Archive for the ‘Ego/Vanity’ Category

Date: 03 Feb 2012 20:06:48 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #9



~ PS #1158 ~

Here is the next song in our series. The following review of Prabhat Samgiita #1158 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.


Ga’ne ga’ne eso manera ahmka’ra gunr’iye diye
Pra’n’e pra’n’e mesho ks’udratvera siima’na’ sariye diye

Kii a’che ka’ha’ro mane, bha’ve kare gopane
Sabai tumi samabha’ve ja’no, calo saba’ike mane niye
Tumi calo saba’ike mane niye

Toma’r ba’hire kichu je na’i, sukhe duhkhe saba’r tumi je t’h’ai
Saba’ra kotha’ samabha’ve bha’vo, calo saba’r pa’ne ta’kiye
Tumi calo saba’r pa’ne ta’kiye


Baba, please come in endless songs [1], pulverizing the ego of my mind. Please merge in my heart and remove the boundary of my smallness [2]. [3]

Baba, whatever one has in their mind, whatever they may be thinking or secretly doing, [4] You know everyone equally [5]. You move ahead keeping everyone in Your mind. O’ Lord, You move on keeping everyone in Your mind.

Baba, there is nothing beyond You. In joy and sorrow, You are everyone’s shelter. You think about everyone equally. Baba, You go on looking after all. O’ my Lord, You go on looking after all.

Baba, You are my Saviour, I surrender at Your lotus feet. Please shower Your causeless grace…


[1] Please Come in Songs: Through the chanting of songs You come; when I sing I feel Your proximity and You, in your role of Darpa Harii, pulverize my ego.

Baba says, “Parama Puruśa is called Darpahárii, which means “Pride-snatcher”. One thing He will not tolerate is ego. He is uni-purposive and multilateral: He is doing everything at once. He is running the whole universe, so He is multilateral. But He is uni-purposive because He has only one purpose: to bring all His creatures back to Him, to merge in Him again.” (Ananda Vacanamrtam-31, Surrender at the Altar of the Supreme)

[2] Smallness: Here, smallness refers to the feeling of the jiiva or unit self: “I am a human being; I am alone; I have so many limitations; I have this or that.” All these are feelings of the unit “I”. And the request of that unit being is: “Make little “I” one with the Supreme “I”.

Note: When reciting the mantra with each and every respiration in sadhana, the unit merges into cosmic. That is the idea expressed here. In result, the unit becomes cosmic; the microcosm becomes macrocosm. With the help of the mantra, the waves of the unit “I” become one with the Cosmic “I”. (For more about this read the chapter, Mantra Caetanya.)

[3] Meaning of First Stanza: When I sing the song, O Lord, please come in my close proximity and remove my ego so I can surrender at Your lotus feet. In my sadhana, please merge Your Divine Self in my heart, and make my unit I-feeling one with the Cosmic-“I”. O’ Lord, please remove my smallness and make me one with You.

[4] Parama Purusa Knows Everything: O’ Parama Purusa, You know everything about everyone. There is nothing outside of You. Whatever a person is thinking or longing for, You are fully aware. In this vast cosmos, it is impossible to keep a secret from You. All knowledge resides within You. You witness every movement and thought. You are aware about one and all, always. The entire creation is Your thought projection. That is why everything is known to You. Nothing is less or more; You know everything completely, i.e. all the ins and outs.

[5] You Know Everyone Equally: Baba, You know everything about everybody. It is not that about some You know more, and about others You know less. It is not that some people You treat in a special way and others in a distant way. All are Your progeny and part of Your creation.

Baba says, “A microcosm, a unit being, may think, “I am an insignificant person, I am not educated, I have neither intellect nor erudition nor wealth. Does Parama Puruśa think of me also? – Me, a very small insignificant microcosm?” They should remember that Parama Puruśa not only does think of them, He is bound to think of them by force of circumstances. Parama Puruśa cannot think, “These are just very ordinary human beings merely managing to make both ends meet – I can’t think of them!” He cannot think like this, because by providential decree the Macrocosm is bound to think of His created objects – He cannot forget them.”

“And does He think only of a human being, or only of a white ant? No, He thinks of all.”

Sama pluśińá sáma mashakena
Sama nágena sama ebhistribhih lakaeh.

“He looks upon a tiny white ant with as much love and affection as on a mosquito. Nor does He think of a large mammoth more than other entities, for a mammoth has a mind just as an ant has. So He thinks equally of all: He thinks of a white ant or a mosquito with the same seriousness as of a mammoth or an elephant, and He attaches same importance to each individual creature as to all the three worlds. So you understand that you are not at all insignificant: your existential value is very great.” (Subhasita Samgraha-18, Macropsychic Conation and Micropsychic Longings)

Note: Here it should be understood that devotees feel His close proximity whereas others do not. That is why non-devotees blame Parama Purusa for not caring about them. But their accusation is baseless as He witnessnes everything, everyone

Varabhaya Deva


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Date: Mon, 30 Jan 2012 12:12:23 -0000
From: “Jawaharlal Deva”
Subject: Baba Story: I Don’t Know How to Surrender



Note: The following story has been recounted by our margii brother, Shrii Nishikant Laghate.

When I came in contact with Baba in 1966, I went to Jamalpur and He graced me by giving me personal contact (PC). In that personal encounter, Baba pointed out my mistakes and punished me.

Then He ordered me to surrender.

But I had no idea how to surrender. I was totally unaware about what to do.

Mentally I was asking Baba, “How do I surrender? What should I do?”

I was in a quandary as to what to do, i.e. how to surrender. Mentally I was pleading with Him to show me the way.

Then Baba said, “Just become like a very small infant.”

Hearing this I understood what to do and I fell at His lotus feet, giving everything of myself, by His grace, and losing myself in Him.

And Baba blessed me.


Shrii Nishikant Laghate’s above story brings an important point to light…

Many people think that simply lying in sastaunga pranam is surrender or mentally thinking, “I surrendered” is actually surrendering to Guru. But that does not work; that is not the operative factor. Because when one keeps something for oneself, one’s ego or I-feeling is still active, and that type of “surrender” is meaningless.

Then there are still others who think that surrendering is like a military or police arrest where you just surrender physically, and hold onto your ego, pride, vanity and other mental baggage. This also is a point of confusion. In spirituality there must be cent per cent surrender in the psycho-spiritual realm.

So Baba’s teaching of being like an infant is ideal.

One must think that, “I have nothing – nothing belongs to me – everything is of Parama Purusa.” Then the true feeling of surrender comes.

