Archive for the ‘Death & Rebirth’ Category

Date: 23 Mar 2013 21:43:57 -0000
From: “jagadiish Devaa”
Subject: Re: How To Console The Bereaved Family #2


This entire email is composed of 2 parts:
(1) Posting: Re: How To Console The Bereaved Family #2
(2) Prabhat Samgiita #324;


~ Part 2 ~

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

“Baba’s main ethic is that in a psychological way, people’s minds should be goaded away from sorrow. Those in mourning should not be forced to suffer unnecessarily. In His discourse, Baba gives us so many practical guidelines for how to help a grieving family. Acknowledgement of their sorrow and diverting the mind upwards are two of the key elements of Baba’s guideline.”

Consoling the bereaved, conducting death ceremonies, and handling the dead body are important issues. At some point in life, we all have to deal with such matters and guide others as well. So it is our duty to follow Baba’s explicit guidelines and be ready ahead of time to help others during such sensitive occasions.


Indeed Baba has dedicated an entire discourse to this important matter and put great value on how to handle a person’s death. That way we can minimize the grief of those in mourning by diverting the mind away from their loss. During this difficult time, we can help them redirect their mind towards Parama Purusa. This has been addressed in detail in the first letter of this series.

Here are some of the ways this should be applied in our practical life experiences.

In the unfortunate circumstance that one of our respected persons passes in a far away place, we should know what to do. If certain in-charges decide to (a) hold onto the body of one of our esteemed acaryas or margiis in one place, or (b) ship that body all the way across the country, planet, or in the future from one planet to another planet, (c) put the body on ice until the next retreat or DMS etc, then that drastically slows down the entire grieving process. That deepens the pain and agony of the grieving family as they are sunk in woe for a prolonged period.

Instead of gaining closure in a respectful and timely manner at the place of one’s passing, the whole process of cremation is delayed. Those in mourning will indefinitely be plunged into feelings of loss and sorrow. They will be tormented by their grief for a much longer time. That is the main concern.

Additional drawbacks include the huge effort, time, and money spent in transporting the body across an entire continent or land mass to a new location. So this notion of transporting a dead body over a long distance to be cremated should not ever be entertained. Nor should a body be kept on ice until the next DMS etc. Both of these approaches go wholly against our AM system.

In the last year or so, such types of suggestions were given in specific cases in our Marga. So this is the dogmatic trend we need to be aware of. Baba does not appreciate this as He wants that the mind of those in mourning be diverted toward the Supreme so their suffering is minimized. Yet if their loved one is not cremated for weeks or even months, naturally those grieving family members will not get any relief. That is why the cremation and shraddha ceremony should be done in a timely way – within a 12-day period, as outlined in Caryacarya.

If any delay occurs in cremating the deceased, those in mourning are forced to undergo psychic suffering for a longer period. Baba does not at all approve of this. Baba places maximum importance on the care and comfort of the surviving family members by diverting their mind.


In the west, sometimes they keep the body for some time as that is the religious tradition and there are funeral homes for storing the body. Some naive margiis started doing this. But they are just blindly copying Christian and Judaic dogma. That is unfortunate. Baba wants that the deceased person should be cremated in a timely manner, not in a prolonged, drawn-out affair.

Some of the prevailing Hindu dogmas include transporting the deceased to a holy place or tiirtha like Varanasi, and paying priests big bags of money to perform the shraddha, lest the deceased turn into a ghost and torment the grieving family, as well as the entire village and greater community. More about this is below.


Let’s review a few possible scenarios to make this entire matter more clear.

If a margii or an acarya dies in India and their laokik home or posting was in New York sector, then there is no need to send that body back to NY. Nowadays, due to the advancement of science, some communities do this. But, in our Marga, that is not our way.

Every person in the Marga considers this entire universe to be their homeland. To delay the burial, cremation, and shraddha ceremony by transporting the body halfway around the world has no rhyme or reason. Rather it is harmful.

WARNING: Baba does not want that family and loved ones of the deceased to be mourning for a longer period of time. Rather the day of the death itself their mind should be diverted toward a spiritual outlook. That is our way.

This whole entire matter is not just related with family margiis but with wholetime workers too.


In the unfortunate occurrence of PP Dada dying in a plane crash in Berlin sector or Nairobi, then there is no need to bring that body back to DMS or to central office wherein the body will be kept preserved for future generations like that of Lenin. Rather those local people in Berlin or Nairobi will respectfully manage all related affairs in the appropriate manner. The main point being: There should not be any delay in the respectful and honourable ceremony for handling the death – whether one be a family margii or wholetimer.


If we do not pay heed to Baba’s order, then it sets the stage that in the future, the bodies of our esteemed acaryas and margiis will always be subjected to long travel in order to reach Ananda Nagar or some other master unit; plus some will think that the body should be held until the next retreat or DMS – be that 5 weeks or 5 months – so that maximum people can view the body. This is the uncomfortable, dogmatic ritual that we must not allow to become a reality. Such proposals have been put forth, but this is not our way.

You can imagine what will happen when there are Ananda Marga acaryas in every village on this earth, i.e. millions of acaryas. In that case, each and every day – for one reason or another – there might be the loss of a few dozen or few hundred workers. Then if all need to be transported to Ananda Nagar for a grand burial process and / or ceremony, everyone will be involved in managing the bodies. Plus, we will have to have our own air fleet, and verily everyone in Ananda Marga will be involved in travel and ceremony preparations. This is highly impractical.

And not only that, but what about in the future when people live on different planets, then they will have to hire a spaceship to bring the body across the solar system to reach Ananda Nagar.

The rational approach is for local people to handle all said affairs in a timely and honourable manner.


We have to remember that Baba’s main teaching is one should divert the mind of those in mourning. They should not be reminded again and again of their loss. Rather we are to help goad their mind in a different direction – i.e. towards Parama Purusa – so they may gain a sense of peace.

Another key important point is that the shraddha ceremony aims to bring closure and comfort to the surviving loved ones. It has a big effect on the psychological state of those in mourning; that is the main benefit. The shraddha ceremony has no bearing on the future of that deceased soul.

“The departed soul does not get any advantage from the shráddha ceremony [memorial ceremony]. It is only meant for the psychic satisfaction of the person performing it.” (1)

If the deceased person was a sincere sadhaka and had one-pointed devotion for Baba, Parama Purusa, then they will get mukti or moksa. In which case the deceased person is not there to listen to your shraddha.

If a person was poor in sadhana and not practicing regularly then he will get rebirth. In that case also, he will not be witness to the shraddha ceremony. The deceased may already be taking new life.

In either case – whether moksa or rebirth – the shraddha ceremony is done for the well-being of the surviving members of the society, not the deceased.

Those who think that the deceased person will receive the food and clothes offered to others at the time of shraddha are dogmatic.

The cremation ceremony is a time to bring closure for the family and relatives. Hence it should be done in a timely manner lest they undergo more suffering.

Baba has strictly placed a 12-day limit on the period of mourning and the completion of the shraddha ceremony. But, the sooner it is done the better. And, of course, there must not be an annual celebration or remembrance of that death day. Rather as jiivas, we are to move on psychically.


Here is one inherent danger of preserving the deceased body or erecting a tomb to honor the deceased. Then one will have given too much importance to the deceased and have no psychic space left to think about Baba as one’s object of ideation is something else.

Tadekaḿ smarámah tadekaḿ japáma
Tadekaḿ jagatsáksiirúpaḿ namámah.

Our Guru’s teaching guides us what to ideate upon:

“If I remember anyone, I will remember only that One Entity and not many. If I repeat anyone’s name, I will repeat only the name of the Lord. If I ever salute anyone, I will salute only the Supreme One and no one else.” (2)

Thus if anyone is involved in transporting or keeping the dead body for weeks or months or making a tomb etc, then that goes against the spirit of Baba’s aforesaid shloka. If you do not understand, then read Baba’s teaching again.


