Archive for the ‘Demonstration’ Category



The following is a well-written, devotional portrayal that stands as an excellent example of how a Baba story should be presented. The writer has beautifully described the scene and wonderfully depicted the spiritual vibration of those days with Baba. It is an inspiring account.

I was also present in Ranchi on many occasions those days and can attest to the veracity of this story. Everything the writer has described is 100% accurate. What is expressed is not an exaggeration; nor is there a hint of hyperbole. The below story is a proper depiction of what took place.

All in all, this story rekindled my own sweet and blissful memories of being with Baba in Ranchi. It made me remember those devotional times of longing for Him and running after Baba’s car on the dusty road. That was so blissful. I vividly recall attending and participating in those sadhana demonstrations, receiving his blessing, having His divine proximity, getting personal contact, attending general darshana, watching and seeing Him on a daily basis, and receiving His grace, as well as so many other auspicious occasions with Baba etc. After reading this following story, everything became fresh and alive. I cannot forget how His mere presence was enough to bring one into the height of spiritual joy and realisation. There was so much love and devotional longing in the air. This story captures that feeling.

That is why we should embrace and emulate those who can write a proper and spiritually-vibrating Baba story. One such writer is Shrii Ram Kumar ji – a very good devotee with strong literary skills. In the 1960’s, he was the publisher of the Hindi magazine, Ananda Du’ta. That was one of the first magazines and he published many devotional and inspiring stories.

This below account also neatly captures the essence of what it was like to be with Baba back in those Ranchi days. Our respects and appreciation to the unknown author and to Dada Maheshvaranandji who included this Baba story in his collection for distribution. Read and enjoy!

The period 1969-1970 was a very special year for Ananda Marga. It was called “the year of demonstrations”. During this time Baba demonstrated and explained many different spiritual powers and different samadhis. Again and again He told us that these powers are higher mental and spiritual states, and are not at all “supernatural or miraculous”; they are perfectly natural, but they are so rare that people are in awe of them. Again and again Baba told us that our aim is Parama Purusa (Supreme Lord), and that if we desire occult powers, our downfall is certain. Those were the days that no one who was present can ever forget. I had recently come to India, and by long and intense meditation, my eyes were being opened to the greatness of Baba. What I saw and experienced changed my life completely.

At that time, the central office of Ananda Marga, where Baba stayed and directed its entire operation, was in a small town in Northern India called Ranchi. The Ananda Marga “world headquarters” was a small, concrete-block building with about five rooms. To me it looked like a dilapidated little shack, and at first I was shocked inside at its simplicity. It was only gradually, as I did more and more meditation that I was able to realize that the greatness of Ananda Marga did not lie in external trappings of showy prosperity. It lay in the hearts of the Margis, burning with divine love and the indefatigable desire to serve humanity. I realized that the great movements of history have all started like this – not with buildings but with an idea – not with external glamour but with the invisible internal dynamism of its members.

About three-fourths of a mile down a narrow dirt road, that was impassibly muddy during the rainy season, was the jagriti and the Ananda Marga School, where Baba came twice a day to give His discourses and hold His demonstrations. Even as I write about this now, almost seven years later, there is a deep stirring in my heart because those were the deepest experiences of my life. In those days, I was born again. I was irrevocably changed. I felt completely and totally in love fore the first time in my life. Not human love –which compared to this seemed shallow and wavering. But the love that pours into and out of every cell of your body, the kind of love that sometimes feels like rock inside, so solid that nothing – not doubts or fear or pain – can budge it. This love Baba gave me, most undeserving me, who every day as I rode silently to the jagriti on the rickshaw, thought over and over to myself, “Why me, what did I do to deserve this? There must be some mistake!” Twice a day, at about noon, and again about 6:00 pm in the evening, Baba would come to the jagriti for His discourses. The jagriti was a large brick building; inside was a spacious dirt-floored hall with a stage in the front where the large Sunday morning discourses were held. Margis from all the neighboring town and villages would attend the Sunday discourses. There were several smaller rooms that still shine in my memory as one of the most special places on this entire planet. There was a little room about four squares meters in size, with one or two windows and a wooden cot in the front covered by a blanket. Down the path alongside the building, past that little room, Baba used to walk, protected from the burning Indian sun by his bodyguard, dressed in crisp khaki uniform, walking beside Him and holding a black umbrella over His head. Baba’s clothes always seemed so white, whiter than any white I had ever seen before. His white figure was so radiant that sometime my eyes could hardly see due to its brightness. How strange it was that just the sight of that small man walking slowly with measured steps under the umbrella down that corridor would burst my heart with joy and flood tears into my eyes – and make me freeze motionless as tremendous spiritual waves engulfed me, and I could not move or think – only dissolve in bliss.

When Baba had sat down on the bed, various persons were called into the room for personal contact. There was a long list of devotees each day, and the rest of us waited anxiously outside the room, talking softly about Baba or doing meditation. There were different people there every day. The dadas and didis who had come from distant parts of India to report to central headquarters and were now coming to see Baba, just as a calf, frolicking in the meadows all day must return from time to time to its mother to drink deep of her nourishment. There were Margis from different parts of the country and even from Nepal who took special leave from their jobs and packed their whole family into the crowded Indian trains to sit at Baba’s feet for a few days and gain the inspiration and strength to return home and set an example for all the worldly people they came in contact with. There were the local Margis who used to come every day, at lunch and after work, to see their Baba. Then there were the central workers who sometimes were able to take time out from their work and visit the One they were working ceaselessly and tirelessly for. I remember once, one very devoted Didi had come for several days in a row to see Baba, and when He heard that she was again outside, He pretended anger and said, “What! She is here again? Doesn’t she have any work to do?” and so she swallowed her devotion – what a lump in the throat – and returned to her work.

In that small room, as we all (only about twenty of us then) sat crowded and motionless before Baba, there was a vibration unlike any I have felt before or after. When Baba paused, it was so silent you could hear your heart beat, and even on dark and cloudy days it seemed as if a brilliant radiance filled the room. When I sat before Baba I had a deep feeling that I am at a loss to explain. I felt as if I were sitting in infinity. As if all space had dropped away from around me, as if all time had disappeared; the past was forgotten and the future did not exist. I was sitting on the eternal present, bathed in an indescribable peace and happiness. It was as if I had always been there, and would always remain there, and everything else was a flickering dream that had disappeared like the colors and sounds of firecrackers falling from the sky. The feelings I have for Baba are too deep to flow out of the pen. You who have felt, know. You who have not felt, will one day feel, and then you will know that it is this you have been waiting for all your life, all your lives.

As we watched in awe, Baba would perform one amazing demonstration after another, describing each one like a science professor in a laboratory. First, though, Baba would become very serious and scan the whole room, looking at all of us – probably seeing our mental colors to see if we were in a sufficiently sensitive spiritual state to appreciate his deep teaching. Then He would say sternly, “Sit in a proper asana!” and everyone would snap their backs up straight. Then Baba called a devotee to come forward and sit in front of Him and say, “Sit in padmasana and do meditation.” After a few moments Baba would reach down and hold the devotee on the back of the neck, just at the base of his brain, where the spinal cord enters the all-knowing mind, which knows past, present and future. By His touch He was awakening that devotee’s deepest layers of the mind, and through that devotee, usually, Baba would perform the demonstration.

