Archive for the ‘Baba's Analogies’ Category

Subject: Re: Like Analogy of Goat And Pumpkin (Bhavatiita)
Date: Sun, 25 Nov 2012 23:25:07 GMT
From: Ashutosha Deva
To: am-global@earthlink.net



~ Part 2 ~

(Note: This is the second letter in this series. Key sections of the first letter have been appended below in brown italics. In addition, a link has been appended for those who wish to review the initial letter on this topic in its entirety. – Eds)


Superb job. It is true what you said about how those embedded in materialism will not be able to decipher Baba’s work and will depend upon margiis to help interpret. When I was a teenager in the Sector, I met this Didi once at at UKK and was impressed with her talks on Ananda Marga ideology. I liked her intellect. When her CB book came out I wondered about the passages on Christ and other teachers but since it was being published I thought Baba O.K’d it.
Decades later, I can see the folly in her book and I wonder if these emails have been sent to her? Perhaps, some of us who have read these emails about her book have told her already? I don’t know.

Perhaps, we should keep an actual list of all the things to be overturned since 1990 so that when authority within the organization is returned to some responsible leader, we can address these issues have them taken care one by one (e.g. BP rules, margii rights, silent action towards acharyas when appropriate, wrong translations, RAWA program filth, Devashish book, Keshavanandaji’s wrong interpretation of death’ arrival, and so many more issues you have talked about over the years. Let there be a list.

At His lotus feet,
Ashutosha Deva


As an example, let us take a look at one of Baba’s original teachings from Ananda Sutram. In His spiritual treatise, Baba reveals the special secret behind the appearance of Sadguru in the life of a sadhaka in sutra 3-8.

3-8 Muktya’ka’unks’aya’ sadgurupra’ptih.

“Purport: When a vehement desire for emancipation wakes up in a person, he attains his sadguru [true spiritual preceptor] on the strength of that desire.” (Ananda Sutram)

Thus, Sadguru comes only when the aspirant has a deep desire to realise Him.

Also embedded within this special sutra is the supreme idea that Brahma Himself is the Sadguru – not any other lower being or entity.

Baba says, “What is the Sadguru? The word “sat” means “that which undergoes no change”…“Sat”. Now, the entity by whose grace one comes into contact with sat (sat, the non-changeable entity, the non-changeable stance, the non-changeable nuclear entity around which so many electrons move) – that entity, or rather, that framework through which Parama Purus’a is working or Ta’raka Brahma is functioning, is the Sadguru.” (Ananda Vacanamrtam-3)

From His above guideline, it is quite clear that Sadguru is that singular Divine Entity, i.e. Parama Purusa Himself – no one else, no other lesser teacher. Taraka Brahma is Sadguru.

Hence there are two highly significant features to this sutra 3-8. The first being that Sadguru comes when the aspirant has the strong longing to attain Him, and the second being that Sadguru is Brahma Himself.


But see what this “Commentary Book” (CB) does to this special sutra.

In an attempt to explain Baba’s sutra 3-8 about the arrival of Sadguru, the “Commentary Book” gives all kinds of examples and stories about so-called gurus like Swami Ramananda, Totapuri, and Ram Mohan Roy’s guru. In each of these instances, the “CB” puts forth a “dramatic story” how these dogmatic gurus – who themselves are spiritual aspirants – came to their disciples. This is the way the “CB” attempts to explain sutra 3-8 about the arrival of Sadguru.

– “At the time Swami Ramananda was the greatest teacher in Benares, but since Ramananda was a Hindu and Kabir was a Moslem, Ramananda would not take him as as disciple…[Kabir] fell at Ramananda’s feet…and Ramananda had to take him as his disciple.”

– “Then one day the master Totapuri appeared, and he became Ramakrsna’s guru.”

Verily, these above examples from the “CB” have nothing to do with the real meaning of Baba’s sutra 3-8.

Because in His spiritual treatise, Ananda Sutram, Baba is explaining the whole of Ananda Marga ideology, including the appearance of Sadguru. And as we all know, Taraka Brahma is that Sadguru – that is what our Ananda Marga ideology says and that is what every Ananda Margii has realised.

Yet that “CB” explains sutra 3-8 by using tales about dogmatic Hindu gurus like Swami Ramananda & Totapuri as proof of how Sadguru comes – as if such so-called gurus are the equivalent of the Ananda Marga standard of Sadguru.


As we know, in Ananda Marga, the whole concept of Sadguru is a sublime ideal – on no other path is Brahma the guru. Whereas, in Ananda Marga it is like that: Brahma is the Guru; Baba Himself is the Sadguru. That is why our tantric path of Ananda Marga is wholly unique and has no equal. Because Brahma is the Sadguru.


As many of you may be aware, this so-called Commentary Book CB) was written by Didi Ananda Mitra. The actual name of her “CB” book is, “The Spiritual Philosophy of Shrii Shrii Anandamurti: A Commentary on Ananda Sutram”. The book has been printed twice: 1981 & 1998. Unfortunately, in that 17 year gap between the first and second printings, not a single mistake was repaired.

And now 14 more years have passed and still these same faulty teachings have not been repaired.



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Date: Fri, 23 Nov 2012 20:21:32 -0000
To: am-global@earthlink.net
From: Tiirthapati Deva
Subject: Gunas: Story of Three Thieves




When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvagun’a; and if you feel lethargic to do asanas but eventually do them in a half-way sort of manner, then you are more dominated by a rajogun’a; and if feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamogun’a.

If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.

Here Baba illustrates how the various three gun’as affect a person’s life choices.

Baba says, “A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments. ” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Baba says, “With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Finally we should also understand that all three gun’as are present within each and every human being – and every entity of this cosmos – but to varying degrees.

There are three gun’as, i.e. binding principles governed by prakrti, and they influence the mind of each and every sadhaka in various ways.

The preceding paragraphs and teachings provide a background about the nature of the three gunas and how they affect human thought and action.


As noted, everything in this universe is bound by all three gunas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvagun’a. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then they regressed and were dominated by tamogun’a.

Not all examples are quite so stark; there are a thousand shades of gray in between and you may recognise in your own life when you feel more dominated by the sentient principle (sattvagun’a), and when more dominated by the mutative principle (rajogun’a), and when more dominated by the static principle (tamogun’a).

Baba says, “All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

But whatever may be, ultimately these three gun’as are all binding principles operated by prakrti – the cosmic operative principle. They have their own limitations. These gunas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvagun’a. And they can’t bring you to the abode of Parama Purusa.

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba’s story.


