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Respected Readers,


We invite you to follow these two blogs that feature ideological issues and news about Ananda Marga.

1. Ananda Marga Universal

2. Ananda Marga News Bulletin

Should you have any questions please write us or comment below.

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This entire email is composed of 3 parts:
(1) Posting: Making Holes in One’s Dinner Plate ;
(2) Trailer Quote: Psychic Disease: False Health Problem;
(3) Prabhat Samgiita #4490;

Each section is demarcated by asterisks (***).


“One evening I* also went to that house in the Rly Colony which had been converted into an Ashram. Deep Narayanji was also with me. As Baba was to come, we waited for Him. Baba came in the evening and everyone present did Sastaunga Pranam to Him. That day Baba talked of philosophy and said that this school of philosophy will be called, ‘Ananda Marga’. This philosophy and the object of sadhana was Absolute bliss. Therefore this has been named as Ananda Marga. Then Baba said about sahaj Yoga, “Saha Jayate Iti Saha’j”, i.e. which has been born with one’s birth – that means that which is natural is Sahaj Yoga. To get bliss is the natural aim of everyone that is why it is called Ananda Marga. Baba stopped after saying this. I happened to utter at this stage, “Baba, though it is called ‘Sahaja Yoga’ i.e. simple practice, but in effect Ananda Marga is a very difficult path.” (1)


In this above paragraph, Acarya Naginaji is writing his own account and referring to the grand occasion when Baba first gave the name “Ananda Marga.” In particular, Baba was explaining about the beauty of Ananda Marga philosophy, sahaj yoga and sadhana.

But because of Ac Naginaji’s recent demotion from his post in the Indian government, his mind was low and he was feeling very frustrated. In addition so many classes and duties were going on, so under such circumstances Ac Naginaji gave a negative comment about Baba’s conclusive idea.

Baba was telling that this path of Ananda Marga is blissful. But because of Ac Nagainaji’s own simplicity, he did not understand that really Ananda Marga is blissful. So in front of Baba, Naginaji essentially uttered that Ananda Marga is a very tough path; it is not blissful.

Listening to this, Baba became completely unhappy; He did not like it. Verily, why should Guru should appreciate such things.


It is just like if one good margii reached to teach yoga, meditation, & sentient food practice to alcoholics or meat-eaters. Then after one day of practice if one of the alcoholics / meat-eaters says his opinion that ‘this sentient food and sadhana is very terrible – it will destroy and ruin my life – I cannot tolerate this anymore’. Then true Ananda Margiis will not like to hear this. They will think that this person has no experience, that is why he is uttering like this and being negative.


So when Ac Naginaji gave this negative comment about Ananda Marga, then Baba became very uncomfortable and serious. Baba disliked that comment. Further, please read this following paragraph where Naginaji is expressing his regret and mistake about what he had done.

“I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated.” (2)

Because Acarya Naginaji has devotional feeling, that is why he understood Baba’s feeling. And Naginaji realised that Baba did not like to listen to any negative comments about His theory, teachings, or practices. Because Baba’s spiritual teachings are “Apta Vakya”: Perfect and Divine. To realise this one has to do deep sadhana and penance for some time. Superficial comments will be proven silly. Thinking this Ac Naginaji felt repentance for his behaviour.



We know this very fact that (a) those who do not do proper sadhana, and (b) those who do not have deeper understanding of Baba’s teachings, because of their own weaknesses, such persons think Ananda Marga is not the path of bliss, but the path of pain and difficulty.

But those who are doing proper sadhana will never think like that. The moment any person starts doing sadhana, they think and realise that their life has been changed. They feel they are receiving Baba’s grace. They understand that there is no comparison between non-margii society and the Margii way of life. So persons in Ananda Marga realise the meaning of Ananda Marga: That Ananda Marga really is the ‘Path of Bliss’.

Because by practicing the Ananda Marga cult, following 16 Pts, and leading a devotional life, then one’s whole existence is full of bliss. And that is what? The Ananda Marga path of bliss.


1. Those who suffer from a defeatist complex are unable to embark on a new way of life. And that is why they may negaively react to dharmic guidelines and suggestions.