In this way it was clearly shown that it was only Baba Himself who could have infinite knowledge and infinite powers, and that He could awaken them in people by His grace. The words He spoke about Parama Purusa, about divine love, about unity and divinity of all beings – sank deep into my heart like a sound vibrating in a deep well and I felt as if He were speaking my own heart’s echo. There were hundreds of demonstrations in those days – every morning and evening for months, but often no record was kept of them. Who felt like writing anything in Baba’s presence, in His powerful vibration. In fact many people present did not even see or hear these demonstrations – the spiritual energy in the room was so high they just closed their eyes and were lost in deep meditation, until they felt someone pulling at them to stand up as Baba was leaving the room. Often the next day Baba would ask a devotee to describe what he/she had learnt the day before, and the devotee would smile embarrassedly and answer, “I don’t know, Baba.” And Baba would laugh and say, ‘Never mind, never mind, sit down, sit down, he did not see! All right, who can tell..…”

Fortunately during one period Baba asked one dada to take notes and keep a record of the demonstrations. After the demonstrations were over, Baba would arise from the wooden cot and, doing namaskar to everyone, slowly walk out of the room. Everyone would rush to help Him as he walked through the door. Sometimes He would pause a little and look into the eyes of a devotee whose face was gleaming with spiritual purity and love. Baba would look at the devotee with His look of love and say simply, “Tum kaesa ho..(how are you)” or perhaps pinch the devotee gently on the cheek like a father pinches his child. But these simple words and that simple affectionate touch conveyed tremendous spiritual blessings, and afterwards you could see light radiating from the head of that devotee. He had been transformed by Baba’s touch, by Baba’s love.

After Baba had left to do His noon sadhana and take His lunch, usually we would all sit for meditation because the spiritual waves were so strong no one could move. Sometimes as I left that holy place, as I gradually returned to normal consciousness, I would look around me at that little room in that old brick building with lumpy dirt floor at the end of a narrow dirt road in one of the smallest cities in one of the poorest countries in the world, and feel like I was in the nucleus of the universe. I used to laugh aloud and think of the wonder of it all – in this insignificant little corner of the world, the greatest miracles on the planet were being performed! Here in this plain little room tremendous forces were being unleashed and harnessed, unknown and deep mysterious knowledge was being revealed, and hearts and lives were being changed irrevocably. All this by drops of grace of our Baba!

Note: Here concludes the story from Dada Maheshvaranandji’s collection.

At His lotus feet,

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Date: Tue 28 Feb 2012 15:46:06 -0400
From: Divyajyoti_Deva
To: am-global@earthlink.net
Subject: Sitting on Baba’s Lap Means Died?


“Ceye gechi toma’re, shato rupe shato ba’re…” (P.S. 2503)


Baba You are mine; my everything is depending on You. You are my Ista; You are my Goal. Baba, I long to see You in hundreds of forms, hundreds of times – again and again. But, You only got held in name, song, melody, and tune. I only got You in those few ways. Baba, with my deep yearning, I search for You very near in the depths of my heart; I do not ever want for You to remain far away.

O’ the Devata of Divine Effulgence, please come more close – silently, please smile in my “I-feeling”, in the deep core of my heart. Baba, please fill my whole existence in Your divine effulgence, in Your undying love, with parabhakti.

Baba, by Your grace I have a deep longing and earnest desire to have You close, with the bond of love, in Your rhythmic expression and resonance. Baba, I want You close, in the land of the sweet resonance of the divine flute, in each and every blissful moment, in the world of the divine effulgence and beyond – eternally.

Baba, please shower Your ahetuki krpa’, Your causeless grace, and make my existence successful. O’ my dearmost…


Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa.
When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people on use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap.” Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

bhaotik dehtya’g (leaving physical body),
bhaotik shariir tya’g (leaving physical body)
ve bhagavan ko pya’re ho gaye (he has been loved by God)
ve svarga sidhar gaye (he has gone to heaven )
ve guzar gaye (he passed away)
mahaprayan hoyeche (he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phase “being on Baba’s lap” is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee” but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-pet-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.



Here are quoted lines from recently posted emails on various forums, wherein the writer uses “in Baba’s lap” with the occasion of death:

“May her soul rest in Baba’s lap for ever.”

“Let her rest peacefully in Baba’s Lap – which she always desired.”

“now she is in beloved Baba’s lap”

“She is now in BÁBÁ’S loving lap”

The above lines were written in response to the recent passing of a dear margii, Gayattrii Devii. And it is fine to write like this – only the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.


We know that one can sit on the lap of Parama Purusa in dhyana and so many of our devotional practices. This is well accepted idea in our Marga.

Baba says, “Now if the same humans address Parama Puruśa with appropriate humility, saying, “Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap” – this is devotion. If this devotion is present, everything else will automatically take care of itself.” (SS-11, What Is the Way?)

Baba says, “Intelligent people who move firmly along the path of dharma and sit on the lap of Iśt́a are destined to be victorious.” (SS-12, Where There Is Dharma There Is Iśt́a, and Where There Is Iśt́a There Is Victory)

Baba says, “One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Puruśa and will certainly be lifted onto His lap.” (AV-5, Taking Refuge Is the Final Word)

By Baba’s above teaching it is very clear that by surrendering to Him with love and devotion, one is sure to attain His lap. This may happen in dhyana or other spiritual practices. That is Baba’s expressed guideline.

The culminating portion of one’s dhya’na practice is sitting on His lap. Those who practice dhyana regularly understand this. In dhyana there are two parts. The first part is serving Him and the second part is sitting on His Lap and merging in Him.

Furthermore even those who could do proper sadhana during their lifetime, but if they at least attempted to sit twice daily, they too will get mukti and that symbolically means sitting on the lap of Parama Purusa.

If however, this phrase – “sitting on the lap of Parama Purusa” – is only used at the time of death, then new people will come to associate “sitting on Baba’s lap” with death (mahaprayan). This is the way slang (street talk) develops.

If some start thinking they can only attain the lap of Parama Purusa upon death and not in dhyana etc, then if someone reads that by dhyana one can sit on Baba’s lap, then they will think that dhyana means that “one is going to die”, i.e. mahaprayan.

It will be very similar to what happened with the the term harijan, which became exclusively associated with being an untouchable – not a child of God. People forgot the real meaning of the term harijan.

We should not let the phrase “sitting on the lap of Parama Purusa” meet a similar fate. None should mistakenly think that “sitting on the lap of Parama Purusa” can only occur at the time of death. The phrase should not be limited in this way.

Rather, as His disciples we should remember and think that when one is sincere in their devotional approach then anytime Parama Purusa can lift a sadhaka onto His lap. This is Baba’s stated teaching. Veritably, with proper effort and sincerity, during the culmination of dhyana one will always sit on His lap.

The conclusion is that people should use this phrase – “sitting on the lap of Parama Purusa” – on other occasions also. Now it has become the tradition to use it at the time of death (mahaprayan) and not at other times. By this way in the due course this phrase will become untouchable.

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From: “Jagadiish Deva”
To: am-global@earthlink.net
Subject: Baba Demonstration: “Show Me Your Mind”
Date: Thu, 03 Feb 2010 15:08:19 +0100



~ 15 JUN 1979 ~

Note: This posting is related with the letter, “Pathetic Understanding About Oneself“.