A sadhaka was once crossing a forested jungle in hopes of reaching to one great city. Along the way, the sadhaka was accosted by three thieves – Mr. Tamogun’a, Mr. Rajogun’a, and Mr. Sattvagun’a.

The thief named Mr. Tamogun’a wanted to kill the sadhaka and steal everything he had. And verily Tamogun’a was about to murder the sadhaka when the thief named Mr. Rajogun’a intervened. Mr. Rajogun’a was not in favour of killing the sadhaka; he merely wanted to tie him up and rob him. Mr. Sattvaguna remained quiet and watched.

Mr. Tamgoguna and Mr. Rajoguna then harassed and tied up the sadhaka, and then all three thieves went to go hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvagun’a returned to the scene of the crime.

With much remorse he looked at that sadhaka and said, “Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet.”

Then Mr. Sattvagun’a quickly untied the sadhaka and gave him back his belongings. He then led the sadhaka through the jungle and stood at the very edge and showed the sadhaka the path to the city of lights. But Mr. Sattavguna himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the sadhaka was saved from the dangers of the jungle by Mr. Sattvagun’a, but then still had to advance further to the city of lights.


(A) We can liken the thief named Mr. Tamogun’a to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed. They are just like the living dead, killed by tamoguna.

(B) Mr. Rajogun’a is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that Mr. Rajogun’a is very helpful either. Mr. Rajogun’a did not want to kill the sadhaka, rather he robbed the him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence.

They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s complete destruction. On occasion, those dominated by rajoguna may even do decent works in life, but those works will still keep one in bondage.

(C) Then we come to the thief Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the sadhaka get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate any sadhaka from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps jiivas in bondage.

As the story shows though, sattvagun’a will bring sadhakas onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.


Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamogun’a.


So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (Subhasita Samgraha – 19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.


Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.
Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This ma’ya’ is a dangerous force. The dexterous hands of ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii ma’ya’. It is very difficult for human beings to surmount the effect of ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (Subhasita Samgraha – 11)

at His alter,


“Pradiip shala’ka’ jvele cali eka’, se priyo to mor elo na’…” ( P.S. 4794)


Alone, sitting in isolation I lit the lamp. I was waiting and wondering why my Dearmost has not come. I wanted to have a glance of Him, to lay my
eyes on Him. Neither did He come, nor did He look towards me.

Sitting in dhyana, in my mind I prepared and decorated a seat for Him; I was waiting and waiting for Him. In dhyana, I was just asking Him for boons – to fulfill my worldly desires. I did not want to have Him. Rather, I wanted worldly things – boons etc. I did not ask for those things which are divine and eternal. Instead I asked for perishable, decaying, material things – which are under the bondage of time, space, and person. Instead of longing for Him, I asked Him for boon after boon. In my misguided dhyana, all these crude types of desires I had.

All that went in vain because my Dearmost did not come. In dhyana, when I was folding His seat and putting it away, I thought that without
pure devotion nothing is going to happen; I cannot get Him. What I did in dhyana was just a waste of time. Everything went in vain. I gave more
importance to worldly things in comparison to devotion and I went on asking for parabhakti from Him. That too went in vain.

Sitting alone I lit the lamp and waited, but my Dearmost did not come…

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From: Ram Sahay
Subject: Story of Demon’s Kitchen & SS Delhi
Date: Tue 24 Jul 2012 19:11:48 -0000



When margiis attend DMS, they go for 3 days. But Wts allot 7 days for their stay at DMS. They have 2 days before the actual DMS, 2 days after, as well as the 3 main days of DMS. So they stay at Ananda Nagar for a total of 7 days.

Unfortunately at the recent Ranchi DMS gathering in Ananda Nagar, the mass of workers paid Delhi SS (Ranchi), i.e. Dada Amaleshananda, for their food and meals, yet SS shut down the kitchen during DMS – i.e. the middle 3 days. So general workers were not given food during this period; plus there was a water shortage. Yet side by side SS Dada arranged for a special chef to prepare food for top dadas.

There were many issues and certainly one key matter is: “haves” vs “have-nots”. Specifically certain in-charges treated themselves to delicious delicacies while the general workers were the have-nots, deprived of food during DMS. They were forced to find food for themselves.

A critical report on this issue is noted below.

First however we should review Baba’s teachings on this important matter.



In His book “The Golden Lotus of the Blue Sea”, Baba describes very colourfully how the demon indulges in sumptuous feasting while his staff is left to starve.

In this particular story, the demon king hoards huge amounts of food and luxuries and leaves his staff to starve: They are deprived of basic food and suffer from malnutrition. It seems similar things are happening with our top dadas.

Here the villain demon is introducing the hero guest, i.e. the prince, to his [the demon’s] daily menu.

“Do you know what our daily menu is? We eat golden cakes fried in clarified butter, Pearl water mixed with coconut kernel, spiced Parble curry with salmon fish made of platinum and in the morning we brush our teeth with diamond powder!”

The prince asked, “Is there such an arrangement for everyone here?”

The demon said, “This arrangement is for us only – that is, for those who are learned, intellectual, rich, highborn and aristocratic. Those with whom you associate due to your ignorance – those poor, mean and illiterate people – where would they get such things? They neither know how to cook nor eat. They eat stale rice and scorched eggfruit and they brush their teeth with ash.””

“The next day the prince went to the demon’s palace on invitation. He went there reluctantly, out of sheer courtesy. When he arrived, he found that there was a royal feast. Before him were spread so many dishes and bowls, some of gold, some of silver, some studded with diamonds, all finely carved. He did not even know the names of all the pots and utensils! The distance between some of the dishes was not less than one mile. There were some telescopes also to see the foods kept in the distant dishes. The prince was not familiar with most of the dishes served.”

“Fancy rice, fried vegetables, green vegetables, mixed vegetables, breaded vegetables, seven hundred types of curry, roasted meats, braised meats, shik kabab, and besides these, something he could recognize very well – mangoes!”

“There were small langra mangoes of Hazipur, Dasherii mangoes of Lucknow, Alfonso mangoes of Bombay, yellow Jardalu mangoes of Bhagalpur, Fazli mangoes of Malda, Ranipasand, Begampasand, and Kohitoor mangoes of Murshidabad, Sarikhas mangoes of Hooghly, Pearafuli mangoes of Sheorafuli, Begunfuli mangoes of Madras, and so many other kinds as well!”