2. Nowadays in Ananda Marga, some become hopeless when they witness wrongdoings going on – and in certain instances they may even blame Ananda Marga philosophy. Not all fall in this category but a few. Many more want to correct those ills and establish a dharmic stance.

3. Those who do not want to change for their own betterment and benefit also “find fault” with Ananda Marga philosophy. But their situation is just like the patient who does not take the prescribed medicines as directed and then blames the medicine.

4. If one has any doubt about the path then they should first get their queries and confusions answered in a satisfactory manner. Then, only then, one should proceed ahead on the path without any doubt or hesitation. One should not move ahead on the wrong path.

5. The various religions are outdated and dogmatic from the start – their foundations are themselves defective and narrow-minded. So their leaders feel the need to compromise with current social norms. Otherwise they feel they will be rejected. So people say why shouldn’t Ananda Marga also conform and bend to current societal trends etc. The reason why this is not done is that Ananda Marga has been built upon the strong foundation of dharma. And dharma is eternal and always prevails. Hence, there is not need to change or compromise, rather that would be harmful. The religions are forced to bend to popular values because their religious doctrine is illogical and cannot stand up to rational inquiry. Thus their only option is to change. So they adopt pseudo-culture values.


Here is a reminder about what it means to be on the path of bliss.

If anyone is in Ananda Marga but not following the rules nor doing sadhana properly and not receiving bliss, then it means that their approach is faulty – not the path itself. It is just like if a lazy, indolent student who never studied lodges a complaint about a well-reputed, prestigious university where many other proper students are getting success, then that student who complained is merely proving his own unworthiness. The university itself is not the problem. Thus if anyone is telling that the path of Ananda Marga is filled with problems, then it means they are not serious or sincere about Ananda Marga – they could never follow the proper path. Their entire approach is faulty not the path.

Here again the point should be clear. When joining onto the path of Ananda Marga, one should have trust on the path. First make inquiries and be secure – all doubt should be gone – one should feel in their heart that this is the best path. If one starts the journey with this mind-set, then success is sure. If when joining the path one’s mind is full of skepticism and doubt, then they are just wasting their time. They will not gain anything.


Baba’s own feeling about pessimistic and negative talkers and thinkers and writers. Those who talk negative about Ananda Marga, Prout and movement of society.

“There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to.” (3)


Here are a few examples of Ananda Vaniis how Baba is showing the path of optimism and victory. It also proves that Baba never appreciates negative talk about our ideology.

– “…Be ready for the grand ovation to that new crimson dawn in every house…Be ready to respond to the supra cosmic trumpet.” (4)

– “…Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory.” (5)

– “…That is why I say the future of the human race is not dark, rather it is strikingly resplendent…” (6)


When moving on any path then one should have 100% trust that it is the right path. For instance, if one is flying in an airplane they must be certain that this plane will take them to their destination. If a person is thinking that any minute this plane is going to explode, then they should not fly in that plane. That is the wrong way to go. Similarly, when traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. Those who harbour doubts yet still move on the path of Ananda Marga are sabotaging themselves and jeopardizing their entire existence. That is why we say it is akin to making holes in one’s dinner plate.

in Him,

* Here “I” means Ac. Naginaji. And this story has been taken from the English Edition of Prajina Bharatii Magazine issues May & June of 1982. And in that article Ac. Naginaji is writing his own story which is the incident of 5 January 1955 in Jamalpur Ashram. And Ac. Naginaji is talking about his Jamalpur visit and Baba’s liila. And in this story Nagina talked with Baba in a pessimistic way which Baba disliked.

1. Prajina Bharati, May 82, p.33
2. Prajina Bharati, June 82, p.10
3. Prout in a Nutshell – 7, p.67
4. Ananda Vanii #69
5. Ananda Vanii #53
6. Ananda Vanii #49


Here is one unfortunate incident that happened some years back where one Dada was making jokes about the negative and exploitative tendencies of different countries and religions. Specifically, those days, Dadaji was using a derisive metaphor to make his point.

In his email, Dada was making jokes which exposes how each negative government would abuse and exploit, and finally in the culmination of the joke Dadaji makes makes fun of Ananda Marga, Prout, and Ananda Margiis. Dada publically concluded his email with a crude, degrading joke about Prout and master units.