After one discourse, Baba graciously conducted the following demonstration with one margii brother, creating a very loving and sweet atmosphere, as well as reminding us of one very important teaching.

BABA: What is this?

Margii: Hand.

BABA: Hand.

BABA: And what is your name?

Margii: Mohan.

BABA: Whose name?

Margii: My name is Mohan.

BABA: Whose name is Mohan?

Margii: My name.

BABA: Touch that man whose name is Mohan.

[Margii remains quiet.]

BABA: Touch that man whose name is Mohan.

[Margii points to his own chest.]

BABA: It is the chest.

[Laughter from Margiis]

BABA: I want you should touch Mohan. Please touch, touch. Touch him
whose name is Mohan.

[Margii touches his head.]

BABA: It is the head.

[Laughter from Margiis]

BABA: Not Mohan.

BABA: Touch him whose name is Mohan.

[Margii shows his palm.]

[Laughter from Margiis]

BABA: No, no, no, no, no.

BABA: He said his name is Mohan. Sometimes he is showing the palms,
sometimes chest, sometimes the head. I know the names of all those
portions of the body, I know. I want to know the name of the entity
whose name is Mohan.

BABA: Can’t you show me? Yes or no? Can you show me?

[Margii nervously answers by indicating towards Baba Himself.]

Margii: You are Mohan.

BABA: No, No [Baba laughs] I am Baba.

[Margiis laugh.]

BABA: Just show the spectacles.

[Margii shows his spectacles to Baba.]

BABA: Yes. Whose spectacles it is? Whose, whose spectacles?

[Margii remains quiet.]

BABA: Whose spectacles?

BABA: Say [Baba says gently]

Margii: Mine.

BABA: Mine – everybody will say “mine”. But what’s the specialty of
that “mine”?

BABA: Whose spectacles? Let me have the name of the owner of the

[Margii pauses.]

BABA: Name of the owner. What’s the name of the owner of the spectacles?

[Margii remains silent.]

BABA: Hmmm?

[Baba awaits patiently for quite some time for the reply, yet the Margii
remains silent. So Baba gently coaxes further.]

BABA: Just show me who is the owner of the spectacles.

Margii: I don’t know.

BABA: Who is the owner of that shirt?

BABA: What is the name of that gentleman who is the owner of the shirt?

Margii: It all belongs to Parama Purus’a.

BABA: Just now you said that the spectacles belong to a particular man.
You used the word, “mine”. Do you own anything? Are you owner of anything?

Margii: No.

BABA: Just now you said “mine, me, my” so many things. Then? He could
not show himself. It is the case. It is not your entire entity. You can
show your entire entity? Show me your entire structure.

BABA: From head to foot.

BABA: And that is Mohan? No.

BABA: Have you got any mind, or not? Have you got any mind, or not?
Have you got any mind, or not? Or you have got only this physical body,
head to foot?

Margii: Yes…

BABA: This much, or you have you got a mind also?

Margii: Mind also.

BABA: Mind also, then do one thing for me. Just show me your mind.

Margii: I can’t show it.

BABA: Then? How, why I am to believe that you have got a mind? And how
can I believe that you have got a mind, when you cannot show it to me?
Then you have got no mind. Have you got a mind, or not? Give the reply

[Margii gives affirmative reply.]

BABA: You have got? And how could you know, that you have got a mind?

[Margii hesitates.]

BABA: How could you know that you have got a mind? How could you know
that you have got a mind?

Margii: I cannot…

BABA: Hmm?

Margii: I cannot…

BABA: You cannot…

Margii: I cannot say.

BABA: You cannot say?!

[Speaking slowly, gently]

BABA: Then what is your decided opinion? Have you got a mind, or you
have got no mind?

Margii: I am having mind, but I cannot show it.

BABA: You cannot show it, you can feel it. You can feel it. You yourself
can feel it, that you have got a mind. Eh?

Margii: No.

[Laughter from Margiis.]

BABA: Don’t you feel, that you have got a mind? You can feel it,
ye-e-e-es, yes. You feel it, but you cannot show it. Regarding your
Parama Purus’a also, you can feel it, but you cannot show it. Do you

BABA: If Mr. X, suppose Mr. X says, that you have got no mind. Will you
accept his view? No. No, you will say, “I have got my mind. I know it, I
feel it.” Will you say like this?


BABA: Similarly, your Parama Purus’a is also an object of feeling, not
showing. Do you follow or not?

BABA: Yes or no?

BABA: You see, in India, there are two styles of saying yes and no.

[Baba gives some physical demonstration. Margiis laugh.]

BABA: This is yes, and this is no.

[Baba demonstrates with His head, tilting his head toward the left and
right sequentially for “yes”, and nodding his head up and down for “no”.]

[Margiis laugh].

BABA: You are doing like this.

[Baba nods His own head up and down to demonstrate what the Margii
himself had done, to indicate an affirmative reply. And the Margiis are
laughing because Baba has just explained that many in India (in the
South) use that very gesture to indicate the negative also, which would
be a humorous reply to the question.]

BABA: In India there are two systems. To the north of the Vidhyas, “yes”
means [Baba nods his head up and down], “no” means this [Baba shakes his
head to the left and right].

BABA: And to the South of the Vindhyas, “yes” [Baba shakes his head to
the left and right], and “no” [Baba nods his head up and down] [Margiis
laugh at this way of expressing, as most present are from the North
rather than the South, and so are not accustomed to the Southern style].

BABA: Do you follow? [Baba laughs]. Haan.

BABA: What do you say, yes or say no? Can you show your Parama Purus’a,
your God, to anybody else?


BABA: You can feel it. Similarly your mind, you feel that you have got
the mind, but you cannot show it.

BABA: And in case of underdeveloped creatures, they do everything as per
their instinct. They do not even have the feeling that “I have got a
mind”. But they do everything, and that doing is done as per mind’s
support, but it is done– what, how? Due to inborn instinct. They cannot
go beyond the periphery of instinct.

BABA: But because you are a developed human being, that’s why you feel
that you have got one mind. And everything that you do, you do with the
support, direct support of your mind.

BABA: When I said “Stand up”, then this sound created a sympathetic
vibration in your nerve cells, through nerve fibers. And due to that
vibration in nerve cells, a similar sympathetic vibration was created in
your mind. And then the power of discretion, that is, a subtler portion
of the mind says, “When Baba says, then I should stand up”. Then you
stood up.

BABA: Do you follow?

BABA: But in the case of undeveloped creatures, or, say, any protozoic
creature, they won’t understand these things. It is possible only in the
case of metazoa. And you are also a metazoic creation of Parama Purus’a.

BABA: So for this day only, or for this moment only, I accept the view
that that shirt belongs to you, and the spectacles belong to you.

BABA: Do you follow? You have followed everything. Very clearly.


By Baba’s grace in His above demonstration, He has clearly shown and given proof that we are mind oriented beings and that our mind is the essence of who we are – even if it cannot be seen or shown.


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Date: Sun 06 Jun 2010 13:03:47 -0000
To: am-global@earthlink.net
From: “Bhavanath Rajpal”
Subject: Baba: ‘I Speak for All’


“A’lo jhariye madhu ks’ariye a’ndha’r sa’riye tumi esecho…” (P.S. 1233)


Baba, You have come and by Your divine advent You are showering
effulgence, exuding nectar, and wiping away all darkness. Baba, You have
come– making the flowers blossom & graciously spreading happiness and
bliss to one and all. Baba, by Your august arrival everyone’s hopes and
longings have been fulfilled.