“Then there were lechees of Saharanpur, Muzzafarpur and Baruipur, watermelons from Lucknow, halwa-sweets; Rabri of Vrindaban, cream sweets, Ghevar sweets of Rajasthan, Shonpapri; Kalakanda Paura from Gaya and Deoghar, Morabba (Jam) from Suri, white milk sweet of Mankar, Sitabhog and Mihidana from Bardhaman, Gaja from Chandannagar, Khaichur of Janai-Dhanekhaii Langcha of Shaktigarh, tasty puffed rice balls from Jayanagar, Sarbhaja-sarpuria of Krsnanagar, Manohara from Beidanga, Chanabara; chanar-jellabee and Raskadamba from Murshidabad, curds from Natore and Nababganj, sweet rice pudding from Dacca, chandanchurd from Pabna, kancagolla of Muragacha (Nadia) and sweet laddu of Delhi…”

In this above section, you have read how the greedy demon was indulging in all kinds of tasty foods.



Now here read below how the demon’s own staff was living. They were suffering from severe hunger and malnutrition as they were not allowed to eat any of the wonderful food they cooked for the demon king; rather forced to eat spoiled, rotten food. This was their pitiful condition.

“Let me see those cooks, servants and pages who prepared such delicious dishes and served them so elegantly,” [the hero guest] thought. While passing by the servants’ quarters [of the demon’s staff], he suddenly reached the place where the kitchen staff were eating together after the day’s hard labour. They were quite exhausted. Those who had cooked so wonderfully and served so carefully were eating only stale rice, scorched eggfruit and the sour sauce of some leaves, perhaps tamarind.”

Finally the hero guest, i.e. the prince, retires for the evening but is unable to sleep, thinking of all those starving people.

“The prince returned to his cottage with a heavy heart. So many thoughts were running in his brain. He was thinking that he had made a great mistake to eat and drink such delicious food and drink cooked and served by those poor people. The beautiful eyes of the prince were deprived of sleep that night. He was thinking continuously, “If I cannot free humanity from such meanness, what is the use of my education, my intellect? My coming to this earth as a human being bears no value.””

Here in this story Baba is telling us that how degraded demons eat voraciously and do not care about their staff nor their fellow brothers and sisters. Rather they continue to exploit them.

In other words, we can say clearly that Baba is teaching us that we should treat all with respect and not create a two-tiered system of “haves” and “have nots” on the point of food etc. That is not the way for leaders of society to live – indeed those who contravene this rule are nothing but the enemies of humanity.

Baba says, “A few become rich and others become poor. In such a condition millions die without food, live without shelter, work without education, suffer without medicine and move without proper clothing. The society then splits into two distinct groups – haves and have-nots. The former is the class of exploiters – the capitalists – and the latter is the class of the exploited.” (A Few Problems Solved – 8)

This above quote parallels what was going on at the recent DMS: How some Dadas were enjoying exotic dishes while others were not even getting basic food and almost starving.

Ram Sahay


“(Tumi) esechile mor bakul-bita’ne na’ baliya’ ka’r ghare…” (PS 4320)


Baba, that time the place was surrounded by innumerable bakul flowers which in bloom, and You graced me by coming to my cottage during that verdant spring season. With Your divine grace, You brought devotional horripilation (goose bumps) throughout my entire existence, and You also vibrated the very pulsation of my blood. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your grace. Baba, soon after that golden dawn, Your liila moved into a different phase. Because then You went away leaving me crying all alone. O’ my dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting – sitting by my window threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful that now I no longer see that attractive & charming smile because You are keeping Yourself distant. Now I no longer see that radiant smile which I used to see on Your lips when You were with me.

Baba, in longing for You, ages have passed since You came close. Springtime has finished and now summer has come. My entire garden of those sweet, fragrant bakul flowers has dried up and withered away in this hot season [1]. Now that same window – where I used to sit and make garlands for You and wait – is full of spider webs. Baba, it is so painful and heartbreaking how You have gone so far away. And my mind is completely dry in the absence of Your divine presence.

O’ my Dearmost, please shower Your causeless grace and appear in my heart in a very intimate and charming way…


[1] Hot Season: In the absence of His presence, the sadhaka feels a distinct dryness in his heart. Summer season – or hot season – has been used as a metaphor in this song to express that dryness in the devotee’s heart, where one’s devotional feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one’s flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya’na they feel greater proximity with Parama Purusa – that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best thing a devotee can do is to sincerely request Baba to grace them by coming in their meditation.

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Date: 24 Feb 2012 18:23:47 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Dog Analogy is Right One….




Throughout His teachings Baba has presented us with various analogies that shed light onto our journey on the spiritual path.

These following two analogies – about the musk deer and the dog chewing the bone – contain golden nuggets of guidelines about how we should proceed in our spiritual life as well as how we can avoid the missteps of material cravings.


Baba tells again and again that we must not seek Him in the external world, rather we are to seek Him within. In His discourses and in Prabhat Samgiita He emphasizes this point repeatedly.

Always He warns us of the danger of looking for Him externally.

Dura’t sudure…

By looking for Him externally, the sadhaka only pushes Parama Purusa further and further away, beyond the grasp. Even then, in their dogmatic worship, so many seekers and religious fanatics fall into this negative cycle.

By worshiping idols, taking pilgrimages, declaring jihad, and following so-called Mahaprayan, various people think they are doing things that will enable them to attain Him. But this is not just not so. He is within and they are going without. Their pitiful plight is just like this analogy about the musk deer.

Baba says, “The other meaning of gandhacelika’ is “sweet scented musk accumulated in and around the navel portion of the musk deer.” The musk deer lives in cold countries and looks ugly, but the hormone secreted from its glands gradually accumulates in the navel. Eventually the liquid portion evaporates and the remainder becomes hard, and the harder it gets, the stronger its fragrance becomes. The female deer does not have this musk scent. The male deer becomes so intoxicated with its own fragrance that it goes berserk searching for the source of the smell. It fails to realize that the source of the smell is its own navel. Ultimately, after much running, the exhausted musk deer falls down dead.” (Microvita Nutshell)

Just as the musk deer falls down tired and ultimately dead after its failed pursuit of trying to find that aromatic smell in the external world, the same is true of those idol worshipers and jihadists who seek their god through external objects and displays. In the end they do not get Him, and instead fall down tired or dead. Then in their next life they get transmuted into rock, iron, or even stone.

So we should be sure that our approach is introversial and psycho-spiritual, where we seek Him within. We must not run around senselessly like the musk deer, as those religious fanatics do, not knowing that that what we ultimately seek lies within. That is Baba’s warning about the musk deer analogy.


