Archive for the ‘AM = Dharma’ Category

To: am-global@earthlink.net
Subject: Why & How Only Ananda Marga is Dharma
Date: Wed, 06 Mar 2013 18:37:36 (00:00)

This entire email is composed of 4 parts:
(1) Posting: Why & How Only Ananda Marga is Dharma
(2) Follow-Up Letter: Story of Dadhiici
(3) Trailer Quote: The Four Root Languages Follow Identical Process
(4) Prabhat Samgiita: 2373

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


Here is a poignant letter of contrast how our Ananda Marga is universal dharma whereas all those religions are based on their own limited platform.

(1A) Religion is extroverted movement. Religions have many gods.

(1B) Dharma is introverted movement. Dharma has only one God, that too is the Self within.

(2A) Religion divides. Religion leads to bloodshed due to ignorance and dogma. The Babri Masjid is a case in example.

(2B) Dharma unites. Dharma united people by leading them to the path of knowledge.

(3A) Religion does not permit any scope of inquiry. The concepts in religion are purely theoretical not backed by experimental verification.

(3B) In dharma the theoretical concepts are derived out of experimental verification.

(4A) Religion postulates enhanced material enjoyment by placing God within an imaginary heaven.

(4B) The basic concept of dharma is that ‘HE’ exists and that HE is within us. The endeavor to search ‘HIM’ within is meditation and the culminating point of this endeavor is AHAM BRAHMASMI (I am Brahma). Dharma leads one towards realization of the self.

(5A) Religion involves parishram wherein action is guided without inspiration.

(5B) Dharma is perfectly internal wherein the soul inspires the mind to act and the mind inspires the body to act. Action guided by the soul is shrama (free from extroversial tendency).

(6A) Religion operates by creating fear in peoples minds of the fictitious concept of hell and alluring people towards the pleasures of heaven.

(6B) Dharma operates by inspiring people with love for the supreme being. Anandam Brahmmano vidvan maa vibheti kutasc`na (Fear not, God is bliss only).Teaches explicitly not to fear

(7A) Religion claims that all of ones past sins can be washed away if one goes on a pilgrimage or bathes in a holy river etc. (which is irrational).

(7B) Dharma says you have to undergo the requitals of your actions.

(8A) Religion says God is confined to holy places (for example, Mecca, Ayodhya, Jerusalem) and not to be found elsewhere.

(8B) Dharma says Ishavasyam idam sarvam yat kinc`a jagatyam jagat. (In every speck of dust in the universe God resides with equal density). People who go from place to place looking for God are like those who throw away the food in their hands and then go from door to door begging .

(9A) Religion believes dip in holy river (Ganga, Yamuna). It means God is only in these rivers and not in other rivers. If so, why the fishes after living many days inside the holy rivers end up in the mouth of greedy people.

(9B) In Dharma, the river or Tiirtha is the Atma (soul). And dip is going deep into ideation.

(10A) Religion believes in physical strength (i.e., preponderance in numbers) and therefore, demands conversion.

(10B) Dharma believes in spiritual strength and therefore, does not require conversion. Therefore, dharma is the only path to and Ananda Marga is the only dharma. The practice of Yama (control over external expresssions) and Niyama (internal purification).


“Ananda Marga alone is dharma and all the rest are sectisms.” (Subhasita Samgraha – 1, p. 63)

“A’nanda Ma’rga is that path of progress, and that is why A’nanda Ma’rga is the only alternative for the preservation of human existence and civilization.” (Tattva Kaomudii – 1)

“A correct spiritual ideology is the only solution to the problems confronting the world. From this perspective we can call Ananda Marga ideology the philosophers’ stone. Just as the philosophers’ stone is meant to transform everything into gold, Ananda Marga ideology can, most definitely, find a just and rational solution whenever it is applied to any problem.” (Problems of the Day, pt #36)

“The books in Ananda Marga philosophy are all absolute knowledge. The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological.” (Ananda Marga Philosophy in a Nutshell – 4, Prápta Vákya and Ápta Vákya)

Bhaskar Deva


Date: 06 Mar 2013 21:33:24 -0000
From: “Kalpatru Deva”
To: am-global@earthlink.net
Subject: Story of Dadhiici


We all know that March 5 was the sanctified day known as Dadhiici Divas– the occasion which commemorates those who valiantly sacrificed their lives for the great cause of dharma: Ananda Marga ideology.

Here is some further background and meaning about this great event– which is one of our Ananda Marga festivals.



As the story goes, the elderly Mahars’i Dadhiici was a great rishi who stood for the cause of universal welfare. And ultimately he sacrificed his life for the human society.

In this mythological tale, it is told that when the devatas (pious people) and da’navas (demons) were fighting against one another, then in order to achieve permanent victory over the da’navas, the devatas went to Mahars’i Dadhiici for his blessing – and to get a boon from him.

Up until that point in the battle, the da’navas (wicked people) were winning the war. So the devatas (moralists) knew that something special needed to be done, otherwise they were sure to lose the war. And they also knew that Mahars’i Dadhiici had performed great penance in his life.

So the devatas approached Mahars’i Dadhiici knowing that if he gives one of the bones from his holy body then the vajra (mighty weapon like a lightening bolt) made from that bone will be enough to permanently annihilate the demonic forces. They knew t would take the bone of one great ascetic with lots of spiritual power in order to win the war. So only if Mahars’i Dadhiici sacrificed his life by giving one of his bones could the devatas be saved – otherwise not. With this in mind the devatas approached Mahars’i Dadhiici.

When they arrived at the doorstep of his ashram, the Mahars’i was deeply absorbed in sadhana. But knowing that they had come calling especially for him, he broke his meditation. And then after listening to the request of those devatas, Mahars’i Dadhiici agreed with their demand and he gave his approval for the plan.

Then the great Mahars’i Dadhiici permanently withdrew all the vital energy from his body through the practice of pranayama. And, by this way, the devatas (righteous forces) could make a weapon from the bones of his body and win the war. Thus Mahars’i Dadhiici gave up his existence for the great cause of universal welfare.

That is the spirit of our Dadhiici Divas festival – honouring those who sacrificed their lives for Ananda Marga ideology.


As we know, often is the case in India that martyrs are known as ‘shahiid’, which is an Arabic word. The common Hindi or Sanskrit term – Dadhiici – is not usually used.

While giving a discourse Baba make this point quite clear.

“Those brave warriors who take part in the Islamic religious wars (jeha’dd) are called muja’hid in Arabic. Those muja’hids who give up their life in battle are called shahiid. Those who are victorious in battle are called ga’jii (if they live, ga’jii; if they die, shahiid). Similarly, those who give up their life in the Christian religious wars (crusades) are called “martyrs”. By what logic then do we call those brave progeny who give up their life for their country or for any other great cause shahiid? Instead, we can use the word dadhiici for them because Mahars’i Dadhiici sacrificed his life for the welfare of others. He did not lose his life in a jihad or crusade.” (Varna Vijiana, Disc 21)

In His above Baba commentary, Baba clarifies the meaning of the term shahiid and makes an explicit distinction between (a) those fanatics who die for the limited agenda of their dogmatic religion and (b) those great souls – Dadhiicis – who sacrifice their lives for that all-expansive cosmic ideology.


Since then the term ‘Dadahiici’ was born. It means sacrificing one’s life for the great cause– Bhagavata Dharma. Hence, according to Baba the term ‘Dadhiici’ is distinctly different from those other terms which denote one who has given their life for their narrow & dogmatic religion.

Baba says:
“When Christians die for Christendom, they are called martyrs;
When Muslims die for Islam they are called shahiids;
When My children sacrifice their live for the ideals of Bha’gavat Dharma,
I call them Dadhiicis.” – 5 March, 1967

Therefore it is every year on this day of 5 March that we remember all those great souls who have given their life for the establishment of AM ideology.