The infant does not have anything of its own. A small baby does not fall prey to ego, vanity, intellect, or fortune etc, whereas grown-ups often think that they have something (career, house, car, name, fame etc) and then after doing some type of show or drama of surrender, they cannot get success. It does not work.

In the case of an infant, that baby literally has nothing – it surrenders unconditionally to mother, whereby the mother is forced to come to the baby’s rescue. When a sadhaka surrenders with that same psychology (i.e. unconditionally) then Guru is sure to accept.


So that is what a sadhak must emulate in their spiritual life when surrendering to Guru. A sadhaka must give everything of themselves, without holding back anything. Then that will be surrender in the real sense of the term.

Baba says, “Prańipáta means complete surrender to the Eternal Entity, Parama Puruśa. The mental attitude that “whatever is, is from Parama Puruśa and nothing is mine” is prańipáta. One who has ego, one who thinks that one’s intellect, wealth and other things are one’s own, is the greatest fool. A person boasts of learning, intellect and fortune. But nothing is eternal. Therefore one who boasts of anything of this world is a fool. The worst psychic knot is the false vanity of intellect. Whatever is, is of Parama Puruśa; nothing is yours. Hence there should be complete surrender to Parama Puruśa. This is the first indispensable factor for mental development. If you really want to serve the world, complete surrender at the feet of Parama Puruśa is a must.” (Ananda Vacanamrtam-1, The Three Factors for Spiritual Elevation)

Baba says, ‘If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender.” (Subhasita Samgraha-3, Vibration, Form and Colour)

Baba says, “If human beings cannot surrender themselves at the altar of Parama Puruśa they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Nányah Panthá Vidyateyanáya).” (Tattva Kaomudi -3, Bhakti and Krpá)


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From: “gabriel Deva”
To: am-global@earthlink.net
Date: Fri, 23 Dec 2009 22:05:06
Subject: Boon or Curse – Depending


“Ei vanaviithika’y pus’pama’ya’y nije ese dhara’ dile a’ma’y…” P.S. 2108


Baba, You have graced me and You have come in my mind– in my mental garden You have appeared. Baba, You have shown me the magical display of flowers and You have allowed me to hold You. Baba, whatever You have taught and whatever You have told, everything I have kept in my mind, in my mental plate, by Your grace.

O’ my dearmost, how can I forget that very special memorable day when I saw You. I could tell that that Your whole heart was saturated with the deep feeling of mineness and love towards me. With the mental flower and in the cycle of the seasons and months, with the passage of time, that very love is getting stronger & stronger, more serene and pure.

Baba, by Your grace I have got You in my heart. Up till now I was just searching You externally– moving here and there– but I could not get You. But now You have come in my heart, so I have everything. In the secret, solitary, depths of my mind– all my desires are getting satiated. Baba, You have graced me and You have come directly into my heart. You have made my life meaningful…


A man at the peak of his career, with a good wife, social respect, and financial power opts to carouse around with a young woman and risk everything, thinking that he will never be caught.

A popular leader – a man of the people – grabs congressional control only to turn his back on the masses and rule with an iron fist.

A pious woman who has led a simple life, gets hit by a bus when crossing the street and loses both her legs.

A young man shocks everyone by stepping away from a life of “guaranteed worldly success” in order to dedicate himself to a noble cause with seemingly little rewards.


So many things happen in life – good things and bad things, smart choices and foolish ones. And it is all distinctly linked with the expression of our samskaras – reactions from our past actions & past lives, or yoga’s theory of cause and effect.

For some, their good samskaras can be a gateway to liberation, while for others their good samskaras can ricochet them onto the path to hell, if they abuse the fruits of their pious past actions.

Good then does not always signify future greatness or liberation, and bad does not mean terrible things. A man suffering from bad samskaras may reflect more deeply and vow to lead a virtuous life.

All that can be said is that all samskaras – whether they be good ones or bad ones – are binding, keeping one forever tied to the cycle of life and death.

This letter investigates some of the many nuances of the ways of karma and at the same time presents Baba’s guideline for how to escape the endless cycle or noose of action and reaction.


While at some point or another we have all learned about karma theory – let’s take a moment to review some fundamental rules.

(A) Must Have Free Will to Create Samskaras

Only human beings can create samskaras, whether good or bad. Someone may decide to steal a chocolate bar or a sports car, while another may volunteer in a literacy center. By exercising our free will and making life choices, we create our samskaras, or unexpressed reactions.

In contrast, animals cannot create any (new) samskaras because they do not have free will. Everything they do is according to instinct, nature, and the Cosmic operative principle, or prakrti. If a monkey bites a small human baby, then that monkey will not incur any samskara.

The only thing that can be said is that that monkey may have been born into animal life because of their previous bad samskaras from human life, but during that animal life no new samskaras can be created.

From the time one first emerges from the Supreme Hub in the form of fire or water, or wood etc up until one’s highest expression of animal life – i.e. along the path of saincara – one will not have any samskaras. It is only during one’s first human life – that first step into the arena of pratisaincara – that samskaras get created based on what one does.

One may then may bounce back and forth between various grades of human and animal life, between pratisaincara, negative pratisaincara, and saincara. It all depends upon how one exercises their free will when in human form.

A despotic ruler will most assuredly be reborn as a lower being or even as a piece of iron, depending upon the nature of their sins etc.

(B) Samskaras Carry Over From Life to Life

We must always remember that ours is a part life – we have been coming and going from one life to the next for ions. We may be 50, or 35, or 71 years old, so unless this is our first human life, we are carrying around a big bundle of samskaras from our past lives.

And that can take shape in so many ways and explain why a very good person my undergo a terrible problem in life. It may seem totally unfair, yet what they are undergoing may be the result of a samskara from 2 or even 5 or 10 lives ago.

Thus there is no set time frame for when a Samskara will take expression, nor is there an easy escape from those unexpressed reactions – they have to take form. Not even a man of extraordinary wealth can free himself from those reactions. In addition, those samskaras are more than we can ever undergo in one life – and in this life also we will create even more samskaras.

Hence the cycle is unending: Birth to death and then rebirth, until one is blessed to enter the path of sadhana. Even then it is not an easy ride. It takes tremendous effort, coupled with His divine grace, to achieve liberation.

So ours is a part life, linked with a whole chain of past lives and hence old samskaras.


We all then enter this world with so much baggage – and just having good samskaras alone does not ensure that one’s movement will be proper. Actually, it is usually those who are enjoying the fruits of their past good actions who then inflict the most harm on others.

Most often it is due to the expression of our good samskaras that we then create such a nasty pile of bad samskaras. The real culprit is our false sense of vanity. Just see.