In this next analogy, Baba shows us how chasing after temporary or worldly enjoyments occurs at the expense of our own self, of our own vital energy.

Baba says, “The situation is likened to that of a dog when it chews a dry bone. The bone contains nothing – no marrow, no flesh, nothing. While chewing that dry bone, its lips get cut and blood oozes out, and when the poor dog tastes the blood, it thinks that it is tasting blood from the bone, and licks even more. If you forcibly snatch the dry bone from the dog, the dog will whimper, because it will feel that its food is being taken away.” (Subhasita Samgraha-21)

In the above analogy the dog is chewing its bone and getting nothing in return. Rather it is depriving itself of its own life force– its own blood– yet thinking that it is getting something very tasty in return.

Such is the fate of so many who chase after material things.

Those who drink liquor think that they are drinking the nectar of life and getting so much happiness. But in fact they are not getting anything, and their drunkenness is coming at the expense of their own liver. That organ is getting destroyed by alcohol, yet the drinker thinks that the alcohol is giving him so much joy.

Such a person is no different from the dog that is merely sucking on its own blood when chewing the dry bone.

Then of course there are those who think that sensual / sexual pleasures are giving them so much happiness in the world. But those escapades are merely depriving a person of their own lymph which is the seed of spiritual knowledge and bliss.

So again it is a losing scenario. The person thinks that in having sex they are getting everything, when in fact nothing is gotten, rather one is losing their own vital force.

And same is the case with so many things including sumptuous food, money, prestige, automobiles etc. People mistakenly think that they are getting an abundance of pleasure from this mundane world when in fact they are getting fleeting joy, i.e. nothing at all, at the expense of their own inner vitality.

The basic idea is that in the mundane sphere we are always spending something to get nothing. That is what dog and the dry bone analogy is all about. That is what Baba is teaching us.


It is only in the spiritual sphere that we can get something. Only through spiritual practice can we get lasting happiness. When the mind rises up and feels His touch then nectar secretes from the pineal gland and we feel a’nandam, or bliss.

In worldly spheres, our “happiness” comes from depleting our own energies. In the spiritual sphere, our happiness comes by enhancing our energy by receiving spiritual nectar.

That is the dramatic difference between mundane pleasures and spiritual bliss.


Baba has blessed us with graphic analogies whereby we can clearly understand His important life teachings and progress along the path of Supreme Benevolence by seeking Him within and not wasting our time with chasing after mundane pleasures.



“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)


Baba, when I was feeling happy and content that time You did not come. Those days I was so enamoured with myself and I was so involved in my own glory that I did not even think to call You. So You did not come. But when I lost all that happiness and when I become drowned in my sorrows of self pity and when I was suffering and overwhelmed by various problems, then by Your grace You immediately came and consoled me. Baba in that desperate moment You graciously relieved me of my grief. Baba, I did not ever feel that You are mine. In this life I was always suffering from the vanity and ego of my own I-feeling. Those days I was thinking that ‘I am everything’. Due to my ego I did not accept You as the Supreme One– as my Goal. I did not take You as that most loving One who can solve all my problems; I did not surrender at Your feet. Baba, even then by Your grace You came deep inside my heart and became mine. And now I understand that You are ever helpful and that You remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did not outrightly tell You about my problems. I did not openly say anything. I did not express my pain to You. But because You are ever-present in my heart and because You are my eternal shelter, with Your infinite compassion You fully understood the desperate state of my mind– You understood my sorrow. You are so gracious You instantly poured Your eternal sweetness and love. You filled my whole existence with Your divine bliss.

Baba, due to my ego and vanity I could not recognise You. You were showering huge grace on me but I could not recognise that. I thought that due to my own qualities everything was happening. In those happy times I could not recognise You. Only did I begin to recognise You in my sorrow. Baba, in my state of terrible suffering, when the mountain of misery started falling on my head, then all my friends left me. I was all alone. When I was happy then they were along with me but when I became sunk in misery all those friends disappeared. Baba, You are the exact opposite. When I was sunk in woe then by Your grace You immediately came and removed all my pains and troubles. Baba You bathed me in Your infinite love. Filling my I-feeling with Your bliss, You surrounded me each and every second. Baba, You showered Your grace and saturated my heart.

Baba, You are so gracious. You are love Personified. You have done everything for me. Baba, I surrender at Your alter…

Allopathic Medicines Not Good

Baba says, “When people take allopathic medicine to cure a disease, the medicine disturbs the ecological balance of the body because more negative microvita get concentrated at the point of the disease. Allopathic medicines do not kill diseases — diseases die by their own natural death. Although the medicine may check the disease, the increased concentration of negative microvita can overcome the effect of the medicine. In fact, the increased concentration of negative microvita caused by allopathic medicines creates many new types of diseases, and due to this, two or three new diseases are presently being created every decade. So what is the solution to this problem? Our approach should be two fold– external and internal. Externally we should take medicines to check diseases, but internally we should perform spiritual practice.” (Microvita Nutshell, p.136)

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Date: Wed, 29 Jun 2011 21:58:46 -0000
From: “Motilal Deva”
Subject: Bull & Human Behaviour
To: am-global@earthlink.net


“Toma’ke bha’lo besechi, tumi shudhu mane acho…” (P.S. 2562)


Baba, I love You; only You are in my mind. You are my dearmost One and
You alone are mine; You are the only moon in my mental sky– mental
plate. Baba, except You, everything else in this entire universe is
temporary. Everything comes for a short time and then get lost into thin
air, into the oblivion. Baba, only You are beginningless and endless;
only You remain permanently– eternally.
Baba, nothing lasts forever in this world. At the end of the day, night
falls and the light of day gets engulfed by the darkness. Similarly, the
darkness of the night vanishes with the advent of the brilliant new
dawn. Thus everything in this world is changing, transient. But the
constant pouring of Your divine effulgence continues on and on– it
knows no limit; it knows no end.
Baba, I am loving You; You are always residing in my mind; You are my
only polestar. Baba, You are my Goal; You are my everything…


We have all seen how Baba uses all kinds of colourful analogies to help
deliver His message and put forth an important point for our betterment
and learning.

Some of these analogies are very easy to understand, some less so. It
depends upon the person and their experience.

What cannot be denied, however, is that each of these analogies hold
great meaning and insight into the life of every spiritual aspirant. So
we should strive to understand every morsel of Baba’s analogies.


Baba has given one analogy about bulls and the burden of having an
inflated ego, asmita’. The analogy relates of course to our human
experience and sadhaka life.