Each and every sacrifice is important – each and every person who sacrifices their life to save Ananda Marga / bhagavad dharma has great importance. No sacrifice is of less significance than another.

Whether it be those who sacrificed that fateful day on 2nd April 1982, or those who were killed in the fight with the communists in Ananda Nagar, or those who did self-immolation, they have all sacrificed their life to save bhagavad dharma. So we should regard them all the in equal life, with great honour.

Baba has denoted 5th March as this day to recognise all those who sacrificed. Those who sacrifice in the future, they too will be honoured on Dadhiici Divas. It is Baba’s distinct guideline that all dadhiciis will be honoured on this very day.


In addition to what was written in the prior letter, History and Observance of This Occasion (link below), Dadhiici Divas is to be observed with all kinds of collective and joyous programs that celebrate the honour and well-being of humanity.

Uplifting functions like akhanda kiirtan, dharmacakra, mass feeding, clothing distribution, sports and games are most appropriate for this day. Literary, athletic, and science competitions are also welcomed as well as unifying events like collective bhajans and collective meals. People also observe a day of half-fasting and feed those in need.

Please write in with how you and your unit observed this day.

in Him,
Kalpatru Deva



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.


The Four Root Languages Follow Identical Process

“When a swift horse runs its hooves make a turtur sound. That which makes a turtur sound as it moves is called turaga or turaunga or turaungama (that is, “horse”). That animal which makes a kurkur sound as it runs is called kuraga or kuraunga or kuraungama (that is, “deer”). In this way human beings have created many word forms and verb forms to express their mental ideas. This process of word formation is called “acoustic derivation” and the original verbal roots in all the world’s languages were created in this way.”

“The first word forms in all the world’s languages were the original verbal roots. By adding prefixes and suffixes many different words were derived. Among the established languages of the world, mainly four can be considered as the root languages. They are Vedic, Latin, Hebrew and old Chinese. If one examines the derivation of the vocabulary of these languages one will find that their method or process is identical. (Varn’a Vijina’na, Disc 19, p.270)

Here Baba is explaining that these 4 languages (Vedic, Latin, Hebrew and old Chinese) are root languages. The words and vocabulary of these languages are based on the natural sounds those inhabitants heard, such as when a horse runs. In that way those early people created root verbs.

Time passed; daughter and granddaughter languages were formed. And those languages were built upon the root verbs of those four original root languages.

For example, Sanskrit / Samskrta came from the Vedic language and from Sanskrit / Samskrta so many Indian languges were created: Hindi, Bengali, Gujurati, Malayalam and all the Indo-Aryan languages. They are all based on Sanskrit / Samskrta and follow the same root verb from the original Vedic. This is also happened with Latin, Hebrew and Old Chinese. So many languages were formed upon the root verbs of these 3 other root languages, just as happened with Vedic.



“Toma’re ceyechi a’lo-chay’aya’…” (PS 2373)


O’ Parama Purusa, I long for You in the light and shade – in good days and bad – in the dawn as well as in the evening. I long for You always, each and every moment. Baba, I long for You in the effulgence of the earth – the beauty of creation. I have untold yearning for You in dormant love and in the depths of ideation – in my dhya’na. O’ my Beloved, I want You.

O’ Supreme Entity, my Dearmost and my eternal companion, You are the great ocean of churned nectar. You are eternal. Everyone exists because of You in newer and newer rhythm, names, and forms. Because of You this cycle of creation keeps moving.

Baba, please come very close and reside in my heart, grace me by dispelling the last vestige of asmita’ [1]. Along the flow of my life’s path – through the undulating waves of crest and troughs – the river of my citta wants Your essence of nectar. Baba in the journey of my life, in pain and pleasure, loss and gain, happiness and sorrow, my heart wants only You, O’ my Dearmost…


[1] Asmita’: Here below Baba gives quite an elaborate and colourful explanation of the Sanskrit term, asmita’.


Baba says, “As asmita’ is devoid of any discrimination, people with this mental defect lose their power of discrimination. First, they think that since they are so great, there is no need for them to learn anything from others. As a result of this, their further progress comes to a halt. Secondly, the arrogant attitude of this asmita’ banishes from their minds the humble psychology of the learner. They lose interest in learning anything useful; so not only in the world of knowledge, but also in the world of practicality, they become misfits in life because of their mountainous accumulated ignorance.”
“It is not that arrogance of this sort simply obstructs their progress. The human mind, like the human body, is dynamic. No one has come to remain here; everyone is moving — for movement is a must. Now, the mind whose further progress is blocked will also have to move this way or that; so when one must move, but the path of progress is blocked, one is compelled to move along the path of degradation. Thus the arrogance born of this asmita’ will lead people towards their downfall.” (Namah Shivaya Shantaya, ‘Shivokti-6’)

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Date: Sun, 22 Jul 2012 21:21:36 -0000
To: am-global@earthlink.net
From: Prabha Sarani
Subject: Re: Goenka’s Oil Was Stolen #2



~ Part 2 ~

(This is the second posting in this series; a link to the first posting is appended below. – Eds)


“Shriimati Seema Goenka of Tade Pade Gudam (A.P.) generously donated a huge container of cooking oil to Centre via the DSL Diidii of Rajmundari. Seema Goenka kindly allotted that oil for didis camps etc. But Avadhutika Ananda Nitimaya Acarya interceded and instructed that DSL Diidii to bring that oil directly to Jhar Sugura where a margii would meet her. When DSL Diidii arrived at the station in Jhar Sugura, she was surprised to see that that Niitimaya’s laokik brother-in-law (Diidiiji’s laokik sister’s husband) was there to receive the cargo and unload the oil container. That brother-in-law took away that huge vat of oil along with other cargo that was collected for Ananda Marga service projects etc, and he kept it for his laokik family.”

The above account about stealing Seema Goenka’s donated oil is, unfortunately, not an isolated incident with this Diidii.

Avadhutika Ananda Niitimaya Acarya is a central worker and I know first-hand how she has her own special plan and strategy with regards to collecting donations. She orders her junior Diidiis to collect goods from their posting areas and respective fields. Ananda Niitimaya arms them with this advice, “If you ask for large amounts of money then potential donors (margiis, sympathizers, and the public) become skeptical, whereas if you ask for material goods like food or clothing etc, then they are very generous. Then they feel more confident that their donation is being used to help the needy.” This is Diidiiji’s keen approach and she commands all her junior Diidiis to do like this.

Accordingly, her junior workers collect large amounts of goods from margiis and citizens in their area, and then when it is time for reporting or Wt camps and DMS, they make the long journey to centre – carrying all those goods with them.

Once they arrive in centre, Diidii Ananda Niitimaya receives all those “supplies”, i.e. those donated goods: (winter clothing, blankets, shoes, medicine, silverware / utensils, household items etc). Then she orders her various junior Diidiis to repack them into various bundles. Then they all load everything up onto the train and Diidii herself rides along with all that cargo to her laokik home. She then distributes that booty amongst her entire extended family: close relations plus cousins, cousin-brothers, aunts, nieces, and in-laws. They “gobble-up” all those donations. Those goods were meant for our acaryas and social service projects etc, yet it all gets routed to Diidiiji’s ancestral home. This is the way it works. And when various Dadas visit the area, they see all those supplies being used there in the home.

Here is one more incident:

On a recent occasion, margiis donated 50 blankets to be distributed among those Wts who did not have much. But Diidii Ananda Niitimaya immediately capitalised on the situation, and had all those blankets sent to her laokika home. When those diidiis who did not have blankets approached Diidii Ananda Niitimaya about having a blanket, she told them to go to town and beg for blankets.

And there are many more accounts of this nature with this Diidii, unfortunately.


