different. This has led to resentment, protests, and heated debates within Israeli society – and unity has been hampered – even disabled.

For the reason we need look no further than Sadguru Baba’s guideline.

“For unity in society, there should not be any small groupings within the society claiming economic and social privileges.”

We see similar effects in the Indian caste system where harijains (dalits) are scheduled castes and have been granted special privileges in the form of economic gifts and job quotas, irrespective of financial need. That means if there is a harijan who is millionaire then still that harijan will be given special economic benefits from the central government, whereas a beggar from a higher caste will not receive economic support from the state. That type of preferential treatment leads to strained relations, hatred and even riots between members of society.

In contrast, if on an economic basis, poor people are getting financial support from the central government or state, then that is supported by Prout.

In today’s AMPS, PP dada has special privileges and those in Centre do not like to accept a lower post. It is this very sense of entitlement that causes opportunism and distrust. In result, tensions rise and the lines are drawn. Under such circumstance unity can never be achieved. Because there cannot be special rights based on one’s birth or social status.

Here again is Baba’s guideline:.

“For unity in society, there should not be any small groupings within the society claiming economic and social privileges.”
in Him,

“Path ceye bose chinu dhare, ele a’ji ghan varasa’y…” (P.S. 3226)


O’ Divine Entity, since ages I was sitting on the path of Your arrival waiting to have Your darshan. All the good days passed by, yet now, in the pouring rain You have taken a lot of trouble come to me. You are so gracious. In this rainy season, the misty pollen fragrance of my ketakii [1] flower is floating all around. Its aroma is permeating all over in this misty rainy season.

O’ Parama Purusa, with deep yearning in my heart, in the effulgence of the day, I have searched for You. I have looked for You also in the pitch dark night in the stars, planets, nebulae, everywhere. O’ my Lord, I have searched You in each and every nook and corner of the deep blue sky – in which unknown place were You hiding. I could not get You anywhere.

My hot days [2] of summer have passed away. In calling and longing of You the tired night passed away and dawn [3] has arisen – and You have come. O’ Parama Purusa Baba, in the course of waiting for You, in that long span, the garland which I prepared for You has become dry and withered away – now only the thread is in my hand.

Baba, O’ my dearmost One, now in this situation how will I receive and honor You. Now in this pouring rain You have advented next to me. Baba, You have showered infinite grace by coming close to me. I surrender at Your lotus feet…


[1] Ketakii flower: The screw-pine flower or tree is part of the Pandanaceae family or genus Pandanus. This tree has dagger-like leaves and is commonly found throughout SE Asia. This flower is known for its charming fragrance. It flowers especially in the rainy season and the strong aroma permeates the sair for miles around. In addition, the plant contains many thorns.

[2] Tapt divas: Literally meaning hot days and the inner sense is the terrible and difficult days of my life.

[3] Bhor: After a long span of life, when much time has passed then finally the awaited moment arrives. Hence the literal meaning is early morning or dawn, but the poetic idea is having passed a long time in waiting for the time to come.

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Date: 15 Jun 2013 07:43:32 -0000




“Vira’t’ toma’r bha’vana’y jato ks’udrata’ bhese ja’y…” (PS 2425)


O’ Vira’t*, O’ Parama Purusa, You are so vast and great. By Your ideation, all the lowly feelings of meanness and narrowness get blown away – they vanish entirely.

O’ my Lord, with just a wee-bit of Your divine grace, the tiny, meagre drop of water becomes one with the vast, infinite ocean. By Your grace the unit becomes one with the Cosmic; the individual I-feeling becomes vast and ultimately becomes one with You. Baba, by ideating on You, the unit becomes You; and You are the Goal.

O’ Parama Purusa Baba, by thinking about You and chanting Your name – by involving in Your practices like asana, pranayama, dharana and dhyana – then one ordinary human being can reach unto You.