To gain clear understanding of Baba’s teaching, three things are needed:

(1) Knowledge about bulls;
(2) knowledge of Hindi or Sanskrit, and;
(3) knowledge of Baba’s spiritual teachings on vanity, ego and devotion.

Once all the above three components are known, then the reader will have
complete understanding of Baba’s teaching in this analogy.

Since I was not aware of the above I consulted with my acarya and now
share what I learned with all of you. Perhaps this is known to you
already, perhaps not. In either case we get opportunity to once again
review and contemplate Baba’s divine teaching.


First off, as you may know, bulls can be quite terrifying creatures.
They have big, sharp horns, a menacing look, and a potentially nasty
disposition. Not only that, they are huge and can weigh up to 1000kg or
2200lbs or more, even as much as 2000kg or 4400lbs. So they can be quite
intimidating and ferocious.

Often these bulls live in areas where they are the biggest animals, as
usually there are no elephants nor whales where bulls reside. So when
full-grown and healthy, bulls consider themselves to be the strongest
entity alive.

When they walk this earth they are well-known for making this type of
sound, “Hmmm”. This is their natural sound, especially when they are angry.


The next component needed to understand the analogy are two simple Hindi

The term “ham” in Hindi and other Indian languages means “I”. And the
term “tum” in Hindi means “you”.

That is also essential to understand Baba’s teaching.


Then of course we all know that ego or I-ness has an inverse
relationship with devotion. The aim of our human life is to realise that
Parama Purusa is the Supreme Subject and Supreme Doer in the universe,
not our little “I” feeling.

We are to think, “O’ Parama Purusa You are everything, because of Your
grace everything happens.”

Baba says, “By His mercy one can [do] anything and everything. Without
His mercy even a blade of grass cannot move.” (AV-30)

Baba says, “Gurukrpa’ hi kevalam – “The Guru’s grace is everything.”
This alone is the supreme truth. This is the be-all and end-all of
life.” (AFPS-8)

With this idea in mind, then one can lead a devotional life, realising
that His love, presence and touch guide us in all circumstances.

Baba says, “Through devotion you should realize that He is the life of
your life, the Lord of your inner heart.” (APH-7)

By his grace, with devotion we can practically feel that He is the
be-all and end-all of life.

However, a devotional outlook is categorically impossible when one is
sunk in their own egoistic feeling. Then one thinks, “I am great, I have
done so many things, I am the king of the mountain” etc. In that case
one will give all credit to themselves, and not even think of Parama

Baba says, ““I did this, I did that, I’m not an ordinary man” – like
this. In devotion there is no scope for being puffed up with vanity.”

Thus the more one gets absorbed in their own petty ego, the less one is
able to realise Him. Ego, or asmita’, then is the main stumbling block
in leading a devotional life.


With the above understanding about bulls, Hindi and ego, then we can
best understand Baba’s below analogy and how it relates with human life.

Baba says, “People say that a bull, when he is in the fullness of his
strength, [calls] Ham, meaning “I am great.” After he dies, the
[cotton-spinner] makes a bow with strings from his intestines, and it
produces the sound Tun, Tun, meaning “You are great.” Thus will fall the
ego ultimately. Therefore the wise will take the “You are great” stance
from the very beginning.” (AV-23)


Since the bull thinks it is so strong and walks around all day calling
“hmmm”, “hmmm, “hmmm” – similar to the Hindi word “ham” meaning “I” –
Baba is making the joke that a bull is totally stuck in its own unit
ego, touting its own greatness, day in & day out.

However a day is sure to come when it will die and its body parts and
intestines will be used as a string on a machine to spin cotton. Then
the sound of that bull will be “tun”, “tun” – similar to the Hindi word
“tum” meaning “You”. Thus after its death, when its ego is crushed, then
and only then does the bull recognise Parama Purusa and repeat, “You are

Best then is to overcome the pitfalls of the ego early in life, and sing
His praises each and every day – why wait until death, like the bull does.

This is the humorous yet highly significant meaning of Baba’s analogy.


With regards to our human life, we all know how when people gain success
and gather name, fame, prosperity, and fortune, then they often think
that they are really great – then their ego is on the top.

In that case, they are prone to a fall. In social life, their ego will
be a problem. But in their spiritual life it will be deadly.

Because with a big ego, one will forget Him and accumulate all kinds of
samskaras, negative karma, and sink oneself in all sorts of burdens.
When one forgets that the Doership is Him and instead drowns in the
mantra, “I am great – I did this” etc, then there is not an iota of
scope for devotion.

Stuck up in that kind of egoistic superiority complex, they will create
hell in the their personal life and their spiritual life will be nil. As
Baba says below, theirs is a “Himalayan ignorance”.

Baba says, “When people perceive something through the mind, they think
that their sight or perception alone is the factor which determines the
existence of an object. This sort of foolish presumption is called
asmita’ [ego]. Such people cannot understand that not only behind their
cognition but also behind their sensation there exists the radiant
reflection of an Effulgent Entity. This radiance is reflected not only
in the crude and subtle but in the causal entity as well, and is the
perfect semblance of His characteristic identity. Ignorant people cannot
think of anything beyond what little light reflection they see on their
own unit entities; their sense entities remain confined within that very
limit. And that is why the ignorant materialists do not want to
recognize anything beyond his observable world. This flagrant disregard
on their part is not mere arrogance but Himalayan ignorance.” (AMIWL-5)

The only way out is to escape the shackles of one’s ego and accept Him
as the sole aim of life. That is the intelligent way to live. And that
should be started from this very moment, not when one is old an gray, or
even worse – dead, like the bull.


By Baba’s grace He has given us the perfect recipe for living a life
above the fray of ego and vanity, ensconced in the spiritual ideal that
He is everything and that all inspiration and energy stem from Him. Then
one can serve all without vanity and reach Him by surrendering unto His
sweet will. No one then should live their life like a bull, sunk in
their own false sense of prestige and vanity. That is Baba’s teaching to
us all.