We should all pay heed to Baba’s below guideline about tapah an serving others. If our donations do not reach the right person or party, then we ourselves are to be held accountable. If we fail to ensure that our donation is used to serve those in need, then that service or donation is meaningless. With a good heart Srimati Seema Goenka wished to serve needy Wt didis, but unfortunately all her efforts were in vain. Please read Baba’s below warning.

Baba says, “Tapah devoid of knowledge is bound to be misused. The opportunists will misuse your energy by extracting work from you to serve their selfish ends, and at the same time this will deprive the real sufferers of their due services from you. A rich miser approaches you with a tale of woe and entreats you to give him relief. Being moved with pity, if you do what is needed to relieve him of his suffering, the very purpose of tapah will be defeated, as it is without any knowledge or reasoning. The end result of your service will be that the rich man whom you have served will become more miserly and more selfish and will, in the future, try to deceive in a greater way people who dedicate themselves to the service of humanity. Secondly, as you will, to some extent, know his inner motive, you will become mentally depressed and you will also develop a hostile attitude towards him. Therefore, while following the principle of tapah you should ascertain fully well whether the person you are going to serve, really needs your service. Only then should you engage yourself in service…Therefore, you will have to ascertain with discrimination where your responsibility lies and to what extent; otherwise all your time, energy and labour employed in tapah will be in vain…because in such cases you do not make the proper use of objects.” (A Guide to Human Conduct, Tapah Chapter)

Prabha Sarani




“Ka’che na’hi a’so kabhu, e ki toma’r bha’laba’sa’…” (P.S. 486)


Baba, You are my dearest One. You have deeply linked Yourself with my whole existence. By Your grace my each and every thought & movement is centering around You. Baba, You are the focal point of my life. You are my Goal. Baba, I love You so much. Even then You never come close to me. You are always keeping Yourself far away and distant. Baba, what type of love is this of Yours. I have so much heart-felt feeling for You, yet You are not regularly manifesting Yourself to me. You are not even occasionally visiting me.

Baba, by Your grace, Your divine image immediately appears in my mind whenever I come in contact with the sweet smell of flowers. When that flower fragrance permeates the air I always feel Your presence. In that blissful moment, I always think of You. It is Your grace. Baba, whenever I feel happy, then suddenly You take advent and shower Yourself in my mind and heart. In that moment, You always come close. Baba, You are the warmth of my heart – the vitality of my being. Baba, all the hopes and aspirations of my life are revolving around You.

Baba, when I am not getting You in the deep core of my heart, then I feel totally lost and restless. In that desperate situation, I just cry & cry – weeping bitterly for hours on end. Baba, all my desires and longings depend exclusively on You.

Baba, You are so gracious; You are my closest One. You have lovingly filled my life and my whole existence with Your divine effulgence & love. Baba, You are my everything. Baba, I have only one longing: To be in Your close proximity. Please be gracious…

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Date: Fri, 18 May 2012 20:44:29 +0530
To: am-global@earthlink.net
Subject: If We Follow
From: Manomohan Sanyal


“Toma’re ke cinite pa’re bolo…” (P.S. 782)


Baba, O’ Parama Purusa, who can recognise You, who can know You – please tell me. It is not easy to recognise You. You are always moving along Your own path. You do not care about any obstacles or hindrances. You always move ahead in Your own way, O’ my Dearmost.

Baba, You always remain with everyone, individually and collectively through Your ota and prota yoga [1]. You are with everyone always; no one is ever alone. Baba, You never hate anyone. You graciously encourage and inspire one and all to do good deeds; You fill their minds with benevolent thoughts and give them strength to go on doing great work. Baba, Your divine play is unparalleled and unfathomable.

O’ Divine Entity, O’ Baba, everything is Your expression; and, in that way You are always present. In the scorching heat of the summer sun’s hot wind, and in the cold breeze of ice-covered mountains, everywhere You are. In the deep, dark, depths at the bottom of the ocean, and in the raging heat of the mirage in the desert, everywhere You are dancing. Everything is Your expression.

In the burning heat of the desert, You provide the soothing shade of the tree. O’ Parama Purusa, You pour nectar in everyone’s heart. You saturate each and every human heart with Your divine nectar. Baba, Your ways are infinite. Your liila is beyond comparison…


[1] 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.

Baba says, “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)



Baba says, “You must continue doing good to society, and at the same time must fight against the bad…On the path of dharma, one is not only to do noble deeds; one must also fight against the dishonest people both are virtuous actions. There are many good people in the society – noble people engaged in noble deeds – who are not ready to fight against wrongs and injustices. This sort of passive benevolence does not really promote the cause of human progress in the world. What is desirable is to acquire virtue by doing noble deeds and fighting against all sins and crimes. Both are mandatory, both an integral part of dharma.” (Ananda Vacanamrtam – 8, p. 50-51)

If we follow Baba’s above mandate, our organisation will be free from all kinds of negativity. Stagnant-minded people will not get the opportunity to pollute Baba’s ideology by imposing their dogma.

Manomohan Sanyal

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From: Giriish Deva
Subject: Why One Mantra
Date: Tue, 25 Oct 2011 22:48:21 -0400


Prabhat Samgiita Intro: With the arrival of our diipavali festival, may we all reflect on the meaning of Baba’s below composition, which is a song of diipavali.

“A’ma’ra a’ndha’ra gharera a’lo tumi, a’ndha’ra hiya’ra a’lo…” (PS 640)


O’ Parama Purusa, O’ Baba, You are the effulgence of my darkened abode; You are the effulgence of my dry heart. Baba, You are so gracious. You remove all darkness. That is why You are diipavali – the festival of light of my sorrowful night. You fill this world with Your divine light. [1]

Baba, Your tender and soft touch is like the gentle, cool ocean breeze in the heat of summer. Your divine expression is so comforting; Your loving voice is very charming. Baba, You know how to love. Baba, You just love me, You do not want anything in return; You do not receive anything. You only love.

Baba, this universe is the direct expression of Your beauty. You are smiling continuously. [2] Everything is Your form in different shapes and colors. It is nothing but You. You are all around me. You remove all worries and sufferings; You fill everything with tune and melody. And You play Your divine, melodious flute. Baba, You never receive or get anything. You give everything and light my life with effulgence.

Baba, You are so gracious; You fill my heart with devotion…


[1] The first stanza has great meaning and symbolism. Darkness refers to the problems in life and lack of spiritual feeling. Abode means one’s heart or existence. And diipavali or effulgence is the solution to all problems and taking shelter in Him. So in this stanza, the sadhaka was facing terrible problems and undergoing much suffering, i.e. a dark sorrowful night. With the grace of Parama Purusa, all that suffering vanishes and life becomes wonderful, blissful. That is what is meant by diipavali.

Here the whole idea is that without being linked with Ista, life is dark. People are surrounded by problems and they do not know what to do. They remain in misery and get terribly confused. When Parama Purusa showers His grace, one realises that they are not alone. With the sweet presence of Parama Purusa in their heart, all their problems are resolved. They feel that life is meaningful and blissful. This song reflects this idea.

Finally, we all know that one should not read or listen to Prabghat Samgiita in a literal manner. The concept of diipavali is symbolic, not something physical.

[2] The first line of the third stanza – “Toma’r ru’pe bhara’ jagat ha’sache avirata” – indicates that the beauty of this creation is nothing but the direct expression of His unending smile. In this way the sadhaka sees everything – birds, flowers, volcanoes, clouds, rivers, valleys, indeed everything – as the ongoing, eternal expression of Parama Purusa. In all directions and in all ways, one sees His smile in the various forms of this created universe.


Someone recently inquired, “Why is it that only one mantra is used in all the AM social functions? From baby naming to house blessing, from marriage ceremony to tree planting to death ceremony, always the same mantra is used. Why?”

Note: As most of you well know, the mantra being referred to here is “Omn madhu va’ta’ rtaya’te…”.