For most of us, our life choices do not dramatically effect entire populations of people. Just a few people hold such positions – often due to their good deeds in the past.

Because of their honesty or service in the past, in this life they have taken on a high stature. And then what happens: Ego grows and grows.

Hey may begin to think that they have the world in the palm of their hand, or feel that they are invincible etc. In that seemingly unbeatable – yet precarious and vulnerable position – they may commit so many wrongs that they will put themselves on the fast track to hell.

They may drop a bomb on an entire city or nation, or they may suppress millions, or they may declare an entire people to be slaves. So many things one may do under that false sense of vanity. In their blindness they think that no harm can come their way, but in the due course they will undergo each and every reaction. And so many times those harsh reactions begin in this very life.

How many times have we witnessed those at the height of power fall to the depths of hell within a few years. Their names are endless and come in so many shapes and sizes: Mrs. Indira Gandhi, O.J. Simpson, Bernie Madoff, Adolf Hitler, Christopher Reeve, Saddam Hussein, and the list goes on and on.

Thus even if one has good samskaras from the past, that is not necessarily a key for greatness. One may tumble at any moment if one is not careful.


All in all, we never know when a good or bad samskara may take expression. There is no fixed time frame – it may be this life or the next. Just a conducive environment is needed.

When we are young and feeling strong and healthy then we may only reap our past good samskaras and our bad ones are just waiting for the proper moment to come forth. A man in his youth may marry a beautiful woman only to watch that woman run off with another man, or vice versa. So many things can happen – it just depends on when the ground is fertile.


And of course, one’s good samskaras can lead one further along the path of righteousness.

Baba says, “Vaedikii diiks’a’ is to request God, request the Lord, to show one the right path. And after a long time, when the Lord is satisfied, He arranges for Ta’ntrikii diiks’a’. Ananda Marga diiks’a’ is Ta’ntrikii diiks’a’.” (AV-3)

By Baba’s grace, many of us have come onto the path of Ananda Marga due to some proper effort in the past. Yet we all know, we must all put forth the right effort to keep on this path. The moment we think that we ourselves are great or the moment we look to material satisfaction for our happiness, we may fall from the path.

Here the point then is that good samskaras are not just a liability such as in the case of Mrs Gandhi or OJ Simpson etc, because of one’s past samskaras with proper feeling one can become a great sadhaka, as we se in so many examples.


The main problem comes when people think, “I will take the good samskaras and Parama Purusa should take my bad ones.”

This is when vanity, ego, lust, and all kinds of degenerative properties take shape in the mind. Because that outlook is devoid of any service mentality.

Then one asserts their free will in a negative direction. Most or Hollywood, sports stars, and political leaders fall in this category. Due to their past good deeds they got some qualification in this life, yet due to ego they end up tumbling far, far below.

What they fail to realise is that getting human life again is not an easy task. Again one will have to go through countless animals lives.


So this whole entire samskara theory is quite complex. It may bring us fame and fortune or it may remain hidden for decades and then crop up one day, dramatically changing the course of our lives.

One other critical point is that samskaras may take physical expression or psychic expression. At this point in the advanced societies, most undergo mental torment and torture in the form of anxiety, stress, depression, or so many other psychic ailments.

Whereas in the poor countries, people suffer in the material sphere but not necessarily in the mental realm.


By Baba’s grace, He has blessed us by bringing us on the path. We understand that we this world is not our eternal abode and it cannot offer us endless bliss. Rather we are to become one with Him – in this very life itself. That is our aim; that is our destiny. Yet we have so many samskaras.

So in sadhaka life, our samskaras ripen very quickly for they must get expressed in this life itself – as there will not be future lives. So we must undergo a huge number of reactions. Even then, they cannot all take expression. There just is not enough time.

Baba says, “So Parama Purus’a says to His devotees, “Just see how difficult it is for you to carry such a heavy load of sam’skaras. You are small children. The load weighs more than you. How long will you be able to carry such a burden? You have accumulated so many sam’skaras that you will have to carry the load for many lives, for thousands of years. One life will certainly be insufficient. So I have a proposition. Give me the entire load of your accumulated sam’skaras. I will carry it for you”.

“The devotees reply, “How can we possibly give our heavy burden to You? No, we must carry the load ourselves. We will sing songs and dance for you, but we will never give you such a heavy load of sins”.”

“But Parama Purus’a knows that His dear devotees cannot carry such a heavy load of sins. If they do not give away the load it will be a constant strain for them. So what does Parama Purus’a do in such circumstances? He takes their sins without their permission. If someone takes things from others without their permission, what is it called? It is called theft. Thus, as Parama Purus’a takes the load of sins from the devotees without their permission, He is certainly a thief “Harati pa’pah yah sah Harih.” One who steals others sins is called Hari. So, one of His names is Hari.” (AV-8)



There are many angles and aspects to this our samskara theory. In the above letter, only certain elements were touched on. Others should write in with more points.

Deserts Needed

Baba says, “Ecologists claim that some deserts are essential for keeping the global ecology in a balanced state. The high day temperatures and the cold night temperatures that occur in desert regions create a useful effect. The hot, dry desert air rises and creates a vacuum which sucks in cool air, generating a chain reaction. Moist air is sucked in from the sea and formed into clouds which then rain on the land. If deserts vanish entirely, the overall rainfall will be reduced.” (PNS-16, p.37)

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Date: Dec 22 2011 22:04:58 -0700
To: am-global@earthlink.net
From: Deva_HT
Subject: Heaven & Hell Difference…


“Tumi a’ma’r a’hva’ne sa’r’a’ diyecho…” (P.S. 1265)


Baba, You are so gracious You have paid heed to my call of longing. After remaining quiet for a long time, in the end You have finally listened to the cry of my heart. Such a long span of time has passed. The tender leaves of spring have become yellow and fallen down. The green vegetation in the mountains also underwent huge change; I saw they did not remain the same. Such a long span of time has passed.

In the end, ultimately I received the showering of Your grace. My heart is inundated with the bliss of having You. You have filled my life with ecstasy.

Baba, You know so many liilas, divine plays, which I do not understand. In this situation, I go on only searching You– feeling spellbound, astonished, & amazed. Only You know the glory of Your divine play. Baba, You have filled and satiated my heart and mind with the showering of Your causeless grace. Baba, You have heard the cry of my longing….



‘I am happy to be here’, ‘It is my pleasure to do that’, ‘thanks for inviting me’…

The above are all common sayings in today’s western, capitalistic society and such expressions are quickly being converted and translated into languages all around the globe. Such is the spread of capitalism.