Baba, living beings were awakened by the deep yearning and pain of
longing in their heart. And with this feeling, in the anticipation & hope
of Your coming, they were awake, watching for Your arrival– constantly
looking towards Your path. Baba, this pain and longing of devotees
resonated in Your heart and You could no longer remain distant. Baba, You
have come and You are graciously pouring the basket of love– satisfying
everyone’s heart. The sleeping humanity has gotten new life by Your grace.

Baba– that river which dried up and evaporated, and that song which was
lost in the oblivion– the current of that very river and the tune of those
songs You have graciously brought along with You.*

Baba due to Your august advent You have inundated each and every heart
with the nectar of devotion. This is Your causeless grace…

* The inner idea is that when Parama Purusa comes and He saturates the
heart with deep devotion, then all those feelings of love and which had
dried up start to blossom. In the above song, the river signifies the flow
of devotion and the song and melody refers to that subtler expression of
devotional feeling.


As we shudder or even mockingly marvel at the way the current groupist
leaders unabashedly ignore Baba’s teachings and instead chase after their
own personal agendas, one can only wonder how these were the very people
who surrounded Baba physically for years and years. They heard all those
dharmic teachings yet nothing went inside– or so it seems.

Here below is the explanation how Baba’s talks of dharma and inspiration
are addressed towards those who understand inside their heart– and not
necessarily towards those who were physically present those days.


There are two types of knowledge. One is transitory in nature; that is
called pra’pta va’kya. And that is always changing according to time,
space, and person. Today that type of knowledge is correct, and tomorrow it
may not be.

And another variety of knowledge is absolute knowledge. That is a’pta
va’kya; a’pta va’kya is eternal; unchangeable.

Baba says, “For a bhakta, only a’pta va’kya has value. What comes from
Parama Purusa is a’pta va’kya….As devotees, you should follow only a’pta
va’kya.” (AV-2, P.7)

Baba says, “A’pta va’kya” or “absolute knowledge”. Absolute knowledge is
the direct message from God…The books in A’nanda Ma’rga philosophy are
all absolute knowledge.” (PNS-18, p.10)

So we all know that Baba’s teaching is a’pta va’kya. It is eternal and
ever-true. With the change of time, space, and person, it does not change.
It is permanent. All the discourses which Baba has given, these are for
eternal teaching.


But some people get easily confused and misled. In the wrong way they start
thinking that Baba speaks only to the limited audience seated before Him
during His discourse. And that the value of the discourse is limited to
those in the audience. And that it is beneficial for them alone. This way
of thinking has brought some serious dogma also.

Thinking that Baba is only speaking for those present, due to this faulty
approach, many discourses in 1978 just after the jail period could not get
recorded. When Baba scolded and became furious, and He Himself revealed the
truth. Baba graciously revealed, “I’m not speaking for the few those who
are sitting next to me. I speak for all.” The sense was, that these things
are not limited to time, space, and person. These discourses are beyond the
three factors. They are for all, up to eternity.

And at that very time during the scolding in 1978, Baba charge-sheeted the
concerning in-charges by scolding, “Why the discourses did not get

After that, everyone became more serious to record each and every
discourse. This above incident happened just after the jail period, in
August 1978.

As another example, all are aware that prior to 1970, mostly the DMC
discourses were getting recorded. But general darshans, not. And this was
due to the dogma that the darshans were only meant for those attending
Baba’s discourse.


The conclusive idea is, that many times the audience gets confused. And
they think that Baba is talking to them alone. Just as in the example of
the following discourse from 1979. When Baba gave this discourse, then
those present were thinking that they are not only great, but greatest.

Because they are going to solve the problems of the society. They are the
torchbearers. And they will bring a golden era on this earth. So forth and
so on. Everyone was charged, thinking about their greatness. So here below
is the discourse which they heard from Baba on that day.

Baba says, “I am sure that you boys and you girls must be optimists; and it
is your duty to save humanity. And I hope you will be able to save
humanity, because, just like me, you are also optimistic. You should know
that great, or good, people are few in number, they are not many…So it is
your duty to save humanity. And those who are unable to shoulder their own
bags and baggages — their responsibilities are to be shouldered by you.
You should remember that the life of a spiritual aspirant is a mission.
One’s entire life is a mission, one’s entire existence is a mission. And
your mission is — what? To save humanity from this crisis. I hope you will
be successful. And I not only hope, I am sure that you will be successful.”
(AV-34, p.77)

So listening this, attendees were thinking that they are the torchbearers
who will lead the society forward from darkness to light. But
unfortunately, some of them after some time, got frustrated and threw away
their dress. And started leading negative life.


And still today some of those who attended that discourse, are thinking
that they are torchbearers irrespective of their personal conduct. But
rational analysis tells that those whose conduct is good, following dharmic
guideline, adherent to 16 points and other various conduct rules, they are
the vanguards of society. Whether they were present in that Frankfurt
airport or not, that is immaterial. We should not forget that Baba’s
teaching is divine, eternal, a’pta va’kya. Baba speaks for all, beyond the
limit of time, space, and person. And the real torchbearers are those who
follow these guidelines. Whether they have personally attended the
discourse, or not.




There are some who dogmatically think that Baba’s discourses are teachings
for that very day when it was delivered, and to that very audience who was
present that time. In other words, they think in a quite limited way. And
the outcome has come as this “Ananda Vanii dogma”. The believers of this
dogma feel that Ananda Vaniis are for that very day on which they were
given. And that now those Ananda Vaniis are useless. They cannot be used as
Ananda Vaniis to treat as a special message. That’s why those in power are
creating fake Ananda Vaniis twice a year. This all illustrates how dogmatic
people don’t like to believe that Baba’s teaching is a’pta va’kya, eternal.
Now let us go to our main point.


The first DMC happened in Jamalpur in 1955. And the Subhasita Samgraha
discourse is available. But where are the general darshan discourses from
that time? It is obvious, they are not available. They could not get
recorded in any media. We lost them.

All the DMCs in the early years before ’66, were like that. And after that,
such a minimal number of discourses are available in the printed form, we
can see. They are very few in number. And surely they did not all get

And why go far? 1969-70 was the year where Baba has given so many
demonstrations in Ranchi. And every day He has to explain all those things
in hours lengthy discourses. But nothing got recorded. Dada Vijayanandji
was noting down a few lines related with each day. Only those things got
printed in one of the Ananda Vacanamrtam books. And those notes are only
one or two paragraphs of one particular entire day’s darshans. So by seeing
the size of the paragraph or discourse, one can see that this is just 5% of
the real discourse. And that’s also not original, but just notes. Why did
this thing happen? Because those days, people were not careful to record
Baba’s discourses. Many were thinking that Baba speaks for that very
audience which is sitting next to Him.



Now it is so ridiculous, that in those samadhi demonstrations of ’69-70, in
such an odd way it has been written, “In Ranchi jagrti on that day, one
devotee got samadhi”. Reading this, which reader is going to understand
that Baba is giving demonstration? Rather, people will get confused that
one devotee got samadhi out of the blue, by his own effort. But that is far
away from the truth. The truth is that Baba graced, and the result was
samadhi. But it is not mentioned in the discourse. That is unfortunate, and
it is a black mark in our scripture.

