Archive for June 22nd, 2013

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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