Archive for the ‘Attraction Theory’ Category

Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub….
Subject: What is Fearful and Fearless Love for Parama Purusa



This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.


In Baba’s teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let’s first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor’s house. Such a child is quite fearful. The child’s mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear.

(b) Let’s say a child breaks a clay pot in their home, then they may run over to the neighbor’s house to hide. Although they do not really want to stay at their neighbor’s house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.


Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, “God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire.” Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, “How can I go close to Parama Purusa, He will be furious with me.” Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, “If I do wrong then Parama Purusa will be unhappy with me.” Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, “My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs.” Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, “Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength.” Such bhaktas do not have fear. Some even accuse Parama Purusa, “Why did You allow me to do wrong? Why did You not keep me clean.” Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha – 25, “Iishvar Prem Tatha’ Usake Sa’th Bhay”, that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do’s and don’ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba’s grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba’s following guidelines.


In many places Baba guides us that that dhya’na is our highest practice which has no comparison.

Baba says, “Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal.” (Ananda Marga Caryacarya – 1, Sadhana, pt #7)

Our scripture says, “Dhya’na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one’s elevation into the supreme spiritual stance.” (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya’na is that distinct practice which leads us unto Him.


In this passage Baba vividly tells us that sadhana – dhya’na – is the process of yojana’t, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, “Yojana means unicity with Him. The final goal of a sa’dhaka is to become one with Him….The spirit of sa’dhana’ is to get oneself unified with the hub of this universal wheel, not united but unified.”

“Now this sa’dhana’ which is sa’dhana’ for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa’dhana’. What is sa’dhana’? Sadhana’ is transformation of fearful love into fearless love.”

“When this attraction is for any non-integral entity, or for any small entity this is called ka’ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus’a — it is called Prema.”

“Yojana’t starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa’dhana’ (Intuitional Practice).”

“Sa’dhana’ starts with fearful love:..One name of God is bhiis’an’a because everybody is afraid of Him. Everybody starts their sa’dhana’ with fearful love but that sa’dhana’ ends in fearless love – because unless and until one becomes fearless one cannot become one with Him.” (Subhasita Samgraha – 18; Salem, Madras, D.M.C. 9-12-64)



Furthermore, here is Baba’s special sadhana guideline for enhancing one’s pratice of dhyana.

In His discourse, ‘Chariot and the Charioteer’, Baba explains about pra’na wherein He specifically guides us that pranayama and dhyana should be done in sequence – i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That’s to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya’na.

Baba says, “Pra’n’a’yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya’na becomes a time consuming affair if pra’n’a’yama is not adequately practised.” (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya’na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.


Baba says “A genuine spiritualist will have to establish a relation of love with Parama Purus’a. Those who remain oblivious to this truth become unsuccessful in their mission.” (Subhasita Samgraha – 11, ‘The Path of Salvation’)

Ananda Marga scripture says, “Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy.”

Prthagátmánaḿ preritáraḿca matvá.

“As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children.” (Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms)

Sadguru says, “There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms.” (Ananda Vacanamrtam – 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, “The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa.” (Subhasita Samgraha – 11, The Path of Salvation)

Baba says, “Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma.” (Ananda Marga Philosophy in a Nutshell – 4, Bhakti and Krpa)


Taraka Brahma says, “Try, O sa’dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him.” (Subhasita Samgraha – 2, p.30)

Ananda Marga ideology says, “The Entity whom you are trying to attain – Parama Purus’a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you.”

“When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap.”

“Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (Ananda Vacanamrtam – 23)


Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya’na will be hazy and confusing. Those who do not practice dhya’na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that “A’caran’a’t Pa’t’hyet Yah Sah A’ca’ryah”.

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam – 23 ‘Silent Action’, and Ananda Vacanamrtam – 31, Conduct of Acarya.)

Baba says, “Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.”

“Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words.”

“In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?”

“All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility.” (Ananda Vacanamrtam – 31, Conduct of Acarya)

at His lotus feet,


“Timira’vrt ama’ra’trir a’ndha’r bhediya’ esecho…” (P.S. 1329)


O’ Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O’ my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You – ensconcing my mind in Your ideation. O’ my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O’ Parama Purus’a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You, then how can I have hatred towards anyone. I cannot.

O’ Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written – it is indescribable…

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Date: Tue, 24 Jan 2012 22:14:52 +0100
To: am-global@earthlink.net
From: Omkaranath Deva
Subject: Baba Story: Devotee Jumped From the Roof


“Malay va’ta’se madhu nishva’se ke go ele mor phulavane…” P.S. 1801


O the Divine Entity who are You who has come in my flower garden in the gentle breeze of this spring season with a sweet and charming smile. When I saw You for the first time I was surprised, as it was difficult to think that such an attractive Entity would be here. I wanted to look towards You more intimately but I could not; that time I was sitting in the flower garden unmindfully – unaware.

O’ Supreme One, I couldn’t even hear the footsteps of Your arrival, & You did not give any hint or clue before coming to this garden. So I could not receive You properly nor could I offer You a garland. You have graced me by coming here yet You have not cared about receiving an invitation. Please tell me, O’ Divine Entity, who are You?

O’ my Lord, understanding Your liila is impossible. Within a flash You can become extremely tough and then the next moment You are as tender as a flower – like a garland of love, so sweet and charming. O’ divine Entity You cannot be understood. You are Infinite – without beginning or end. Through the practice of sadhana and dhyana I am surrendering myself at Your alter.

Baba, You have graced me by coming to my mental flower garden…


Note: The below story is a first-hand account by Sri Mangal Bihari ji, a very senior and well-known Ananda Margii. In this letter, he is giving his eye-witness account how one margii ensconced in a devotional bhava jumped from one building and was saved. That was an incredibly sight.

As many may know, Sri Mangal Bihari ji held key posts in both Rajasthan government as well as the Central Government of India. During Emergency he was lying low but after Emergency he was retired from his government post and extremely active in the Marga, just as during his pre-Emergency days.

Those days in DMC Baba was showering His divine blessing on all. That created a very strong spiritual vibration. Everyone was drenched in His cosmic grace.


All who attended DMC became immersed in Baba’s love and spiritual ecstasy. No one remained unaffected. All were deeply ensconced in that Brahma bhava, i.e. devotional ideation.

