Archive for the ‘Groupism’ Category

21 Jun 2013


This entire posting is composed of 2 parts:
(2) Posting: Spirit Behind Ananda Marga’s Vivaha System;
(1) Prabhat Samgiita #886.


To bring anyone on the path of dharma a proper environment is necessary and for that one human society is needed. Towards this end, Baba has taken numerous steps.

On the one hand He has involved deeply in repairing addressing and solving society’s ills. In this way And He has exposed and given the solutions to cure society from: religious dogmas, casteism, racism, communalism, sentiments, exploitation, untouchability, color, economic disparity, etc. Indeed Baba has addressed so many inequalities and injustices in the society.

Simultaneously Baba has infused one very positive feature for humanity – His revolutionary concept of society building: Which includes both the creation of WTs and the formation of revolutionary marriages.

Society building ensures a certain stability and dynamism as well as the love and compassion necessary for enabling people to grow in a healthy and proper way. So this is one key for developing one human society.

And indeed when that society is formed then there will be huge scope for people to grow in all sorts of ways and devote maximum time for spiritual pursuits and ultimately become one with Parama Purusa.

So society building has a special role.



Revolutionary marriages (RM) are a special feature of our Ananda Marga way of life and come within the scope of the society building department of AMPS. Actually the main basis of marriage in Ananda Marga is society building.

In the past Lord Buddha also neglected this important social factor so he could not form the society properly. Lord Buddha’s teachings were deficient in this regard. And many religions also have not been able to create solid systems and ideals for marriage. The materialistic societies around the globe are also severely lacking on the point of marriage.

The tantric system of marriage is 7000 years old and holds a special meaning and practical presentation. We have seen this in our lives especially in DMC when Baba used to give blessings to marriage couples.


First the newly married couple would approach the dais and do sastaunga pranam to Baba. And then with both of their hands the couple would jointly offer a flower garland to Baba. Then Baba would then place His own hands around their hands and join them in holding the mala (flower garland).

Then Baba would graciously bless their marriage: “Be like Shiva and Parvati, go on doing your worldly duties along with your psychic and spiritual pursuits, be the assets of the entire civilisation, and by your service the whole society should be benefited.”

Baba also used to repeat the mantra ‘Shubamastu…’, meaning ‘May you be blessed’.

And then He would give the mala to the bride. To English speaking margiis Baba used to say, ‘little girl take this mala and keep it with you’. And when He spoke to margiis in Bengali or Hindi this was the translation: ‘mother keep this garland along with you’.

Hundreds of times during DMC we have witnessed how Baba used to give His marriage blessings. And always He would begin by saying, “Be like Shiva and Parvati…”

Here the special significance of ‘Be like Shiva and Parvati’ is that during Lord Shiva’s entire married life He took care of Parvati and watched over her physical, psychic, and spiritual development; and Parvati took care of Lord Shiva as well. Their marriage was ideal. It was not based on material satisfaction or gain, but rather a high ideal. It was starting point of building one human society.


Prior to Lord Shiva’s advent society was not properly formed. One key reason for this was that there was not a proper system of marriage. Instead, most were involved in libertine type of relations – especially the males.

The ones who suffered most then were the children and their mothers, but especially the children. Basically males did not accept any responsibility. So the whole responsibility of the child’s physical, psychic, sentimental, and spiritual welfare rested upon the mother alone. And it was just not possible for a single mother to manage all aspects of raising and providing for the child. The condition of the baby and mother was terrible.


Then Lord Shiva took advent. For the first time in human history He graciously gave the system of marriage. And that marriage system was primarily for the welfare of the child. So that child could receive the requisite love and support to one day become a bonafide member of the civilized society.

In this same spirit, Baba has created the society building department in our Ananda Marga.



Unfortunately in today’s materialistic countries, the true spirit of society building is not followed. Wherever materialism reigns, children are not properly cared for rather they are a by-product.

