Archive for June 2nd, 2013


This entire posting is composed of 2 parts:
(1) Posting: How Sadhakas Utilise Their Spiritual Potentiality;
(2) Prabhat Samgiita #3323


Some get confused and think that they should attain occult powers so they can help others. Others contend that the gaining of occult powers is not good.

Some cite this sutra to support their claim that occult powers should be gotten.

5-14 Vyast’isamas’t’isha’riirama’nasa’dhya’tmikasambha’vana’ya’m’ caramo’ payogashca

Purport: “There should be maximum utilization of the physical, metaphysical, and spiritual potentialities of unit and collective bodies of human society.” (1)

They think think that Baba’s above Proutistic teaching is related with the attainment and use of occult powers.

Others stand by the point that occult powers are dangerous and lead to one’s downful.

“Occult powers are just like the dust on the roadside. The attraction for Parama Purus’a is the most valuable object– all else is only the dust of the earth.” (2)

So we should examine the situation and think, “How is it that sadhakas should utilise their spiritual potentiality?”


When a sadhaka does sadhana and strictly follows 16 Points then they naturally develop in all the ways – in all the spheres. This is the natural process – such that usually most good sadhakas are hardly even aware about their own growth.

It is similar to the case of the step-wise, progressive growth and development that we all experienced as infants and young children. Because all are born as small babies and gradually as we get older and older then huge developmental changes take place. But in one’s own day-to-day, regular existence, often people are not aware about or nor do they even recognise their own growth – how much they change day by day. Yet over a measurable span of time a major shift or growth takes place.

For example, after 15-20 years one infant becomes a strong youth. But that youth himself is unaware of his own drastic development. Just he feels it is his natural growth. But those who have not seen him since 10 years will think that a huge transformation has taken place.

In a similar way when a person practices sadhana sincerely with a pointed mind, and they are regular and strictly following all the do’s and don’ts, conduct rules, asanas, and are graced with devotion for Guru, then certainly the sadhaka’s whole personality gets changed.


Like this, various types of spiritual potentiality come to each and every sadhaka, although they are not aware. Nor do they desire those things because their mind is pointed to Parama Purusa and not towards those occult powers. So neither are they aware, nor is it their desire. It was not their intention to acquire those powers because they were just devotionally linked with Parama Purusa.

And this happens not just with one sadhaka, but with all sincere margiis and Wts – if one is sincere and strict in their spiritual routine and practices. Then surely such things develop by the grace of Parama Purusa.

Naturally then these spiritual strengths manifest in one’s regular conduct, in their daily way of dealing, speech, behaviors etc. In result, non-margii friends may complain about changes in your lifestyle and other acquaintances may leave your company. Verily, so many relationships become altered or broken. Every sincere sadhaka has numerous experiences how this has happened in their own life. And this is all due to the gradual and pointed development in spiritual life.

In that way spiritual strength manifests and projects in a very natural manner. And it happens to varying degrees. If one is very high and very pointed then it expresses more, and if less pointed then not as much. But certainly some change takes place accordingly in everyone.


Because of this, margiis understand the pains and sufferings of others and with their full heart they are always busy in helping others.

“One should lighten one’s mind and become simple, soft, and kind-hearted; and by this way one can understand the tales of others suffering. In that condition only will you be able to serve the world. In that human mind where pain is hidden and where tears have accumulated, that mind you have to understand, realise, and feel. Then you will be able to remove their sorrow. To understand the feeling of the crying heart of suffering people, in sadhakas this type of supernatural power comes. This is called mahima.” (3)

A sadhaka’s spiritual potentialities get expressed in a very natural way. That is what Baba explains in His above teaching.


All those saints in the past, because of their love for Parama Purusa, understood the feeling of suffering humanity and their love was not limited with a particular tribe or community or color or race.

So these extraordinary human qualities are just the expression of spiritual potentialities in the life of a sadhaka. Those devoid of true spiritual feeling do not have this. (See Footnote 1)


If a person is physically sick, then they are quite limited in what they can do. Their body is weak and they will not be able to perform their own designated duties, let alone help others.