Baba, Your ideation & Your grace is everything…


* Vira’t: This is one of the innumerable names and attributions of Parama Purusa. And according to Ananda Marga philosophy vira’t means something very vast – infinite. Thus the term vira’t reflects His Supreme Greatness and Glory.

“Parama Purus’a is very great, very very great. When the greatness becomes immeasurable, unfathomable, it is called vira’t in Sam’skrta.” (PNS-17, The Significance of Language)

Note: In common spoken Bengali, the use of the term vira’t is improper – they corrupted the word. Because in everyday Bengali speech, they use this term vira’t to represent ordinary, finite, measurable things like trees or buildings. So this is the wrong use of the term vira’t. And Baba condemns this. Thus, the common Bengali use of the term vira’t goes against Ananda Marga ideology.


In case you are not on this other network, here are some recent letters that may be of interest:

(1) How one Baba Story book by a family acarya went astray by praising a dogmatic preacher:


(2) How Ananda Marga is a unique and special approach that appreciates aspects of east and west:


(3) An expose on a tactic employed by certain organisational leaders to gain loyalty:


In Him,

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Date: 13 Jun 2013 08:16:08 -0000





Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)

The review of the below Prabhat Samgiita #1125 is comprised of five distinct sections:

(A) Special Note on Spelling & Pronunciation

(B) Transliteration

(C) Line Meaning

(D) Notes

(E) Purport

Please be sure to read each section carefully and they build upon each other. Please do send your suggestions, comments and thoughts.


Here is the full song using phonetic spelling. That seems to be the most conducive way for the majority of readers to get the proper pronunciation.

For instance, take the English words “know” or “knowledge”. Without having first memorized the pronunciation, people will pronounce those words as “Ka-now” or “Kay-Now” and “Kay-Now-La-Di-Ge”,respectively. Simply sounding out the letters will not produce the desired result. Because in the English language, spelling and pronunciation must be memorized. Otherwise it is not possible to pronounce words properly.

Same is the case with Bengali.

For example, in the second line of the below song #1125, the actual spelling of the first three words is pa’oya’ ye ya’ya but unless one knows Bangla well, they will mispronounce it. Hence we have given the phonetic spelling, pa’va’ je ja’y. Then even new readers will be able to pronounce the words correctly when listening to and singing the song.

Here is another example. The actual spelling of the word in the last line is bendhecha, but that will not yield the proper pronunciation for non-native speakers; hence, we spelled it as bendhecho. With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples.

Only native Bengali speakers – or those extremely fluent in Bangla and familiar with Prabhat Samgiita – will pronounce all the words correctly. Yet everyone wishes to listen to and sing Prabhat Samgiita and enjoy the song. If the lyrics are written in a technical manner then people will not be able to pronounce all the words properly. Hence the decision to write it phonetically.

With regard to the repetition of certain lines when the song is sung, while listening to the song you will just have to be alert and adjust accordingly as all the original lines are present below.


Vishva ma’jhe toma’y khunje pa’va’ je dus’kar
Pa’va’ je ja’y hole he krpa’r a’kar

Ajasra shiirs’a tumi je, ajasra buddhi je ra’je
Buddhibale vidya’bale tumii para’tpar

Ajasra caks’ute ajasra mamata’ ra’kho
Otao proto saba’r sa’the bendhecho je ghar


O Lord, searching You in the external world is impossible. O’ Treasure of Grace, O’ Divine Entity, You can only be attained when You bestow Your grace.

Baba, You have innumerable heads [1] and are possessed with an infinite intellect. In the realms of intellect and knowledge, You stand above all.