Please read AM philosophy part 5, pages range 323-334.

As an example, see below this quoted section from the chapter, “Bhava

There it is printed:

“On May 10th, 1969, at Ranchi jagrti, a sadhaka experienced bha’va
sama’dhi. Sitting in dhya’na’sana he began to practice dhya’na on
Mula’dha’ra cakra. As soon as he connected his mind with the Cosmic Mind he
felt the sweet waves of cosmic bliss. Then he took his mind to deeper
realms, practicing dhya’na in svadhista’na and man’ipura cakras. At this
time he directed all his psychic energies to Parama Purus’a….” (p.328

By reading this description it looks as though the sadhaka is doing all
these things at his own will and on his own. There is no hint by this
description, that this entire event is a demonstration given by Baba. And
that it is only by Baba’s grace on this sadhaka, that the sadhaka began to
experience these things. So in true sense the manner of writing this event
is ridiculous and misleading.

But why did all these things happen? Because those who are responsible,
they thought in their dogmatic way that Baba’s discourse of that very day
was for those persons only there, in that audience. We should go now to
our main topic.


Here below is the entire discourse available in AV-34, which Baba has given
in Frankfurt Airport on the 19th of September, 1979. It gives deep

Baba says, “Some peoople say that in the past there have been so many
crises in human society. Crisis is quite natural for something moving.
Wherever there is movement, there is struggle — struggle against the
inertia of the earth. In the past, there have been crises in the course of
movement, crises in different branches of civilization, crises in the realm
of education, and so on. But nowadays, the entire human society is facing
the crisis of civilization as a whole, and particularly a crisis in the
field of existence. Human society is now to decide whether to live or to
die. If this mud-slinging and intolerance are encouraged, humanity has no
future — the future is dark, the future is sealed forever. But you know, I
am not a pessimist. I am always an optimist. And I want all my sons and
daughters to be optimists. And I want them to struggle against this death
signal of humanity, and come out successful.”

“And I am sure that you boys and you girls must be optimists; and it is
your duty to save humanity. And I hope you will be able to save humanity,
because, just like me, you are also optimistic. You should know that great,
or good, people are few in number, they are not many. They do not come
within the scope of millions or billions. They are always few in number.
And these few, they are the torchbearers of human society, they are the
pioneers, they are the vanguards of human society. So it is your duty to
save humanity. And those who are unable to shoulder their own bags and
baggages — their responsibilities are to be shouldered by you. You should
remember that the life of a spiritual aspirant is a mission. One’s entire
life is a mission, one’s entire existence is a mission. And your mission
is– what? To save humanity from this crisis. I hope you will be
successful. And I not only hope, I am sure that you will be successful.”

19 September 1979 evening, Frankfurt (AV-34, “To Save Humanity”)

Everyone Should Know and Practice

Baba says, “The greatest quality of a person at a meeting or debate is the
capacity to convince others. The highest quality in the battlefield is
‘yudhi vikramam’, or valor in the battle. While in danger, one’s great
quality is patience.” (AV-4)

Read Full Post »

From: “Rambabu Maurya”
To: am-global@earthlink.net
Subject: Devotees of Jamalpur Days
Date: Thu, 26 Nov 2005 09:02:27 +0530


“Toma’ke cena’ na’hi ja’y…” (P.S. 2089)


Baba, You are so loving and close– even then it is not possible to
recognize You. Just when I think that I have recognized You, then my
consciousness gets completely enveloped by the Cimmerian darkness.

Baba, Your divine Presence shifts from one extreme to the next. On the
one side You are so tough and other times You are very soft and sweet.

Baba, sometimes You are vehemently sounding Your sermons by the beating of
the marching drum and blowing of the military trumpets; and on other
occasions You are smiling sweetly and showering Your causeless grace with
the flower pollen. Baba, such is Your beauty.

O’ Baba, in the end, in the lonely, isolated moment, I see that
everything happens by Your grace. What You desire, that is what happens–
that is the final truth.

O’ Parama Purusa Baba, in Your grand Kingdom, everything belongs to You.
I cannot boast that anything is mine; indeed to think that something is
mine is a crime. Because everything is created by You– this whole
expressed universe is Your mental projection. Then how can I say that
anything is mine.

Baba, only You are mine; everyone is Yours. Baba, everyone longs for
Your karuna’– divine compassion.

Baba, to recognize You is not possible without Your grace. Baba only
with the showering of Your grace can one realise You– otherwise not. Baba
please grace me…


These days more and more Baba story books are coming whereby various Marga
authors are giving their perspective. And still more publications are in
queue since there are several hundred or even thousands and thousands of
hours worth of recorded Baba stories– a.k.a. Sansmaran– on tape. So from
various directions these stories will be coming into print. Yet for we
Ananda Margiis, Baba’s own guidelines about bhakti and devotion remain as
our gold bar standard– without which some simple persons might take fall
into the current of those new Baba stories.

Here are some excerpts from these various Baba story books; everyone can
read and review these below accounts on their own to see how far they are
running parallel with Baba’s own pristine teachings.


Naginaji has written in Ananda Katha,

“I have always been attached to the prestige of my status and so was very
anxious to save my prestige. I was not able to get leave and go to Baba,
therefore I wrote a letter about my problems to Him. I also wrote in the
letter that I would prefer death to demotion and was least prepared to face
a downfall in my rank.”

Naginaji posted the letter at the post office, and it reached to Baba. And
then Naginaji tells,

“At first Baba scolded me on my writing about my death. “You consider death
to be a plaything.”

“Then He (Baba) explained how promotion and demotion are part of a service
career and one should not be perturbed at these. He also told that
attachment to the status of a post is wrong. He advised me that it would be
in my interest to accept the demotion that was coming.”
“I (Naginaji) was not at all ready to accept this situation.”

Baba tried to convince Naginaji.

Baba told, “This is a samskara of your past life and it would be best to
suffer it.”

“Even so, I (Naginaji) was not ready to accept it.”

“Baba then began to coax me in the same manner as parents do when a child
begins to insist on something.”

Naginaji did not follow Baba’s suggestion and he (Naginaji) furthermore wrote,

“I thought over Baba’s words for some time and then it came to my mind that
everyone in this world wants to rise. No one ever wants demotion.”


As we all know Naginaji, the author of the above story, is one of those
early Jamalpur sadhakas. And here is more background about that.

Some margiis think that those sadhakas of the early Jamalpur days were
great devotees– that they were ideal. So thinking like this, they accept
their fashion of doing as the proper way. As if everything that those
Jamalpur sadhakas did was perfect or dharmic. But we have to watch and
logically assess the situation and see how far their actions were truly ideal.

The sense is a rational approach is always needed because otherwise a wrong
conclusion misleads the entire situation. For example, in various
communities many people blindly believe that everything their ancestors did
was great. So with that feeling they follow all those dogmatic things done
by their fore-fathers. All because they failed to use their own rationality.

The key issue is that a wrong conclusion or following dogma is always
problematic– producing negative results.

Keeping all of the above in view, here following is the next story for


The below topic is related with one commonly known Baba’s story during the
very earlier days in Jamalpur. The scene is that Baba wanted to do an
important demonstration and execute one very needed task for the welfare of
all. Since Baba’s central aim behind performing this demonstration was to
protect humanity from the evil minded strategies of Stalin.