In the Hindu religion, there is one dogma of carrying the dead body to holy places / tiirthas. Then they will get a special place in heaven. That is why from all around the globe Hindus carry the dead body to Varanasi for cremation. Those who do not have sufficient money cremate the body wherever they can and then carry the ashes to Varanasi, or any of the other holy places / tiirthas.

In India, this Hindu dogma has entered into Ananda Marga. When Nigamanandji died in Delhi, his body was carried to the “tiirtha” of Ananda Nagar. His supporters are trying to make one shrine there. Already a huge tomb has been constructed for Nigamanandji. The dogma is being spread around that by visiting that tomb and doing sadhana then then one will get special grace.

In the most recent DMS als this was going on: People were visiting Nigamanandji’s tome and bowing their head as they asked for boons in the form of marriages, progeny, court case victories, monetary gain, and much more. They think that if any problem comes then the “sage” will bless. That is the propaganda going on

If you visit Ananda Nagar, you will find many persons visiting in order to get some grace of Nigamanandji. Those margiis who are strict in Ista oppose this type of dogma.

Actually, Acintananda spent a lot of money to make huge tomb of Nigamananda so that when he dies, then his surviving factional members will make a big tomb for him and by that way his glory will be preserved forever in Ananda Nagar. This is his great desire.

This type of mentality occurs when a person is affected by avaranii shakti of avidya maya, unfortunately. This Dada thinks that by this way after his death his prestige will shine forever.


Baba has graciously given all the requisite instructions and guidelines for how to deal with death. By following His guidelines, the grieving family members will be properly cared for and attended to, and the deceased will be cremated in a timely manner.

Here following is how Baba beautifully concludes the shraddha ceremony.

Sarve’tra sukhinah bhavantu sarve santu nirámayáh;
Sarve bhadráńi pashyantu na kashcid duhkhamápnuyát.
Oṋḿ shántih oṋḿ shántih oṋḿ shantih.

[Let everybody be happy; let everybody be free from all physical or psychic ailments; let everybody see the bright side of everything; let nobody be forced to undergo any trouble under pressure of circumstances… Oṋḿ shántih, oṋḿ shántih, oṋḿ shantih.]

Jagadiish Deva


The carrying of the dead body to holy tiirthas etc is very common in Hindu dogma and now some are borrowing it and bringing it into AM. It is not accepted, but due to their ignorance and group allegiance certain avadhutas did it anyway.

Hindus do shraddha because of their fear of ghosts, but in AM we know that such ghosts do not exist. That is just dogma. Hhere in following para it illustrates why Hindus do shraddha.

Here is another dogma from the Hindu religion on this point of shraddha: If the shraddha ceremony is not done then the deceased will become a ghost and harass the family, friends, villagers – everyone. The will bring disease, struggle, strife, loss, accidents and all kinds of troubles. With this fear, the common people are terrified of what will happen if they do not arrange the shraddha ceremony for the deceased. This is the dogma they suffer from. We know that there is no such thing as ghosts – just it is dogma. So they pay / donate Hindu priests huge amounts of money to preside over the shraddha ceremony. Thus in Hinduism, their shraddha ceremony is done for the “benefit” of the deceased and for the surviving members – that way they will not be tortured and harassed by any ghost or face serious problems.

Of course in Ananda Marga we do not subscribe to such dogmas or superstitions. We know that the shraddha ceremony is only done to support the grieving family; it brings a sense of closure so they can ahead in life. Finally, the shraddha ceremony, like all our AM ceremonies, is free of cost.

Finally, dogmatic Hindus do yearly shraddha ceremonies also. That system has been imitated by the Kolkata faction and that Tiljala team called “mahaprayan”. They just copied this from other religious dogma. Unfortunately from that yearly “mahaprayan” shraddha ceremony which was invented by B group, some dogmatic people have applied this an annual ceremony for their deceased loakik relations.



1. Caryacarya Part 1, Shráddha Ceremony
2. Ananda Marga Ideology and Way of Life -11, Relativity and the Supreme Entity

PS intro: This below Prabhat Samgiita, song #324, is a neo-humanistic song given by Baba on 10 March 1983. Thereafter Baba expressed this same theme in His RU address and DMC discourse of 28 and 29 May, respectively. In both those discourses He has given the same type of idea but in greater detail. However, as the DMC speech has still not been translated into English, a portion of Baba’s RU speech is cited below, after the purport of the song. In that RU address, Baba is specifically telling that everything is the expression of Parama Purusa: He is expressing Himself throughout this manifested universe. That is the central idea of His RU discourse and Prabhat Samgiita #324 is based on this same concept.

“Moder dhara’ ru’pe peyeche toma’r ru’per sa’je…” (PS 324)


O’ Lord, this world has become beautiful because of Your infinite charm. That is why I behold You everywhere in all Your creations. When I look at any expression then I see that You are there. You are expressing Yourself in that form. Baba, You are expressing Your grandeur in the form of all these created entities– animate and inanimate. Baba, You Yourself are One but Your expressions are many. You express Yourself in innumerable shapes and forms. You are hiding within Your creation.

O’ Parama Purusa, You are present everywhere– in all the flows. Nothing is outside Your mental arena; everything is within the purview of Your mind. That is why nothing is ever lost. I am in Your mind and I do according to Your desires. This entire creation is in Your mind and I am one part of that. I am working according to Your exact wish. Because this entire creation is Your thought projection.

O’ Supreme One, O’ Parama Purusa, You are present in each and every thought. Whatever human beings think is known to You since You are the Witnessing Entity of that thought process. Baba, You are very vast: Everything is in Your mind. Baba, You are very small: You are present in everyone’s thoughts. Baba, You are smaller than the smallest and bigger than the biggest. Baba, even by mistake I do not think that besides You anything else exists. You are everything.

Baba, by Your grace I always think that You are the quintessence…


Note 1: Here is a portion of Baba’s RU address of 28 May 1983 wherein He is expressing this same type of idea as has been expressed in the above song.

Baba says, “Neohumanism includes within its scope not only human beings and animate creatures, such as plants and animals, but all inanimate entities as well, for the scope of Neohumanism extends down to the smallest particles of sub-atomic matter… Why should the love and affection of developed human minds be restricted to human beings only? Why should it not include all living beings, including plant life? This is the new explanation of humanism – neohumanism – for within neohumanism the entire animate world is included…And that golden day is sure to come when that perfect stage of structure, that is, unit existence in the intra-atomic world, will be reached, when human intuition will realize that the essence in the sub-atomic world is pure Consciousness.” (NHNS-1)

Note 2: Materialists think that everything comes from matter while Baba’s AM philosophy states that everything comes from Brahma. This then is the fundamental difference between the crude world view of materialism and our spiritual outlook. Needless to say, our spiritual perspective changes our whole view of this universe as well as our relation with it. Materialists think that the world is for their self-satisfaction only whereas in AM we think that we have come to this world to serve others since all are the expression of Parama Purusa.

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Date: 14 Jan 2013 22:35:23 -0000
From: “Murlidhar Deva”
To: am-global@earthlink.net
Subject: How to Console the Bereaved Family



This letter addresses – in a universal manner – key points for helping those grieving or suffering the loss of a loved one. Here we shall review Baba’s teachings on this important matter and understand our Ananda Marga perspective.


In one of Baba’s special discourses from Ananda Vacanamrtam, Baba gives clear-cut guidelines for how to deal with death. So this letter is exclusively directed toward those undergoing any terrible life calamity, especially helping those grieving the loss of a loved one.

Baba’s main ethic is that in a psychological way, people’s minds should be goaded away from sorrow. Those in mourning should not be forced to suffer unnecessarily. In His discourse, Baba gives us so many practical guidelines for how to help a grieving family.

Acknowledgement of their sorrow and diverting the mind upwards are two of the key elements of Baba’s guideline. Now let’s take a look at this in greater detail – keeping in mind the sensitivity of the issue and knowing that we must evaluate this on a case by case basis.



Once the death is honourably acknowledged in a timely manner, then efforts should be made to goad the grieving family and friends toward more peaceful thoughts. They should not think again and again about the loss of their loved one.