Here I am not saying that those who came were elevated sadhakas or very high souls and that is why they were having such experiences. Rather I think that was exclusively Baba’s grace. Indeed many who came those days also left the Marga entirely. So truly speaking, Baba was showering His divine grace during those DMC programs. Those who attended were inundated. What is described in AM literature about bhava and samadhi, we would see and feel regularly those days; whereas later on that such experiences in collective occasions became scarce.

Indeed those days, many were visibly crying, tears streaming down; while others were making the humkara sound. Verily all the signs of deep spiritual engagement and samadhi were in full force.

Baba says, “These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (A Guide to Human Conduct, Iishvara Pranidhana)

In Baba’s presence, all the above “pious expressions” were prevalent those days. The scene was unparalleled. Indeed, non-margiis observing these behaviours thought that these people (i.e. Ananda Margiis) were psychiatric patients.

But that was the way things were going on those days. Baba’s was creating that deeply devotional and loving environment and so many were falling into samadhi and various bhavas.

Not only that, when it was time for Baba to depart, and take leave of the margiis and general workers etc, then He would increase the devotional pull and these symptoms would escalate. Baba would give more vibration and the whole environment would become devotionally super-charged. The vibration was palpable.


The DMC in Kota (28 Jul 1966) was exceptional in this regard. Everyday there was such a strong vibration. Around 50 – 60% of the margiis present were crying and dancing, totally enthralled with Baba’s love and oblivious of the crude world around them. At this point our Baba Nam Kevalam kiitan had not yet been given, even then so many were dancing, purely inspired by bhava.

And at the end, it escalated even more. At the time of departure, the scene broke all barriers. The floodgates of devotion let loose. As per His custom, on the last day of His stay, Baba held general darshan and that was even more heart-wrenching than usual.

Baba was infusing a deep devotional pull and the sadhakas did not want Him to leave. They did not want to be away from Him. They were feeling such strong longing and so many were crying. That was the scene.

Indeed, thinking of Baba’s departure was unbearable. It was just like if the one you love very much was going away then you feel like your heart is being separated. In that state people start crying uncontrollably. So this happens with mundane attraction and in extreme situations when someone dies or goes away.

With Baba, the pull towards Him was purely devotional.


In that devotionally-charged environment, one absolutely incredible event took place.

In Kota, the day after DMC, Baba was holding a farewell general darshan (described above) just prior to His departure. This gathering was being held on the roof of the first floor. All the margiis were crying, dancing, and jumping around.

One margii brother from Nepal, Bahadur, was crying uncontrollably. It seemed like he just lost total control of his body – jumping and bouncing here and there in longing to hold Baba. Then suddenly in one swift moment, he inexplicably jumped from the roof of the first floor to the roof of the ground floor.

Here it has to be understood that the roof is 100% cement – hard as stone. There was no padding whatsoever. Plus the vertical distance from the first floor roof to the ground floor roof was 14 feet. Yet in that highly-charged environment, Bahadur leaped down.

I was shocked to see this and thought he would die. Immediately so many margiis rushed towards him to see if he was ok. But in utter amazement he was fine. He did not injure himself in any way, whereas it would have been quite expected to have shattered his knees or had some other serious injury, even death. But Bahadur was totally unharmed. Not only that, he was still in that deeply devotional bhava, crying and shivering.

Seeing this incredible feat, I concluded that when one is in bhava stage then their body becomes light, otherwise how he could have done this without getting hurt. Whatever the reason, nothing happened to him. It was Baba’s exclusive grace – totally unbelievable.



The above story recounted by Sri Mangal Bihari ji is quite inspiring on many levels and leaves us with much to consider.

As incredibly moving and devotional as the scene was those days, it was seen how in that state of mind margiis could not think of anything other than Parama Purusa. It was impossible for them to manage normal, everyday life along with their worldly duties – what to say of doing any organisational work and social service to the greater society.

That is why Baba slowly, slowly withdrew that special devotional vibration during DMC and other collective gatherings. In collective life Baba became more work oriented and and such devotional experiences became more limited to going to His room for PC and receiving those bhavas and devotional experiences on an individual level.

After 1970-71 in DMC, there were not such strong vibrations as earlier. Baba stopped giving that type of spiritual wave in collective gatherings. Indeed, Baba Himself explicitly stated that if margiis remain in that state they will not be able to do any work.

That is why I think, Baba chose to give that bhava on an individual level, not collectively, according to His wish.


Some who do not know the entire history of Baba’s spiritual grace think that before 1966 Baba was in the role of Vraj Krsna and He became Parthasarathi after 1966. But this is nothing but a short-sighted view.


Because Baba gave emphasis on work since the inception of AM. In Jamalpur, in the very beginning, those in AM were punished for not doing work – everyone was held accountable. Baba used to punish them, give work targets, reports, and make them take atonement for their misdeeds and sins. Even before the creation of wts, all this was going on. Family acaryas were the workers and reporting was in full force. That was all going on before 1966.

And His showering of devotion continued throughout, far after 1966. Up through 1990 itself, Baba was calling and attracting countless individual margiis on a personal level for devotional contact. And even those sitting in far distant lands feeling His sweet touch in sadhana. There are countless stories; and verily still today if one does proper sadhana they will feel that spiritual nectar and receive then highest devotional samadhi and realisation..

So there is no credence to the theory that Baba’s existence was split like that of Vraja Krsna and Parthasarthi Krsna. Rather, from the very beginning, Baba was and is one singular Divine Personality.


Here following is Baba’s divine teaching how those who chase after Him – due to His causeless grace – cannot think of anything else and ultimately become one with Him.

Baba says, “All the created objects are revolving around Puruśottama. Some are rotating at a greater distance with a long radius, and some are moving at a shorter distance with a short radius. The nature of the ideation and inherent saḿskáras of entities varies from one to another, and accordingly the physical structures of individual entities also vary. And all the entities with their respective mass and wonts are revolving around the nucleus. This movement continues as long as they think, “I and my Lord, I and the Universal Father are separate entities.” As soon as they think, “No, I and my Lord are not separate entities – just as the ocean and its drops of water are not separate entities. The drops of water are part of the ocean”-then they are no longer misguided. They rush towards Puruśottama and merge in Him.” (Ananda Vacanamrtam-31, Supramundane Heritage and Supramundane Desideratum)

Once again we should reflect upon what happens to those who come into that higher devotional bhava, by His grace.