However, Baba clearly guides us that there is a tremendous difference between the four basic types of philosophies: Dogma-centered, matter-centered, self-centered, and God-centered. And in particular the self-centered philosophy of capitalism is based purely on individual egoistic desires or selfishness whereas the God-centered philosophy of Ananda Marga is based totally on service psychology– serving all as expressions of Brahma.

Baba says, “The followers of self-centred philosophy do everything only for self-interest, self-pleasure…In self-centred philosophies, individual selfishness is the motive, as in capitalism…Those who follow God-centred philosophy serve humanity and the entire living world with equal love and affection according to Neohumanism.” (PNS-18)


So there is a heaven and hell difference between the selfishness of capitalism and the service oriented mentality of Ananda Marga. The first aims towards ego satisfaction and the fulfilling of one’s petty desires; whereas the latter aims at helping and service others for the cause of universal welfare.

Unfortunately, at present, it is this selfish psychology of capitalism that is spreading like wildfire around the globe today. Because already it is saturated in the west and now the so-called third world nations want to step up into the ‘greatness of modernity’ so they emulate each and every aspect of western, materialistic life– including their manner of speaking. Those very crude phrases get translated into one’s own local tongue– or people merely adopt the English expression in their hometown of Bali, Cape Town, or San Juan. That is how this selfishness is manifesting itself around the globe in all aspects of life: In how one thinks, lives, walks, and talks.

Here then is a further look at the situation at hand.


Today on the radio, on the internet, at governmental summits, on TV interviews, in business meetings, at family gatherings, on the street, and in each and every nook and cranny of modernity there are a whole slew of expressions which reveal the utter selfishness of the prevailing philosophy of the day.

If one listens to any talk, interview, or speech etc, phrases such as the following abound: ‘Thanks for giving me opportunity’, ‘it is my pleasure’, ‘I felt good doing that’, ‘I enjoyed being part of the relief project’, ‘I am delighted to be here’, ‘It is my privilege’, ‘I will be happy to do that’, ‘I am honoured to receive this’, and on and on the list goes.

These are totally I-centered, egoistic ways of speaking– that reflect a self-centered and narrow way of thinking. In each and every case the ‘I’ is dominating– i.e. one’s own petty happiness, not any welfare or service motive. They all revolve around selfish, unit pleasures. And this is the pervasive mentality of capitalism, where #1 is not God, others, but rather oneself.

So it is not just a linguistic phenomenon, because as we look around it is quite apparent that nations, peoples, businesses, consumers, and citizens are acting in a totally selfish manner.

So the poison of selfishness is deeply rooted and prevalent all around.


That is why when hearing expressions like, ‘It gives me great pleasure’ or ‘Thank you for inviting me to participate’, one may wonder: What is the problem– those are fine expressions.

Because these are so commonly spoken and so commonly heard, people accept such selfish ways of speaking as being totally normal, fine, and well. Verily, the selfishness of capitalism has seeped so deep into the human psyche that selfishness itself becomes hard for some to recognise.

It is just like if one works in a barn all day and has cow dung all over their shoes, pants, hands, nose then it may be hard for that person to recognise the very smell of that animal feces as it has become part of their very being. Not only are they surrounded by that cow dung but they themselves are immersed in it. In that case that offensive smell is totally unrecognisable to them.

Same is the case with the selfishness of capitalism in today’s present day world. Capitalism preaches selfish pleasure and that is what everybody chases after all day long: In their business life, in their personal life, in their family life etc.

If their business swallows up another one only to cause massive unemployment, those top executives does not care so long as it is good for their own business agenda; likewise if any individual gets their personal goal met of buying a huge, fancy house, it is of no concern to them that there are millions who are homeless– because they got their own selfish desire met; likewise if a husband no longer likes to live a family way of life, then in a split-second he will leave his wife and kids and run off with a sensual honey who is 30 years younger. That is the way society is moving these days. And it is accepted– even people are praised and admired for doing such crude things.

That is why it is difficult– if not impossible– for many people to detect selfishness in today’s world, let alone in their speech patterns. Because for them, selfishness is as totally normal as the air they breathe.


As Ananda Margiis however, our eyes should be open to such selfish ways of speaking and we should awaken others to it as well. Because the root cause of such expressions is one’s own mental colour. And possessing a selfish mentality is ultravarious to our AM ideology, and indeed harmful to the humanity and to one’s own spiritual growth. For these reasons, it is important to be vigilant to detect and toss out all kinds of selfishness– including in one’s manner of speaking.


Thus instead of saying things like, ‘It give me great pleasure’, ‘I am happy to be here’, or ‘Thank you for the opportunity’, which all reflect one’s own personal satisfaction, we should speak in a manner that reflects the service psychology of Ananda Marga.

What should we say then?

How about, ‘I feel blessed to be able to come here and serve you’, or ‘It is Baba’s grace I could participate and help others’, or any other style of expression that places emphasis on serving others and not on one’s own happiness.

The English language is constructed in such a way that it may be impossible to make the statement without using the ‘I’ term. So what needs to happen then is to direct the importance of the sentence towards helping and serving other rather than one’s own unit satisfaction.

For that reason it is important that we express ourselves in the follow manner, ‘I feel blessed to be able to serve you today’– because in AM our whole outlook is to live a life in service to others.

Baba says, “All human beings are to be served…Remember that your service does not oblige the Supreme, rather you are obliged because you have such a chance to serve the Supreme in the form of living beings.” (Ananda Vanii #28)

Baba says, “Bear in mind that you have a duty towards – indeed, you owe a debt to – every creature of this universe, but towards you, no one has any duty; from others, nothing is due.” (CC-2)

Thus our whole way of life in the Marga is based on serving God both in sadhana as well as in the form of living beings– we have not come here just to satisfy our own petty unit desires.

That is why there is a heaven and hell difference between the crude capitalistic outlook and all its negative expressions and the glorified vision of Ananda Marga and our service oriented way of life.

So none should get caught up in the smog of capitalism where life is merely about satisfying one’s own egoistic inclinations– nor should our talk reflect such things either.


By Baba’s grace He has showered the humanity with the sweetness and charm of a God-centered way of living that will bring peace and welfare to one and all.

Baba says, “As long as you exist, you have got to perform yajina (service). The moment you cease from discharging duties, either due to incapacity or wrong choice you will fall into an abyss. You should not let this happen. It is your dharma to move from narrowness to vastness, from greatness to divinity. To allow yourself to fall into an abyss is against the characteristic of your existence. You long for eternal bliss and endeavour for eternal life. You are associated with that unending vitality in the blood circulation of your arteries and veins and in the rhythmic throbbing of your heart. You have been listening day and night the voice of eternal youth. Can you ever imagine remaining inert matter in an inactive state where there is no yajina (service)? Even in the state of supreme realization you will be infused with boundless knowledge. 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 not the path of extra cautioned 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, Yajiṋa and Karmaphala )


Real Wealth

“Ya’jinavalkya asked, ‘What would you like?'”