Here is Baba’s unique and distinct guideline:

1) Upon arrival if you see that the mourning family is crying, first simply sit down, and, if socially appropriate, place a comforting hand on their shoulder, otherwise your presence alone is enough, & let them cry. Don’t tell them not to cry; allow them to cry. This gives tremendous emotional support. The grieving person(s) will think that, “This person sitting with me here is my close relation.” They will feel comforted by your presence. Do not think that they feel that you are bothering them.

2) After crying for some time, they may begin to look towards you. At that point, express your heart-felt sympathy for the grieving family. If you were crying earlier, you can say, “I was also crying when I heard the news”; otherwise, you can offer, “I am very sorry for your loss”, or any other words that are socially appropriate and express your inner feeling about this sad occasion. Above all, do not start praising the greatness of the deceased. That is the worst thing to do as that accentuates the mourning family’s loss. Best is to simply express your pain about this loss. This is the rational approach.

3) You can furthermore add, “Why should one not cry; crying is normal after such a loss. The only reason I stopped crying is because I thought that if I continued to cry then you would cry more.”

4) Up until this point, the grieving person was crying; then you sat near them and they looked towards you and cried more. When their tears subsided you started talking with them. This act of engaging them in conversation diverted their mind from their loss. Their mind became involved in thinking about something else. Thus, so far you have successfully helped draw their mind in a different direction and thereby relieve them of their suffering – to some degree.

5) At this time if the person is still crying profusely, quietly look at them in an empathetic way. This will help reassure them.

6) You should ask another friend – who is not crying – to bring a glass of water. Keep the water near you. After some time, when the grieving individual looks toward you, gently extend your hand with the glass of water and say, “Please have some water – it is important to drink something.”

7) They may say, “I am not going to drink – I am not thirsty.”

8) In that case, wait a while. Then after some time, politely offer, “Your throat must be getting dry because of your crying. You do need not to drink a lot but at least put a little water in your mouth.”

9) If still they are declining your offer of water, then gently say, “Here, I will just place the glass in your hand – just take one little sip.” Then certainly they will take one sip. (Note: You can also offer fruit juice, lemon water, tea or any other sentient beverage.)

10) If in fact the family member takes a sip, it means their mind was at least temporarily diverted from their grieving. That breaks the cycle of thinking about their loss.

11) Remember, Baba guides us that the goal is that the next person’s mind should be compassionately redirected from thinking about the deceased. That is the aim.

12) We should also keep in mind that there is no way to do exactly the same thing in every case. Each and every person is different; each and every situation is different. This approach given by Baba serves as an overall guideline based on universal human psychology. In that sense it is applicable to all; and, as caring human beings, we have to use our vivek (rational discrimination) in following Baba’s teaching. Then we will be able to address each case in an appropriate and concerned manner.

13) One important point to remember: Be sure to station someone outside the front of the house to watch for visitors. They should stand at an adequate distance so crying visitors will not be audible to the grieving family. No visitor should cry in front of the mourning family. If a visitor starts crying, then the family members will again become upset.

So tell every visitor that the doctor has forbidden anyone from crying in front of the family. Even if a visitor wants to cry, they should not cry when consoling the family. Rather that visitor be taken elsewhere and consoled at a separate location. Those visiting and consoling the grieving family should not burst out into tears uncontrollably. That will only worsen the pain of those close people in mourning.

Baba guides us that those around the family should be in a balanced and stable state of mind. If someone needs to cry then they should excuse themselves from that environment. They should not start sobbing in front of the mourning family members. This is also one key point Baba has addressed.

14) At the same time, if a member of the grieving family bursts into tears, they should be consoled and supported. The worst thing a person can do is to start telling the grieving family that crying is not good. Because crying itself is a natural human expression. It should not be suppressed or devalued. So do not suggest the mourning family not to cry, or say that crying is not good for their health. Do not suggest in any way not to cry. If you tell them not to cry, they feel more irritated; they feel that you do not understand their loss.

15) Here is another key pitfall to avoid. One should not start giving big philosophical lectures.

Do not say: “This world is changing and whoever takes birth, one day they are going to die – everyone dies at some point – so there is no need to cry.”

One should never give this type of lecture. It is irritating to the grieving party and they will only cry more. In addition, they will feel offended by your words. So do not speak philosophically about the nature of this ephemeral world. That is not good. One must know that such type of preaching is extremely unpsychological.

That is why one should follow Baba’s aforesaid guideline – that is psychological and sentient.

16) Remember this warning: Do not remind the grieving family about the deceased person’s star qualities, attributions, dedication and greatness. Do not remind them how that person always sacrificed for others’ welfare. That will only redirect the mourning family toward their loss. This type of praise and eulogy should be avoided. It is wrong to do so on this occasion, regardless of how much one is tempted to praise the deceased. It will only intensify the agony and pain of the grieving family, and they will cry more.

17) No one should mistakenly think that by this approach we do not care about the deceased person. Here the goal is not to eliminate the memory of the deceased; this is not our way in Ananda Marga. We know well that the mourning family is not ever going to forget their loved one. That is understood. The approach we are taking here – diverting the mind away from their loss – is only a temporary measure during this very delicate and sensitive period immediately after the time of death. When this loss is such a raw and painful wound for the surviving family members, best is for them to have their mind diverted away from this painful memory. It is not good for them to constantly think about the loss of their loved one, as that worsens their grief. Plus the loss itself is beyond their control.

18) When all the above approaches have been taken and everyone has become calm, request someone to start snging devotional bhajans etc. Naturally the family members will sit and listen. In that way their mind will be diverted towards the devotional chanting of bhajans, kiirtan or Prabhat Samgiita and they will feel more calm. Here the aim is to channelise the flow in a devotional way. In this circumstance it is difficult to organize a dharmackra with bhajans and a Baba story, but this is the only rational approach to be done to alleviate the pain of the loss and mental agony. There is no other way.

19) After the dharmacakra is complete and over, be sure that someone should tell a devotional story (not a story about the deceased but rather about Parama Purusa), do a reading, or lead svadhyaya.

This is an important topic because inevitably we deal with this sensitive issue again and again over the course of our lives.


This letter contains many key points about this sensitive matter. So we can keep them in mind and be ready to properly serve those who are grieving the loss of a loved one, here is a summary listing of the main points:

– The greatest harm a person can do under these circumstances is to completely disregard the grieving family. There is no excuse for never going over to their house or meeting place to console them. Such apathy is unconscionable. One must show up. That in itself is a sign of support. Not going at all means not caring. So one must go and stay for some time. If you are very close to the grieving family you may stay with them a few days; if you are less close then you may stay an hour or two. The main thing is that to some or more degree one must recognise their loss by showing up, for at least a little while.

– Upon arrival if you see that the mourning family is crying, first simply sit down, and, if socially appropriate, place a comforting hand on their shoulder, otherwise your presence alone is enough.

– Allow them to cry; never tell them not to cry.

– Gently try to divert their mind away from their loss.

– Do not talk about or praise the deceased at all; do not give a philosophical sermon on how one day we all die and that this world is ephemeral.

– This is the worst time to speak about the deceased because it multiplies the pain of their loss.

– Do offer water or other sentient beverages – in a very psychological way – to the family members of the deceased to break the cycle of their grief.

– Be sure to remain with the grieving family member; do not leave them alone. They need support and your company.

– Do maintain mental stability in the presence of those in mourning; don’t allow emotional, grief-stricken visitors to burst out in tears near the grieving family.

– If anyone coming to console the bereaved family is crying, then they should be stopped at the door and not allowed near the family. Once that visitor stops crying then they should be allowed to enter.

– Once everyone has stopped crying, sing Prabhat Samgiita and kiirtan, and conduct a dharmacakra including a Baba story. This is all to be done at the residence or place where the grieving family is mourning.


In due course, the body of the deceased should be brought to the cremation grounds. In Ananda Marga, the system is to carry the body silently; one should not talk while carrying the body for cremation. Upon arrival at the site, bhajans, kiirtan, and collective ishvara pranidhan should be done; then the actual cremation can be performed. Those are Baba’s explicit guidelines from the chapter, Disposal of the Dead Body, in Caryacarya part 1.