Baba says, “When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (A Guide to Human Conduct, Iishvara Pranidhana)



Margii brother Bahadur was the family assistant of LC Anand of Mumbai. Bahadur had gone to Jamalpur with his family. From Jamalpur, Bahadur traveled with SS Goenka ji to attend the Kota DMC. (Note: After that DMC, Bahadur returned to the home of LC Ananda in Mumbai to attend to his duties and work.)

Slowly Moving Towards Cemetery

Baba says, “Human beings often attached less importance to the spiritual aspect of nitya karma and more importance to the physical aspect. This is detrimental because one should not forget that human life is short while act is long. From the very moment of birth one slowly and steadily advances towards death with every passing moment of time. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the land of invisibility. Those people can be called intelligent who utilised every moment of their short life engaged in spiritual practice.” (APH-4, p. 251)

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Date: 04 Dec 2011 10:04:58 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #1


Prabhat Samgiita #929:

Mane eso, mane baso, manke niye liila’ koro na’
Bha’lo ba’si toma’ya a’mi, bhayera ma’jhe t’hele dio na’

Toma’ra ha’si nayane ha’se, toma’ra giiti smrtite bha’se
A’ro ra’ge anura’ge bhola’o sakal yantran’a’

Ha’ra’no bandhu ye tumi, a’ndha’ra ra’tera a’lo tumi
A’ro sure vishva jur’e, ja’ga’o nava mu’rcchna’


O’ Lord, please come in my mind and remain there; please do not play Your liila’ with my heart [1]. O’ my Lord I love You, please do not push me away by immersing me in fear [2].

O’ Lord, Your smile flashes in my eyes [3], Your song floats in my memory [4]. O’ Parama Purusa, make me forget all my agony with more love and affection. [5]

Baba, You are my long, lost Beloved Lord [6]. You are the effulgence of my dark night [7]. With more and more tunes, please create new mu’rccahna’ [8] for the universe.

O’ Lord, O Baba, I love You. Please come in my mind and remain forever…


[1] Please, do not play Your liila with my heart (manke niye liila’ koro na’): The devotee wants the closest proximity and most intimate relation with his Lord. So when Parama Purusa is not coming very close, the devotee suffers melancholic pain – the pain of not getting Him in a more intimate manner. The bhakta then requests Parama Purusa, “Please do not play that heart-wrenching game with me.”

[2] Please do not push me away by immersing me in fear (bhayera ma’jhe t’hele dio na’): Here the devotee is leveling a loving accusation: “O Parama Purusa, You always promise me that You will come at the appointed time, but You never keep Your word; You do not come. So when this time also You have promised to come, I feel that You are not going not keep Your word. That is the fear I have: That You are not going to honor Your promise of coming close. That will only bring me more pain and agony.

[3] O’ Lord, Your smile flashes in my eyes (toma’ra ha’si nayane ha’se): Here the devotee is completely taken by Baba’s exquisite charm: Baba, You are so beautiful; Your each and every gesture and posture is so very attractive.

[4] Your song floats in my memory (toma’ra giiti smrtite bha’se): This line conveys the bhakta’s feeling that, “Baba, Your divine compositions, Your Prabhat Samgiita, are nothing but the sweet and loving communication between You and me. Your songs express our thoughts and reflect all my feelings. That is why I always think about them always.

[5] Make me forget all my agony with more love and affection (a’ro ra’ge anura’ge bhola’o sakal yantran’a’): Here sadhaka expresses their inner feeling: “My agony is that You, Parama Purusa, are not going to keep Your promise; that is my fear. You promised that You are going to come close and that we will spend intimate time together, but You are not coming as close as I desire. You do not come close and You do not grace me so I fear that Your words are empty. I cannot trust what You say. Now I request You to love me so much that I can feel in my heart that You are mine and that You are always going to keep Your word – always. I want to be able to trust You. And that will happen when You fulfill Your promise of coming close. Then my pain and fear will be gone. But this will only happen when You grace me and love me more and more.”

Note: When a sadhaka falls in love with Parama Purusa, their devotion increases and all their fear disappears. It is similar to when one gets intoxicated by any crude drug like alcohol, then all their fear vanishes, temporarily. Divine intoxication is far more powerful. Those doing proper sadhana develop deep love for Parama Purusa, by His grace. Only they can fearlessly fight exploitation and injustice in society. They are never cowardly. Those sadhakas with this feeling of fearlessness can easily understand. This is the state of mind that comes when the bhakta’s above request in note #5 is fulfilled, “Baba, please grace me and love me more and more.”

[6] Baba, You are my Beloved Lord, whom I lost (Ha’ra’no bandhu ye tumi): The meaning of the line is that, “O Baba, You are that Beloved Lord whom I love so much yet from whom I do not get any response.” When a devotee’s desire for closeness and intimacy with Parama Purusa is not fulfilled, then this type of feeling comes. Then the bhakta feels that, “I have lost Him.”

[7] You are the effulgence of my dark night (a’ndha’ra ra’tera a’lo tumi): When a person is feeling happy and everything in life is going well, then all their worldly relations and friends come and share in that happiness. But when a person is in trouble and in a state of despair, then others do not or cannot come close and help. Only Parama Purusa comes and showers His love. That is why it is said that on a dark night (i.e. in difficult times) only Parama Purusa is the shelter – only He helps. That is the metaphor expressed in this line.

[8] Mu’rcchana’: This refers to spiritually and devotionally vibrated music that inspires everybody along the path of Supreme Benevolence. Such music touches the inner core of everyone’s heart. Only sweet, devotional music works in this way.

Here the sadhaka is requesting Parama Purusa to transform the flow in society from matter-centered pleasure to God-centered bliss. For this to occur, a new tune – a new way of living – is needed. That new mu’rcchana will inspire people to seek bliss through spirituality; it will break the rut of materialism that is rampant today. “O’ Lord, create a new flow that inspires everyone to seek bliss in the devotional sphere.” That is the message of this last stanza.