“Maetreyii replied: ‘Yena’ham’ na’mrtasya’m’ tena’ham’ kim kurya’m'”

“‘What will I do with things which will not remain with me permanently?
Of what use are the objects which will not establish me in
immortality?…’Please give me that thing which will remain with me
permanently, which I’ll be able to preserve forever, which will
establish me in immortality. I don’t want anything else.'”

“Then Ya’jinavalkya gave her a number of instructions, upon which a
major part of Raja Yoga is based’.” (AV-7, p.44)

Note: As described in the above quote: Really, worldly things cannot
remain with us very long. That is why ideal people run towards Parama
Purusa. Being Parama Purusa and Guru, Baba Himself has guided us how to
reach Him. On this point, we are extremely fortunate to at least have
gotten the path. Now our main duty is to follow it.

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From: Cinmay Deva
Subject: Smell Coming from the Bag
Date: Mon 19 Dec 2011 20:44:03 -0400


“A’jake sa’njhe madhur sa’jhe ke else go, ke ele…” (P.S. 5006)


In this sweet and intoxicated evening, Who has come, Who has come? Who is that Entity Who has created this new wave in everyone’s life and in everyone’s heart. Those who are sitting with their doors and windows closed, please come out and forget about the differences of own and other. That divine Entity Who is always sitting in the mind has come in front of us. We should enjoy His august arrival all together…


Note: This entire letter is related with one senior Dada and a letter he recently wrote.

The more people think about themselves, the smaller and smaller their mind becomes. We all know the yogic theorem – “as you think so you become.” Thus if one is thinking only about their unit self, and not thinking about the Cosmic Self, then naturally their mind will become narrow, selfish, and crude.

Those with such an ego become immersed in their own petty “I'” and develop a superiority complex. They think that they are so great. And when this continues for years and years, major problems emerge.

The main cause of an inflated ego is when people give you respect due to your post, power, dress, or stature. Such as if people respect you just because of being a wt or purodha etc – not because of your conduct, but just your post.

Then the crude ego develops and it becomes so big like puffed rice or styrofoam. In that case, the personality gets more and more hollow. At that point people start thinking that they are the greatest among all. Not because of high sadhana or samadhi or some deep realisation, just they are intoxicated with their own petty ego.

This is not anything new. In every era, in every society, there are those who lose their sense due to a grossly inflated ego. Then their ruination comes.


Here are come examples of those who had out-sized egos and what became of them.

(1) The mythological king Hiranyakashipu gave the order in his kingdom that no one should sing the Lord’s name; only his own name was to be sung. Such was the king’s crude edict. Because of this psychic disease of an inflated ego, he was destroyed in the worst way imaginable.

There are countless examples and here is another one.

(2) The former Prime Minister of India, Mrs Indhira Gandhi, had this same disease. She hired artists, writers, and musicians to compose songs of her glory. She claimed herself as the incarnation of the divine goddess Durga, and demanded that people sing kiirtan in her name. Then she openly challenged in the mass media that she will root out Ananda Marga. Due to this outrageous ego, she faced her annihilation.

(3) In our Marga there are countless cases of those who suffered from an inflated ego.
The defectors like Madhavananda who challenged Parama Purusa are but some of many. In all cases they faced their demise. There are many like this – if you want a list please write me.

In all these instances and more, the ego grows to varying degrees. It starts relatively small and gets bigger until it gets completely overblown which brings one’s annihilation.


Those who get huge respect are prime candidates for developing an over-sized ego. In ascending order we can cite family acaryas, wts, post-holders, purodhas, and so on. The higher up, the bigger the ego.

Of course this does not apply to all wts, acaryas and purodhas. Just we find that those posts tend to be fertile ground for developing a huge ego. But all do not fall into this manner.

For those who do succumb to pride, ego and vanity, it happens to varying degrees. If one’s ego is relatively small then it will be present to some degree in one’s speech. If their egoistic way of thinking gets bigger and bigger then it results in their complete delirium. It seems that the Dada K falls in this latter category, unfortunately.


What is our duty? Of course we should help and lend our support. To do that we must know more.

When a person suffers from a physical problem such as getting into minor a motor vehicle accident, then one can help a lot by treating their cuts and wounds and bringing that person to the hospital for a check-up. The pathway is quite clear-cut.

Treating psychic ailments is far more difficult. They are hard to diagnose and it is a tough job to cure people of their problem. Even then, Baba has graciously given all the needed tools and guidelines in His chapter, The Faculty of Knowledge – 3, and related discourses.

We should try to help and one of the best ways is to simply save ourselves from the contamination of a psychic disease. If you are getting respect from others then be aware. It is contagious but those suffering will not notice whereas others will notice. The disease grows and others do not say anything because the diseased person does not want to hear about the problem. So it is a very tricky situation. One develops a certain degree of audacity.

The main difficulty with psychic diseases, and, in particular, an inflated ego is that when a person really thinks that they themselves are great then by their outlook God is not great – only the person is great. So long as there is ego one cannot go close to Parama Purusa. It is the ego that stands between a person and the Lord.

Baba says, “Vanity harms the mind in three ways: abhimána or inflated ego, gaorava or self-aggrandizement, and pratiśt́ha or prestige…towards the Entity who is so close to you, is it proper for you to entertain such false feelings of abhimána, gaorava and pratiśt́há?” (Ananda Marga Ideology and Way of Life, Part 11, Taking the Opposite Stance in Battle)

That is why Baba says that after giving up abhimána (inflated ego), gaorava
(self-aggrandizement), and pratiśt́ha (prestige) one should sing the Lord’s name. Then He will be gracious on you.

After all, Parama Purusa is Darpaharii – the destroyer of ego. For the welfare of human beings He destroys the ego.


This – i.e. Dada K’s below letter – is a wake-up call for everyone.

Suppose a horrible drunk-driving accident happens in your area wherein the driver drove his vehicle off a bridge and plunged into the river below and drowned. When such a terrible tragedy happens nearby then everyone around becomes alert not to drink alcohol and drive their car. That is the wake-up call they get.

Similarly we should take Dadaji’s below letter as a wake-up call. No one should fall prey to this type of ego and accuse Guru. To prevent this from happening to us, we should watch out and see how far, “I have an ego and think I am great.”