Baba, You see all with innumerable eyes, and have infinite mamata’ [2] for everyone. With the bond of Your ota and prota yoga [3], You have made this entire creation into one universal family. [4]


[1] Innumerable Heads (ajasra shiirs’a): Parama Purusa sees everything in all directions; He watches everything and does everything. His intellect is infinite. That is why it is explained that He has infinite heads. In Subhasita Samgraha it is said:

“This Puruśa is sahasrashiirsá. In Saḿskrta “Sahasra” means one thousand but in Vedic language “sahasra” means “many”. One person works with one brain. He works according to it and his praise and criticism is also done accordingly. But Puruśa is Sahasrashirśa; He works with innumerable brains. So if the unit tries to compete with the Cosmic, he is bound to be defeated. It is quite natural. We work with our brain but Parama Puruśa works with all the brains of the world. He works with this collective brain and He is its master. The portion which has not been converted into brain cells remains as matter, so it also has the potentiality of a brain. That is why He is sahasrashiirśá.” (Subhasita Samgraha, part 18, Microcosm and Macrocosm)

[2] Ajasra Mamata’: Ajasra means unlimited; and, following is the definition of mamata’.

“What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam, Part 7, The True Nature of Bhakti)

[3] Ota-Prota Yoga: In Subhasita Samgraha part 17, the meaning of ota yoga and prota yoga has been given in English. Ota yoga is “individual tactuality” between Parama Purusa and the unit entity; and, prota yoga is “collective tactuality” between Parama Purusa and all the entities, simultaneously.

The above definition is exclusively describing the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same devotional term has been explained in a slightly different manner in the following discourse.

“What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father’s relationship with each entity individually, prota yoga means His relationship with all collectively.” (AV-6)

[4] Third Stanza Meaning: Parama Purusa has created this entire universe. He is associated with each and every entity through His ota and prota yoga. Nobody is alone, isolated or uncared for. He is related with each and every individual, personally and collectively. His relation is that of a bond of love. He has created this one universal family with the bond of His ota and prota yoga. By this way He loves and cares for all: Collectively and individually.

The gardener loves the entire garden as well as each and every individual flower. He pays attention to each plant and each flower separately and also watches the entire garden in its entirety. Similarly, a mother of four children has an intimate and personal relation with each child individually and cares for all collectively. So she has ota and prota relation with her progeny. The only difference is that the mother’s vision is limited, whereas Parama Purusa sees 24 / 7, across time, space, and person.

Parama Purusa is always linked with His vast creation: Individually He watches, cares for, and loves everyone on an intimate and personal basis; and collectively He watches over all in grand fashion. He operates always through His ota and prota yoga, from the beginning of time up to eternity. In contrast, worldly relations are limited and temporary. So the real expression of ota and prota yoga is with Parama Purusa only. Parama Purusa loves His entire manifested universe as well as each and every unit being across all time and space.


O’ Lord, O’ Parama Purusa, You are grace personified. You are the Treasure of Krpa’. You shower causeless grace. Many move around in search of You in various tiirthas and caves. Others think they can get You by their own efforts in dhyana and sadhana. Alas, it is impossible to attain You those ways. Nobody can have You by their own merits. Only when You are gracious do You appear. There is no other way.

Baba, You see everything; nothing is hidden from You. You go on witnessing everything always. You have infinite eyes and You think about everyone with Your infinite heads. You hear everyone’s tales and You have infinite hands and feet to do everything. Baba, You are unparalleled. Nobody with their limited, meagre intellect can compete with You. You are above all.

Baba, You are the most loving one. You care for everyone with Your infinite mineness. You are so loving. You look upon all with infinite compassion and Your very loving eye. No one is left alone – ever. Nobody is forgotten. With Your ota and prota yoga, You have bonded with all. You have made the entire universe as one family with the bond of Your love. Baba, You are so gracious.

O’ my Lord. I surrender at Your alter. Please shower Your causeless grace on me…

Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)


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Date: Tue, 11 Jun 2013 21:09:45 -0400


This entire posting is composed of 2 parts:
(1) Posting: Let Us See Who Can Pass;
(2) Prabhat Samgiita #2125


Everyone is aware that one of the aspects of Sixteen Points centers exclusively on ista.

“Observe non-compromising strictness and faith regarding the sanctity of Ista.” (1)

However, a few may wonder how it is possible to evaluate this – how can one know if someone is strong on the point of Ista – or not. In response, we can say that there are some key factors that indicate one’s dedication and faith in Ista.