Similarly, if a person is suffering psychically from depression, then here again that person will not be in position to help and serve others.

In both the physical and mental spheres, one must have energy and strength in order to reach their potential and serve society.

That is why in their selfish way, big corporations try to tend to the physical and mental well-being of their employees. Why? In order to maximise their productivity and output. When people are physically and psychically well they are more effective in their job. Then they can reach their potential.

Same is the case in the spiritual realm. If a person is spiritually developed then they can overcome all kinds of difficulties and be in position to help and guide others in all the realms of life. They understand other’s pain and can solve their problems. That is what is meant by gaining spiritual strength and utilising one’s spiritual potential.

Having spiritual potentialities does not mean doing all kinds of tricks like fake yogis and magicians who make gold watches appear and disappear etc. Those types of antics have nothing to do with fulfilling one’s spiritual potentiality.


“You will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless…We will have to locate the source of these troubles…we will be removing the miseries…permanently remove those afflictions, which will rectify the sources of troubles in the proper way. (4)

In this above quote Baba says that when one has devotion then they can understand others’ pain and difficulties and thus they are able to help and serve them.

This is the proper explanation of Ananda Sutram, Sutra 5-14. Because it is about spiritual potentialities. And each and every margii has such feelings to varying degrees. Many margiis I know who earlier were meat-eaters, but after doing sadhana then what to say about not killing animals, their higher sense developed and they feel love for everyone. And day and night they are busy serving others. They do not feel that their own problem is any problem, rather just they are busy in relieving others’ suffering. This happens only due to sincerity & devotion – and with that the aforesaid spiritual potentialities came and changed their entire behavior.

Those who do not have such feeling in their dealing and behavior, it proves that they are away from such love of Parama Purusa. And instead they are engaged in self-propaganda, self-prestige, and other worldly longings etc.

In that unfortunate circumstance none can say that Ananda Marga sadhana has some demerits, rather such persons could not practice or follow Baba’s teaching.


Here Baba is directly explaining that Prout shows that those who are elevated spiritually will have to render service to the society by using their spiritual potentialities.


“I have told in the Prout philosophy that those who have spiritual strength, from them we will take spiritual service for the society. Such sadhakas who sit in Himalayan caves and go on doing penance but do not teach anybody or guide anybody– that will not be approved. They will have to serve. They will have to do spiritual service. To them I do not say pull a rickshaw, but if they will not do spiritual service, and if they will just sit in Himalayan caves and not come in contact with the world, and instead they will tell that the world is illusion, yet at the same time they will go on eating fruits and roots and accept such service from other human beings of this world– these things will not continue any longer. That has been going on for a long time, but it will not continue any longer; that day has gone.” (5)


By the conduct we can see one’s character because Baba says conduct is the main thing– it is the mirror of the mind. By that way we can see who is margii and who is non-margii etc. Because the point is that in our Marga we can see that those who are doing sadhana their conduct will be quite apparent. Whereas if someone’s conduct shows narrow-mindedness, groupism, and mean propensities then we have to think and understand that that person is not doing proper sadhana. So on the basis of one’s conduct we can see who is a senior margii and who is not.

Here it should be understood that seniority is not a matter of years but rather a matter of conduct. So seniority is dependent upon how far someone is pointed and committed to Ananda Marga ideology and to what degree that is reflected in their conduct. Hence conduct is the main distinguishing factor to understand who is who and what is what.


The delicate point is that if sadhakas are pointed towards the Goal (Ista) then naturally all these spiritual strengths come. And their whole conduct becomes better and better. But those who are asking for occult powers, they are getting that & then they misuse them and get degenerated. So such powers are not to be asked for in sadhana, rather the Goal is Parama Purusa. And on the way such things may come and the conduct will change and generosity will come and true sadvipra qualities will emerge and by that way such sadhakas will be an asset to the society. But no one should ask for getting occult power. That is wrong and it brings ruination.