Following is the sample of what happens when the ego is so big and people express their mental feeling. Look what has happened to one of our Dadas. If we are blind we may not understand.



When a bag is full or garbage then the smell of garbaged is emitted from the bag, not the sweet smell of sandalwood.

Similarly, by reading Dada Krtashivananda’s letter below you can understand what is in his mind.


If you see a well-to-do person on the street and suddenly they start moving naked and claiming that they are president of universe and challenging everyone, then you understand that this person has a screw loose. That is the type of transformation that took place with Dada Krtashivananda by the letter he wrote on Sunday 18 Dec 2011. If you have not seen it, please write.


Seeing Dadaji’s expression one can only wonder how did he even stayed in the organisation and did not become defector like Madhavananda.

We can think of it this way.

During a cyclone, all the trees without strong root systems fall while some with disease roots remain standing, only to fall some time later, maybe even after decades.

That seems to be the case with Dada Krtashivananda. It is surprising that he even continued in AM up until this time. We can only wonder why did he not defect back in 1970 with the others.

If he believes that Ananda Marga is really junk then why he has he misguided so many onto the path of AM for so long.

Which is the truth: Either what he was doing before was a lie by bringing so many people into AM when in truth he thought it was junk; or what he is telling now is junk and the path of AM is really great.

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Date: Wed, 23 Nov 2011 20:03:48 -0000
To: am-global@earthlink.net
From: Manomohan Deva
Subject: Very Relevant for Today



These days with capitalism coming into question, more than ever the world is searching for Prout, knowingly or unknowingly. So we have to be vigilant to put forth the ideals of Prout – wherever and whenever possible.

In addition, we should have a clear-cut understanding of who can be a leader of Prout and what qualifications are needed.

On this important question of what is needed in order to be an ideal Proutist, Baba has given some special insights in His divine and eternal teachings of Ananda Sutram.


Everyone knows that the last 5 Sutras of Ananda Sutram are the 5 Fundamental Principles of Prout. That means the last portion of the fifth and final chapter of Ananda Sutram contains all the Prout Principles and all the Prout principles are part and parcel of the fifth chapter of Ananda Sutram. So they are one and the same.

And it is in this unique and conclusive body of teachings where Baba decisively reveals what qualities are needed in order to be an ideal Proutist or Prout leader. By the following it will become quite clear.


In this below sutra Baba is giving credence to the spiritual potentialities of this universe.

5-13. Sthu’lasu’ks’makaarn’es’u caramopayagah
prakartavyah vica’rasamarthitam’ van’t’anainca.

Meaning: “There should be maximum utilization and rational distribution of all mundane, supramundane and spiritual potentialities of the universe.” (AS)


So here in the above sutra the point is that Baba indicates that spiritual potentiality is an active aspect of the Prout theory. Thus it naturally follows that to “utilize” & “rationally distribute” these potentialities one need be spiritually evolved. Because if one is neither spiritually inclined nor interested in the field of spirituality then how can they understand how to best utilize and properly distribute the spiritual potentialities. Quite simply, without insight and knowledge in spiritual life it is not possible.


And here again in this next Prout principle Baba reveals how spiritual potentialities are a key aspect of Prout.

5-14. Vyas’t’isamas’t’isha’riira ma’nasa’dhya’tmika sambha’vana’ya’m’ caramo’payogashca.

Meaning: “There should be maximum utilization of the physical, metaphysical and spiritual potentialities of the unit and collective bodies of human society.”

About this, in the purport Baba furthermore explains as follows:

Baba says, “So for the sake of collective good one will have to awaken spirituality in individuals…one or two spiritualists do not indicate advancement and progress of the whole society. The body, mind and self of every individual have the potential for limitless expansion and development. This potentiality has to be harnessed and brought to fruition.” (AS)


The central idea is that in the above sutra and explanation thereof, Baba is pointedly guiding that Prout leaders must awaken the spiritual energy within all. Yet how can one do this if their own spiritual force is not aroused.

For example if someone does not know how to read then how can they inspire and teach others to read. Likewise if one is not aware about sadhana or the spiritual realm of life then they will not be able to develop or encourage this quality within others. Yet for the rise of Prout, Baba directs us that spiritual potentiality must be awakened within each and every entity of our human society.

Hence spirituality is an essential characteristic of a Proutist leader.


The next sutra or Prout principle also emphasizes the importance of spiritual life.

5-15. Sthu’lasuks’maka’ran’o’payoga’h susantulita’h vidheyah.

Meaning: “There should be a proper adjustment amongst these physical, metaphysical, mundane, supramundane and spiritual utilizations.”

Then in the purport Baba furthermore explains as follows:

Baba says, “While promoting individual and collective welfare there should be proper adjustment amongst the physical, mental and spiritual and the crude, subtle and causal factors…”
“The greatest service to the cause of social welfare can be rendered by those who have acquired spiritual power…Social control should be in the hands of those who are spiritual aspirants, intelligent and brave all at the same time.” (AS)


Thus in undisputed and clear-cut fashion, Baba guides us that only those endowed with spiritual shakti can make great contributions in the realm of social service; and furthermore in His revolutionary style Baba dictates that only those who are spiritually evolved should have leadership positions in our Proutistic society.


By all this it is quite established that to be an ideal Proutist one must be spiritually evolved. And as we all know, only by practicing the sadhana given by Taraka Brahma and only by knowing His spiritual teachings can one properly grow in the spiritual realm; otherwise one will get bogged down and stuck in dogmas. Thus AM sadhana and AM spiritual philosophy are integral aspects of Prout. In that way it follows that in order to be a true leader of Prout one must be an Ananda Margii. There is no other way.


On the other hand, those who are sympathizers of Prout can be anyone. All are welcome in this limited yet important capacity as sympathizer. So this of course should be encouraged to everyone.


But to play a leading role in the development of a Proutistic society not just anyone will do. For that significant position, Baba specifically guides us that one must be spiritually developed and well-practiced in the field of AM sadhana etc. That is, only those spiritualists– i.e. Ananda Margiis– well versed in AM spiritual philosophy and tantra sadhana fit the requirements of being a true Proutist leader.

Here none should think that this is some type of ego-charged approach. This letter is not about espousing the anyone’s greatness or putting others down.

Simply, we Ananda Margiis have to be perfectly clear what is Prout and who can properly manifest these ideals, by His grace. Just because some social leader rises to the podium and gives a resounding talk in no way makes them fit to take the reins of our Prout movement. This should not be our expectation.