In the end, Dada put Prout in the same type of exploitative group. This all gave the feeling and impression that Prout is also one of the exploiting agencies. Dada failed to describe Prout as the solution to all types of exploitation. Rather Dada listed Prout as something which is unsavoury and problematic. What he wrote that undermined the platform of Prout. (Note: For those interested, write me and I will tell you the name of the Dada who wrote this joke.)

In contrast, Baba guides us that Prout is the solution. Because PROUT is the panacea of all kinds of ailments and sufferings which society is facing these days. If our own Avadhutas, Acaryas, Purodhas make jokes and mockery about Prout, and if they put our Prout philosophy in the category of other outdated philosophies, theories and politics of crude countries like communist China, materialistic and other various countries, then it shows that the mind of such preachers or writers is very low and astray from the path. Such writings cannot help anybody. Rather they will create negativity in the mind of innocent readers. Simple people will be misled to believe that Prout is also one useless path. Simple people will think that by adopting Prout teachings only a negative result is going to happen.

On the point of adherence to 16 Pts, one of the points is non-compromising strictness and faith to ideology. So negative jokes about ideology is anti-dharma. It gives an incredibly poor impression and result. No proper Ananda Margii will appreciate this. How can one make a mockery of the path which he has adopted – especially a sannyasi. If Dada had no hope or faith in Prout, then that is a different thing. Otherwise why did he write such a joke comparing Prout with other exploitative and negative groups.

Here I close with Baba’s teachings.

“This earth of ours is passing through a critical juncture. The solution is of immediate necessity. It brooks no delay. That is why our Prout is to be propagated throughout this universe, especially on this planet of ours. You should chalk out programmes for its materialisation and implementation within a short period.” (Prout in a Nutshell – 12, p.1)

“Today or tomorrow the entire world will accept PROUT as the only panacea for all of the world’s mundane and supramundane ailments. There is no alternative.” (Prout in a Nutshell – 17, p.30)

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

Psychic Disease: False Health Problem

Even though they do not have any physical problem, psychically diseased people mentally suffer and cry and complain about different imagined physical ailments. Such types of psychic diseases are called mania. Following is one example:

Baba says, “There was another person I knew who was quite healthy and carried out his daily activities with ease, and yet he was under the impression, for no particular reason, that there was some trouble in his stomach. Actually there was no disease; he was in good health. Yet occasionally he used to come to me and complain that there was some disorder in his stomach. This was his [psychic disease] of mania.” (Ananda Marga Philosophy in a Nutshell – 5, p.347)

Herein lies the solution:

Baba says, “One of the numerous benefits of sa’dhana’ is that it keeps the mind free from psychic disease.” (APH-5, p. 348)

Prabhat Samgiita #4490

“Aja’na’ Pathik eseche…” – P.S. 4490


The Parama Purusa Ajana Pathik has come. He has filled this mortal world with flowers, fruits & His divine love. For Him no one is distant, no one is alien, everyone is His own – close and intimate. He has wiped away all the tears and removed the suffering.

Parama Pursua Baba has come riding the chariot of effulgence. He is associated with one and all through His ota and prota yoga [1]. He is pulling everyone with His divine attraction and with the blessing of His varabhaya mudra.

Today, Baba has come. The whole world is inundated with His love– His grace…


Ota-Prota Yoga: In Subhasita Samgraha part 17 (Gwalior DMC in 1984), Baba has given the meaning of ota yoga and prota yoga 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.” (Ananda Vacanamrtam – 6)

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“I started watching Rob Zombie’s ‘Halloween.’ In the movie a 12-year-old boy murders his stepfather, sister, and his sister’s boyfriend. It was the third time this week that I watched it,” Jake Evans, 17, wrote in a 4-page confession Oct. 4, the day after the killings.
The statement, which was released by Parker County Judge Graham Quisenberry Thursday, shows that Evans empathized with fictional serial killer Michael Myers’ complete lack of empathy.
“While watching it I was amazed at how at ease the boy was during the murders and how little remorse he had afterward. I was thinking to myself, it would be the same for me when I kill someone,” he wrote.