It is important to remember that during the cremation people tend to (1) speak about the glory of the deceased, (2) tell the grieving family members not to cry, and (3) give philosophical reasoning or lectures about the nature of this ephemeral world. All three of these things should be strictly avoided. Baba guides us that we should not behave in this way on the occasion of the cremation.

Specifically, regarding those who are crying, we can hold them as a sign of our emotional support; but, we should not tell them not to cry.

Remember, regardless of how difficult and sad the situation is, collective bhajan, kiirtan, and sadhana is the only way to resolve this whole issue in a very psychological way. Doing dharmacakra will help calm and soothe everyone’s mind and bring comfort to those in mourning.

After the actual cremation, announce when the shraddha ceremony will be held. It can be done the very next day or anytime within the allotted 12 day period according to Caryacarya.


It is very common around the globe for people to talk about the greatness of the deceased when speaking with the grieving family. People naively think that this is the proper thing to do. Yet, Baba guides us that this is the worst approach to take as it intensifies the suffering of those mourners. Already they are sunk in woe due to the loss of their loved one, and by speaking about the deceased’s special qualities and attributions, the family is further reminded of the severity of their loss. It makes them feel even more pained. Indeed, if they had stopped crying but are then again reminded of the merits of their loved one, those in mourning will begin crying all over again. The entire cycle of tears and misery will be repeated. So this approach of praising the deceased in front of the family is not at all appropriate, according to Baba. Yet this is what we see happening time and time again. A friend or family member arrives from afar and they glorify the deceased and the fragile mental state of the mourners is set back into a whirlpool of misery.

The approach of Ananda Marga is completely different from the accepted customs; our approach is unique. Baba guides us to psychologically and lovingly divert the person’s mind from the pain of their loss to the thought of the Supreme. Although this may seem peculiar at first, but this is the only remedy. As disciples of Lord Shrii Shrii Anandamurtiji, we should follow His order; He is the Sadguru. By adhering to His direction and guideline, we will invariably see the positive result.


Baba has specially graced us by showing us how to comfort people as they grieve the loss of a loved one. The death of a family member or close relation is extremely hard. Yet by following Baba’s given guideline we can best serve and help those suffering during this difficult time.

“The beginning, the middle and end of dharma sádhaná is to rush towards Him, to channelize all the positive and negative propensities of mind toward Him.” (Qt-A)

“I say, concentrate all your love and devotion, consolidate all your psychic propensities and channelize them towards the Supreme One. Don’t allow them to flow towards any other direction, towards any other object.” (Qt B)

“Psychic urges must not be objectified nor should they be suppressed; rather they must be channelized towards the Supreme Desideratum through the proper psycho-spiritual approach.” (Qt C)

“As regards the benevolent tendencies, they are compassion, love, sense of righteousness, service, helping others in distress, consoling the bereaved, arousing hope in frustrated hearts, etc. So the second action of Vidyá Tantra is to arouse the benevolent tendencies in the minds of human beings and of other microcosms.” (Qt D)

“We all want to keep our loved ones close to us always but ultimately it is not possible to do so. According to the law of nature everything passes away. We have to let everyone go away. We cannot say “I won’t let you go” and keep them confined. One day they are close to us and the next day they are gone. The day that they left our side we broke into tears but today we are no longer crying. But does that mean we have forgotten? We have not forgotten even if we do not remember.” (Qt E)

“When a child is born, the members of the family laugh joyfully, but the child itself cries. You should live such a benevolent life and do such glorious deeds that when you leave this world, smiles will blossom on your face while the people mourn your departure with copious tears. The people will feel bereaved at the loss of a person who truly helped them in their hour of need. All of you should take such a vow to do noble deeds as long as you are alive, and thus leave this world with a smiling face.” (Qt F)


When a baby is crying the mother diverts the mind of the baby by giving it some toys. Then the baby forgets about why it was upset and stops crying. The same theory is applicable with those addicted to cigarettes or other forms of addiction. Diverting the mind away from the object of attachment helps. That is the solution. This same theory is applicable with very sad and devastating news.

Here Baba is giving the example of tobacco addiction or drug addiction; but the basic philosophy is the same. Smoking or drinking is not operative factor. The main idea is that the mind should be goaded away from their attachment. This will calm the mind. This same theory works in all these cases.

Bear in mind that just as if you tell the kid to stop crying then it will only cry more, similarly do not tell a grieving family member to stop crying, that will only make them cry more and deepen their pain.

“It is clear that the mind requires an object. The initiative to act comes from the mind-only after thinking about an action do we actually do it…The best psychological cure for addicts is to put them in an environment where they will be unable to think of their object of addiction for any length of time. To proclaim, “Don’t do this, it’s bad,” is futile, for it is a negative approach. If you say, “Don’t drink wine”, you are still injecting the concept of wine into the alcoholic’s mind, thus making it impossible for him to forget it and kick his bad habits. You are giving alcohol negative publicity, and it again becomes his mental object. Thus whenever he gets the opportunity he will certainly drink it again. And it may be that this negative approach encourages the alcoholic to become even more addicted. It is a defective approach.”
“These days the sign “No smoking please” is placed in many public places, but it will not reduce the amount of smoking. If society wants people to stop smoking, its approach should be to divert the smoker’s mind to other objects. A chain smoker should be encouraged to get involved in various pursuits such as music, dance, songs, culture of fine arts, etc., for if the mind remains engaged in these things it will forget its object of addiction. But the person who thinks, “I’ll stop drinking wine the day after tomorrow – no, let me see, why not tomorrow” can never kick the habit, for wine remains the mental object. The mind will try to materialize whatever it thinks about in the external world – this is its nature.” (Qt G)


Unexpected bad news can dramatically shock a person’s nervous system; in result, they may even die. Thus, when conveying devastating news – like the death of a loved one, a serious accident, the loss of a job, health report with terminal illness, loss of all one’s money, or anything which is very disturbing to the mind – prepare the ground slowly so the person’s mind can adjust gradually to the situation. Do not tell all the bad news at once. If conveyed in a step-wise methodical fashion, that person will be able to receive the news and maintain their mental balance. That is the approach Baba has illustrated in His below teaching.

“Suppose someone’s dearest relative has died. Naturally, this news will give her mind a great shock. If her mind possesses even a little strength to check the inroad of such a vibration, she will be able to bear it. We call a person “tough” who has greater power of resistance and endurance. Even if a person who lacks such power of endurance survives, even if her heart does not stop, her mind will readily stop functioning. We then say that the woman has become unconscious or is in a coma. Hysteria in women with weak minds and nerves is due to some extent to this vibrational shock; but we call it a disease, for here the weakness is rather excessive.”
“Similar is the impact of happiness. This shock is also not easy to endure and absorb. If an abjectly poor man suddenly receives a lakh of rupees, the strong vibration of the news that arises in his mind, will violently agitate his whole nervous system. Such a highly vibrative news may even put an end to his life for his limited strength may not be able to bear such vibrational waves. Suppose while your mother is taking her dinner, you receive the news of her father’s death, a great vibration will arise in her mind. If she is informed of this news suddenly, her limited strength may not be able to endure that violent vibrational force. In such a case the news should be disclosed to her gradually, by slow degrees, so that her mind will be able to gain sufficient strength to withstand the vehemence of that vibration. You may start with, “No news from grandpa for quite a long time. I wonder how he’s getting on.” On hearing this, an ominous, premonitive vibration will arise in the corners of her mind but even this you should say after her dinner is finished. Then after a while, you may add, “Maybe grandpa is very ill and that is why there is no letter.” This will further strengthen her mind. Then you may say, “Perhaps he is no more. No wonder, he was quite aged, wasn’t he? But indeed his life is so precious to us.” At last you break the news slowly and cautiously.”
“The power of enduring different kinds of vibrations varies in the same person in different conditions. So you should never suddenly break any news of great joy or great sorrow to anyone. First prepare the ground – create the right atmosphere for the mind and then bring the news to their knowledge. If you can gradually create the right type of waves, the strength to withstand the strain of the vibrations will come by itself. Thus, you should first tell the poor man “If you get a hundred rupees, what will you do with the money?” Then you give him a stronger dose: “If you could get a thousand rupees in a lottery, what would you do with it?” In this way you go on creating more and more pleasant vibrations in his mind – you go on habituating him to greater and greater shocks of happiness, and then at last you tell him he has won a prize of a lakh of rupees in the lottery. You will then see that as a result he can maintain his mental balance to a great extent.” (Qt H)