Vara’bhaya Deva

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Date: Thu, 16 Jun 2011 18:27:48 -0000
To: am-global@earthlink.net
From: NJK Deva
Subject: Baba Story: Devotee’s Love Attracts Parama Purusa


“Ga’nera jharn’a’ baye ya’ya, bela’ abela’ na’hi ma’ne…” (P.S.#4868)


Baba, by Your divine grace the fountain of Prabhat Samgiita songs is
flowing eternally, completely independent of the normal cycle of time.
Your blissful songs flow according to their own schedule, according to
their own routine– not caring about day or night, summer or winter. The
divine flow and sweet melody of Your Prabhat Samgiita songs are dancing
on the jagged path. They lead one towards that vast Cosmic Ocean–
towards the fountain of effulgence, towards You Baba…



The life of the devotee is filled with love, longing, and sweet feeling
for Baba. And by His grace Baba sweetly responds to the call of the
bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in
Phulawa’risharif, working for the Bihar Military Police (BMP), when he
got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very excited to attend and put forth a
request to his chief and supervisor, Birju Babu, the Subeda’r Major, or
Assistant Major.

Major Babu was not supportive of the Marga but would never openly say
anything against AM.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC
program at the local engineering college, then Major Babu replied, ‘You
have your evenings free to attend General Darshan, so then what is the
need to go during the daytime to attend DMC’.

Major Babu was very diplomatic yet firm in his response as he politely
and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar
Military Police), Kishunji understood clearly that there was little to
be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, ‘My beloved Guru has come
to the very place where I am stationed and I cannot attend His DMC program.’

Day long, this idea was burning in Kishunji’s mind & heart. He was
completely upset that he would not be able to see Baba. He viewed the
situation from a thousand different angles, but there seemed to be no
hope in sight– he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, ‘Baba, You have come
yet I am not going to be able to see You.’

In this desperate and melancholic frame of mind, Kishunji became drowsy
after taking his midday meal. He fell into a sleepy stupor, with all
those feelings of anguish swirling in his thoughts about having to miss


How many minutes had passed it was hard to know, when suddenly the loud
sound of a car horn brought Kishunji back to his worldly senses. Honk!
Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the
street. He got up and went to take a look….


…Behold, there was Baba!

Indeed PA Ramanandji was helping Baba out of the car and now Baba was
walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into
uncontrollable tears. Tears were flowing and flowing as he saw Baba come
towards his residence.

Kishunji was crying loudly and more loudly– the neighbors began
thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this for Baba; he was
totally overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained
and accustomed to being quite reserved in his response. This then was
totally unusual. The floodgates of sentimental feeling for Baba were
overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, ‘How are you, I have come to see you’.

Kishunji was completely enamoured with Baba and totally amazed that Baba
had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the
mental difficulty he had been going through about not being able to
attend DMC.

Kishunji felt completely relieved– his heart was fully satiated by
Baba’s sweet presence.

In total, Baba stayed at Kishunji’s house for 15 minutes, and over that
time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in
the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general
darshan in a short while. In that way, Baba and his entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but
Baba’s causeless grace.


By Baba’s grace, He has brought us under His shelter. He knows our inner
thoughts and worries. He is there to heal our wounds and soothe our
pains. And by His grace He is always showering His love and compassion
on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba
lovingly responds to our call.

In truth it is He who has awakened our hearts, in that way we begin
longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is
unknown to Him. He is like a tape recorder in your mind. You may be
forgetful with the passage of time, but not Parama Purus’a.” (AMIWL-10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity
moving far away in the boundless sky. He is your personal entity. One
who doesn’t entertain any thought about past, present or future, but
simply says, “I have come to take shelter in You,” is sure to get the
shelter of Parama Purus’a and will certainly be lifted onto His lap.” (AV-5)



Baba says, “At the time of kiirtana, the vocal cord sings, the ears
hear, and the hands and feet dance, and thus all the organs are kept
preoccupied with the divine. They are not allowed to move wherever they
want but are kept engaged. There is a popular Indian superstition that
when ghosts are not kept busy they break the necks of their prey. Similarly,
if the sensory and motor organs are not kept engaged in the attainment of the
divine, they may lead one astray. Kiirtana is therefore most beneficial as
it keeps all the organs fully engaged in a spiritual pursuit. However, while
doing kiirtan, if one listens to anything else, the mind will be diverted.
Suppose, while doing kiirtana, one lady asks another, `Well sister, what
did you cook today?’ This will also be heard by the practitioners of
kiirtana. To prevent these undesirable sounds from being heard, it is
advisable to play some instrument during kiirtana.” (AV-8, p.13)

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From: “Karma Rasa”
Subject: What is Most Beautiful
Date: Mon, 23 Aug 2010 23:01:48 +0000


“A’ma’r katha’ d’her hoyeche, toma’r katha’i shudhu bolo…” (PS 1803)


Baba, You are the most fascinating and dearest Entity of this entire
universe. Yet up till now, in my ignorance, I have just been focusing upon
my own self. I was just infatuated with my own unit ego– with my own
‘I-feeling’. My whole existence has only been revolving around me. The time
just passed in my own self-centered talk and gossip; my life passed in
vain. Baba, now please be gracious and reveal something about Your divine
Self. Baba, You are that Supreme One; with Your infinite compassion today
You have blessed me with the desire to realise You. Please grace me by
telling me Your intimate tales and make my life meaningful. Baba, after
bathing me in the flow of effulgence– after showering me with Your divine
truth– and blessing me with spiritual knowledge, please take me only on
Your path, the path of divinity, the path of eternal fulfillment. Baba, You
are the most gracious One.

Baba, previously I was just involved in myself– singing my own songs,
thinking about my own greatness and glory. I was just involved in my own
self-aggrandisement, again and again. My whole life got wasted in this way.
I was only busy in satisfying my own ego. Baba, by Your grace, today I have
floated the boat of Your name. By Your grace You have entered my life.
Without Your grace it was impossible. Baba, please set the sail of Your
divine melody so that by Your grace I can reach up to the Goal– up to You.

O’ Sundar, O’ Beautiful One, You are that singular eternal Entity. By
Your grace I now know everything else is transitory. Baba, You alone are
eternally emanating: This whole entire universe is Your divine expression.
Baba, whenever the tide comes You release the boat. This is Your eternal
way: When a unit being gets human life then You grace them by giving them
sadhana make their path straight towards divinity.

Baba, I surrender at Your lotus feet…


In the above Prabhat Samgiita, Parama Purusa is addressed as ‘Sundar’– The
Most Beautiful One. So infinite beauty is one of the inherent qualities as
well as one of the countless attributions of Parama Purusa– of Baba. And
by His grace devotees realise this in their lives.