A discussion group was held and offered the following reply. Please add your points as well.



1. Accessible to All: Our Ananda Marga social functions must be accessible to all. The common people should not be intimidated by or overwhelmed by our various social functions. By having one mantra for all occasions, it will be quite simple for people to learn and they can perform the ceremonies themselves. That is Baba’s expressed intention.

We do not believe in a priest class (priestocracy) where they are looked upon as more respected, dominant figures in society. We see everyone as equals on the existential plane where there is no feeling of superiority by priests nor feeling of inferiority by family people.

Where there is one mantra for all AM ceremonies, then every family person can easily learn it and there is no scope for feeling inferior or intimidated by priests who have thousands of secret mantras and shlokas and chants. That is what happens in the various religions.

In AM though, we have one mantra and all can learn it easily and perform the social ceremonies as needed.

2. Importance of Participation: There is a tremendous difference between being an active participant and a passive observe. There is a huge psychological difference. When one is an active participant they feel an emotional link and deep connection, whereas if one is a mere observer one does not feel part of what is going on.

For instance, if there is a feast, then those involved in the feast feel complete connection or oneness with that activity as they are talking, eating and drinking with those present. They are participating fully. In contrast, those who are watching that feast from the outside feel alienated as they have not been invited to attend.

When family margiis are active participants in our AM ceremonies then naturally they will feel more connected to those programs and our AM society. If one were to just always watch the priest lead the program – as happens in the various religions – then people feel like they have nothing to do with the ceremony. They are just “in the audience”.

When people actively participate then a greater bond is created.

3. Emotional Link in Society: When people actively participate in social ceremonies then that creates an emotional and familial link between members of society. Baba provides this following example tio demonstrate this fact.

Baba says, “Játakarma is the first step in raising the social life in the light of this great ideal. Its aim is to give social recognition to the new born. Anyone present in the ceremony may actively participate, because according to Ananda Marga any social duty is a combined responsibility of all men belonging to the Samája. In this occasion no covering of the child has been prescribed so that such a fine picture of the occasion may be stamped in the minds of those present in the ceremony, as will not fade even when the child will be full-grown. In later years, when the child will come to him dressed as a gentleman, he will look on him as the self-same child of the past Játakarma ceremony and not as a gentleman of the present day and will express signs of tenderness and responsibility in his dealings. The fact that he had taken oath regarding the child will rise afresh in his mind. When the child also, thus dressed as a gentleman, will learn that he is one among those who took part in his Játakarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation.” (Táttvika Diipiká, Caturtha Parva)

Here the whole point is that by actively participating in the ja’takarma ceremony, one is involved in welcoming this baby as bonafide member of society. People feel connected and linked with one another. And that lasts a lifetime as Baba states in His above teaching.

Unfortunately this feeling is lacking in today’s materialistic society where people remain selfish. People do now feel connected to one another nor do they want to help each other.

In AM, we see one and all as part of our universal human family. Participating in AM social functions reinforces this idea. Naturally then there is a feeling of respect and good-will and service mentality towards all.

When there is one mantra for all AM social ceremonies, then naturally it is very easy to participate fully and hence strengthen the bond and connection from one person to the next.

4. Why Sanskrit: The question might arise that why should the one mantra for our social ceremonies be in Sanskrit. Well, most of the world’s languages are connected with Sanskrit. Sanskrit is the grandmother of so many languages of so many regions of the world. To know more about this please consult Baba’s philology discourses. Of course one of the great benefits of having the mantra in Sanskrit or any single language is that when margiis from across the globe with different mother tongues get together, then they can participate in the programs collectively. It is a point of commonality and bonding.

5. Why This Particular Mantra: After understanding in AM why we have only one mantra for all social ceremonies, one might question why this particular mantra is used and not any another.

The answer is quite straight-forward. The meaning of the Omn Madhu mantra is very sweet where we see the bright side of life. The mantra perfectly embodies the path of bliss as it gives a positive touch to everything. Even in seemingly negative events we goad the mind toward spirituality. It is our unique outlook in life to always see the Supreme Veracity. This Omn madhu mantra enables this to happen, regardless of the social ceremony. More about this is written below.


In Ananda Marga, at each and every function the same mantra resounds.

When anybody dies, this mantra is used in Shra’ddha ceremony:

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And in marriage, that same mantra is used;

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And for the house blessing ceremony, again the same mantra comes.

“Onm madhu va’ta’ rta’yate madhu ks’arantu sindhavah…”

And for the baby naming ceremony, as well as for the tree planting ceremony, the same mantra again is used.

So this “Onm madhu..” mantra is the common mantra which is usually used in all kinds of AM social functions.


Ananda Marga is dharma, and dharma is universal. It is for all types of people, from the people of the desert up to the North Pole, tropical countries and cold countries, everywhere. Irrespective of the environment, race, or language, Ananda Marga is suited for everyone.

Baba has made everything in a concise way.

The reason is that this way everyone – literate and illiterate – can understand and practice His guidelines. Because dharma is for all.

The practice of dharma should not be complicated. So the rules of Ananda Marga philosophy are rational, simple rules which are quite easy to follow. And the reason for this is that they are natural.

Why natural? Because to do something natural is very easy, and needs little effort. Speaking satya is quite natural. Children, animals, and plants never speak a lie. Speaking satya is not at all difficult or complicated. But telling a lie is very difficult. To say one lie, one has to create 100 more lies, in order to hide. So that is a tricky job.

Here the main point is that natural things are easy to manage and do. Dharma is natural which means it is easy to follow. As AM is the expression of dharma, it makes sense that AM rules are natural and easy to follow.

These days however, the social vibration is negative. Many people are unfortunately, negatively attracted and addicted to pseudoculture. And that’s why people think that the rules of Ananda Marga are difficult. But according to Baba it’s not difficult. Never. That’s why the name of these collected rules is Ananda Marga, Path of Bliss.

Because Ananda Marga is for all, that’s why Baba has made one common shloka for all the functions.


Here is another very key point. Our AM philosophical approach is that life is not full of misery but full of ananda. That’s why Baba uses this “Onm Madhu” mantra. Because in AM everything is blissful. Child-naming and marriage ceremonies are blissful, blissful, and blissful. Even in death we see the bright side and never lose sight of the spiritual goal.

After death also, one never gets lost in a black hole. Rather, our connection with Parama Purusa is eternal. This human life is one part-life, part of the big chain of the full and complete life. It goes on and on, life after life, until the final goal is reached.

This point Baba has discussed at length in the discourse “Khan’d’a Jiivan o Pu’rn’ Jiivan”, which can be found in AV-22.

Ultimately then everything is blissful in the life of sadhakas. And that’s why Baba has chosen this mantra, “Onm Madhu…”.

This idea has also been expressed in the following manner:

“Anandaddhyeva khalvima’ni bhuta’ni ja’yante…”

Baba says. “Out of Anandam or Supreme Bliss, this universe of created beings has emerged. They are living in the midst of Anandam. And finally they will merge again in Supreme Bliss.” (AV-6, p.65)


The sense is that, everything is blissful. Everything comes from bliss and will go into bliss. And the life of devotees is therefore blissful.

In the above teaching Baba is telling this eternal truth that the life of the devotee is always blissful. That’s why this “Onm Madhu…” mantra has been selected for all kinds of functions. Because this is a unique mantra, which carries the true feeling of Ananda Marga…the Path of Bliss.

This is a unique quality in AM that our each and every expression is blissful. It may be the children’s birth, or it may be the death of someone. In all the cases irrespective of whether shra’ddha ceremony or marriage ceremony, always we chant kiirtan and dance, do dharmacakra in all these functions. And raise the “Parama Pita Baba Ki Jai!” slogan, and use this blissful mantra. We see the positive side and bright side of everything.