Rather we should clearly understand Baba’s divine guideline that only those involved deeply in AM sadhana are capable of leading our Prout movement. Of course AM sadhana is open to one and all – in that sense anyone can be a leader. But the next step is the commitment, dedication and devotion to the practice of sadhana. Only those with this deep link with AM spiritual life can be an ideal Proutist.


Baba says, “Today or tomorrow the entire world will accept PROUT as the only panacea for all of the world’s mundane and supramundane ailments. There is no alternative.” (PNS-17, p.30)


Note 1: From amongst our AM community, all brothers and sister are most warmly invited to share their views and insights about this important issue of spirituality and Prout.

Note 2: The “Dogma about Prout” is that certain so-called Proutists these days live by the wrong calculation that any mundane type of social leader can excel as a leader of Prout. But per Baba above teachings, this is just nonsense. Unfortunately some of our “Proutist leaders” get excited whenever they see any crude fellow marching in the street as they foolishly imagine that this person is the great revolutionary and leader of Prout. This is the blind way that a few of our so-called Proutist think. That is why many Ananda Margiis do not pay any attention to those so-called Proutist leaders who make such superficial claims about non-spiritualists being ideal Proutists. Rather if anyone talks like this then they have exposed themselves.


“A’mi toma’ya bha’lo besechi…” (PS 1511)


O Lord, I have loved You from the deep core of my heart. You are my everything. With form [1] and flow [2], I wanted to attain You. I want to have You always in Your form and remain immersed in Your ideation. I want to be ensconced in Your flow, Your thought, and Your vibration. Besides that, there is nothing I want.

Baba, I was lying in the dust all by myself. Nobody was around to help me [3]. In the deep, cimmerian darkness of the new moon night, I saw only You. Baba, You were there to help me.

Baba, in misery of so much suffering and loud lamentations, and with serious tragedies striking like lightening and thunderbolts [4], everybody deserted me. Baba only You only remained close by my side.

End Notes for Prabhat Samgiita #1511:

[1] Form (rupa): Every sadhaka wants to have Parama Purusa in their mental flow. In that blessed state, when the mind thinks anything then it always ideates on Parama Purusa and sees His divine form with heartfelt emotion.

[2] Flow (rasa): Every person in this universe has their own mental flow. Some flow towards crude, mundane desires while others flow towards the blessedness of spiritual life and Parama Purusa. When the mind flows downward towards baser propensities then one feels uneasy and disturbed. When the mind flows upwards towards Him, one feels infinite joy and bliss. The natural flow of each and every person is towards Parama Purusa.

To make the mental flow proper, various programs like DMC, DMS, seminars, and retreats are arranged. Then people forget about their worries. Then their mental flow changes and gets directed towards the Supreme.

When involved in satsaunga and sentient pursuits, one’s flow is spiritual. If that flow continues for days, weeks or months – or remains like that always – that is the feeling expressed in this song.

[3] I was lying in the dust (A’mi par’echilum dulora pare): During your good days, so many friends gather around you and when misery falls then those same friends disappear. They leave; but Parama Purusa never leaves you. Only He remains always by your side and helps you. When all are abusing you then that time also Parama Purusa helps you. He is your Eternal Companion, in good days and bad.

[4] Thunder and lightening (bajrapa’te): In good days, people come to you for enjoyment but when problem comes they disappear. In this world even those who are your friends do not always have the capacity to help. Everyone has their limitations. Suppose a serious tragedy is about to happen, no human being will know beforehand in order to control the situation or avert that disaster. Only Parama Purusa knows and only He saves you. In life so many things come and go which are beyond the capacity of human beings to manage. Parama Purusa always helps His devotees.

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (CC-3, Chap 6, Pt #4)

Note: This above point that Baba is describing has deep meaning. Some ignorant people however who are unaware about health and hygiene get swayed by pseudo-culture and they use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body and it creates an ill-effect on the body systems such as digestive disorders & diseases. Mostly because of hunchback syndrome and because the stomach is pressed. Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Everyone should follow this and
then they will realise the deeper aspect of its value.

Amongst conscious people it is commonly known that soft beds lead to the onset of many diseases including incurable backaches and joint pain. So one should be aware. One should not fall in the trap of momentary pleasure and invite more dangerous diseases.

Note 2: Revealing the spiritual sigificnace of this point, Baba guides us that those who are using a hard bed in day to day life, their body becomes more and more capable for intense psycho-spiritual practice. Such sincere sadhakas keep away from using a pillow also.

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From: “A. Roy”
To: am-global@earthlink.net
Subject: Danger for Margiis & Wts
Date: Fri Nov 04 2011 20:43:55 +0530



By following Baba’s divine system of spiritual life– doing sadhana, adhering to 16 Pts etc– then one will invariably progress along the spiritual path. This we all know.

Yet, side by side, Baba has issued a strict warning that one must be careful not to develop any vanity or superiority complex about their spiritual development. One must not start thinking that they themselves are something great and others are low. This type of ego will create huge problems for an aspirant.


At times, however, we have all seen this happen with margiis and wts alike. Some wts may think that they are are very great and better than margiis; likewise margiis may think that they are higher than non-margiis. This is not an unheard of phenomenon. Certainly we have all witnessed this at one time or another in AM.

However, this is not at all good, rather it is quite harmful.

Should such a complex befall any sadhaka, then their progress will be blocked– they will not be able to reach the main goal of life and they will instead be converted into microvita. That is Baba’s warning. Such sadhakas will float around the universe in that bodyless form for ions and ions– all because they could not get Parama Purusa due to their pride and vanity.



As margiis, as acaryas, we should all pay heed to Baba’s below warning.

Baba says, “The last type of devayoni is the siddha. Suppose a person practices spiritual science with deep sincerity – his only goal being to serve humanity and attain Brahma. But if he treads the spiritual path with a sense of vanity, feeling superior to common people, he too will become a devayoni [bodyless microvita] after death. Had he controlled his vanity, Parama Purus’a would have helped him to exhaust his remaining sam’skaras. But if he indulges in vanity Hari (when Parama Purus’a steals others sam’skaras he is called Hari) will not steal it. His sins may be pardoned, but not his vanity. One of the names of Narayana is Darpaha’ri or destroyer of vanity (and that destruction may be laborious and painful). Narayana takes away an individual’s unburned sam’skaras, but if one basks in the glory of being a spiritual practitioner one will have to become a siddha devayoni after death.” (APH-6, ‘Ekendriya-1’)

Per Baba’s above teaching, if any sadhaka falls prey to feelings of vanity, then Parama Purusa will not accept them into His divine kingdom. Such ego He will not tolerate. He may excuse one’s wrongdoing and take away their sins, by His grace. But He will not overlook any superiority complex. He will not accept an egotistical sadhaka onto His lap. That is
His mandate.