At the same time, often we see that people chase after “beauty” in the
mundane world. So we should investigate what that worldly beauty really is,
why one feels attracted to a particular thing, as well as how far those
objects are really able to quench and satisfy one’s inner desire.


As we have all remarked, in this day to day world, people find beauty in so
many things. A mother finds beauty in her children; a man finds beauty in a
woman; climbers find beauty in the mountain; a shopper finds beauty in a
hat or a dress; and on and on it goes. So many people find beauty in so
many things.

Baba says, “Human beings look at the world, with its profusion of changing
forms, and become fascinated by them.” (NKS, Disc: 25, ‘Aesthetic Science’)


However it is also certainly true that what is beautiful to one person may
not be perceived as being beautiful to the next.

For example: One good-looking young man might chase after one ugly girl. The
whole society views her as ugly. She has a hooked nose, gross body, rotten teeth,
bad smell, hairy fingers, and she is very short-tempered and mean etc.

Everyone thinks she is ugly.

The young man’s friends make all kinds of comments about her ugliness and mean

Yet this handsome young man finds her to be the most beautiful and stunning
woman in this entire world. That fellow will become captivated and will be able
to talk all day long about her exquisite beauty and charm. Because to him,
she is very, very attractive etc.

So that is the unending specialty– and indeed controversy– of worldly
beauty: It varies from person to person. Some are totally enamoured
with certain things and find them to be completely beautiful; whereas,
others may find those very same objects to be totally quite ordinary, or
distasteful, or even repulsive. This is the way of the world.

Thus what is beautiful– and what is ugly– varies dramatically from one
person to the next. Certainly we have all witnessed this in our lives.
One person finds a particular painting worthy of being placed in the most
honoured art museum and another person wishes to hurl that same painting
into the trash bin. And like that, with each and every worldly expression,
the degree of its beauty or lack thereof, depends solely on the perceiver.


Here in more specific language, Baba pointedly reveals to us the science
behind how and why people find beauty in a particular object.

Baba says, “Suppose I see something. The vibration radiating from that
object produces a sympathetic vibration in the mind. I begin to feel that I
should assimilate that vibration, that I should accept it as my own. This
is what is known as attraction.” (NKS, Disc: 25, ‘Aesthetic Science’)

So each and every expressed object in the vast universe emanates its own
specific vibration. Every jewel, every stone, every cloud, every river, and
every cockroach has a particular vibration. And accordingly one feels
attracted toward that object, or not.

And for those who do get attracted by a particular object, to the degree
that that object satisfies, satiates, and fulfills their heart is the
degree to which they will call that thing beautiful.

The mother is highly attracted to each and every aspect of her baby– the
smile, hair, eyes, fingers, and laugh. Thus for her, that baby is extremely
beautiful: she finds near unending beauty in that baby.

So to some or more degree people are attracted to so many objects in this
world: natural scenes like mountain springs and picturesque sunsets, music,
houses, automobiles etc. To them those things are beautiful. It all depends
on how far that object gives them a feeling of satiation in their heart.

Thus the vibration of the wavelengths from a particular object has a strong
capacity to attract someone– or repel them. Because not every vibration
may be soothing to every person.

Indeed a visiting neighbor may look at that same mother’s baby whom the
mother finds irresistibly charming, but internally the neighbor may think
that this is the ugliest infant ever to be born in the history of the
world. They may think it resembles a monkey or a chimpanzee– but not a

So not everything creates a sympathetic vibration in everyone’s mind. It
depends on the object as well as one’s in born samskara and mental structure.


But one thing is sure, when anyone does find something beautiful in this
world then they want to remain in its contact.

Baba says, “Suppose you see something and take a fancy to it. ‘Ah, how fine
it is!’ you will exclaim in joy. Suppose you listen to a nice piece of
music and deeply enjoy it. Your friend may be sitting nearby, but you will
surely say, ‘Wait a bit, please. Let me listen to the music a little
longer’.” (NKS: Disc 27)

As Baba explains above, people want to remain near any object they find to
be beautiful– because it gives them a sense of satiation and fulfillment.
And not only do they want to remain close, invariably people try to get
more and more intimate with whatever they feel to beautiful. Because by
getting closer and closer they want to increase the amount of inner
satiation which they derive from that object. And since human longing is
infinite, human beings wish to derive maximum fulfillment from worldly
things up to eternity. This is their dream.

Whether it be a woman, a sports car, a house by the lake, or whatever, the
beholder wants to attain infinite happiness from that object which they
perceive to be beautiful.

So initially when people find something to be beautiful in this mundane
world then they rush up towards that thing and desire to remain its
contact– and get closer and closer to that– thinking that it will give
them unending fulfillment.

But actually in this mundane world, no object has that capacity to continue
to attract someone and fulfill their desire up to eternity. No mundane
expression has that charm; no mundane expression has that beauty.


So from a distance, initially people may think that something is very, very
beautiful. But as they get closer or over time, they ultimately find that
they no longer get that deep satiation from that object which they were
initially feeling.

Driving that same sports car every Sunday little by little begins to lose
its appeal, until finally one day the owner is no longer attracted to that
car at all and he sells it. Likewise, one day the woman of one’s dreams no
longer seems so attractive to them. And when this occurs, whey they no
longer find her to be beautiful, then one goes to the court with divorce
papers in hand. Every day such things happen.

Likewise, women often lose their attraction for the man that they were
once in love with.

This is the way this universe unfolds: People lose their attraction for
various mundane objects. To them it no longer appears to be beautiful
because it fails to give that deep satiation in their heart.

And in that moment, when an object loses its appeal, then one begins to
feel– to some or more degree– that that object is ugly.

With that change of feeling, with that loss of attraction, Hollywood
marriages end in a flash, people sell their sports car, or people move from
one house to another. This is the common reality. Because when people lose
their attraction for a particular thing then they search elsewhere to find
that beauty which will lighten their heart.

But no worldly expression has that capacity to exude unending beauty for
time immemorial. Ultimately, at some point– sooner or later– that object
will fail to satiate their heart. And in that moment a sort of ugliness
appears that wasn’t there previously. It happens with everything of this
mundane world.


Everyone wants infinite beauty and until they come in contact with Parama Purusa
then they go on running after transient objects and then one day by His grace one
comes in His contact and the spiritual journey begins. And this is what should be
sought after in life– His Supreme Beauty. As long as this stage does not come they
go on running after one thing of beauty yet then again that beautiful things becomes
ugly to them and then they chase after another beauty. This type of never-ending
search and feeling of frustration happens until starts his march towards Parama Purusa.
Becuase in the relative sphere, which is most beautiful today becomes ugly tomorrow
and this journey goes on and on until one comes in contact with Baba the Most Beautiful One.