So in gracious mood Baba lovingly expressed His desire to one
sadhaka. Baba requested the sadhaka if he would like to do this. Baba was
seeking his compliance and Baba comforted and reassured that sadhaka that
everything would be okay. But the sadhaka in a very blunt and direct manner
turned down Baba’s suggestion– he told Baba that, ‘No I cannot do this’.

Perhaps it should be made clear that this sadhaka was one important margii
of those early days, who was initiated prior to 1955. In our AM society
that sadhaka receives a lot of respect.

So here follows that fateful part of the story where this sadhaka
outrightly rejects Baba’s important request.

“Baba was sitting in the tiger’s grave in Jamalpur…. Haraprasad Haldar
(commonly known as Hara da, the father-in-law of Kinshuk) was with Him.
There was also another person whose name was not known. Baba was discussing
something with them. Baba then suddenly asked Hara da if he would like to
experience death. Hara da was afraid and refused… Baba said to him that
he had nothing to fear and that he would be brought back to life. Still he
did not agree.”

Thus in gracious mood Baba is giving this sadhaka the extraordinary
opportunity to comply with one great work. And Baba goes so far as to give
full assurance & guarantee that all would be well. That 100% of His grace
would be with him and the outcome would be auspicious. But still that
respected Jamalpur era sadhaka refused Baba.

But because Baba had a strong determination to execute His dharmic task so
He did this work by the following way. The story continues like this.

“Then Baba called a person walking past the tiger’s grave wearing
Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke
to him in that language. Baba asked him to sit near the grave on the
ground. He assumed special mudra (posture) with His hands. Suddenly that
soldier collapsed on the ground. Baba asked Hara da to check his pulse.
Hara da found that he was dead. Baba said that He was bringing a Vidhehi
Atma or a body-less mind into that body…”

Then after the great work of dharma was complete then Baba restored perfect
health and life back into the soldier’s body. The story continues:

“He [Baba] then ordered the soldier to return to his own body. In a while
there was again some movement in that dead body. A while later he woke up
and sat… [And] after a short while he got up and walked away neither
knowing that he was dead for a while or nor anything about all that had
happened through the medium of his body.”

So this is one story which directly or indirectly guides us to always
comply with the Lord’s wishes. No doubt on the one hand when Parama Purusa
desires then He gets work done by any way or any method. And that time Baba
was forced into such a situation because that Jamalpur era sadhaka was not
willing to cooperate.

But we should pay heed to the inner sense and spirit behind all of this–
namely that that devotees should be ever-ready to respond to the Cosmic
call of the Lord.


And these following teachings of Baba lead in that very direction– that
the best devotees are always ready to toss aside their unit desires and do
anything and everything to please Parama Purusa, to satisfy His every
request and comply with His every wish.

Baba says, “What should be the nature of one’s love for Parama Purus’a?….
those who are A-grade devotees will say, “We will establish a loving
relationship with Parama Purus’a not so that we can derive pleasure from
it, but rather so that He will be pleased thereby. Whether I get pleasure
or not is immaterial.” (SS-11)

Then comes the famous story how the devotees of Vrindaban were ready to
sacrifice their everything for the Lord.

Baba continues, “There is a story that once Lord Krs’n’a fell seriously
ill. Various medicines were administered, but the disease could not be
cured. Many physicians were consulted but no one could diagnose the
disease. Finally Lord Krs’n’a Himself was asked, “What is the medicine for
this disease?” He replied, “See here, if any of my true devotees agrees to
give the dust particles of his feet, only that will cure my disease.” Then
the sage Narada made a frantic search throughout the world to find such a
true devotee, but as was expected, nowhere could such a devotee be found.
Whomever Narada approached was shocked to hear such a proposal and
protested, “How can we give the dust particles of our feet to the Lord?
That would be the highest blasphemy, and for that we would be doomed into
the lowest hell!” No such devotee as Lord Krs’n’a had suggested was to be
found anywhere.”

“At long last Narada went to Brajabhu’mi, and there he explained the
situation to the people. No sooner had they heard the news of Lord
Krs’n’a’s illness than they cried out in chorus, “Alright, we are ready to
give our foot-dust for our Lord!” Flabbergasted, Narada asked them, “How
can you say this? If your foot-dust is smeared on the forehead of the
Lord, will you not incur great sin thereby?” The Brajabhu’mi replied
unhesitatingly, “Perhaps we may incur sin thereby, and we are ready to
enter hell for that. But if the dust-particles of our feet can cure our
beloved Lord, that would be wonderful.” This is the epitome of devotion,
and to please Parama Purus’a we must develop this type of exclusive
devotion.” (SS-11)

And here below Baba furthermore guides us that the greatest devotees live
their lives with one goal in mind– to serve and please Parama Purusa.

Baba says, “The devotees with [the highest type of] kevala’ bhakti in their
hearts do not ask Parama Purus’a for anything…the devotee says, “I serve
Him, I worship Him, because I want Him to get bliss from my devotion or
service or worship. I don’t want anything for myself. I want Him to enjoy
the bliss.” This type of devotion is called ra’ga’tmika’ bhakti, and the
type of devotee having this sort of non-attributional devotion is called a
gopa…. ‘A gopa is one who gives pleasure to Parama Purus’a, one whose
very nature is to give pleasure to Parama Purus’a’.”

And there are so many guidelines leading in that direction that one should
be ever- ready to always do anything and everything for Parama Purusa.


But unfortunately the sadhaka from that early Jamalpur era acted in such a
way that runs contrary to the spirit of what a true devotee should do.

Here again is that story where the sadhaka rejected Baba’s request.

“Baba was sitting in the tiger’s grave in Jamalpur…. Haraprasad
Haldar (commonly known as Hara da -father-in-law of Kinshuk) was with Him.
There was also another person whose name was not known. Baba was discussing
something with them. He then suddenly asked Hara da if he would like to
experience death. Hara da was afraid and refused… Baba said to him that
he had nothing to fear and that he would be brought back to life. Still he
did not agree.”

“Then Baba called a person walking past the tiger’s grave wearing
Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke
to him in that language. Baba asked him to sit near the grave on the
ground. He assumed special mudra (posture) with His hands. Suddenly that
soldier collapsed on the ground. Baba asked Hara da to check his pulse.
Hara da found that he was dead. Baba said that He was bringing a Vidhehi
Atma or a body-less mind into that body…”

“He [Baba] then ordered the soldier to return to his own body. In while
there was again some movement in that dead body. A while latter he woke up
and sat… [And] After a short while he got up and walked away neither
knowing that he was dead for a while or nor anything about all that had
happened through the medium of his body.”


So these are some incidents from that Jamalpur era which speak about how
some of those sadhakas behaved.

At the same time, we should always remember that those who are fortunate &
blessed, those devotees are always ready to follow the command of Parama
Purusa. They have no personal desire rather they think that the desire of
Parama Purusa is everything.
Parama Pita’ Baba Ki– Jai!!!



If people receive respect in the social sphere then that is one matter.
But unfortunately often enough common people due to their own innocence and
naïveté, they mix up social status with spiritual or devotional
realisation. They confuse these two things. They think that ‘he or she was
this relation to Baba’, or ‘that way he was close to Him, or ‘during that
time he was GS or PA or xyz, & that is why he is great’. So in their
simplicity people confuse that such social post or position automatically
means that that person is a great devotee also. But this is not the case.

