Archive for June 16th, 2013

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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