More Points: There are countless reasons why we have only one mantra for our social ceremonies – some of which have been outlined and expanded upon below. But really there are too many points to bring in this one letter. I do not want to make it too bulky.

Please share your opinions and thoughts.

Baba says, “It [i.e. the Omn Madhu mantra] is a hymn of peace and hence can be chanted equally on all occasions.” (Táttvika Diipiká, Caturtha Parva)



When Baba gave the name Ananda Marga, at that time one simple margii expressed his opinion and began telling that “Although the name is Ananda Marga, but it is very tough. Ananda is not there.” That is what the margii said that day.

Hearing this statement from the margii, Baba felt distinctly uncomfortable. He took it in such a way as if somebody created nuisance in the serene atmosphere, environment.

So everyone should think about this. Ananda Marga is the Path of Bliss. For those who are thinking it is difficult, they may not be following it wholeheartedly.


In all the various religions, due to dogma there are sad ceremonies.

Muslims beat their chest to the point of bleeding during the sad Muslim ceremony of Moharrum. Muslims show their grief for what occurred hundreds of years earlier.

In Christianity, they also have many sad ceremonies and events. The cross itself is a symbol of deep sadness. Christians feel tremendous guilt and sadness at the thought that Christ died on the cross for their sins.

But in Ananda Marga, there is nothing sad. Because, AM is dharma and we feel that this whole universe is born of our His bliss. This is not a religion where the dogma of sadness is king. Rather we adhere to the path of bliss.

Note 3: AM = PATH OF BLISS (Part II)

In AM there are all sorts of festivals, and all are blissful.

Baba says, “People often feel bored with their humdrum lives, with their mechanical routines; thus a fresh start must be created through festivals or utsava…so utsava means “an occasion which gives human beings fresh inspiration to live a new life.” (AFPS-5, p.18)

Baba says, “When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming — and this will bring about your collective welfare.” (FPS-5, p.18)

So in AM, people participate in all kinds of blissful utsava or ceremonies. Now compare this with the religions where they have various sad events. But in Ananda Marga nothing is sad. Rather, everything is blissful.


When experiencing supposed pain or pleasure, devotees always feel bliss. Bhaktas do not feel any difference between the person who is inflicting pain or who gives pleasure to them. This is exquisitely described in the discourse, “Devotion–The Only Path”, in Ananda Vacanamrtam (Part-5).

Equal Glamour

Baba says, “People of a particular country die of starvation, and people of another country die due to overeating due to voracity. It is a disparity — it is bad. It is a creation of selfish people, not of Parama Purus’a. The Renaissance movement will have to do something concrete in this respect also. All are equal, with equal glamour as human beings.” (PNS-9, p.43)

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From: “Karma Deva”


Subject: Spreading the Dharma of AM…

Date: Wed, 06 Apr 2011 21:52:44 +0000







Now in the general society there is an extreme dearth of sentient ideas.

Rather the rancid mud of materialism has infiltrated into every arena of

life. Even then good people all around are looking for some daylight by

which to move ahead. In their heart they have a yearning to discover

something better.





As Ananda Margiis, it is our duty to share Baba’s ideas in all the ways and

in all the directions. This is what the society needs and this is a

sensitive time because right now around the globe people are in search of

something. So we should satisfy their thirst with the benevolent teachings

of AM. And if we refrain from doing so then someone will fill the gap with

more faulty ideas, thereby leading the society astray.


So it is a must for all Ananda Margiis to express Baba’s divine guidelines

in multifarious ways. By this way we can help the society to advance.





Some in AM may be thinking that they do not know enough; or some may be

thinking that we need not do because Baba Himself will do; or some may be

thinking that in the future they will do.


But to all these thoughts, the reply is that what we know about AM we

should teach in this present moment. We should not wait for the future nor

should we remain passive thinking that Guru will do. Rather He has already

given us the duty and now the moment is ripe.


Indeed we are merely His medium, He is projecting through us. The more we

try the more He will grace us to do His work.


So what we know in any sphere of AM philosophy or AM way of life we should

teach: In our workplaces, in our communities, in our travels, and in all

sorts of new avenues. In all the places, in all the ways.





Because Baba’s ideas must be spread to all people and as we apply ourselves

in this great endeavour we will become more capable media for disseminating

His divine teachings.


Of course all of these above things everyone in AM is already aware about–

we know we are to propagate AM ideals. So please excuse me for repeating

this now.





But at the same time in the practical sphere we are lagging behind, a

little bit. Now so many so-called yoga groups are blowing their trumpets in

full force. Yet what they have to share is not the panacea for the society.

Here the idea is not to condemn all those saying anything in the name of

yoga. Because they are also our brothers and sisters and they may be

sincere in their approach.


But nonetheless the fact stands: Only Baba is the Parama Purusa Incarnate

and only His divine teachings of Ananda Marga are perfectly true across

time, space, and person. Only His directives can lead the society forward.


And only His teachings are logical and rational in all respects. There is

no dogma only dharma in our AM – so it can all be explained rationally.


So casting away all shyness and hesitation we should undertake our march

and spread His ideals in all the ways: With our vocal chords, paintbrushes,

keyboards, films, meetings, classes, etc. In all the ways. This is our

allotted duty.


We should be at the forefront and not be second to anyone in any regard.

Reason being, Baba’s ideas are best and they should reach the people’s ears

first, lest they led astray by something else.





Here Baba is encouraging all Ananda Margiis to come forward and express the

benevolent ideas of AM– in whatever way they feel they are most suited. By

this way we can clean the muck from the society and build it into a

brilliant, shining humanity.


Baba says, “When litterateurs dedicate themselves to the service or

sa’dhana’ of literature, they have to let their creative genius flow in

this very current: they have to cleanse all that is turbid, all that is

inauspicious in individual life in the holy waters of their universal

mentality, and then convey it sweetly and gracefully into the heart of

humanity. Herein lies the fulfilment of their service, the consummation of

their sa’dhana’.” (PNS-10)



Karma Deva





As we know our AM teachings are grounded in benevolent truthfulness–

satya. So our minds should be coloured in this eternal ideal and not in

pseudo-culture when involving in our pracar programs.


Baba says, “The main duty of the Ta’ttvikas is to make a propagation which

aims at collective welfare…At the time of propagation, your views, nay,

all your tendencies should be pointed towards satya, because it is only

through the propagation of satya that collective welfare is possible.”

(Tattvika Diipika- II)





PS Intro: This below Prabhat Samgiita highlights the divine glory and

greatness of Parama Purusa.


“Tumi kotha’y chile, kotha’y tha’ko, keu ta’ jane na’…” (PS 540)




O’ Parama Purus’a, where were You – where have You been? I have been

searching all over for You. Where do You reside – nobody knows. I have

been looking everywhere for You. You are the smallest of the small and

the most vast of the vast [1]. I have not been able to find you

anywhere. Baba, those who want You, ultimately You make them Yours, You

merge them into Your Divine Self [2]. O’ Infinite Entity, You are

boundless, You cannot be held. O’ Parama Purus’a, where do You reside –

nobody knows.

O’ my Dearmost, in this entire universe, no single manifestation can

express Your full beauty. The moon’s smile – the ocean breeze – the

smiling flower – the sweet charming sky – all these beautiful things

were created by You. You have filled this world with Your divine

expressions, yet they are not Your True Self. They are not Your full

expression nor can they express Your full sweetness. All these things

are mere small reflections of Your infinite charm. O’ Ananta, You are

limitless. Your full glory cannot be expressed in words, shapes, or

forms. O’ Parama Purus’a, where do You reside – nobody knows.

O’ Parama Purusa, You are so gracious. In my ideation and in my

meditation, my every atom and molecule are dancing in Your flow – it is

Your grace. You do everything for me. Baba, You have been playing the

flute [3] since time immemorial and You will continue up to eternity. By

this way, You have been attracting me and drawing me closer to You. O’

my Lord, Your effulgence is infinite and unfathomable.