For example, if we look into the history of the Mahabharata days then we
see that the Pandavas had huge social status whereas many devotees of
Vrindaban did not have such social prestige. But those Gopis had more
devotion than the royal Pandavas. Baba reveals this very concept in not one
or two but in several Prabhat Samgiita. In contrast, Baba hardly composed
any songs related with the greatness of the Pandavas in the devotional

By all this it is clear that social post has no bearing on the height or
level of one’s devotion.


These following quotes all lead in the same direction. That the
highest grade bhaktas base their entire existence on giving pleasure to
Parama Purusa.

Baba says, “The final stage of bhakti develops in a spiritual aspirant. And
what is that bhakti? What is that devotion? It is ra’ga’tmika’ bhakti. “O
God, O Na’ra’yan’a, O Krs’n’a, I love You. Why do I love You? Not for my
own pleasure. I love You because I want to give You pleasure. I want my
love to give You pleasure. That’s why I love You.” (SS-24)

Baba says, “The highest-grade devotees say, “I want all my actions to give
You joy. It’s immaterial whether that brings joy or pain to me, it doesn’t
bother me at all. My only task is to give You joy”. This is called
ra’ga’tmika bhakti and is the devotion of the highest category. One should
possess this type of devotion. “I will do those actions which will make
Parama Purus’a happy, but which may or may not bring joy to me.” Human
beings should act in this way. (DKG)

Baba says, “Only those sa’dhakas are great devotees who do not aim simply
on attaining bliss but work for giving bliss to Para’matma’.” (SS-19)

Baba says, “Bhaktirbhagavato seva’.” “I don’t want anything from You, I
don’t want even to know You, I only want to serve You.” Herein lies the
excellence, as well as the superiority of Bhakti.” (AVM-15)

Baba says, “In the final phase of devotion, the devotee says, “No, no, no.
I love You not because I get pleasure by loving You. I love You because I
want that You should get pleasure by my love. That is, my love is just to
give You pleasure, not to give me pleasure. In order to give You pleasure,
I love You. I want nothing. And I don’t want You — I want that I should be
Yours. I don’t want You — I want that I should be Yours.” (SS-21)


Naginaji writes,

“In order to prepare the constitution of this Samgha, some disciples
gathered on the 25th December 1954.”

“In the room we spread a blanket on the floor and started deliberating on
the constitution. On one side there was a small wooden bed with cushions on
it. On that bed there was a photograph of Baba in varabhaya mudra, in a
beautiful frame. Shri Pranay Kumar Chatterjee used to stay in this house
and we were under the impression that this was his quarter. Baba had given
demonstrations in the back room of this very same house during the previous
month of November 1954. After some discussion the composition began and
everyone asked me to write. I (Naginaji) started doing so under their

“The writing continued for a long time. At about three in the afternoon I
sought permission to go out for give minutes for a stretch. They sensed my
need and asked whether I (Naginaji) was going out for a smoke. I replied in
the affirmative.”

Naginaji continues,

“As I was about to light my cigarette, Shrii Pranayji who stayed in that
house, took away Baba’s photograph to another room.”

Naginaji furthermore tells,

“I lit the cigarette and after one or two puffs it went out. I tried to
light it again, but meanwhile the last match burned itself out without
lighting the cigarette.”

Naginaji continues,

“Shri Deep Narayanji and myself (Naginaji) started towards Baba’s place.
When we reached there, we found Baba very angry. Just looking at His face
we understood that this was His ‘rudra rupa’ or face of anger. I had never
seen Baba in this mood before. Both of us therefore were frightened.”

“In this state of fear we tried to do pranam, but Baba said in an angry
tone, “Get away”.”

“I was completely abashed.”

Naginaji concluded,

“Baba said in the same angry tone, “Go from here now”.

Degraded Acaryas

Baba says, “Unfortunately so many so-called spiritual teachers are
inculcating defective and narrow ideas in the name of spirituality to serve
their own self-interests…These ‘religious merchants’ with their
non-integral outlook– want to divide humanity into different communities.”
(APH-5, p.301-02)

Note: In the above teaching, Baba is indicating and making reference
to those degenerated acaryas who are spreading the poison of groupism in
the minds of margiis.


Read Full Post »

Date: 28 Sep 2009 12:32:38 -0000
From: “Gurucharan Yadav”
To: am-global@earthlink.net
Subject: One Demonstration


“Toma’y kato bha’loba’si, tumi jano na’ tumi…” PS 221


Baba, You are the Knower of everything; You are omniscient. Even then
You do not know how much I love You. Always, all the time, I am thinking of
You. Indeed, I have so many thoughts to share with You– so many feelings
which are accumulated in my heart.

Baba, why are You keeping Yourself so busy and involved constantly in
Your work, every second– why like this. O’ my Dearmost, when I have so
much love for You, why are You not giving me energy and involving me in
Your work.

Baba, You are the source of all energy; please provide me with shakti
day and night– all the 24 hrs– so that I can go on working non-stop for
You. With every iota of grace and mercy I will move ahead in the work. I
will do according to Your liking. I will be 100% involved to please You.
Baba, please grace me by utilising me.

O’ Baba, I love You so much. You are so beautiful– You are my


In doing pracar, I came across one non-margii who had read one of our AM books
and was asking me this question about Baba’s use of powers. And really I
did not know what to reply.

That is why I brought this question to my Acarya because in the past he has
always been able to help me. And what follows below is the answer my Acarya


In reporting there was one incident on this topic that I remember clearly.

Baba was doing a demonstration in Tiljala about negative microvita and its
effect on the human body.

Sadhaka C had some bad samskaras from his past life. So Baba graciously
chose him for the demonstration of negative microvita. It was explained
that because of brother C’s negative samskara C was going to face a serious
accident in the very near future. But by the liila of this negative
microvita demonstration, by Baba’s unfathomable grace He took away
this sadhaka’s samskara and saved him from impending disaster.

(Note: In His discourse “The Neo-Ethics of Multi-Lateral Salvation”, Baba
declares that after all there is no such thing as microvita, everything
is due to Cosmic Grace. Thus as Ananda Margiis we should clearly understand
that microvita is not some special, separate force but rather a scientific
name & explanation for Guru’s divine grace – nothing more.)

Baba’s each and every action is full of compassion and grace. Everyone of
us knows this thing. The story of this demonstration goes like this.

In this demonstration first, in order to help and cure this sadhaka,
Baba took away the working capacity of the organs related with Brother C’s
hands and feet. Brother C’s body became altogether stiff and inoperational.

In that case, Brother C was carefully placed in a lying down position
in the demonstration room.

Then in His divine liila, Baba becaame very serious and inquired to others,
‘Because of his negative samskara he has to face the situation. Ask him
what he wants now’.

Brother C kept quiet– he did not know how to reply.

Then Baba told that, ‘Ask him, does he want that his strength should

Then the brother replied, ‘Yes Baba’.

Baba lovingly ordered, ‘Ask him why he wants his strength back’.

The sadhaka kept quiet.

The scene was really quite dramatic. Externally it really looked like Baba
was very stern but all devotees know that internally Baba was His usual
Self, the personification of sweetness and love. Such is the drama of His liila.