“मान लो कोई, किसी के घर में किसी का देहान्त हो गया | वह रो रहा है | तो, उस वक्त तुम अगर जाकर बोलते हो- ‘देखो, रोते हो क्यों ? यह तो दुनिया का नियम है ऐसा तो होता ही है | रोना नहीं चाहिए |” ऐसा तुम बोलने से, वह रोना बन्द नहीं करेगा | वह और अधिक रोएगा | और ऐसा बोलना भी तुम्हारे लिए उचित नहीं है | क्यों ? न, तुम्हारे घर में भी इस प्रकार की घटना होने से तुम भी रोते हो | और वह आकर कहेगा- “रोते हो क्यों जी ? यही तो दुनिया की रीति है |’

[मार्गियों की हँसी |]

उस वक्त सब कोई बड़े विद्वान बन जानते हैं | समझे न ? बड़े-बड़े महर्षि बन जाते हैं | लोगों को उपदेश देते हैं कि- “रोना नहीं चाहिए, रोना नहीं चाहिए |” और दो दिन के बाद, वह भी रोएगा | यही बात है | तो, पण्डित ऐसा नहीं बनना चाहिए | उस वक्त चाहिए क्या ? उसके पास जाकर, चुपचाप बैठना ताकि वह feel करे- “नहीं, हमारा दुःख समझने वाला, महसूस करने वाला और भी मनुष्य है” | तब, मन थोड़ा diverted हो जाएगा उसका | उसके बाद कुछ खिलाने की चेष्टा करो, कुछ पिलाने की चेष्टा करो | तो, मन धीरे-धीरे उसका स्वाभाविक हो जाएगा | “रोना नहीं चाहिए, रोकर क्या करोगे ? रोने से तो दुबारा वह नहीं आएगा” – यह सब नहीं बोलना चाहिए | यह सब पण्डित की उक्ति नहीं है, बुद्धू की उक्ति है | क्योंकि तुम भी उस दशा में रोते हो |

[मार्गियों की हँसी |]

तो, उस हालत में क्या करेंगे ? न, बुद्धिमान के माफ़िक चाहिए, उसके मन को और विषय में divert करने की चेष्टा करो | यद्यपि उस वक्त divert करना बहुत difficult काम होगा | तब भी वही है एकमात्र उपाय |”

in Him,
Murlidhar Deva


The entire section under the heading, “Consoling the Grieving Family…”, is based on Baba’s guidelines from His historic discourse, Ma’nav Ek Bha’vana’shiil Pra’n’ii (Human Beings Are Emotional) delivered on 15 July 1980 in Patna, published in Ananda Vacanmrtam – 20 (Hindi Edn).


Although primarily given for helping family members as they mourn the loss of their loved one, the techniques outlined in this discourse can also be used to comfort those undergoing other kinds of miseries and suffering: Home destroyed by fire or natural calamity, serious accident, severe monetary loss, house eviction, job loss, kidnapping of a child, plane crash, news of illness like a heart attack, home foreclosure, extreme property damage due to earthquake or flood or other natural disaster etc, or any time a person bursts into tears and is emotionally overwhelmed. In all such circumstances these guidelines can be used. They will be very helping in comforting those who are grief-stricken.


Qt A: Ananda Marga Ideology & Way of Life – 8, The Macrocosmic Stance and Human Life
Qt B: Ananda Marga Ideology and Way of Life – 10, Ideation on Brahma
Qt C: Prout in a Nutshell – 12, The Transformation of Psychic Pabula into Psycho-spiritual Pabulum
Qt D: Shabda Cayanika – 26, Vidyá Tantra and Avidyá Tantra
Qt E: Varna Vijiana, Disc: 10
Qt F: Ananda Vacanamrtam – 8, What Should Human Beings Do?
Qt G: Ananda Marga Philosophy in a Nutshell – 6, Vyatireka – 1
Qt H: Subhasita Samgraha – 3, Vibration, Form and Colour

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Date: Mon, 03 Dec 2012 22:49:21 +0530
To: am-global@earthlink.net
From: Gopii.Bhava
Subject: Not To Bury or Cremate – Put on Medical Watch



Note: This letter is related with one book published by a writer wherein he completely misrepresented Baba’s teachings.

First let us see what Baba has said on this critical topic.

“It sometimes happens that due to sudden accident or the attack of a deadly disease, the body is so disturbed that its vital force becomes paralysed. This can happen with cholera (visúciká in Sanskrit), pox (máriigut́iká in Sanskrit), snakebite, death by poisoning, and death by hanging…In such cases, where the vital energy is paralysed, there is absolutely no chance of it returning if the body is cremated. If the body is interred underground it becomes even more grievous because that vital energy may reawaken for some time in the grave. After a short struggle the person falls again into eternal sleep in the darkness of the tomb. Thus, after these types of death it is better not to burn or bury the deceased until they have been examined by a competent physician.” (Shabda Cayaniká, Part 1, Disc: 3)

Baba has also pointedly described in Ananda Vacanamrtam part 10 (The Supreme Entity – the Non-Doer, paragraphs 14 – 16) how a person with small pox or suffering from snakebite does not always die completely – rather their life force is sometimes temporarily suspended. In that case, if you bury them and their consciousness returns, they will awaken underground enclosed in their coffin. That is why Baba warns us that caution is needed: Such persons should neither be cremated nor buried, but rather put on medical watch.

Baba gives the example of the tradition wherein such “deaths” they neither cremate nor bury the person. It may be their regular custom to cremate the body, such as in India, but if they think that there still may be vital energy in the body they float the “deceased” person in water. Due to the cool waters the person may regain consciousness in which case they are saved. Baba appreciates this point and in Ananda Marga we take similar precautions befitting this modern era.

It is very clear that Baba’s teaching shows concern for all and that He gives respect to everyone’s life. But the writer of one book has written a completely false account that does not have any sense. Rather it is misleading and harmful.


One writer gives the very negative impression that in Ananda Marga we do not care about suffering people and that our preference is to cremate them even if they are still alive. In his book, The Jamalpur Years (JY), this person wrongly reports that Baba says living persons should be cremated so that they do not get buried alive and end up suffering and suffocating in the coffin; rather before their actual death they should be burned. That way they will be saved. The “writer” gives such false justifications in the name of Baba.

In this heartless and irrational way, he is putting forth Ananda Marga’s position on cremation.


As we know, Ananda Marga supports the practice of cremating bodies for so many scientific and spiritual reasons; but the person writes that the practice of cremation has been adopted in Ananda Marga because by that way if a person is still alive and not fully dead, then at least they will not awaken buried in the ground and suffer.

Such is his logic for Ananda Marga’s system for cremation and disposal of a deceased person: If one is wrongly proclaimed dead then at least they will be cremated and thereby killed, and will not suffer by being buried alive. Such is his abhorrent proclamation – all propagated in an attempt to clarify the reasoning behind Ananda Marga cremation rules.

It would be just like some stupid idiot proclaiming in one book that Ananda Margiis dance tandava with skulls in order to terrify people. When that is not at all the reason why we use skulls in our tandava dance. Everyone knows that tandava has great physiological and psychic benefits and the skull itself carries a deep spiritual significance which Baba has described in detail. So hypothesizing about such things is useless and misleading.

It would be the same as justifying that our avadhutas wear orange because hunters in the USA wear orange, and since our avadhutas also like to hunt they too wear orange. Yet again, there are some prison inmates that are given orange uniforms, so our avadhutas wear orange because they also commit crimes.