So while people tire of mundane objects, the opposite is the case with Parama Purusa.

At first from a distance one may not feel that He is so beautiful. Due to
the pull of avidya maya, one may actually get attracted elsewhere. So until
one is graced to find beauty in Parama Purusa, then in their desperate
state they will frantically run from one mundane ‘beautiful thing’ to the
next. Because everyone is moving around trying to find that most beautiful
expression that can fulfill the yearning in their heart.

But by Baba’s divine grace and with their good samskara, sadhakas feel some
initial attraction for Parama Purusa. His vibration satisfies a yearning in
their heart and they find Him to be beautiful. This is His grace.

Naturally then, by feeling His sweet vibration, the sadhaka desires to go
more close. And because Parama Purusa is that infinite One, He can
continually emanate and exude a sweeter and sweeter vibration that
satisfies and satiates the infinite longing of the human heart. In that way
His beauty increases more and more.

So the closer one gets to Him the more satiation they feel, and the more
beautiful He becomes. And ultimately, attracted by that ever increasing
beauty, one moves closer and closer towards Parama Purusa– until finally
one day one merges in Him.

That is why only Parama Purusa is Sundar– only He is the most Beautiful
One. Only He can give that complete satiation to the infinite longing of
the human heart. By getting Him one feels so much fulfillment, that is why
only Baba is Sundar. And ultimately, by His grace, we reach that permanent
state of fulfillment– drifting endlessly in His bliss.

As sadhakas, our duty is to run after this real beauty– His eternally
beautiful Self, and not any illusory or transient thing which for a
fleeting moment in time appears to be beautiful.

Yashoda’-Nanda nandanam’ surendrapa’davandanam;
Suvarn’aratnaman’d’alam’ nama’mi Krs’n’asundaram.
Bhava’bdhikarn’adha’rakam’ bhaya’rttina’shaka’rakam;
Mumuks’umuktida’yakam nama’mi Krs’n’asundaram.

“Salutations to Parama Purusa the Beautiful…whose lotus feet were worshipped
by the gods, and whose body was adorned with precious gems. Salutations to
Parama Purusa the Beautiful, who was the most reliable helmsman on the ocean
of this universe, who removed the fear of annihilation, who granted
salvation to aspiring souls.” (NKS: Disc 4)

Indeed, in this vast universe, only Parama Purusa is that most Beautiful
Entity. By His grace may we all fully realise this divine truth.

Baba says, “The Supreme Reality is vibrant with blissful vibrations; He is
the greatest of all entities, the highest, above all, beyond all
comparison… His existence, His stance, His ever-blissful state, is the
highest stage of attainment.” (NSS)

Karma Rasa

Solution of Misery

Baba says, “Human misery originates from one’s imperfect thoughts. By
ideating on the Great one can be relieved of misery forever.” (AMIWL-7)

Note 1: Baba’s above guideline is very unique. He is explaining to us that
pain is the result of improper thinking. The insinuation being: Pain is
related with the mind only. Thus when the mind is filled with higher
thoughts– ideating on the Great– then it goes beyond pain and pleasure.
And that is the state of eternal bliss.

We can see in our day to day life how this type of problem can be very
painful to one person and to quite fine to another.. It depends completely
on one’s psychic perceptions and mental state of mind.

We also see that just by thinking in a negative way people invite serious
psychic tension and mental depression in their life. Whereas if their
thinking is proper then that brings bliss– but if it is improper then that
causes sorrow. This is why in so-called developed nations the problem of
depression and psychic diseases is more than in comparison to other places.
As we all know, proper thinking means ideating on Parama Purusa. Sadhakas
know this theorem but under the spell of Avidya Maya they forget this most
of the time.


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Date: 09 Aug 2010 22:45:04 -0000
To: am-global@earthlink.net
Subject: Baba is with us – Tumi du’r nao go


“Yakhan esecho ghare mor…
Jhara’o, jhara’o, jhara’o, jyotikan’a’ ajhor…
Tumi ye a’ma’r ati a’pana’r… ” (P.S. 648)


Baba, You have come to me at my home. So when You have come then please sit
very close, nearby, and look towards me with Your sweet, charming smile.
Please shower, please shower, please shower me in Your divine effulgence.
Baba You are my most close, my own. Except You nobody is mine. You have
stolen my mind and my whole existence. You have made my whole existence
dance in Your Presence. Baba when You have graced me by coming, then please
remain here forever…


As we think more deeply about the growing organisational problems with
the various groups and the detrimental effect they are having on our Marg
family and the implementation of Baba’s Ideology, then a number of
thoughts come to mind.

While reading this letter just keep this in mind – that Baba always remains
in your heart – that is the whole idea of this posting.


In day to day family life it is commonly seen that when the parents are
away, then the children will quarrel. But if the parents are home then
those same children tend not to quarrel. And we can see how this relates
with the situation of the various groupist Dadas– specifically how such
Workers have started arguing, beating, and even killing one another. These
horrible things are happening, in part, because certain top Dadas created
Mahaprayan and they follow the dogma that Baba is gone.

Of course, every true bhakta and every sincere disciple of Lord Shrii
Shrii Anandamurti knows in their heart and mind that Baba remains in
our heart always – sweetly watching over our every thought, breath,
and word.

In their self-styled way some Central Dadas really think that Baba is
gone. Such is the effect of their negative theory of Mahaprayan.
And they started selfishly justifying that, ‘Since Baba is gone,
then I am free. I can do whatever I like because He is not there watching
me. So whatever I do, nobody will scold me– nobody will care’.

This is the dogmatic outlook of some top Dadas – whereas most acaryas
and margiis never think like this. We know that Baba remains in the

Baba says, “Parama’tma’ is seated in your heart.” (SS-19)


Now, in result, we see all the infighting and negativity and destruction
amongst top Dadas. Then it becomes clear how the negative Mahaprayan
theory is giving its venomous yield and creating huge problems all around.

The main idea is that when the misguided thought comes in the mind and one
starts thinking that Parama Purusa is “gone”, then all sorts of negativity
floats to the surface. So due to the defective outlook associated with
Mahaprayan, i.e. thinking that Baba is gone, then all sorts of serious
problems have begun to manifest and multiply day after day in our AMPS.