So we should all pay heed. We should not allow such a calamity to befall ourselves, nor anyone else.


Here the whole point is that if anyone thinks that they are great because they sit for long sadhana, or if they are feeling better than others because they are strict in 16 Points, or if one is pushing others down because ‘they are not as dedicated as I am’, then they will ruin their career. All these types of feelings and actions– and others like them– will keep a sadhaka miles away from their cherished Goal, as they will be converted into microvita and they will wander the universe for centuries in that lonely state.

All because Baba does not pardon one for feelings of vanity.

So none should internally think they are great because they established such & such service project, nor should one think they are high because they wrote a book, nor for any reason should one believe they are better than others, lest they be converted into microvita for ages and ages.



So then what is one to think, how is one to reconcile their development & spiritual achievement.

It is true that by following His moral and spiritual guidelines that one will become more elevated etc. That is what it means to follow the path of Ananda Marga. But one should not think therefore that they are great. Because ultimately it is He who allows us to advance. It is His grace that is behind our progress, not our own unit efforts.

Baba says, “Can human beings claim any credit for the attainment of the Supreme Entity? Sa’dhakas can be likened to businessmen who conduct their affairs with others’ capital. They have acquired the epithet sa’dhaka, but actually the power of sa’dhana’ has been bestowed upon them by Parama Purus’a. Probe deeply into all spiritual knowledge and you will see only Him. It is He who provides you with the intellect and strength to do sa’dhana’.” (Ananda Marga Ideology & Way of Life, part 6)

Baba says, “The duty of human beings is only to continue their efforts to please Parama Purusa. Thus when any work is done, the concerning sadhaka is not to be given any credit; the credit should be given to Parama Purus’a.” (Subhasita Samgraha, part 18, p.7)

So the only way to escape from becoming vain and egotistical is to realise the divine truth that His grace is the cause of our forward movement. And even if one has not realised this truth, then at the very least one should cultivate this idea in their mind. That way, day by day, one will really feel that, ‘Yes, it is His grace that He has allowed me to come onto the path of sadhana’.

And, at the same time, in the external sphere, we should feel that all are our brothers and sisters and whatever realisation we have should be used to serve His creation– for the welfare of others. The more we progress in sadhana the more responsible we are for working for other’s growth and development.

By this dual approach of thinking that all is His grace and working for everyones’s upliftment, then it is sure that crude feelings of vanity will not creep into our mental plate. They we will not be prone to thinking, ‘I am better than others’ etc.

In that case we will not suffer the unenviable, if not horrific fate, of becoming microvita for thousands and thousands of years.


By Baba’s grace, as Ananda Margiis we will realise Him in this very life. The more we think it is His grace that is propelling us forward– and not our own talents or efforts– the more it is sure we will reach our destiny unto His divine lap.

Baba says, “This momentum towards the Supreme One becomes easy and smooth, when unit entities realize that He always wants to get them back on His lap. His desire to bring them to Himself is simply His grace.” (Subhasita Samgraha-2)

Baba says, “Through His grace the living beings become absorbed in thoughts of Him and attain Him.” (Subhasita Samgraha-1)



None should think that the term ‘devyoni’ is something high etc– all it is is a body-less being or microvita. The term devayoni has been given in the same way that one might address a gang leader as Mister or Sir. Because people are fearful of gangleaders so they address them in a respectful manner. Similarly, people are scared of body-less souls so they have given the name devayoni as a matter of appeal– they did not want to use a lesser type of name or bad name. This is the long standing tradition amongst the people of India, and that is why body-less beings– i.e. microvita– are respectfully referred to as devayonis.


“Tumi ka’ndiye keno sukh pa’o…” (P.S. 1989)


O’ my dearmost Baba, I am crying in yearning and longing for You. Baba, by Your grace I have so much love for You– I want Your close proximity. Yet You are not paying heed to my call. Baba, do You feel happy by seeing me cry. Why like this– what sort of bliss do You get by seeing me weep?

Baba, don’t You like to see a face which is beaming with happiness and filled with smiles. Baba, Your and my intimate relation & sweet-loving feeling did not begin only one or two ages ago; rather it has been going on since before time began. Baba by Your grace You constantly keep me in Your divine shelter. Baba, since the very bosom of eternity You are gently taking me up to infinity. From the very dawn You remain along with me throughout the entire journey– up to infinity, up to the ultimate abode. Baba by Your divine grace You are always keeping me at Your lotus feet.

O’ Parama Purusa, O’ Dayamay, O’ Merciful One, by Your grace I know You. In the grand play & expression of Your divine liila, You are inexhaustible. Always You are creating newer and more new forms and shapes. Baba, You go on playing Your liila endlessly. Baba, this eternal play that You are making with me is a mix of two things. Sometimes You make me laugh and sometimes You make me cry. This You do knowingly– by this way You bring me closer and closer to You. O’ my dearmost Baba, please be gracious and come close to me.

O’ Divine Being, You are Love Personified…

Sadhana Point- 1st Lesson

Baba says, “In Japakriya’ there is only acoustic rhythm as I have told you about acoustic rhythm Ra’ma, Ra’ma, Ra’ma, Ra’ma. But in Pran’idha’na this acoustic rhythm maintains parallelism with mental rhythm i.e., mentally you will be saying
Ra’ma, Ra’ma, Ra’ma, there should be acoustic rhythm Ra’ma,Ra’ma. Ra’ma like this and mentally you will be thinking of Ra’ma also i.e., the parallelism is to be maintained, otherwise in Japakriya’ where there is no parallelism what does happen; while you are uttering the word Ra’ma, Ra’ma (Parama Purusa) as you are chanting the word ‘Ra’, letter ‘Ra’ you are thinking of the next letter ‘Ma.’ Ra’ma! Again while uttering the letter ‘Ma’ you are thinking of the letter ‘Ra’. Next ‘Ra’ and then in second stage of Japa, ‘Ra’. In that case your Mantra will be ‘Mara’ (death) you are uttering the letter ‘Ma’ and thinking of the latter ‘Ra’, so your Is’t’a Mantra becomes ‘Mara’ (death) and not ‘Ra’ma’ (Parama Purusa). So it is useless to do that type of Japakriya’. Unless and until there is a parallelism with the mental wave it is useless and where there is parallelism between acoustic rhythm and mental rhythm it is called Pranidha’na. In Ananda Marga your Iishvara Pra’nidha’na is not japakriya’; it is called Pran’idha’na. Pran’idha’na comes within the scope of Dhya’na and not within the scope of japa. Do you follow?”
(SS-18, p. 84-5)

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