These are all ludicrous and bogus justifications.

Similarly, our approach to cremation has nothing to do with what the “writer” is telling – i.e. killing someone whose mind is in a suspended state. That is not at all why we do cremation. Indeed the moment we recognise that someone’s mind is suspended we will put them on medical alert. And they will not be cremated. Whereas if the person is really dead, then our basis for doing the cremation is based on many noted scientific and spiritual benefits which Baba Himself has outlined.


So Brother Devashish’s (Deva’shiis’a) writing (JY book) is appalling and veritably inhumane. Here is the quote from his book. You may read for yourself in his book on page 68, paragraph 3, lines 4 thru 18. Or if you do not have the book here is the quote for your easy reference:

(In the below quote, Devashish claims to be quoting Baba directly. Thus Devashish (Deva’shiis’a) is not writing his own opinion but rather indicating that these are Baba’s actual words and that the “I” refers to Baba Himself.)

“Now it so happens that in certain rare cases, before the vayus completely escape and merge into the universal prana, they remain suspended in the spinal column. This can happen only in the case of certain accidents, snakebites, and occasionally with cholera victims. In such cases the person has no vital signs. He appears to be dead but actually he is not. In those countries where burial is the custom, it is possible that a person may revive after he has been buried. There have been cases noted in these countries where a coffin has been disinterred and scratch marks have been found on the inside of the lid. Or the skeletons may have shifted position. Sometimes people attribute this to ghosts. For this reason, in ancient India, the bodies of people who had died from cholera or snakebite were traditionally floated downriver on a raft in the hope that they might revive. This is one of the reasons why I [Baba] support cremation. Should a person’s life force be suspended and not be discovered by the doctors, then there is no chance of their awakening inside the coffin and dying a second, horrible death.” (The Jamalpur Years, by Devashish, p.68, paragraph 3, lines 4 thru 18)

In his above writing, Devashish (Deva’shiis’a) is making the outrageous claim that Baba guides us that in Ananda Marga we perform cremations so those still alive should not struggle if they are buried in a coffin; rather those still living persons should be burned to death ahead of time.

That is the remarkable and wholly fallacious logic Devashish (Deva’shiis’a) is giving for our system of cremation in Ananda Marga.

Surrender to Him,


“Ga’ner parash da’o pra’n’er pare shya’mal cha’ye…” (P.S. 1405)


Baba, You touch one and all & spread Your divine love through the medium of Your devotional songs. It is like the soothing shade of the greenery in summertime. Baba, Your journey knows no bounds. You go on singing Your divine songs.

The day before anything was created, You were also present. That very time Your sadhana was also existing. In those days You were the sadhaka, You were the Goal, and You were the sadhana. You were also the songs of eternity. You were everything all wrapped together; You were all in one.

Baba, the day when nothing will no longer exist, that very time also You will be Present and will remain ever-effulgent. Then also Your sadhana will exist. Your divine effulgence will also remain along with You. In that unknown abode, Your infinite songs will also be with You.

Baba, with the divine touch of Your devotional songs, You touch my heart, arose the devotion, and make my life successful…

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



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

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

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

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

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

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

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


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

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

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

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


So what is it that we should do?

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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


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

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

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

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

in HIM,


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


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

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

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

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

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

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From: “Jaggadnath Deva” jgd@aurora…
To: am-global@earthlink.net
Subject: Who Should Procreate & Who Should Not
Date: Mon, 26 Nov 2012 01:02:18




Baba’s below teachings from His divine discourse “Population Growth & Control” are very important. We should keep them in mind. At present in this material world, across the planet leaders and thinkers are propagating ideas that are polar opposite.

The more we are able to put forth Baba’s ideals on this topic, all kinds of problems will be solved, especially as the common people are educated about the following:

1. Sterilization operations are detrimental to body and mind.
2. How the global population plateaus.
3. Food production & types of food.
4. No Dearth of wealth in the world.
5. Scaring others about overpopulation is a conspiracy of western interests.
6. Global Phenomenon: Why economically underprivileged produce more children at present.
7. Who should produce children and who should not.

These are very important points which Baba has uniquely given.

Today, the media, governmental bodies, big business people, community leaders, members of the public, and heads of state tell the exact opposite. So their understanding is far from the ideals of Ananda Marga. It is our duty to bring these ideas forward.

Here then is Baba’s divine discourse…

in Him,
Jaggadnath Deva

Population Growth and Control
date not known

The socio-economic environment of society today is extremely restless and disturbed. In this abnormal environment population growth has been projected as a menacing threat to the existence of human society, but in fact this sort of propaganda is nothing but an evil conspiracy engineered by vested interests. No problem is greater than the human capacity to solve it. Like all problems confronting humanity, the problem of population growth should be tackled and solved in a proper way.

In the natural course of evolution, birth and death maintain the continuity of the never ending flow of creation. Every day, with the birth of babies, the parents and the other family members naturally enjoy great happiness. But it is a matter of sorrow that there are some people in the government or other spheres of public life who consider the increase in the birth rate a curse on the society. This negative attitude is definitely a blot on the human race, which has achieved a degree of intellectual development and scientific knowledge.

Population Growth

Is the population problem really a natural problem? The population problem should be considered in the context of two vital factors – the availability of food and the availability of space. Today human beings have sufficient means to manage their food. The earth is abundant enough in food resources to feed many times more than the present population. Due to lack of coordinated cooperation, collective effort, a proper ideology and sound planning, society has been fragmented into many belligerent groups and sub-groups, and rich and poor nations have been created. As a result of this fissiparous tendency, society is presently incapable of producing enough food to meet human requirements. The tragedy is that even though there are enough resources to supply nutritious food to all the human beings on the planet, due to the defective socio-economic systems, an efficient method of distribution has not been developed.

Moreover, there is no shortage of living space on the planet if the existing space is properly utilized. Because the earth has been balkanized due to so many arbitrary social, economic and political restrictions and the pervasive influence of evil dogma, people are unable to tackle problems in a natural way. If there were maximum utilization and rational distribution of all natural resources, pressing socio-economic problems could be easily solved.

It is a law of nature that a mother is provided with sufficient breast milk to feed her newly born baby. In the same way nature has generously provided sufficient resources to meet the food and other essential requirements of all human beings. People need to utilize these natural resources in a proper way. Shortages of food or space cannot be blamed on nature. These problems are essentially the results of the mistakes made by human beings.

It is a fact that the population of the world is rapidly increasing, and consequently many people have become frightened. In capitalist countries there are sufficient reasons for such fear. In these countries an increase in the population means a corresponding increase in the poverty of the people. But there is no reason for such fear in a collective economic system. In the event of shortages in food and accommodation people will collectively convert barren land into arable land, increase agricultural production by scientific methods and produce food by chemical processes using the potentiality of earth, water and air. And if this earth loses its productivity, then human beings will migrate to other planets and satellites and settle there.

If people living in capitalist countries voluntarily adopt birth control methods to avoid economic hardship, perhaps we should not criticize them. But it should be mentioned here that using birth control methods which deform the bodies of men and women or destroy their reproductive powers forever cannot be supported, because this may cause a violent mental reaction at any moment.

PROUT’s Solution

Under the present socio-economic conditions, PROUT advocates a comprehensive, clear-cut policy to tackle the population problem. According to PROUT, population growth will automatically find a natural level if the following four factors exist in society.

First, there should be economic liberty in society so that people may get a nutritious diet. In Scandinavia, for example, the purchasing capacity of the people is high and they enjoy a good standard of living. Because of this they do not face the problem of overpopulation.

Secondly, everybody should have the right to enjoy sound health. If people have a healthy body and mind their glandular system will remain balanced, and they can easily transform their physical energy into psychic energy and their psychic energy into spiritual energy. Through this effort of channelizing the mind in a spiritual direction, the baser mental propensities are easily controlled.

Thirdly, people should be free from unnecessary mental worries and anxieties. When one suffers from mental agonies continually, the mind naturally indulges in baser physical enjoyment to get rid of that unwanted condition. When mental agonies disappear, human beings will enjoy peace of mind and be able to assimilate subtle ideas.