In Prabhat Samgiita #3333 Baba reveals what happens to those who long for occult powers:

“- Aes’t’ashvaryya tumi cha’r’a’… kare viveka-ha’ra’ -”

Purport: O’ Parama Purusa only You utilise the occult powers in proper way; whereas all those others who use them destroy their conscience. Means they start doing all kinds of negative things. In trying to show their occult powers they end up destroying and killing others and they themselves will be invite negative samskaras such that they will be degenerated into stone, wood or mud. So what to say about serving others, rather those lusting after occult powers destroy themselves.

Here following are some of Baba’s teachings.



“You will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism. May you all be blessed.” (6)

“Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (7)

“The unit beings that have been in possession of the Cosmic Mind in part and that have been progressing within It, are also conscious of their smallness and this very sense of smallness is their individuality – unit-hood. Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (8)

“How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness.” (9)



“Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara prańidhána or dhyána (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sádhaná is that it keeps the mind free from psychic disease and encourages the natural growth of the mind. This is of tremendous importance since such problems may arise not only in individual life, but in collective life as well. Individual human beings as well as large communities often suffer from some sort of psychic disease. A subjugated people suffer from an inferiority complex towards the sovereign elite, the ruling class. When India was a dependent colony, many Indians used to describe the members of the ruling community as God’s children, obviously due to their deep-rooted inferiority complex. Most of them wondered: “Will India ever see the light of freedom? When will we ever win the struggle against the ruling class?” This shows that the entire indigenous community was a victim of inferiority complex, the removal of which would require a group of leaders endowed with enormous mental strength and noble character – a group of mighty personalities. India at that time was not fortunate enough to have such great people, and that is why the struggle for Indian freedom had to be prolonged. Otherwise, India could have gained freedom in a much shorter time.” (10)


“One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (11)


“The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it.” (12)


“A sadhaka, in order to attain spiritual progress, require the help of Vidyámáyá, but at the culminating stage of sádhaná, Vidyámáya has no further value. A sádhaka performs sádhaná to tear away the veil of darkness of the variegated world created by Avidyámáyá and to strive to established himself on the path of pratisaincara.” (13)


“The endeavour to remove inferiority complexes from the mind leads human beings slowly but surely to the Supreme Entity and establishes them in universal humanism. Hence it will not do for those who are determined to solve the problems of humanity to accept inferior ideals; along with this they must also acquire the strength they need to implement their ideals. The active endeavour to acquire this strength is called sádhaná – the sádhaná of the Supreme. It should be borne in mind that no theory will ever bring people salvation. In fact, it is the inner strength gained from spiritual practices which helps to expand the individual mind. The tremendous force acquired from spiritual practices helps to bridge the gap between the harsh realities of human existence and the supreme desideratum of human life. This is an eternal truth, applicable to all spheres of life – social, economic, psychic and spiritual.” (14)


““The jiiva and Shiva are the same” – this idea helps the jiiva to become one with Shiva. And “We are different; we are two entities” – this idea compels the jiiva to move round that Supreme Hub. What is your sádhaná? By sádhaná you are to free yourself from this ignorance, from the slumber of ignorance.” (15)


“Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their samskáras or reactive momenta, as a result of which the samskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná.” (16)


“When a man, a devotee, a spiritual aspirant moves towards the Supreme Self, his body, that is his brain and intellect increases. And when he moves further, close to the Supreme Being, his spirit, that is his a’tman is also developed. His a’tman becomes more reflecting and more soothing to other existential vibrations because it comes closer to the emanating point of the Supreme Spirit.” (17)


In the following quotes by Lord Shrii Shrii Anandamurti ji, He talks about the greatness of spiritual practice.