Baba inquired, ‘What is his reply. Tell me’.

The devotees present in the room were in a fix about what to say. And they
were remembering that brother C was unable to move his hands and feet.

Baba told, ‘If his strength is returned then what will he do with
that. If he promises that he will be more involved in social service, and
for that reason he needs his strength back, that is ok. But devoid of
social service if he has another plan then let him face his samskara’.

Baba graciously told, ‘Ask him if he has any other plan’.

Brother C said, ‘No Baba, I do not have any other plan’.

Then Baba said, ‘OK, My little boy needs his body otherwise how will he
be able to do the work of Parama Purusa.’

Baba paused and then added, ‘If my boy requests that ‘Baba, I need my
strength back so I can do the work of serving humanity’, if he makes this
promise then all his strength can be returned back’.

Immediately the sadhaka promised, ‘Baba please grace me and give me
my strength back so that I may dedicate myself to the cause of
serving the humanity’.

Then in His divine liila, Baba touched the tip of His own stick
and told to GS that, ‘Now go and use this stick to touch him’.

Then GS took Baba’s stick and touched disciple C with it.
Immediately brother C got his strength back.

By Baba’s grace, from that day on brother C has been vigorously active
in social service work.

That was the end of that demonstration.


I asked Dadaji, is this Baba’s use of occult powers?

Dada replied, ‘No, people are confused on this very point that this is
occult power, but it is not like that. Because occult power means that
which is acquired through the practice of cult. For that reason, due to
doing sadhana human beings get occult power. But one cannot say that
Parama Purusa uses “occult power”. Because He does not get that power
through the practice of cult.’

‘Rather, that power which He uniquely has, is His inherent quality.’

‘The other thing to realise is that pseudo-gurus display occult powers
to increase their own name and fame. For that reason they make
rasagolla appear from the dirt etc. But this is all just avidya
tantra, nothing more. In AM, Baba uses His causless grace to for
the welfare of others.’

‘But because we do not have any other term, that is why people sometimes
call this power of Parama Purusa as occult. But it is not like that.’

Dada then continued, explaining that similar scenes as this above were
common, regular practice when Baba used to point out and cure any disease
by the use of positive microvita or any type of demonstration. All this was
part of His liila. And everybody understood that behind all these things
was His causeless grace. Always Baba was lovingly playing this type of
divine liila in order to help us.

‘Many margiis have such experiences in relation with their Personal Contact
with Baba also. When Baba removed their negative samskaras and made them
promise to ‘utilise their body, mind, and existence for the great cause’.

‘The sense is that ultimately Baba wanted to teach devotees that if they
want their health restored, then they must pledge that their physical
strength will be used for service of suffering humanity. With this promise
would Baba cure the disease. By this way we all got the lesson of how to
utilise our strength while living in this world.’

‘This was the regular theme of Baba’s different demonstrations whenever He
did such things. To bless His sadhakas spiritually and help them physically.’

‘Because without receiving His spiritual blessing, then nobody has the
inspiration and strength to do social service in a grand way. And how one
can do service if they themselves are suffering from disease. So in that
way Baba blessed devotees. And in turn devotees got the teaching in what
way they should utilize their lives. This then was the main theme behind
His demonstrations– Not the show or display of occult power for getting
name, fame and prestige. Just like many crude people do.’

‘Furthermore, occult means the things which are gotten via the practice of
cult. But what Parama Purusa has, that is not occult. Because everything is
there already in His mind. So He does not need to do the practice of cult,
in order to have those things.’

For Him we cannot say He has “occult powers”. Nor that He “uses occult
powers”. Rather we should say that “Baba graced”.

And indeed, microvita is nothing but His grace.

* * *

After telling me this above story my Acarya asked me, ‘So did you get the
answer to your question?’.

I replied, ‘Yes Dadaji’, and I did pranam and took leave from him.



One cannot say Baba has “occult power”, as those very things are His
inherent quality and not something acquired through the practice of cult.

In the same way, some say that Baba is “knowing” all the things. But He is
not “knowing”. Because everything is already there, in His mind. As He
created the world, so how can He not have everything in His mind. That is,
such a thing as “knowledge” cannot be said regarding the mind of Parama
Purusa. Knowledge is the internal subjectivization of external objectivity.

But in the case of Parama Purusa, when nothing is external to His mind then
what is the question of getting knowledge. For Him, we cannot say He has
“knowledge”. And in the same way, for Him we cannot say He has “occult

Baba says, “For living beings, omniscience is certainly a recognised occult
power. That is right. But for the Supreme Entity it is not a recognised
occult power; He does not get it as a result of cult…To know everything
is His nature. That is why He is omniscient.” (AV-5, p.15)

The entire creation lies within the mind of Parama Purusa so Parama
Purusa sees everything. Because it is all in His mind. Whereas human beings
acquire knowledge from outside. The sense is that according to the
definition of the faculty of knowledge, for a person to know something then
they must look outside the scope or periphery of their own mind. But with
Parama Purusa nothing is outside His mind. That means that He does not
‘know’ anything; rather He sees everything as it is all going on within His
own mind.

He has His own characteristic that as Parama Purusa He controls all– so He
does not need any cult. For Parama Purusa then, there is no question of
occult power. His power has nothing to do with cult.

It is just like, Parama Purusa does not have any Jinan. What He has, that
is not what we call as jinan. Similarly, what He has is not occult power.
He did not get his power from cult. So we should be careful to avoid saying
that “Baba displays occult power” as avidya tantrikas do.


In the past and in the present also many avidya tantrikas are using
their occult powers to enhance their prestige; and in consequence they get
degenerated. In this material world occult power is recognised by the
“show” of those who possess them.

Because of doing sadhana, they get occult power. But in the case of Parama
Purusa, it is not at all like that. Because such powers are His inherent
quality. He need not to practice any cult in order to get those things. As
‘occult’ means, those powers which are acquired through the practice of cult.

But in the case of crude human beings especially, to gain prestige amongst
the common innocent mass or their disciples, such avidya tantrikas do like
this. Their motive is bad, self-centered, ego-centered. So by that type of
show, their degeneration occurs from human structure to crude matter.
AM philosophy never appreciates such type of show of occult powers. In
contrast, Baba as Mahasambhuti graced His disciples to cure their ailments:
physical, psychic and spiritual.

But such demonstrations He never displayed in the open public. Like
creating gold from the air, and fetching sweets from invisible places with
His own hand while sitting on the dais. Or such type of magic that avidya
tantrikas usually do for their prestige.

Baba’s entire demonstrations were only for making His disciples better
tools to serve the humanity, in better and better ways. His demonstrations
were not for His prestige or show. The whole spirit of His demonstrations
was far away from that.

So when anyone writes a Baba’s story then if one is careful in their
explanation, then readers will understand. All these things Dada told in
his story. Then he asked that, ‘Do you understand? Baba does not use occult
powers like other crude people do.’

Please write your thoughts ideas and inspirations.

Three Points

Babas says:
(1) “Wherever there is copper salt, serpents will not be found– as in
Ghatshila and Nobanda, near Tata Nagar.”
(2) “Water kept in a bronze pot becomes antiseptic, due to the copper
in the bronze.”
(3) “Copper sulphate is poisonous for human beings.” (PNS-16, p.38)


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