When I consulted with my Didi then she told me to think in this way.
Those who follow Mahaprayan, in their misguided approach they think that
Baba has gone to some far distant nebulae– never to be seen again. And if
one thinks He is gone somewhere in the distant heaven, than He remains
infinitely far away. And He will continue to remain far, far away.

Baba says, “Du’r’a’t sudure: if people think that Parama Purus’a is far
from them, then He is very, very far. Du’ra means far and sudu’ra means so
far that the human mind cannot even imagine it.” (SS-11, p. 65)

And the next category is when people begin to think that Parama Purusa is
close by, or near. Baba says, “antike means near”. In this case aspirants
think that Parama Purusa is only ten feet away and then they realise that
He is only one foot away, sitting right next to them. So in this way they
feel that Parama Purusa is nearer than they thought.

And in the top category, those blessed devotees feel that Parama Purusa is
their closest and most Dear Entity. That He is always living along with
them, in the inner recesses of their mind and heart.

About them Baba says, “Tadiha’ntike ca, iha’ntike means so near, so close”
that it cannot be measured. Those devotees feel “that Parama Purusa is
hidden in their very ‘I’ feeling.” (SS-11)

So such devotees who think Parama Purusa is very close, then for them He
becomes immeasurably close. Closer than one can fathom. And ultimately they
become one with Him.

For these devotees then there is no question of unnecessarily creating
difficulties, or creating divisions, or being cruel to one another just to
reach a selfish aim. These devotees intuitively feel that Baba is along
with them, and that He is seeing all the things, witnessing their every
thought and action. So those devotees never act against His wishes.

For all these reasons we can easily conclude that all the problems going on
between the various groups have been and are being created by their false

Now is the time then for us to seriously think how the Mahaprayan theory
causes and continues to cause a lot of terrible damage to our family and
the progress of Baba’s mission.


About this Didi told me: At this critical juncture in the movement of our
Ananda Marga, I would like to urge everybody to be careful and start
thinking day by day, moment by moment, that Baba is with us residing in our
hearts and minds. This very message that Parama Purusa is “not elsewhere,
but resides within”, Baba repeats this message time and time again. And it
is this ideation that will bring the solution of peace, tranquility, and
amity within our family as we continue to grow and move together as one.
United in Baba.

So those spirited people guide who others along the path of devotion are
the well-wishers of society– they are the sadvipras. Whereas those who
selfishly misguide innocent people onto the path of degeneration and
encourage negative practices like Mahaprayan, such persons are the enemies
of humanity.

Baba says, “If people can properly ideate on Parama Purus’a, they will
realise Brahma. On imbibing cosmic ideation all kinds of ailments will be
cured…Those who will assist in this human progress are the sadvipras.
Those who are trying to obstruct human progress are veritable demons in
human form (Ra’ks’asa).”


Baba further directs us that we are to take strong action against those
negative persons who spread poison in the society.

Baba says, “Not only will human beings have to strengthen the hand of the
sadvipras to facilitate smooth social progress, they will also have to
remain ever-vigilant against these demons in human form and wage a constant
war against them. There should not be any hesitation.” (PNS-8, p. 19)

So those following the dogma of Mahaprayan, they are creating problems in
the society. So this is not the way.


Rather, from now onwards, everyone should join together and sing the song,

“Tumi du’ra nao go, Tumi du’ra nao, Tumi du’ra nao” (P.S. 730)

Meaning: Oh Baba, You are not far, You are not far, You are not far.
Because You always remain along with us and reside in our hearts…

And by resonating our voices, our hearts, our minds to this tune all, the
problems will fade into dust.


The sense is if you see today’s problems then here is the solution. To
understand this, only one needs to feel that Baba is with them.

Baba says, “The fundamental essence of humanity is that all have come from
the same source, and that is Parama Purus’a. Hence no artificial
distinctions should be recognised among human beings. To recognise such
distinctions means to impair the underlying unity of human beings, to act
against the cosmic will– to act like a demon in human form. Such demons
should have no place in human society.” (SS-11)

Baba furthermore continues,

“To help all human beings bound by the cosmic bonds of fraternity and
sorority to move towards the Supreme Goal and not allow anyone to lag
behind– here lies the supreme fulfillment of human life…And if they fail
to do so, then they do not deserve to be called human beings.” (SS-11)

Sisterly yours,

Note 1: Those blessed souls who follow the path of devotion, they always
feel inseparably linked with Parama Purusa.

Baba says, “Those who have eyes to see, see that Parama Purus’a is in the
core of their hearts; He is within the very existence of each and every
entity.” (PNS-17)

Note 2: Here Baba advises all His devotees to seek HIM within
BABA says, “Seek Him within with earnest zeal, with sincerity and love.
Then that glittering Entity will emerge within your heart with Its Supreme
Effulgence.” (AVM-2)

For those who are soon-to-be mother:

Parama Purusa BABA says, “Foods which are highly acidic, such as acidic
citrus fruits, overripe pineapples, overripe jam, cottonseed flour and
spicy pickles, should be carefully avoided as they may harm the fetus.”


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VSS***Vishva = World; Shanti = Peace; Sena' = Militia or Army***World Peace Militia

VSS***Vishva = World; Shanti = Peace; Sena' = Militia or Army***World Peace Militia

Date: 20 Jul 2009 08:23:36 -0000
From: “Gurucharan Yadav”
To: am-global@earthlink.net
Subject: Baba Story: Formation of VSS / Vishva Shanti Sena’


“Sumukhe a’siya’ da’nr’a’o prabhu tumi,
Nayan bhariya’ dekhibo toma’y…” – PS 309


Baba, by prostrating at Your lotus feet I request You to please come
and stand beside me. I want to gaze upon You to my heart’s content. Please
come in the flower garden of the deep core of my heart where the flowers of
various colours have blossomed and the cool, soft, fragrant breeze is
blowing mildly. In that fragrant and beautiful atmosphere please grace me
by coming.

Baba please make my mind exalted; make it vast like the blue void.
Purify it with the fragrance of the sandalwood and make it glittering like
the galaxies. Baba, please come with soft foot steps in this atmosphere of
the soft, cool, fragrant breeze. Please come with the sound of silence–
the vibration of the flute.