Read more: http://www.nydailynews.com/news/crime/halloween-inspires-murder-suspect-article-1.1248484#ixzz2Jzgac3Wk

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From: Girish Girish
Subject: Why Are You Here
Date: Fri, 30 Nov 2012 21:48:44 -0400



Paying off debt…Purchasing a house…Saving for retirement…Gaining name, fame, money, prestige, beauty etc, etc.

All these plans and programs in today’s materialistic society – where people think and plan many decades into the future – point to the idea that people basically think that they will be on this earth forever. Oh sure, they may say, “One day I am going to die”, but they do not really believe it. Not in their heart of hearts.

Proof being that their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever – or at least for so long that they need not think about death.

Most aim for material wealth and comfort, name and fame, and all sorts of temporary gains – thinking they will bask in those things up to eternity. And they say that, “When I retire (at the age of 65 or so) then life will be glorious: I will have x amount of money and lots of free time.” People begin planning for this so-called golden era of their lives when they are merely 25 years old, or even younger.

Their life revolves around the false notion that they have come here to remain on this earth – as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue.

However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Baba’s guidelines.

Plus it invites, at minimum, two serious deficiencies in the practical sphere.


There are two main character flaws which manifest when one thinks of this world as their final abode.

1. People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time frolicking hither and thither on this earth, from one sensual longing to the next, from one party to the next.

2. When the time inevitably comes to confront death, either their own or their companion’s, they are shocked, depressed, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.

So many people on this earth get trapped in this way and they suffer for it.


So what is it that we should do?

Baba’s guideline is that we must always remember the fact that this world is jagat, i.e. mobile. Nothing on this earth is fixed. This earth is samsara: everything is moving – moving towards expiration or death.

That is why Guru’s teaching is to remember that death can come at any time – in childhood, in adolescence, as a young adult, whenever. Nothing is sure. Our place on this earth is not fixed – at any moment we may leave this world.

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (Subhasita Samgraha, part 11)

When one understands that death is near, inevitable, and can show up on their doorstep at any time, they will naturally attend to the most important endeavors first, like trying to please Parama Purusa, and not just waste one’s time in worldly pleasures. We should move ahead with this idea in mind.

Here again is Baba’s teaching about how we should view everything in this world, including our own life.

Baba says, “Then, Smara nityamanityata’m. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata’m means “the ephemeral”, “the transitory”.]… A thing which was born will die one day…That which comes within the scope of the spatial, temporal and personal factors will alone be born and die.” (Subhasita Samgraha – 21)


All this demands a basic shift in outlook. Instead of thinking that we have come here for a long, long time. We should think that we are here on loan only.

This body has been given to us for a limited time – an extremely short time, a maximum of 100 to 150 years, not thousands of years. In addition, one may die anytime and not even see tomorrow’s sunrise. In that case, one will rush to do great things immediately and understand one’s true nature.

Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. When sunk in such unawareness, one becomes lethargic and lax about life. A person will eat, drink, and be merry or not merry, whittling away one’s time.

They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight, and the list goes on and on. Plus any moment, one may be scooped away from this earth without a moment’s notice.

Because this body has been given to us on loan. And only Parama Purusa knows for how long – we do not.

As sadhakas, we must always be aware of two things: 1) Our final abode is elsewhere, 2) Our body will not last long.

In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures.

It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will walk past the drug store and instead spend hours and hours in the cinema house, watching one movie after another – until midnight. Finally when they leave the cinema hall and walk to the market all the shops are closed. In the end, they return home empty-handed, with all their money gone and no medicine for grandfather. So they are scolded and punished for being so neglectful.

It is just like how degraded humans get punished by prakrti for forgetting their Divine Goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.


“O human beings, the path is ready for you, you just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey, one day, one is destined to attain Parama Puruśa. When Parama Puruśa, the Cosmic Cognition, is your goal, success is a must, success will be with you.” (Neohumanism in a Nutshell Part 1)

“O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

“O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.” (Prakrti Tattva and Oṋḿkára Tattva)

“From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.” (Ananda Marga Ideology & Way of Life – 1)

in HIM,


“Je ga’n chilo mane ga’oya’, ga’ini ta’ha’ sabha’r ma’jhe…” (P.S. 3189)


Baba, my and Your relation is very close– very intimate. The feelings and the relation that I have with You, I do not feel comfortable sharing
with others because it is most intimate.