O’ Parama Purus’a, where have You been, where do You reside – nobody knows.

O’ Baba, please grace me by coming close…


Notes for Prabhat Samgiita #540:


[1] Here below Baba explains how Parama Purusa is more vast than the

vast and smaller than the small. Becuase of this one cannot find Him

with their crude senses.


Baba says, “On the one hand Parama Purus’a is very vast; on the other

hand He is very small. He is so vast that you cannot fully see Him. In

Sam’skrta, there are a few words to describe something very vast:

visha’la, vira’t’a, brhat, etc. Out of these, the words vira’t’a and

brhat are used to describe an entity which is immeasurably vast, and

visha’la is used for an entity which may be vast, but can be measured.

For instance, the Himalayan mountains are very vast in size, but still

they can be measured in terms of miles, from south to north and from

east to west. In the scriptures it has been said.


Brhacca taddivyam acintyaru’pam’…


“Parama Purus’a is extremely vast: then how can you see such a vast

Entity with your dim vision? It is impossible. And besides seeing such a

divine effulgence, your eyes will be blinded; your vision will be

completely lost.”


Su’ks’macca tat su’ksmataram’ vibhati


“Parama Purus’a is not only vast. He is small as well – so small, so

subtle that you cannot see Him with your physical eyes. Human ocular

power is extremely limited: if an object is very vast it cannot be seen,

and if it is very small and subtle it cannot be seen either.” (SS-12)



[2] In these below quotes, Baba is telling that one cannot go close to

Him and still remain separate. When one gets closer and closer, then by

His grace, the bhakta will merge in Him – just like a piece of salt gets

merged in the ocean, it can not longer remain a separate grain of salt.


Baba says, “If a salt doll goes to fathom the sea, it will certainly

melt and become the sea itself. Similarly, if the knower of the Supreme

Consciousness goes to fathom the Supreme, he merges in the sea of

Consciousness and becomes Supreme himself. Be constantly absorbed in the

thought of the Supreme Consciousness and you too will become Supreme.”



Baba says, “If a salt doll goes to measure the sea, it will melt into

it. Neither can it measure the sea, nor will it ever return, its

existence will merge into the vastness of the sea, releasing it from all

cares and worries. If one wishes to take the form of the sea, one will

have to become the sea itself; there is no other way. None of His

qualities has any limit. His fragmentary manifestations are all passing

through unlimited forms, due to His ceaseless imaginative flow: none of

them is an end in itself.” (SS-3)



[3] Here below Baba explains the inner meaning of the sound of the flute

and how the bhakta rushes towards Parama Purusa due to His divine



Baba says, “The music emanating from Krs’n’a’s flute shook the minds of

the sa’dhakas, causing them to echo and vibrate. This resonance is

nothing but prapattiva’da. Here there is scope neither for jina’na nor

for karma. Here mobility is the only task, the only dharma. “The way He

is calling me – I am to move accordingly.” This state of mind is one of

the sweetest states, the madhura gun’a [sweet quality] of prapattiva’da.

“I am rushing ahead due to the sweet call of His flute and entering into

His sweet and blissful environment.” Hence for Vraja Krs’n’a, there is

no need to interpret the faculties of knowledge and action. There is no

scope for fighting over philosophical ideas. Only complete prapatti is

there, and once it shakes the jiiva, he can no longer stay away. One

rushes out and starts running after Him.” (NKS, Disc: 4)


Baba says, “The spiritual aspirant hears the various sounds of onm’ka’ra

or pran’ava [like the sound of the flute] at various stages, during deep

sa’dhana’, during sweet sa’dhana’. The sound is called Krs’n’a’s

muraliidhvani. The sa’dhaka becomes mad because of this sound and goes

deeper and attains Ra’dha’ bha’va more and more, and rushes headlong

forward.” (DKG)





Human Life on other Planets & Stars


Baba says, “Humans of this world– not only of this world, but of the

entire universe there are so many planets and stars where there is human

life– and all humans of the universe have got the same wont. And they

utilise and display these wonts according to climatic conditions,

conditions of time and space. But fundamentally, humanity is a singular

entity.” (17 August 1979 DMC, Taipei)


The above is what Baba actually has spoken in English. The below is how the

Publications Department printed it in SS-12.


“Humans of the world – not only of this world, but of the entire Universe

there are so many planets and stars where there is human life – and all

humans of the entire Universe have got the same course. They tend to

display their wonts according to climatic conditions, conditions of time

and space. But fundamentally, humanity is a singular entity.” (SS-12)



Note 1: In comparing the above two paragraphs, it is clear that so many

small and big mistakes have been committed by the Publications Department.

And there was no translation involved either. Baba spoke in English and the

book is printed in English. Even then, there are a variety of changes which

dilute the meaning of Baba’s discourse.


For example, they changed the word “wont” to “course”. Plus they omitted

the word “utilise”; then they wrongly inserted the word “display”. Indeed,

each sentence has a minimum of 3-5 mistakes.


So this is the grade of work that is going on in our Publications Deparment.

And then of course there are the big distortions like AM-Revolution where

they cut the entire paragraph about margii rights.


Note 2: In His above discourse Baba is giving us the conclusive idea that

there are humans living on various planets. This is not a hypothesis;

rather it is a fact given by Parama Purusa. And He knows everything because

this is His creation.


So we should propagate this idea that there are humans living on various

planets. Still modern science is unsure about this concept. They are using

rockets to reach distant planets but what they fail to realise is that the

speediest thing is the mind. With the mind one can easily realise this truth.

It is our hope that in the near future scientists will reach this

conclusion that human beings already on exist on many other planets.

But in our Marga, this is a well-known, established truth, not a mere




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Date: 01 Mar 2011 14:07:36 -0000

From: “Gurucharan Deva”


Subject: Coming 5th March: Dadhiici Divas









The day of Dadhiici Divas is soon approaching. And this celebrated day of

Dadhiici Divas– March 5– holds special significance as dharmic sadhakas

laid down their lives for the great cause of ideology. Hence this is an

occasion to honor those who sacrificed themselves and also a time to

remember the unprecedented dedication it took to build up and establish AM



Of course now things are going on differently, but prior to ’90 many great

deeds and works were going on regularly. So we should recount those

sacrifices done for the sake of ideology and take up the vow that once again we

should protect and propagate this grand AM ideology.





Initially Dadhiici Divas was declared in memory of those great souls who

lost their lives in that tragic incident of 5 March 1967. And then more

struggles ensued and dedicated sadhakas sacrificed their lives for AM



So Baba created the system and gave the idea that this day of March 5

will be the one single day to remember & honour all those who sacrificed

their existence for the great call of dharma– AM ideology.


Initially the observation of Dadhiici Divas began with the historical

sacrifice of 5 March 1967. Wherein some dedicated workers and margiis were

tragically and brutally murdered in a barbarous attack by the Communist

Party (West Bengal). It happened in Ananda Nagar; and since then this day

is held in their honour. Yet over time Dadhiici Divas has become the day

which marks the occasion to remember when any and all Margiis and WTs

sacrificed their life for the great cause of AM ideology, i.e Bhagavad

Dharma– irrespective of which date and in which particular manner their lives

were actually sacrificed. Only one day is fixed to honor those who gave

their life for the ideals of AM. And that day is Dadhiici Divas, 5 March.





Here is a more in-depth look back at the events which transpired on that

fateful day of 5 March 1967 as well as the events leading up to it.


As is commonly known our Ananda Nagar was first started on over 1000 acres

of dusty land in Baglata, Purulia Dst West Bengal in 1964. And that time so

many beautiful projects and programmes were started to materialise Baba’s

vision. There were primary schools, a college, a medical clinic, a children’s

home, etc. Many great projects were going on.