Please come in the mind. By Your grace my mind is waiting and longing
for You and is filled with the attraction and longing of spring season. It
is dancing in bliss with the melody and songs of Prabhat Samgiita. Please
grace me by coming with Your most attractive, beautiful, charming smile and
the sound of silence. All this will bring the bliss of satiation and will
fill my heart with spiritual intoxication, by Your grace. Baba please grace
me by coming in my heart…




In the beginning when Baba formed Ananda Marga in 1955, then there was no
VSS and Baba used to address the various DMC programs and regular general
darshan programs etc, and deal with various Margiis. But one thing was
getting more problematic. Namely that when Baba used to address different
programs like DMC or GD, that time as usual He would create a divine
vibration all around. This very thing all the margiis saw up to 1990. And
with that divine vibration, everyone was feeling charmed and attracted.

Many persons were pulled close to Him. Indeed everyone was feeling so much
attraction and they wanted to go physically close to Him. Under the
discipline they were only going up to a certain close place. That is why we
have seen even up to 1990 that nearby the dais or His seat, there was much
more of a crowd than in any other section up to the last row. Those who
watch video cassettes can see even today this situation.

So You can imagine that those days when there was no VSS how the situation
was. It was very difficult for Baba to manage and keep everyone at a
distance. During some occasions it happened that people came so close and
they not only touched but they grabbed Baba’s feet. And on other occasions
with that divine attraction, some margiis lifted Baba and started dancing.
This they did unwittingly in the deep spell of attraction. But after all
this was a big problem for Baba. So to control the situation He formed VSS.


Everyone might have seen that when Baba used to pass by then many margiis
would try to jump or lunge to touch His feet. This regularly happened all
the time up to 1990 at airports, different reception programs, going out
and coming in from fieldwalk, and during types of various programs. But
because VSS was alert they were able to manage the situation– though with
great difficulty they were keeping margiis distant. It was tug of war
between VSS and Margiis. Margiis were wanting to jump close toward BABA and
VSS was pushing them away. So one can imagine when there was no VSS what
would have been the situation.


Actually, once Baba told me personally about this attraction theory. HE
told that in this entire universe, Parama Purusa is the most attractive; He
is the nucleus of all the charm. And those who think about and love HIM,
according to their degree of love towards Parama Purusa they themselves
inherit that attribution or charm. In which case other people naturally get
attracted towards them.

Anyone may have seen that around devotees other people feel natural
attraction and they like to go close. So the formula is very simple and
convincing. Those who have love for Baba, their existence becomes reflected
with the charm. And this charm, it has nothing to do with educational
qualification, social status (post etc or color of the cloth), or money
situation. Rather this charm depends exclusively upon the degree of love
that they have for Baba. So good devoted margiis, their existence is more
charming than others. This one can see in their area or anywhere.

Baba explained more that by this way one can have the idea that how far the
next person or any margii is pure or impure in their thoughts, longing, and
ideation. That is if their existence is sweet, then they have more love for

So because Baba is the nucleus of all the charms that is why He is most
attractive, unparalleled. And thinking and loving Him, ordinary human
beings become extraordinary.


It is well known that Baba is the Supreme Commander of VSS, the World Peace
Militia. That is why in the beginning of its formation Baba used to come to
the parade ground to inspect and do flag hosting. On such occasions one
special high chair was arranged where He used to sit, for flag hosting.
That is why the salute giving, one traditional way is there: ‘Salute to the
Divine Father…Salute’.


Unfortunately the late PP Shraddhanand Dadaji was receiving the slogan ‘Salute to
the Divine Father…Salute’. When he received he was smiling with folded
hands. Some say that because of this he got degenerated. And he brought
down AMPS from shining gold to…

Here is one other point to be added, that Shraddhananda Dadaji has made the
system in his regular day to day life that two times daily he receives this
‘Salute to the Divine Father…Salute’, and each time he receives this
smiling with folded hands. The salute is given by the bunch of VSS

Any present or future PP who follows in this way will also certainly
face the consequences.


When VSS was created then after some time, Baba was passing by and visited
to Acarya Ram Bahadur Singh’s residence in Barahi, Bihar on 27 Dec 1959.
Ram Bahadurji had taken the duty of managing VSS so Baba visited him on
various occasions to communicate different points, oversee some works, and
to give His blessings. And on this particular occasion of 27 December 1959
in Ram Bahadurji’s house Baba gave one very special blessing which is
called as ‘Voice of BABA’.

In that very house Baba has given:


As a soldier you must not search for worldly pleasure or
comfort. Be ready for all sorts of sufferings.
Let suffering be your asset. Suffering will help you in
establishing the Sadvipra ra’j. You must not argue –
You must think twice –
You should “do” or “die”.
I don’t want to see the face of a defeated son
in flesh and blood.

Yours affectionately





In VSS camp the ‘Voice of BABA’ is used in the evening parade. It is
the concluding blessing of the program and everyone present at the camp has
to repeat it when it is called out.


The Meaning of Vishva Shanti Sena’:

Vishva = World; Shanti = Peace; Sena’ = Militia or Army

So the English meaning is World Peace Militia. And the name ‘Volunteers for
Social Service’ was introduced for those who would be horrified by the name
Vishva Shanti Sena’, World Peace Militia.


Those days VSS had multiple types of work:

(a) Giving security to Baba. Although Baba was always joking about the VSS
alertness about giving security to Him. Many stories are there that I will
write later on or please write.
(b) To give security to Margiis on different programs in various ways.
(c) To serve the society at large by relief etc.
(d) Maintain law and order and bring peace around the globe, etc.


This attraction theory is very simple. When a flower blossoms then
naturally people get attracted and like to go close. So around the flowers up
to what distance that fragrance goes people get attracted. So in natural
way flower has attraction and people get attracted. But nobody gets
attracted towards dry leaf as they get feeling toward the flower. And they
like to go close. SO the idea is that where or on which thing human beings
get attracted they like to go close to that. So when devotees see Baba they
naturally feel attracted and in that attraction they like to go close. They
feel attracted and that was the problem those days because there was the
absence of VSS. People were going close to Baba and trying to grab Him.


Lord BABA says,
“This Parama Purus’a is the ultimate goal of existence, and only to attain
Him have human beings come onto this earth. If they fail to do so, then
they do not deserve to be called human beings. Hence life devoid of dharma
is worse than animal life.” (SS-11, p.88)


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