Baba, the song which I prefer to sing for You, that very song I do not like to sing in the meeting– in dharmacakra, in the presence of others. In
shyness, I do not open my heart then. Those Prabhat Samgiita which I prefer most, I do not sing in front of others. Rather in that situation I sing
more common type of Prabhat Samgiita songs. In that way I suppress my inner feelings & desires.

Baba, You are always sitting in my heart and You know all these things. You always listen to the throbbing sensation of my heart. You know how much
I love You.

Baba, You are my dearmost; You are my Beloved. When I talk with You, then in my mind I do not feel any dilemma or any kind of complex or shyness. Without any hesitation I open my heart. Because You are my most close. When I came out after the meeting– dharmacakra, I did not hear the resonance of all songs that had been chanted there. Rather my own preferred song which I did not sing there, that special tune was resonating in my mind. And I went on listening to that very unsung song and it was charging my mind with Your divine love.

Baba, after forgetting all the shyness and just swaying in the hope of getting You, I go on asking for Your grace and Your proximity – that You please remain with me always as my own…

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Jai Slogan Reveals

Date: 22 Sep 2011 21:38:41 -0000
From: NJK Deva
To: am-global@earthlink.net
Subject: Jai Slogan Reveals


“Tumi je path dhariya’ esechile ta’ha’r surabhi a’jao a’che…” (PS 756)


Baba, the path on which You came still carries Your sweet fragrance even today. The divine love which You showered upon me with Your sweet and charming smile, its vibration is still dancing to this day. And it is blissfully charging my whole existence.

Baba You came with the aroma of sweet songs; You came with the melody and tune. And You graced me and became my nearest and dearest– You became one with my heart. It is Your grace.

Baba, at that time why did You look towards me in such a sweet, attractive way and take my heart away. That very loving gaze is still fresh in my mind. Just one single glance of Yours changed my whole existence. Baba You showered me with Your loving grace.

Baba, You thought about me and that is the greatest achievement of my life. What more do I need. The force of that Divine gift is not exhausted even today; it always gives me strength and inspiration to go on loving You. Even today, I am surviving on the hope that I will again get You as my intimate, as my close, as my own. Baba, Your sweet smile is still fresh in my mind and fills my heart with Your divine love…


As we know, the relation between Parama Purusa and the aspirant is based on devotion. And this link is dynamic as there are various grades of devotion.

As one feels closer to Parama Purusa, we say that their level of bhakti has increased. When one feels more distant from Parama Purusa, we say that they have lower devotion. Baba has clearly outlined this in His discourses.


The closeness one feels and the level of devotion one has can be noted by their expression, just like with any other relation in life.

For instance, the way you address a local shopkeeper will be different from the way your address your mother. When introducing a shopkeeper, you will say in a more formal tone that, ‘This is Sam or Pashupati the grocer”; it is a very neutral or even distant statement that does not reflect a close sentimental link.

Whereas with your mother, you will say, “This is my mother.” You will not say this is “the mother”; or, if you have many siblings, you will not even say, “This is our mother.” You will use the phrase “my mother”. Why? Because of your great emotional attachment and high degree of closeness with your mother. You feel that your mother is yours, and that
she belongs to you.

Similar variations happen with the relations between bhaktas and Parama Purusa. The expression will vary based on the degree of closeness, i.e. one’s level of devotion.

As you will see this feeling even affects the way one raises the jai slogan.


As we know in our Ananda Marga, Baba has clearly defined three basic levels of devotion.

Baba says, “Devotees of the highest category think, “Parama Purus’a is mine only and He belongs to no one else.” This is the sign of an excellent sa’dhaka, and the spiritual progress of this category is inevitable. “He is mine and mine alone and He does not belong to anyone else” – this assertion is undoubtedly true.” (SS-11)

Per Baba’s teaching, in this top-most level of devotion, the bhakta feels that Parama Purusa is mine – He only belongs to me – He is my personal property. Baba guides us that this is the degree of devotion we should all strive for in life. Certainly many in our Marga have this type of feeling. Indeed this is the way we do dhyana. There is no third entity present, only the bhakta and Parama Purusa.