But by 1967 serious resistance started to come from the nefarious communist

party– CPI(M). Those days the CPI controlled the entire local Purulia area

and they had a wicked grip on the West Bengal Govt by controlling many high



So now we can see how the tensions were mounting those days.


Because on the one hand due to selfless service by our Marga wholetimers in

& around Ananda Nagar, the local people/ villagers were getting benefited

and were coming close. And the villagers began to see how the CPI was

exploiting them.


In reaction, the CPI(M) began to instigate local movements to conspire

against AM. To that end, members plotted and convinced local BDO Ashok

Chakravarty against our AN Ashram. Then in Aug 1966 this BDO came to our

Ashram saying he wanted to be a member of the controlling body of our AM

Degree College.


When it was explained to him that unfortunately he did not meet our

Ashram’s regulations for such a position, then he became quite furious and

irate. Then to counter-attack and get revenge he returned in Feb 1967

demanding for our Marga to support the local communist candidate in the

General Elections. Of course our WT & Margii brothers and sisters humbly

explained about our socio-spiritual approach and told that we do not support any

political party, per se. In that circumstance this negative BDO was

determined for revenge.


And not only that but he was goaded on and supported by the CPI(M). And an

intensive campaign started to defame AM among Purulia locals. And one

serious plot was hatched to attack our Ananda Nagar Ashram. No doubt local

people had developed good relations with our Ashram due to the different

service projects. But communist workers worked hard to undermine that.

And together with the BDO they sabotaged our relation with the villagers

through numerous underhanded and grotesque scene.


For example the communists and the BDO secretly slaughtered many cows and

stealthily spread those remains around the villages in the middle of the

night. And they told and spread the rumours that the Ananda Marg Ashramites

were responsible for the nefarious work. Of course in that case Hindus were

furious since they worship the cow as a goddess. And the CPI(M) told the

Muslim villagers that the AM sadhus had been driven out of Pakistan and

settled in Purulia with deep hatred toward Muslims, and that they would

surely be stealing all their land.


So after drumming up sufficient nasty hatred among villagers, the CPI & BDO

held onerous another meeting in Susundi village on March 3rd 1967. And they made all the Hindus and Muslims present that day to swear by oath on Mahabarata and Koran books to remove these AM sadhus by any means, including murder.


And fifth March was decided to be the day to carry out their dark plot. It

was known by all, including AN Ashram residents, all Purulia gov’t and

police officials and West Bengal gov’t that the event was planned.


Certainly Ananda Marg Sannyasis appealed to both the Purulia gov’t and to

police multiple times for protection and security from the oncoming doom. But

all of those appeals were ignored. And just one skeletal, paltry force of

police was assigned to the ashram grounds. That was the night of March 4th

but it was all only to make a show etc. Proof being that by three

o’clock in the morning of 5th March, Ananda Nagar was declared as being safe

by chief of police. So he left to go back to Purulia, leaving behind only

a small show of around thirty men.


But that too was only in show, as in morning when attack came, not one

policeman raised his hand. And that terrible day of 5 March 1967, thousands

of armed villagers arrived on the scene goaded by the hatred inculcated by

CPI workers. And in that fury the villages swept through our Ananda Nagar

ashram, destroying everything in sight.


On their horror-stricken path hundreds of AM residents were seriously

wounded and five were struck dead with mortal wounds. And not just killed,

but butchered & mauled. Among those victims who fought bravely to defend

Ananda Nagar & AM way of life were Dadas Abhedananda and Sachidananda.





Altogether, 5th March 1967 is a day never to be forgotten in Ananda Marga

history. A day to recognise those who died for the highest goal.


And not just that day but in 1969 and up through the terrible murder of 18

Avadhutas in broad day-light in the early 80’s, and after that also– all

such persons who sacrificed for the special cause of AM ideology are

honourably called as Dadhiicis. And March 5 is in their memory as well.


In this way, Dadhiici Divas is known as a day of great dedication and

sacrifice for the high ideal of AM ideology.





Thus in the past, prior to ’90, so many great things were done with much

heart-felt dedication for the establishment of our universal AM mission.


Unfortunately nowadays group leaders are moving in a totally different

flow, as they just remain engaged in various divisive misdeeds. And with

their greed and selfishness they are breaking everything– just making

their own cakes– and not at all reflecting the spirit of AM.


By the way these self-centered people are chasing after the power, they

will never get the divine grace of Baba. Because their groupist and crude

ways are not according to dharma.





So we should not follow any group but just adhere strictly to Baba’s

dharmic codes and teachings and establish the AM ideology.


Baba says, “The unity of A’nanda Ma’rgiis should not be allowed to be

jeopardised for any reason. Unity should be maintained even at the risk of

your life.” (CC, part II, ‘Society’ chapter, point #13)


Baba says, “Fight for your Ideology. Be one with your Ideology. Live for

your Ideology. Die for your ideology.” (Ananda Vanii #14)


Baba says, “Life represents Ideology. Life should be sacrificed for the

Ideology.” (Ananda Vanii #15)








Baba says, “At the time of initiation or shortly afterwards, those who do not

have a Sanskrit name should be given one by the ácárya/á. The word deva should

be suffixed to the name…the more the usage of deva as a title, the better it

is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)





“Tumi esechile, mrdu hesechile sudha’ d’ele…” – P.S. 2309




Baba, You came and smiled softly and graced me with the showering of

Your divine nectar. Unfortunately, that time I was just engrossed in my own

lustful and crude attachments; I was oblivious of Your divine presence.

Neither did I turn around to look towards You; nor did I talk with You.

That was my pitiful condition.

Baba, keeping my room bolted shut, in that isolated state I was just

secretly involved in thinking about my own greatness. In that crude state

of mind I was constantly hankering for more and more prestige– for more

name and fame. Baba, I was sitting on the shore of the black river* only

involved in my own crude, selfish, and egoistic thoughts.

O’ my dearest One, I did not look towards so You left– but even then

You graced me with Your abundant love. Baba, You are so gracious. In spite

of my not caring about Your arrival because my mind was so crude, even then

You showered so much grace that the whole world is dancing ceaselessly in

Your divine love. Baba, the colorful flowers are ensconced & swaying in

Your loving vibration and they have started blossoming uncontrollably. It

is Your causeless grace.

O’ Baba, You are so magnificent & gracious; You have come and blessed me

with Your divine love– You have saturated my whole existence. Baba, You

are grace personified…





* ‘Shore of the black river’ [krs’n’a’ nadiir ku’le]= This represents that

dark, negative, or degenerated state of mind where one’s mind is dominated

by all kinds of crude thoughts and desires. Thus when the mind is very low

and one is just hankering for prestige, and singing about their own glory,

and they want that others should praise them;– Such persons are

degenerated. Their mind is in the lower kosa. And they do not want to

listen to anything other than the tales of their own greatness. This is

what it means by sitting by the shore of the black river.




One Should Assess Oneself on the Following


Baba says, “When human beings feel that, ‘Parama Purusa is my

everything’, then that is called as sharan (shelter). No being can come

under the sharan (shelter) of two different Entities. So what is the

meaning of Sharanagati (surrender)? When living beings give up their

‘I-feeling’ by withdrawing the mind from any other object and completely

adopt the feeling that Parama Purusa alone is my everything.”

“Up to the time when any person is thinking that they are working with

their own strength, then we should understand that the feeling of

sharanagati has not yet come in them. And when human beings think that, ‘I

am doing the work only with His strength’, it means the feeling of

sharanagati has come in their mind. So when living beings start thinking

that, ‘Whatever work I am doing, I am doing with His strength’, then they

have the feeling of sharanagati.” (General Darshan, Patna DMC, 1970, [from

audio tape])



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Date: Sat, 05 Feb 2011 16:42:48 -0000

To: am-global@earthlink.net


Subject: Ananda Marga Gatherings: Two Models









As we work to create a cohesive, family feeling in our Marga, here is a point that calls for our attention and consideration.