Baba says, “Now, this complete surrender, complete self-sacrifice, is to
be done. But how? What is the secret? All human egos, all egoistic
expressions, are based on the vanity moving around the self, moving
around the “I” feeling, the first expression of existence. “I am” is the
base, is the fundament, of all egos and all vanities. You know, when a
man learns much or earns much, his ego, his vanity, gets puffed up. The
man gets puffed up with vanity, and under such circumstances he becomes
so conscious of his little existence that it becomes very difficult for
him to surrender before the Supreme. What to speak of surrender, even if
a logical theory is placed before him, he does not like to accept it. He
thinks that if he accepts that theory, if he accepts that veracity, it
will be humiliating for him. This sort of psychology misguides him under
such circumstances. How to surrender? This can be done internally with
the help of dhya’na [meditation in which the psyche is directed towards
Consciousness], and externally by ascribing Godhood to all external

“While helping the poor people your vanity may increase. You may think:
“I have done this, I have done that. I am not an ordinary man.” This is
a psychic disease. Actually, vanity is a psychic disease, a psychic
ailment. But if, while helping a man, a poor man, or a diseased person,
you ascribe Godhood to him, that is, if you think, “I am not helping a
man, I am helping God in human structure,” then vanity will not be
encouraged. What will be the reaction within the person? “This body,
this mind, this wealth has been given to me by Parama Purus’a, and
Parama Purus’a has come before me, God has come before me, as a
suffering person, and I am paying back that thing to Him. That is, the
actual owner of this body, the actual owner of this mind is He, and His
wealth I am paying back to Him.” So there will be no vanity.”

“And I said that the internal process is meditation. In meditation,
Parama Purus’a becomes your object and you become the subject. You
become the seer and He becomes the seen. But the inner spirit of
meditation is that while looking at Him internally with your inner eye,
you should think: “I am not meditating on Him nor am I seeing Him
mentally. What is actually happening is that He is seeing me; that is, I
am the object and He is the subject. He sees whatever I do, He sees
whatever I think, so I am His object and He is my subject.” This idea
helps in freeing oneself from the serpentine noose of ego and vanity.”



These below two posting clearly review the entire concept behind the
statement, “the umbrella of vanity”, how that ruins one’s life and how
one can feel His grace.




These below letters look at other interesting analogies that Baba uses
in His discourses to put forth His sublime teachings.




Practical Aspect of Mysticism

Baba says, “Mysticism is a never-ending endeavour to find a link between
finite and infinite.” (AV-23, p.101)

Note: Here Baba is indirectly giving the guideline that in the realm of
devotion one should have a particular personal relation with Parama
Purusa. And these relations are known as “bhava”– whether they be
sakhya bhava, dasya bhava, madhura bhava etc. So these various bhavas
are that very “link between finite and infinite”. Because with the help
of these relations devotees gradually come in closer and closer
proximity with Parama Purusa. Until finally by linking up in this way
the sadhaka becomes one with Him.

Read Full Post »

Date: Sat 01 Jan 2011 06:22:06 +0530

To: am-global@earthlink.net

From: “Priyanath C Mittra”

Subject: Unique & Unknown Power of Human Beings




PS Intro: This following song was written in the Urdu language.


“Karata’ra ha’ma’re, tumhare liye yaha’n a’na’…” (P.S. 4165)




Baba, O’ my lord, by Your grace I have come on this earth for You.

Baba, whether You love me or not is Your choice, but please do not

play hide and seek with me. Baba, please remain in my close proximity

so I can see and feel Your always. Baba, I also want that You should

love me always. Baba, You are the star of my eye– You are the charm

of my life. Baba, without You my existence is meaningless.

Baba, You are the most attractive and divine Entity– brilliant in Your

divine effulgence. Baba, Your infinite love is expressed in each and

everything of this world: In the flowers’ fragrance, the children’s

smiles, the beauty of the rainbow. All the sweetness comes from You. All

the beauty of the entire expressed world–including the flora and

fauna– everything expresses Your love. Baba, You have saturated this

entire creation with Your grace-compassion. Your love resonates within

each and every thing. The inherent beauty of every entity is the

expression of Your love, the reflection of Your love.

Baba, whether I like it or not, but I am residing in Your heart. I am

within You. Baba, You are the nucleus of this entire creation. My

everything is revolving around You. I do not know which form You are but

the entire universe is within You. Baba, You are surrounding everything.

You are within and without each and every created being. Baba, You are

my Lord; You are my everything. And my only duty is to serve You, to

please You– and do all those things which You like. Baba, You are my

ultimate Goal.

Baba, my Lord, You have brought me on this earth for You– to serve You…


Note: The Urdu language originally started around Delhi when outside or

overseas soldiers were not aware how to speak Hindi. But they were going

to the market and speaking in their broken version of the local

language. In this way they started interacting with the common people.

Subsequently, the Urdu language first sprang up and it became known as

the market language. So when Hindi and Arabic were mixed then this new

language took shape. And since this language was spoken by a group of

soldiers using a military uniform (wardi), that is why the name of the

language became known as ‘wardi’. Over time and due to a similarity in

pronunciation, ‘wardi’ became ‘Urdu’. This historical and linguistic

guideline Baba has given in His grammar book.






With the start of a happy new year, this is an important topic for each

and every sadhaka of the Marga.


As Baba tells us, human beings are born with a very special capacity,

but most of the time that special capacity goes unnoticed or even misused.


This capacity allows us full control over our future, yet so often

things go awry.


All because this unique and unknown power which we have, we are not

aware about or unable to use properly.


Just imagine, the greatness all human beings can achieve – and how many

pains and troubles can be averted – if we become more aware about this

innate gift.





In our western hemisphere, what to speak of not being aware of what

human capacity we have, all too often researchers and scientists are

keen on labeling human beings as beings just animals – nothing more than

a cousin of monkeys and chimpanzees. This only further diminishes our

stature and keeps our unknown capacity even more hidden.





Of course, in the eyes of Ananda Marga, human beings are completely

distinct from animals and what distinguishes us from animals is: Free will.


Parama Purusa has given us free will – the power to think, choose, and



Baba says, “Human beings have a fully-reflected consciousness which makes

them capable of independent action and also of distinguishing between good

and bad.” (AMEP)


And indeed it is our capacity of free will which is our unique and

unknown power. With our free will, we can control our destiny entirely.


Yet in one discourse, Baba has famously declared that 99% of human

beings misuse their free will and invite negative samskaras.


But it does not have to be like that. We can avert all these problems.

This free will can also lead us unto His divine lap.


Thus this concept of free will is like a double edged sword – it can

lead us to the heights of bliss or the depths of hell. It all depends

upon how it is used.





In so many discourses, Baba guides us that human beings get whatever

they desire. Being the Parama Purusa, He merely nods His approval and

grants our wish.


Of course He is goading us onto the path of beatitude, but ultimately He

give us whatever things we wish for. This in turn totally affects not

only our present but our future as well.


Baba says, “Suppose a person is obsessed with the thought of doing this

or that, to harm another person. They will receive the body of a pig or

a dog. One who desires to do something good and noble will receive a

good physical body accordingly. ” (AV-10, p.182)


Thus whatever good or bad things we desire in this life affect our next

birth also. Here below Baba gives even more examples of this phenomenon.