There are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises they pray to some other divine entity for help and support.

For instance, some sadhakas from a Hindu background who are struggling to find a suitable husband their daughter may go to the Hindu temple and seek a boon from the mythological elephant god, Lord Ganesh. They think that Ganesh will help solve the problem by granting them a handsome, well-educated, wealthy husband for their daughter.

But this type of appeal to the so-called elephant god itself reveals that they do not have full faith and trust in Lord Shrii Shrii Anandamurti ji. They do not have strictness and faith on Ista. Because if they had full faith in Ista then they would automatically feel that Baba is already doing what is best and there is no need to seek outside help from some other so-called divine entity like Ganesh or any other god or goddess.



Yet, this is what we see. In various times of trouble and difficulty, certain sadhakas seek out some other entity for help such as Kali, goddess Durga, Lord Hanuman or so many others. And this issue is not just related with those margiis from a Hindu background.

Margiis who grew up in the Catholic faith may go to confession to purge themselves of sin. For them doing Guru Puja is not enough because they do not have the requisite faith in Ista. They do not feel that Baba alone can solve the problem or purify them, so they resort to their Catholic roots and go to confession etc.

And this situation also applies to those sadhakas who come from Islamic, Buddhist, Jewish, and Christian backgrounds etc. Essentially, when anyone appeals to any other entity – for any reason – then it means that they do not feel that Parama Purusa Baba alone can solve their problem or grant them the happiness that they seek. That shows that they lack faith and trust in Ista.

This lack of faith in Ista is not limited to times of problem. There are some who express this lack of faith in their day-to-day living patterns.



For example, there are some who normally keep pictures and photos of numerous gods and goddesses on their puja table. Certainly Baba’s photo is there, but in addition there are so many other photos and pictures like that of Ramakrsna, goddess Durga, mother Kali, Mirabai, Shankaracarya, Buddha, Christ etc. In that case who can think that the sadhaka has one-pointed strictness and faith regarding the sanctity of Ista. It is not possible when on their own puja table Baba’s photo is one of many. It means that the sadhaka’s mind is also divided in that way i.e. his faith in Ista is compromised -i.e. marginalised.

Or think in this way. Suppose a husband has a photo of his wife on his desk, along with photos of so many other females whom he desires and loves. In that case who can think that that person is a devoted husband. Never. Rather one will think he is unfaithful and lacks a basic level of commitment for his spouse. And the same is the case if one wife has a collection of photos of the various male loves of her life on her bureau. In that case, who can imagine that she is a faithful and committed wife. It is impossible to think in that way. Rather one will conclude that she fails to hold the requisite loyalty to be a proper spouse.

Same is the case with those sadhakas who pray to multiples gods and goddesses. Their lack of faith and trust in Ista is openly expressed by their keeping so many various deities on their own puja table. In that case, they do not have firm faith and single-minded devotion for Baba.



Their situation is most precarious – it is just like a person standing with one leg on two different boats. Their base is very sketchy, unreliable. Any moment they can fall and drown. Similarly, those who worship multiple deities are living on a slippery slope because they do not have a strong foundation in Ista.

So this is one point for determining if one is strict in ista. Does that person only rely on Baba or do they pray to all kinds of religious deities etc.

Those who in their heart truly follow the point of Ista, only think of Him. Their mind is one-pointed towards Baba Lord Shrii Shrii Anandamurtiji in all circumstances and at all times. Always that sadhaka feels that Baba is along with them, solving their problems, listening to their difficulties, and taking care of everything. Such sadhakas are A-grade disciples. They alone are strict in Ista.



“A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (2)



In multiple discourses, Baba tells the story of the mythological devotee Hanuman who would only worship Rama – not any other entity. Baba’s teaching from this story is for every sadhaka to be very strict on the point of Ista – Ista should be one.