साधना से मन तो बढ़ता ही है जी | आत्मा की भी प्रगति होती है | आत्मा की प्रगति कैसे होती है, किस तरह की चीज़ है | वह तरक्की कैसी चीज़ है जी | हम कहते हैं कि इससे रुहानी तरक्की होती है | यह रुहानी तरक्की क्या है, जी ? मनुष्य जब साधना की बदौलत परमपुरुष की ओर बढ़ते हैं, तो बौद्धिक विकाश के साथ-साथ मानसिक विकाश भी होता है | तुम लोग देखोगे, दुनिया में बड़े-बड़े काम और बड़े-बड़े अविष्कार, मानव समाज के लिए बड़ी-बड़ी भावनाएँ, चिन्ताएँ, जिन लोगों ने की थी, सब साधक थे सब आध्यात्मिक ख्याल के मनुष्य थे, जड़ बुद्धि के, जड़ोपासक नहीं थे | यही है आध्यात्मिकता की सबसे बड़ी खूबी | आज तक दुनिया में जितने बड़े-बड़े इन्सान आये, और इनसानियत की ख़िदमत के लिए, उन लोगों ने जो कुछ भी किया है, सब काम तुम लोग देखोगे, वही लोग किये जिनके मन में परमपुरुष के लिए मुहब्बत है | जिनके दिल में परमपुरुष के लिए मुहब्बत नहीं है, दिल सूखा है, रेगिस्तान जैसा है, उनसे बड़ा-काम नहीं होता है |

“साधना से, मानसिक-आध्यात्मिक तरक्की तो होती ही है शारीरिक तरक्की भी होती है | वह तरक्की क्या है ? न, बुद्धि बढ़ जाती है | हाँ! यह बात तो ठीक है कि साधक लोग सीधे-साधे सरल होते हैं | मगर निर्बोध नहीं होते हैं | बुद्धि उनमें रहती है | और मैं भी बार-बार हज़ार बार कहता हूँ कि बुद्धिमान बनो | बुद्धू मत बनो; मगर सीधा-साधा बनो |” (19)

In Him,


When one is an advance sadhaka and ensconced in the feeling of neo-humanism then they can serve the entire humanity – otherwise not. Then only will one have true love for all.

So here we are not talking about the expression of superficial love which is limited and narrow: Such as when one is loving their own children but hating other children; or when one is dying for one’s own race, country, or community but exploiting other countries etc; or when one is eulogizing their own superiority and belittling others’ good things.

This we see and verily there are many so-called good people in the society who have done many things for their personal family, caste, color or religion. And there are various so-called monks who have completely dedicated themselves to a particular race and encouraged hatred with other races. They don’t hesitate even to engage in mass murder. The religious history is like that.

No doubt in their own particular, narrow community they may be treated as something great, but in truth they are low because they do not have universal feeling. Their “love” is based on selfishness. They did such service works just for the spreading of their own religion and for their own view or narrow cause, not out of any greater feeling of universal compassion.


The whole point is that when true sadhana is there, then the mind will expand and spiritual strength will develop and those sadhakas will have love for everyone. And they will be able to understand others’ pain.

Otherwise by doing some avidya Tantra practices, then that avidya tantric gets some type of bogus powers that bring their degeneration.

REFERENCES1. Ananda Sutram, p.49
2. Subhasita Samgraha-18, p.46
3. Subhasita Samgraha – 18, Hindi
4.NHNS-2, p. 36
5. Ananda Vacanamrtam – 4, Hindi
6. Neo-Humanism Nutshell-2
7. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
8. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
9. AMIWL-7, Form and Formless
10. AFPS-7, The Faculty of Knowledge – 3
11. AFPS-7, Social Psychology
12. Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
13. APH-4, The Influence of Máyá on the Human Mind
14. HS-1, Social Justice
15. SS-24, The Noumenal Progenitor
16. AMIWL-5, The Chariot and the Charioteer
17. Ananda Nagar, Morning Darshan, 12/30/80
18. Ananda Nagar, Morning Darshan, 12/30/80
19. Ananda Vacanamrtam, Part 21 Hindi Edition, Importance of Sa’dhana’ and its Goal (प्रातःकालीन जनरल दर्शन, 30 दिसम्बर 1980, आनन्दनगर)

******** Prabhat Samgiita #3323
“Ga’ner ma’la’ toma’r tare genthe rekhechi a’j bhore…” (PS #3323)


O’ Parama Purusa, since the early dawn, I have been preparing this garland of songs for You. O’ my Lord, please be gracious by coming. With heart-felt love I want to garland You. Those flowers which are not available in the garden have bloomed in the deep inner core of my heart. With the flow of Your sweet divine play, with the resonance of the string of my heart, at the sweet abode, I am waiting for You, my dearest Baba. Please grace me by coming…

Read Full Post »