We all want our Marga to grow by reviving those who are less active and by attracting new people. As we all know, any organisation that is not attracting new people is step by step moving towards the cremation ground. And one day it will become extinct.


One very practical way of increasing our numbers is to understand and implement our donation-based seminar system. This differs drastically from our overseas retreat model and from our current DMS format.


Here then is a comparative list that contrasts our donation-based seminar model with our overseas retreat model.


General Note: In the Delhi sector seminar system – which is really meant for the entire globe – attendees come together for a three day program to study specific spiritual and social teachings. The overall aim is to present, learn and study certain aspects of Ananda Marga philosophy which is expounded in the “Seminar Notes” publication. That is the main emphasis. In addition, each and every hour of the day runs according to a schedule that includes dharmacakra, asanas, food, and related programs. The overseas retreats are similar in many respects but are often less intellectually oriented. Generally there is not a rigorous course of study involved as in the seminar system. Instead there might be more akhanda kiirtan or sadhana shivir etc and of course retreats follow a 24hr daily routine.


That said, here below begins a comparative study of these two models with respect to generating family feeling within our Marga community.





1) At our overseas AM retreats, we adhere to a business model where all have to pay a fixed price for registration to enter the retreat and for accommodation and those who cannot afford it either cannot go or are forced to perform all kinds of menial chores in order to “pay their way”. More about this is described below. Our DMS functions at Ananda Nagar also follows this fee-based model with regards to accommodation and lodging etc.







2) In contrast, throughout Delhi sector, the seminar system has long been in vogue. Per Baba’s prescribed format given in 1970, our seminars are free for all attendees. During the planning stages of the seminar, the organisers collect donations from long-time committed margiis who can afford to give. That is the main way the seminars are funded; in addition those organisers get food & supplies donations from local markets. By this approach, those who are financially poor or fringe margiis have the option to contribute or not. It is totally voluntary. The aim is to get maximum attendees and that can only be done if it is free for all. Yet all services – i.e. food & accommodation – are the same for all attendees irrespective of the amount of their donation. This is a good formula as all feel comfortable and welcome at the program. This generates family feeling.


3) One point to add here is that seminar attendance is mandatory for all Ananda Margiis. One must attend at least some level of seminar. The seminar cannot be compulsory if a fee is charged; that is another reason why it is open to all. By this wide-spread attendance, many people spend time together and this generates a family feeling. Seminars are looked upon as something special, hence all like to attend. For instance, if in one unit, there are 10 or 15 people who regularly attend dharmacakra, then the seminar for that same unit might attract 500 participants. It is a time for all to come together.


4) Part of the beauty then of Baba’s special seminar system is that attendees will not pay anything and the organisers will manage all the expenses by collecting donations ahead of time from committed margiis with financial means and by market contributions. Our seminars started in this manner and by this way the attendance at our seminars became huge. People are not pressured or strained by financial concerns. By this way, so many become more involved in the Marga and children of “fringe margiis” often grow up to become dedicated sadhakas based on their positive experience at these seminars.





5) The overseas retreat system is quite different. At these retreats, all are charged a fixed registration fee in order to attend and / or stay at the retreat site. This can be quite pricey for some. Unfortunately this fee-based system results in a double-loss. Margii attendees do not become emotionally attached to the community and those wealthy attendees who have more money do not pay their fair share – for them the fee is too low. But since that fixed-fee is what they are asked to pay, that is what they give. Whereas if it was based more on a donation system, those same margiis would give far more financial support.


6) In addition, because of the fixed registration fee at these overseas retreats, some margiis are scared away and do not attend as they do not want to beg for a discount. They feel humiliated. No doubt, at some overseas retreats the organisers may offer a discount if you are poor etc. In that case, you can pay a reduced tuition and / or pay via a “work assignment” by washing dishes in the kitchen. But this is all quite humiliating. The deal may be that if you are financially in need then you can pay less, but the feeling is that you are less respected and that you will have to “pay” in other ways by working long hours in the kitchen while others are in dharmacakra. This approach lacks the open-armed, welcoming feeling. But this does not happen in the seminar system.


7) Another way of looking at this is that in the overseas retreat system, people are penalised for not being able to afford the standard tuition. Whereas in our AM seminar system as given by Baba, there is no standard fee. The whole concept is based on the idea that everyone must attend at least one level of seminar and they need not pay anything to attend, only they must cover their travel expenses. The financial responsibility falls on the organisers and those who have more money. The overall benefit of this donation-based system is that it generates emotional attachment to the community. All attend: young and old, professionals and students, villagers and city folk – everyone. With this great family feeling, naturally the wealthy margii participants will have discreet talks with the organisers to ensure that everything is ok financially. That is the way things work in the seminar system.





8) Again, in our donation-based seminars, the goal is for maximum margiis to participate. That increases both our overall numbers and heightens our collective sense of family feeling. The overseas business retreat model most often fails to increase our overall numbers and lacks that overall family feeling due to financial constraints and pressures. As we all know, where there is no family feeling then that organisation dies.





9) We have to remember that people come into AM gradually. All have come from animal life and it is not easy for people to leave behind all their bad habits and adhere to 16 Points etc. People do not become great sadhakas overnight and strict adherents of bhagavata dharma. Yet we want all to attend our programs because by this way people will grow and feel more attached to our Marga. If we pressure them for money, then they will not come at all. So our seminar and festival systems – which encourage maximum participation at no cost to anyone – is a great way to increase our numbers and bring people into the fold.


10) Those who are fringe margiis keep linked with AM by attending seminars in their area. DMS is often too far for them to travel and they do not attend DC because of lack of interest. So the seminar becomes one perfect stepping-stone for the entry and growth into the Marga. They come to seminars because of some faint connection with AM and because they believe in Baba. Since those seminars are free and indeed compulsory, that is why seminars our became large gatherings. And those attendees became more active margiis.


11) In this century, what people need most is love. People need to feel that they are a part of something great. And when we can create that welcoming feeling then people will feel attracted to come and attend. That will be a boon for our Marga – and naturally people will be inspired to support the program financially. It is a win-win-win situation: More attendees more funds, and a stronger more vibrant AM community.





12) As far as possible, our DMS programs at Ananda Nagar should follow this donation-based system, especially with regards to accommodations.








In our Ananda Marga, Baba has given a call to duty but unfortunately we have not properly implemented that in our retreat system.


In contrast, the various religious followers like the Sikhs and Muslims feel it is their duty to attend to all kinds of mundane affairs at their retreat functions. Everyone participates in clean-up duty and maintenance work. They feel they acquire virtue by this way. Hence, whether rich or poor, all do this. There is no disparity in their place of worship and congregation halls. So all come; all attend; and participate as one family.


However, at our overseas retreats, many have noticed that some no longer like to attend anymore because if they cannot afford the standard fee, then they are burdened with an onslaught of chores and tasks, which are not asked to be done by those who pay the full amount. In that case those unable to pay the standard fee become indentured servants. This runs directly contrary to our family feeling. In the end, those who cannot afford the fee feel it is better not to attend at all.





The seminar starts on the central level. There is a trainer and attendees. Then those attendees of the central level seminar become trainers for the sectorial level seminars. And the attendees of the sectorial level seminar become the trainers for the regional level seminar. In this way it works all the way down to the district, block and village level. In addition, a publication is issued – “Seminar Notes” – which contains Baba’s teachings for that particular seminar. Throughout this entire process, each level of seminar is free to all attendees and is considered mandatory for all workers and margiis. Indeed, participation in the seminar is mandatory in order to attend DMC / DMS. So everyone has to go. This type of cohesive system naturally fosters great family feeling.


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