“Once upon a time some of the devotees asked Hanuman, “Hanuman, you are a great devotee and learned scholar also, and you know that Náráyańa means Shriinátha, (Shrii means, Lakśmii) Shriinátha means Náráyańa. Shriinátha, i.e. Lakśmiinátha, Náráyańa and Jánakiinátha i.e. Ráma are the same entity; but you never take the name of Náráyańa. Why?””

Hanuman said:

“Shriináthe, Jánakiinathe Cábhedah Paramátmani
Tathápi mama Sarvasvah Rámah Kamalalocanah.”

“You know fundamentally there is no difference between Náráyáńa and Ráma. Nára means Prakrti, Ayana means Shelter. Náráyańa means Shelter of Prakrti i.e. Cognitive Puruśa and Ráma, (Ram + Ghaun = Ráma) i.e. the most attractive entity of the entire cosmos is Parama Puruśa. “I also know”, said Hanuman, “that there is no fundamental difference between Ráma and Náráyańa, but you know my goal is a singular entity – singular in name, singular in idea, ideology and ideation. Ráma is my everything, I don’t know any Náráyańa.”” (3)



“Iśt́a a means the object who loves you the most. Because of this Iśt́a a there is flow in your incantative form or incantative structure. Only under such circumstances can your existential emanation maintain a parallelism with your entitative structure. So, Iśt́a is a must for movement, Iśt́a is a must for all sorts of living beings in all strata of life. You can not do anything concrete in even a single arena of your life without the help of your Iśt́a.a So wherever there is Dharma, there must be Iśt́a. And Iśt́a is the primordial necessity for yoga. Nobody can exist without Iśt́a. The aspirant is a finite entity, but the Iśt́a of that aspirant is an infinite entity. If you practice yoga, then your finite existence will come in contact with that infinite Iśt́a and you will acquire infinity, you will acquire the infinite spiritual stamina and you will become victorious in all the arenas of your existence. So the wise people, the true yogiis should realize it clearly and definitely that their entitative existence along with the entitative force of their Iśt́a, moves towards the Supreme goal. The yogii should know the single name of his or her Iśt́a and not two names or three names. Wherever the Iśt́a is singular entity in name, form, and idea, in ideation and also in ideology, success is sure, success is fully assured.” (4)


“They will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a.” (5)


“Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”…or a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity.” (6)


“When all the thoughts and propensities of the human mind are exclusively channelized towards one’s Iśt́a [Supreme Goal], this is called bhakti. One should remember that only nirguńá bhakti [non-attributional devotion] is true devotion; that is, a sádhaka will not expect anything more than this from Parama Puruśa. Only by dint of this sort of devotion can a devotee attain Parama Puruśa.” (7)

Sastaunga Pranam to Baba,

1. Pt #10 of Sixteen Points
2. 11 April 1979, Kolkata
3. SS-12, The Spirit of Yoga
4. SS-12, The Spirit of Yoga
5. AMIWL-11, Parama Puruśa and His Creation
6. AV-23, Oṋḿkára and Iśt́a Mantra
7. SS-21, The Liberation of the Devotee

******** Prabhat Samgiita #2125

“Shun’echi tumi dayalu, ka’je keno anya dekhi…” (P.S. 2125)


O’ Parama Purusa, I have heard that You are the merciful One – why then by Your work and by Your action do I see something different. For You my eyes are showering; my days are passing in calling and longing for You. O’ Supereme One, You know that I love You. Although I am meagre but even then I am Your atom. The pain of the unit is the pain of the Universal; the pain of the atom is the pain of the Cosmic. Don’t You understand this simple truth.

O’ Dearmost, please go on doing according to Your desire. Only my request is that You keep me along with You. The pain and grief of my heart cannot be covered. The suffering of my heart will not listen to Your various justifications and excuses; it cannot be appeased by the mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other devotees that You are love personified and merciful. And that You are caring for others. So many good attributions You have. But when dealing with me I see something totally different. Here I am crying in longing, and You do not care. Why like this? Please grace me and come close…

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