Baba says, “Suppose someone has a desire to eat delicious food. Parama

Purus’a will grant that wish, and the person may be reborn in the next

life as a wolf or wild boar, to eat to his or her heart’s content. A

woman who wishes to adorn herself with ornaments may be reborn as a

colourfully-marked peacock. One day, however, a hunter may shoot the

beautiful peacock with an arrow. As one desires, so one attains…So

before wishing to attain something, one must be extra-cautious. Suppose

a man wants to be a king. In the next life he may be born into the

household of a poor man whose surname is “Raja” [“King”]. He wanted to

be a Raja and he became one! One must be very cautious before wishing

for anything.” (AV-4)


Thus the blessing which Baba has bestowed upon us – i.e. the gift of

free will – is a double edged sword. If we desire Him we will get Him.

But tragically, all too often human beings are not aware how powerful

their desires are nor where those desires will lead them. In our

shortsighted manner, we humans long for so many things – house, car,

money, name, fame, job, prestige, opposite sex – which bind us more and

more to the crust of this earth.


Indeed, we think we want those things but when we undergo the reaction

to get those things, then our fickle minds have already flip-flopped and

we get stuck with something we no longer want. Such is the way it works.





Animals are animals and follow their nature – they never get degraded

and slowly move along the path of pratisaincara. In contrast, with our

free will, human beings may rocket ahead toward Him by His grace, or

fall back into the depths of animal life or even be reborn as inanimate



Baba says, “A human being in this life may well be reborn as an animal,

plant or even a rock in the next life.” (AFPS-8)


It is due to free will that we may get caught up in negative

pratisaincara. No other beings falls in this way – only humans. We get a

body according to our psychic tendency. Here below Baba explains that

quite graphically.


Baba says, “Which animal is the greediest among the animals with which

we are all very familiar? It does not like to give up greed in spite of

ill treatment and humiliations. It is the cat. Yes, after moving a few

steps ahead, the cat forgets that it was beaten. So that particular

person is reborn as a cat after death, because that body affords an

opportunity for the satiation of their greed. When the housewife looks

around inattentively, the cat sneaks into the kitchen through the small

opening in order to reach the milk or fish in the kitchen.” (AV-10, p.184)


So the progress of living beings is quite plotted until one attains the

human framework. Then, depending upon one’s use of their free will and

the nature of one’s desires, a person may bounce between human and

animal life hundreds and thousands of times, or more. As Baba tells

above, one may be reborn as a cat in order to fulfill their greed. All

because when in human form one does not exercise their free will

properly. Their mental desires revolve around crude things. Yet, most of

the time people are not aware of the ramifications of this, nor are they

aware that they are fully in control of their own fate.


When in fact by their free will they are either (a) making an original

action or (b) undergoing the reaction of their past action. Every event

and incident in life is either one or the other. And both of

inextricably linked to our use of free will. There is no other outside

agency other than our free will that determines our fate in life. We

have our desire and Parama Purusa approves it. That is how it goes.





At this point the whole escapade may seem like an unwinable situation.

Human beings have so many desires and at the same time one is not aware

about how powerful free will is, so end over end one somersaults time

and again from one life to the next, suffering all the pains and agonies

of crude worldly life.


One rushes after wealth, sexual satisfaction, revenge, greed and so many

things and accordingly one gets another crude body or even worse

inanimate existence.


However it does not have to be like this.


By Baba’s grace, there is an easy exit. There is an easy escape route

from this harsh cycle of karma and karmaphala. He has blessed us with

human life and given us an aspiration for the divine. With our free will

then we should just think and ask for parama’rtha.


Baba says, “Parama’rtha is that factor which brings about the permanent

cessation of the triple afflictions. Here permanent cessation means

cessation of those afflictions which, once removed, will never return

again in the future. That artha which brings permanent relief from the

pangs of hunger, which is the instrument of permanent cessation, is

called “parama’rtha”.” (AV-4)


By desiring salvation, even a notorious sinner like the robber Valmiki

can become a great saint. So when ordinary human beings seek paramartha

then naturally they will be blessed and escape this horrible cycle of

birth, death, and rebirth, which leads to so much suffering and unrest.

By His grace, one will walk this earth as the divine embodiment of

Parama Purusa.


That is the proper use of free will – that is the proper use of our

unique and unknown power.





By Baba’s grace, He has also given us one other remedy. There is one

other escape. Suppose one does not have any concept of parama’rtha or

anything like that. And suppose one does not know how to use their free

will correctly. Even then an ordinary person can achieve the highest

stance. The way is to simply tell Baba to do according to His wish. With

Him being the Sadguru, one should merely request, “Let your desire be

fulfilled.” That is the essence of His below blessing.


Baba says, “Created beings, will have to move according to the Cosmic

will; there is no other way. Learning, intellect and personal status

become meaningless [and will goad one into bondaage] unless they are

directed towards Parama Purus’a. After realizing the Supreme truth

intelligent people start moving according to Parama Purus’a’s desire,

saying, “Oh Parama Purus’a. I have nothing to ask of you. Let thy will

be fulfilled. I want nothing else.”” (AMIWL-10)





Read Full Post »

Date: 16 Dec 2010 06:19:58 -0000

From: “Subhash Dholakia”

To: am-global@earthlink.net

Subject: Deep Meaning Behind Story




“Jhainjha’ jadi a’se jujhite shakati dio…” (P.S. #1783)




Baba, You are my Saviour. If in my life a hurricane or typhoon comes,

then You please provide me the strength to fight and face that negative

situation. And give me the strength to struggle and persevere.

Baba, if ever in my life lethargy and frustration comes, then please

provide me strength to hold onto Your feet. And to go on moving on Your

path. Baba, by Your grace I am treading on Your path. You please color

my mind with Your color in all situations. During both pleasure and pain.

With Your divine grace, if my mind becomes radiant then it cannot be

covered by staticity during times of cimmerian darkness. Please grant me

strength to follow Your dictates. Baba, please grace me and give me

the force to go on marching on the path of effulgence, in an undaunted

way moving ahead. And please give me strength by Your grace, to jump up

and take on ever-new tasks to serve the downtrodden people.

And please bless me by Your Varabhaya mudra. So in my life, I never

feel fear or cowardice to fight against demonic forces. Baba, in all the

circumstances I am completely depending on Your grace. Without Your

grace, nothing is possible…






Various gurus have always used stories to communicate important ideas to

the common citizens.