Fourthly, the intellectual standard of humanity will have to be elevated. With intellectual advancement human beings will develop their all-round psychic potentiality and can easily evolve their psycho-spiritual potentiality. Through continuous effort human beings will be able to attain the supreme stance, merging their individual unit existence into Cosmic existence.

Thus, the population problem is not just an economic problem – it includes economic, biological, psychological and intellectual aspects.

Today people give more importance to the political than to the bio-psychological and economic aspects of population growth.

The theory that population increases at a geometric rate while food production increases at an arithmetic rate is completely defective. Such a situation can only occur in an imbalanced economic system. In a progressive and balanced economic system no such problem will exist.

Collective Economy

It is completely wrong to propagate the idea that a rapidly increasing population will affect the collective economic structure. Today capitalists are trying to check population growth by propagating birth control because an increasing population is detrimental to capitalism. In a collective economic structure there will be no need to support birth control. Rather, an increasing population will help in the production of the essential commodities.

Good varieties of seed, fertile land, adequate nourishment, light, air and water are all essential for good reproduction in both the plant and animal kingdoms. In this respect human beings are no different from other creatures. In human society the selection of suitable males and females is desirable for reproduction of a high order. Until human beings are produced in scientific laboratories, it will be detrimental to society if this matter is neglected.

If people of sublime intelligence and brilliance reproduce more offspring, it will be very beneficial for society. The responsibility for nurturing and bringing up these children will have to be taken by the society or the government. Similarly, it will be harmful for society if mentally deficient, naturally delinquent or insane persons produce many children. In fact, society will be benefited by the permanent destruction of their reproductive capacity, providing this does not cause any harmful reaction.

Science has reached such a stage that it can usher in a new era. It can produce synthetic food in the form of tablets to help solve the food problems of the world. A single food tablet can be sufficient to provide sustenance for a whole day, so we need not fear population increases. Future generations will spend more of their time and energy on subtle psychic and spiritual activities, so their demand for physical food will decrease.

Through oceanographic research abundant food resources have been discovered within the ocean and on the sea bed. With the application of science and technology we can harness these resources to meet the challenge of the food problem. The crisis faced by society today indicates that humanity is not encouraging the maximum utilization and rational distribution of the world’s potentialities. Science today is being used to develop increasingly destructive weapons of war rather than for benevolent and constructive purposes.

Society will have to adopt a collective economic system for maximum production and economic security in order to control accumulation; ensure the rational distribution of collective wealth through a well-knit cooperative system; implement decentralized socio-economic planning; and secure the maximum utilization of all types of mundane, supramundane and spiritual potentialities. So far society has not adopted such an approach so it has been unable to solve the food problem.

Instead, certain inhuman birth control practices have been forcibly promoted. Not only are such practices detrimental to a healthy human body and mind, they cause physical deformity, disturbances and misunderstandings in family life, and mental derangement and debility. Those inflicted with such psychic ailments lose the courage to face adversity in life and the power to fight for social justice.

Imposing a fear of population growth is nothing but a cunning conspiracy by vested interests to misguide people and exploit society. Optimistic people throughout the world will have to unite and raise their voices against such a heinous conspiracy, and work together to construct a just and benevolent society.

date not known

A Few Problems Solved Part 9
Prout in a Nutshell Volume 3 Part 13 [a compilation]
Proutist Economics [a compilation]


“Toma’re khunjechi tiirthe marute…bujechi rayecho manete.” (P.S. 2203)


Oh Lord, because of my blindness, in the past I was searching You in various tiirthas, religious places, and in the caves of treacherous mountains – but unfortunately, I could not find You anywhere. In return, I only got frustration, pain and agony. You remained still further. In this way, I wasted so much time and money, and invited only frustration.

I did not understand that You are very close and intimate to one and all. So in my ignorance I was searching You in various places. This was my

Baba, by Your grace today samvit [1] has come in my mind. Now my eyes are open. By Your grace, I realise that You are remaining and smiling
always in my heart, in my mind…


[1] samvit = force of awakening (by vidya maya / positive maya)

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From: “Tattvadarshrii Deva” Tattvadarshrii.99@exfin….
To: am-global@earthlink.net
Date: 14 Nov 2012 21:37:06 -0000
Subject: Brain Replacement And Living Forever



Since the very beginning, human beings have been seeking immortality. Some sought the fountain of youth, others miracle cures in nature or boons from the gods. Today, humanity believes it has found its ticket to immortality: modern medical science.

People think by replacing their organs – one after another – the day is not far when they will command their own life’s destiny and longevity. Indeed the rich and wealthy think that medical science is on the cusp of curing each and every ailment.

Such materialists have already fallen into the false hope that what they have in this world will last forever, so now their inner heart’s desire is to find a materialistic pathway for their own immortality. However far they are willing to openly admit this or not, but their entire life approach speaks to this desire. They have put all their stock in it.

Such a misguided estimation is nothing but fool’s paradise.

In Ananda Marga, Baba has given the correct analysis and solution to this issue of immortality. As margiis we should understand both the place and limitation of today’s medical science as well as know the proper way to become immortal.


There is no doubt about it: Medical science has progressed.

If a knee goes bad, put in a new one. If your kidney becomes diseased, get a transplant. If the heart becomes problematic, no problem, they can rebuild it, replace it, or insert a machine.

The advances of medical science are quite staggering and impressive.

The day is not far when a person might lose their leg in an accident only to have it replaced by a preserved leg from a previously living human. Things are moving ahead that quickly.

Indeed, there are lots and lots of options and new discoveries in today’s world of modern medicine. So many organs can be replaced and transplanted. And this science is only going to become more refined and more developed.

Even then modern medicine has its limitations. It may extend life a few years and even increase the quality thereof, but it cannot make a person immortal. That can never, ever happen.

The dreamy vision of such materialists is bound to burst into pieces.


The critical matter in all of this is that every organ – including the brain – will die, at some point in time or another. And while most decaying or dead organs can be replaced and one can go on living, when the brain dies, this is not possible.

When the brain dies then that is the end of that human life. If the brain is replaced, then that being will be an entirely different person – with an entirely different personality and with a whole new set of samskaras.

That then is the beginning and the end of this discussion on human immortality. The brain is an organ – it is subject to death – replacing it does not extend the life of that person. That is Baba’s distinct formula. (Reference: ‘The Omnipotent and Omnipresent Consciousness’ & so many other discourses)

So no matter how far medical science advances, no matter how tall the desire is of such materialists, there is no hope that human life can become immortal. The brain is subject to disease and death and replacing it will not renew that human life.

Indeed today with the rising complexity of human life, brain disease are on the rise: dementia, schizophrenia, strokes, etc. Some basic treatment can be successfully attempted, but after all the brain will die one day and when it does it cannot be replaced as a means to regenerate that particular human life.


Here are Baba’s quotes as proof of the above equation that once the brain dies then that human life is over, hence there is no such thing as being immortal in this world.

(#1) In this first quote Baba guides us that the brain is an organ that does in fact die.

Baba says, “A dead person’s body has a brain, but it does not function because it is dead and there is no mind in it.” (Ananda Marga Philosophy – 1)

(#2) Here below Baba explains that replacing the brain means creating a new human being with its own unique personality.

Baba says, “The different parts of the body of a biological babe can be replaced, but the brain cannot be replaced, for it is a brain with a particular set of sam’ska’ras, and hence replacement of the brain would mean replacement of the personality. The brain is a collection of nerve cells, the totality of which is the personality. It is not possible to change the brain without changing the nerve cells and consequently the personality.” (Prout in a Nutshell – 15)

(#3) Here Baba makes His definitive statement that replacing the brain means creating an entirely new person

Baba says, “As a result of the replacement of the brain, the mind, with all its reactive momenta, will have to take a completely new receptacle, and in that case the person will be an entirely new being.” (A Few Problems Solved – 2)

The case then is quite clear. Because the brain is a bodily organ subject to disease and death, and because transplanting the brain would mean the creation of an entirely different and new human being, there is no question of anyone gaining immortality in this material world. It is absolutely impossible and no phenomenal medical discovery can change this fact.