The situation can be likened to how even a child who has 6 brothers and sisters will still think of their mother as being “my very own.” There is no question of sharing mom with others.

According to Baba, this type of devotional outlook is the true nature or link between the bhakta and Parama Purusa.

Then there is the next tier of devotion – it is a notch below.

Baba says, “The second category of devotees…They think, “Parama Purus’a is mine, and thus He must belong to others also.” That is, the devotees..have no hesitation in sharing Parama Purus’a with others.” (SS-11)

Here due to a lack of closeness with Parama Purusa, the second-grade bhakta thinks in a more analytical way: Baba created this entire universe so naturally He belongs to all. In this phase, the 2nd grade bhakta feels that Parama Purusa belongs to me, but reasons that He must belong to others also. This type of outlook occurs when the emotional and devotional link with Parama Purusa is less, in which case the 2nd grade bhakta looks at the situation intellectually.

And finally, in the lowest stage, there is an even less personal link or more distant relation, where one feels that Parama Purusa is the collective property of all.

Baba says, “The devotees of the lowest category think, “As Parama Purus’a belongs to all, so certainly He belongs to me as well because I am one of the multitude.” Thoughts of this type are not very congenial for one’s spiritual progress.” (SS-11)

Thus the critical difference between 2nd & 3rd grade bhaktas is as follows. The 2nd grade bhakta thinks that Parama Purusa is mine, and then reasons that He must belong to others as well. The 3rd grade bhakta thinks that Baba belongs to all and then reasons that therefore He must also be mine. This third stage is comparable to one having 5 siblings and thinking that since mother loves my brothers and sisters then she must love me also. There is very little personal feeling or experience involved, just an analytical equation.

Hence Baba’s statement that these latter two stages are not very conducive for spiritual growth, i.e. coming close to Him.

Since we are all familiar with Baba’s teachings on this subject, we can wrap it up in one sentence. When one feels more close with Parama Purusa, the bhakta thinks that He is mine and mine alone. There is no sharing or reasoning or anything – just the deeply devotional feeling that Baba is mine – He belongs only to me.


The devotional feelings outlined above come into form in so many aspects of our lives: In our conversations, manan (thinking of Him), and in our reflections, stories and so much more, including the way in which we raise the Jai slogan.

For instance, the more intimate and devotional way of raising the Jai slogan is: Parama Pita Baba ki – jai! In this manner, the basic spirit is Victory to my Baba, my Father, my nearest, my own. The sense is that one’s mind is pointed on the Divine Father, Parama Purusa in a more personal way where He belongs to me.

The possessive pronoun – my – is understood as people always think of their father as “my father”. No one thinks our father.

In other places – such as in parts of Bengal, Ananda Nagar, and other places – there is another way the jai slogan is raised. Bengali speaking Dadas always bring the slogan: Ama’der Baba ki – jai! This essentially means: Victory to our Baba. Ama’der in Bengali means “our”. This means that Parama Purusa belongs to all, He is the collective property of everyone and not the personal possession of a single bhakta.

In mundane ways of thinking this is ok, but in terms of spiritual life this type of ideation is not at all beneficial – rather it is detrimental and limiting.

The slogan – Ama’der Baba ki – jai! – is a less personal expression and reflects 3rd grade devotion since one is thinking that Parama Purusa belongs to all.

Baba says, “The devotees of the lowest category think, “Parama Purus’a belongs to all…Thoughts of this type are not very congenial for one’s spiritual progress.” (SS-11)

In the case of case, Ama’der Baba ki – jai! , the main ingredient, i.e. Parama Purusa, is shared in a more collective manner. He is no longer one’s personal property and this type of thinking goes ultravarious to devotional closeness.


Here of course we should clarify that this does not mean that everyone who speaks Bengali is of lower devotion or that anyone who has ever raised this slogan is a lower tier bhakta. It is not like that at all.

Rather, we can say that those leading this slogan are more responsible. After all they are the ones who selected the slogan. The margiis and wts in attendance may or may not feel this way. After all, they are just responding to the call. They are not deciding the way in which the slogan is raised.