Our human society is comprised of so many people, each with their own

interests, talents, and abilities. Some are intellectuals, some are

technicians, some are artists, and some are scientifically or

mathematically inclined etc.


Everyone has their own specialty, bent of mind, interests, and



Hence when a guru wants to convey a teaching to the entire public, the

guru will often give the teaching in the form of a story. Because

regardless of one’s psychic inclination, everybody loves a story. All

will listen and learn.


Baba, being the Taraka Brahma and Supreme Guru, has also told many

stories. And embedded in those stories are the gems and jewels of AM

ideology. Hence not only should we enjoy Baba’s wonderful stories, but

we should understand them deeply and apply them in our practical lives.





One of the famous stories which Baba has repeated in numerous discourses

is the story of the jinani and bhakta visiting a mango grove. Everyone

in the Marga is aware about this story because Baba has used it again

and again.


As we recall, both a jinani and a devotee go to a mango grove.

Immediately the jinani (intellectual) becomes highly involved in

counting the trees, measuring the length of the branches, checking out

the leaves, and classifying the mangoes according to their genus type

such as Mangitera Zeylanica, Valcarrie, Bombay Ratual, Aroemanis, and

Nam Doc Mai etc. The jinani is involved in all kinds of research and

calculations regarding those mangos. In contrast, upon entering the

mango grove, the devotee goes up to the first tree, grabs a ripe mango,

sits down, and enjoys the sweet taste of that delicious mango. At the

end of the day, the jinani is very hungry and the devotee is totally



This type of mango grove story Baba has recounted various times.





Just because it sounds like a simple story, we should not therefore

conclude that the meaning is also so simple. There is a deeper meaning

that all may not be aware about. Then of course there is also the matter

of applying it to our own lives in a practical and tangible way.


Baba has told this story because He wants to convey its significance to

everyone. That much we all know. And the most basic idea He is giving is

that devotion is very important and we should all aim to become

devotees. This much also everyone understands.


Beyond that there is more to know, and that is why this story is a real






When Baba says that jinanis enter the mango grove and start counting the

trees and analyzing the leaves, but miss out on the fruit, Baba is

guiding us that jinanis come into this world and study so many things,

from lokas to microvita, from kosas to cakras, but they miss out on the

real essence of life, i.e. engaging in sadhana and getting Parama Purusa

and His bliss.


Whereas when a devotee enters a mango grove then he eats the mango and

does not get sidetracked by anything else. Similarly, when a bhakta is

born on this earth he aims for and attains Parama Purusa, and he does

not get waste his time in other useless pursuits like name, fame, or

fortune etc.


Even then it is not so easy to understand.





When a devotee eats the mango, that presents a colorful and

mouth-watering image for what it means to attain Parama Purusa. Thus

getting Parama Purusa is not some abstract theoretical notion.


In our day to day practical lives, eating the mango, or getting Parama

Purusa means getting bliss out of all the lessons, thinking of Him

always, and feeling His love practically in your heart.


Just as all the taste buds of the devotee in the mango grove are

immersed in the sweet sensation and taste of that mango, similarly a

true bhakta in this quiquelemental world practically feels Baba’s divine

vibration in sadhana and even when not in sadhana. One will practice all

the lessons joyfully, doing them will not be burdensome. True bhaktas

feel His inner sweet touch just by closing their eyes or by thinking of

Him. They are always immersed in His flow and life passes blissfully in

that way.


So being a bhakta is not some dry, theoretical experience. One cannot

just say that, “well I have been in AM a long time so I am therefore a

devotee of Baba.” It does not work that way.


One can only say they are a bhakta if they tangibly feel Baba’s blissful

presence in their heart night and day. Just like a bhakta in the mango

grove can practically taste the juicy sweetness of that fruit. So one is

only a bhakta if really attend to sadhana with great sincerity and feel

the only aim in their life is to serve and please Parama Purusa. Such

persons are not harboring any other idea related with career goals,

prestige, money, or spouse etc. Then one is a bhakta otherwise not.


Baba has told the mango grove story because He wants us all to know the

devotion is the most important element in human life. And He wants that

we should become devotees. And the way to do that is by wholly diving

into the realm of sadhana. Getting bliss in sadhana and loving Him in

dhyana is what it means to eat mangoes in the grove. There is no second

or third meaning.


Thus we should understand the inner meaning of the devotee in the mango

grove and then honestly evaluate if we really satisfy that criteria or

not. And if not, then we should put forth sufficient effort in our

kiirtan and sadhana to get our mind moving in that direction.





Unfortunately, it is highly possible, or even probable, that there are

some who call themselves as bhaktas, yet they are not really involved in

tasting the mango. They are not involved in sadhana.


They may struggle to even sit in sadhana; they will not complete the

lessons; and their mind just flickers in various directions when doing

sadhana. Such a person then has no quality of being called a devotee.


But that same person may think that, “I have a good reputation in AMPS

and I have started many projects, built so many schools, and my name is

printed on the newsletter or Prout magazine”, and for that reason they

think that they are a bhakta.


When in fact nothing could be farther from the truth. Instead they are

merely falling into self-deception.


Because everyone wants to think of themselves as being a devotee, but we

should not fall prey to false notions of what a devotee is or who we

are. That is why Baba has given the mango grove story. Because it

practically teaches us who a devotee is, i.e. those fully engaged in

sadhana, and emphasizes that devotion is the only way human beings reach

fulfillment and get Him.





The jinani who is puffed up with the pride of his knowledge will never

be satisfied within, rather he will always be looking outwardly to get

some praise etc. And in the end of life they will not get Parama Purusa,

but will instead get thrust back into the cycle of life and death or

float around the universe as some kind of microvita, like vidyadhara

etc. Such is their empty fate.


While the bhakta will always keep Parama Purusa in the forefront of

their mind, be immersed in His bliss, and ultimately become one with

Him. That is what it means to eat the mango and that is what we are to

do in this life.


Baba says, “The devotee will pluck a ripe mango and eat it… the

devotees will get real bliss…Devotees will come under the shelter of

Parama Purus’a…and cross the Cosmic Cycle comfortably.” (AV-1)






Unruly Free Mixing between Males and Females?


Parama Purusa Baba says, “It does not require the harnessing of any

elaborate logic or reasoning to convince people that the final outcome

of permissiveness is not healthy. But it is also true that the result of

free mixing in society, without self-control, is bad…Hence, along with

the recognition of the freedom of the two sexes, a well-judged code of

self-control will also have to be associated with their mutual mixing.”

(HS-1, p. 35)



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