People enter this world and wrongly conclude that this is their permanent abode and that they will remain here forever. They plan and
live as if they are going to be here forever. They build strong houses, gather riches, and do so many things in hopes of making this world their permanent home.

Little do they know or wish to admit that either they will lose those possessions or those possessions will outlive them. There is not other option.

Baba says, ““Jagat sa’ks’iiru’pam’” – the Universe is called “jagat” in Sam’skrta. “Gam” means to move. Here in the Universe, nothing is stationary, nothing is fixed. Everything moves; that’s why this universe is called jagat. Movement is its dharma; movement is its property.” (Ananda Vacanamrtam – 1)

Hence, there is no chance of creating permanence in this mobile universe. It can never happen. Everything is on the move: What comes will one day go.

Baba says, “Some people believe that money and wealth will greatly help them in life but they are mistaken because wealth and riches are limited. A finite entity comes and goes; it has a beginning and end. How can it help you? Thus, the physical body, wealth, riches and clothes cannot give you any lasting assistance.” (Ananda Vacanamrtam – 7)


Here Baba reveals to us the secret of how to attain immortality.

Baba says, “Except for Parama’tma’, all objects of this universe are mortal. So to be established in immortality, what will one have to do? One will have to awaken one’s pointed intellect, and in due course that awakened pointed intellect will merge into Supreme Consciousness, Parama Caetanya. This is the state of attainment of immortality.” (Subhasita Samgraha – 21)

Thus the only way to attain immortality is by goading all our psychic and spiritual potentialities towards the Supreme and taking shelter in Him.

Here again is Baba’s strict edict in this regard.

Baba says, “It is absolutely meaningless to attempt to attain immortality or absolute bliss in any way other than by ideating on the
Eternal one.” (Ananda Marga Ideology and Way of Life – 7)


Baba has graciously blessed all human beings with the innate desire to attain lasting peace (immortality). None should fall in the pitiful trap of thinking that this transitory world can be their permanent place. None should get befooled into thinking that their human body will live on and on. Thinking in these defective ways means wasting one’s precious human life. To fulfill our desire of eternal life and endless bliss one must take shelter in Him.

The idea of replacing the brain and living forever is not an option.

Baba says, “Human beings can hope to attain everlasting peace by knowing You [Parama Purusa] who are everyone’s own, who are the most favourable to one and all. Now lasting peace, that is, a’tyantikii sha’nti, is that permanent peace which does not vanish after two or three days. Peace which is everlasting, which leads to eternal well-being, is a’tyantikii sha’nti. Only by knowing that Parama Purus’a can one attain eternal peace. There is no alternative.” (Ananda Vacanamrtam – 31)

Baba says, “O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the sun’s brilliance towards the attainment of the Supreme state.” (Subhasita Samgraha – 1)

Tattvadarshrii Deva


Baba says, “At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


“Tumi ekat’u ka’che eso, a’r ekat’ukha’ni heso…” (PS 1909)


Baba, please grace me by coming a little more close, and please smile softly. Baba, by Your grace, my penance to get You will remove the cimmerian darkness of my mind. That I know. O’ my Dearmost, please shower your sweet and charming smile like a full moon.

I know this cimmerian darkness of my mind is not eternal. So much mental blackness and so many stains come and go from my mind – hundreds of times. Yet this deep, all around pitch darkness, pervading everywhere, will leave, keeping its head low in defeat. Baba, by Your grace I will be victorious. O’ Gracious One, Your love brings divine effulgence – not darkness.

By Your grace, I will not accept defeat at any cost. I will remain holding only Your lotus feet. Whatever people may say, whatever may happen, I will remain pure and blemishless, by Your grace. Baba, You are my beginning and my end– You are my Goal.

Baba, please come close and grace me with Your divine love…

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Date: 14 Aug 2012 20:33:26 -0000
From: “baladeva45@tran…”
To: am-global@earthlink.net
Subject: At the Time of Death


“Nayaneri ainjan ma’nasranjain tumi janame maran’e sa’thii mor…” (PS 1370)


Baba, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; Baba, by Your grace, You are with me life after life, in birth and in death, always – up to eternity and beyond. Baba, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become
totally captivated and devotionally ensconced in You.

Baba, in the grand periphery of this entire expressed world, in the mirror of maya, everything is resonating in Your divine sound – omnkara (shinjit o
nu’pure) [2]. Baba, please grace me, by looking towards me; please shower me in Your divine compassion. O’ Citcor [3], O’ Parama Purusa, You are captivating my mind in all the ways.

Baba, O’ my Dearmost, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. Baba, by Your grace, I want to surrender my entire being unto You. Baba please grace me and allow me to collect all my feelings and surrender my whole existence at Your feet. Baba, You are my Goal; You are my Ista. Baba, You are the moon and I am the cakor [5] bird, always involved in Your ideation.

Baba, You are my everything; You are the Goal of my life. Baba, my only desire is that You please grace me and give me a place eternally at Your
lotus feet by granting me parabhakti…


[1] Ma’nasrainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without
innate love for Parama Purusa one can never succeed. In His role as Ma’nasrainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.

Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam – 1)

So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic
grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Shinjit O Nu’pure: In the process of creation, the universal sound of omnkara is generated. There is a variety of such sounds: The roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisatoin the sadhaka can hear these sounds. In this song, all these sounds are symbolically represented by the ankle bell – shinjit o nu’pure – Parama Purusa.

[3] Citcor: In His role as ‘Citcor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcora – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

[4] Parabhakti: Baba says, “When one wants Parama Purus’a from Parama Purus’a, then that bhakti is para’bhakti…”

“And what is para’bhakti? ‘O Parama Purus’a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not
— but I want You…I want You. And why do I want You? Because I want to serve You’.”

“And when asked by Parama Purus’a, ‘O my boy, why do You want to serve Me?”…The reply should be, ‘By serving You I want to give You pleasure.
That’s why I want to serve You. I don’t want to enjoy pleasure’.”

“This is the highest phase of para’bhakti.” (Subhasita Samgraha – 24, p.97)

[5] Cakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and
stares at the moon – wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is
said that the cakor bird has a deeply loving relation with the moon. In Baba’s above devotional song the bhakta is compared to the cakor and Parama
Purusa is likened to the moon.


Here Baba describe the death process.

Baba says, “Due to illness, old age or an unexpected injury, the region inhabited by pra’n’a va’yu degenerates and the pra’n’a va’yu can no longer
maintain its natural functional capacity and flow. In this unnatural condition it strikes against the sama’na va’yu causing the sama’na va’yu to
lose its equilibrium. As a result, the navelly-situated sama’na va’yu and the upper body pra’n’a va’yu quit their respective areas and merge; the two
then create pressure on apa’na va’yu. In this condition the uda’na va’yu loses its normal ability to function under the united pressure of pra’n’a,
sama’na and apa’na. This condition we call “navel breathing”. As a result of the uda’na va’yu losing its normal functioning, a rattling sound is
produced in the throat. This is an indication of imminent natural death.”

“At the time of leaving the body, the four united va’yus — pra’n’a, apa’na, sama’na, and uda’na — join with the vya’na va’yu, which is present
throughout the body. These five vital forces, having become one, leave the body and join the aerial factor or merge in Maha’pra’n’a [Cosmic Life]. At
the time that the pra’n’a va’yu leaves the body, four of the five external va’yus, namely na’ga, devadatta, ku’rma, and krkara, join with the pra’n’a
va’yu and leave the body together with it. Only the dhanainjaya va’yu remains in the body.”

“Sleep and drowsiness is the work of dhanainjaya va’yu. The body being in a state of permanent repose, dhanainjaya va’yu remains…”

“After cremation, or when the dead body completely decomposes in the grave, dhanainjaya enters the maha’bhu’ta [five fundamental factors] and
merges into the aerial factor.” (Shabda Cayanika – 1, p. 49)


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