It is just like how you cannot blame an entire country for the actions and decision of a few governmental leaders. The mass of people cannot be held accountable, whereas surely the leaders are responsible for what the country does.


The next question one may ask is that why did Baba allow people to raise the slogan: Ama’der Baba ki -jai!

And the answer is very simple. In the kingdom of Parama Purusa there are various grades of devotees. After all, 3rd grade devotees are also His followers and He allows 3rd grade devotees to raise this type of slogan. Baba accepts 3rd grade bhaktas in the way they feel most comfortable approaching Him, even if that means sharing Him with others.

No doubt, Baba is attracting all to come very close, but due to lack of sadhana or samskaras, not all respond to His blessed call.

So if someone is enmeshed in 3rd grade devotion and could not develop a closer relation with Parama Purusa, then this Ama’der slogan is fine.

Being gracious, Baba then accepts everyone for who they are. He does not deprive anyone from expressing the feeling of their heart, even if their heartfelt feeling goads them to say, “Ama’der Baba ki – jai!”

In His gracious manner, Baba will accept their call and continue to draw them near.

In sum, 3rd grade devotees have further to travel because they are far from Parama Purusa. It may take them several lives to become A-grade bhaktas wherein they will feel more comfortable raising the slogan, “Parama Pita Baba ki- jai!.


Some of our brothers and sisters are lagging behind in the realm of devotion so we must have compassion for their situation. Our duty is to help them. They should also learn how to feel closer to Parama Purusa – after all, one day everyone has to reach up to Him.


Honesty in devotional life is key. So if one’s heart feeling is not expressed by the 3rd grade slogan, Ama’der Baba ki – jai!, that’s to say if one is not inclined to share Parama Purusa or think that He belongs to all, then one may not like to use this slogan. In that case they can exclusively use, Parama Pita Baba ki – jai!

And if the Ama’der slogan does express one’s feeling of heart, and they feel comfortable with this meaning, then they can continue to raise the slogan in this manner. On this point all have personal choice. No one can tell anyone what to do.

At the same time we should all try and increase our standard of sadhana and feel more devotional closeness with Parama Purusa.


This is a significant matter because when some 3rd grade devotees are not understanding the deeper devotional feeling and if those same 3rd grade people get positions of leadership in our Marga, then due to their devotional deficit, guess what dogma they are going to invent.

That’s right. Because of their lower feeling of devotion they will create the dogma of mahaprayan which states that Baba is gone. In that case, due to their own lack of understanding and lack of closeness, they will misguide and inhibit the growth of others and taint the devotional expression within the Marga.

That is the very grave matter at hand.

It is very similar to what transpired with the various dogmatic religions wherein they wrongly proclaimed that god lives in the distant sky or 7th heaven. Such persons also might have been of the 3rd grade as they could not develop closeness with Parama Purusa. So they invented their religious dogma – placing god far, far away.

That is the way it works and we should be careful since that same defect has expressed itself in AM in the form of the mahaprayan dogma.

No doubt 3rd grade devotees are better than non-devotees, but they should not be in positions of leadership wherein they try to guide others and invent new “spiritual programs”, like the dogma of mahaprayan (i.e. Baba is gone).


By Baba’s grace He has blessed us bhakti – the greatest attribute in life. We should all aim for the highest grade of devotion and not allow those with lower devotion – i.e. those chanting Ama’der Baba ki – jai! – to be in leadership positions wherein they can invent crude dogmas. And on the personal sphere, may every sadhaka feel that, “Baba is mine and
mine alone.”

Baba says, “The devotees say, “No, no I can share all my belongings with others, but not my Parama Purus’a. He is mine and mine alone – He belongs to no one else. I cannot even think of sharing Him with anyone.”” (AFPS-3)


Who is Animal?

Baba says, “Spiritual thirst is the speciality, or rather the special characteristic of human beings. And there lies the difference between man and the other animals. Where there is no spiritual thirst in a man, physically he may be like a man, but actually, psychologically, he is not a man. So this special determination of human beings should always be encouraged so that a man may develop from an ordinary human being to a superman.” (AV-12, p. 69)

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