That is why we often see that children are not able or allowed to live along with their mothers, or sleep and get love and affection from their mothers even in nighttime. This results for any number of reasons: The parents might be divorced and the mother may have to work 3 jobs, or the parents are grossly involved in their careers and ignore their children, or there are other reasons. Unfortunately this is the common fashion these days: Children are often ignored and neglected whereby the child feels alienated from their surroundings.

In our Ananda Marga society the situation is improving a lot, but in the true sense society building has not yet taken proper shape. If we look back over the history we will find innumerable examples how the letter and the spirit of Baba’s given marriage system has been compromised.

But I have deep faith that with firm determination we will reach to the goal which Baba has established.


Baba has graciously given various special teachings for building up a spirited & singular human society. Each point has its own unique aspects and beneficial results – including His divine teaching on ‘vivaha’.

However, certain publishers have defined vivaha in an ordinary and mundane way. Yet we know Baba’s grand guideline of vivaha is not common and ordinary, but extraordinary.


Since the very beginning in 1955, Baba’s has graciously guided us to form one human society. Because the whole aim of the Ananda Marga mission is Atmamok’s’a’rtham’ jagaddhita’ya ca – ‘self-realisation and service to humanity.’ But without building up one human society this can never be achieved. So Baba has taken strong steps to form a single human society whereby people can move towards their spiritual goal.


In the past neither Lord Shiva nor Lord Krsna could do this. They were engaged in other ways and could not manage the strong planning necessary to bring the entire humanity within one thread. But Baba has indeed taken up this great endeavour.


Baba’s following teaching makes this subject more clear.



“Prior to Shiva, there was no system of marriage in human society. And as there was no recognized marriage system, the matrilineal order was in vogue, because it was easy to identify the mothers. In the case of the fathers, it was impossible to identify them. Shiva, for the first time, introduced the system of marriage which has continued until this day. The Sanskrit word for marriage, viváha (derived vi – vah + ghaiṋ), literally means “to follow a particular system”. This system of marriage is known as Shaeva viváha. According to this system, the bride and the bridegroom will equally share full responsibility for their marriage, without any consideration of caste or community.” (1)



“At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.”

“The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast-milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans…The life of the libertines was just like that of the animals.”

“Shiva made the rule that regardless of whether women were capable or incapable of earning a livelihood, men would have to take on the responsibility of supporting them; thus the Sanskrit word for “husband” is bharttá. The word bharttá is derived from the root verb bhr + suffix trń; the root bhr means “to support” and bharttá (in the first case-ending) means “one who supports someone”.”

“As a result of this arrangement, it became easier for the women to maintain the children, since they were relieved of the onerous responsibility of providing their food and clothing. Not only that, when the children became a bit older the direct responsibility for their maintenance shifted from the mother to the father.”

“It was not easy to know the fathers of children even in the case of the so-called householders, far less in that of the libertines. Children would know only their mothers. And after they were weaned, they would forget their mothers also. Thus being deprived of motherly love and affection at a very early age, they had no opportunity to develop the sweeter and finer sensibilities of the human mind. The human mind, the human intellect, was nipped in the bud; those people had no opportunity to blossom, to gladden the heart of the world with their sweet joy. By declaring the males to be bharttá [husbands] Shiva fulfilled a major portion of His task for human society.”

“But Shiva did more than that: He declared that women must be kalatra, which means that women must discharge their obligations to their husbands and their children in such a way that the latter will not have the least difficulty.”

“Those who accepted this new arrangement were declared married, and the other members of their society would be witnesses to the marriage ceremony, to bless the newly-married couple and pledge their cooperation to them. The Sanskrit equivalent for marriage is viváha (vi – vah + ghaiṋ): it means, after the ceremony, the man and woman can no longer live as libertines or as irresponsible so-called family people. They have to discharge their full obligations as bharttá and kalatra, responsible husband and responsible wife.” (2)



“Vi – vah + ghaiṋ = viváha. The root verb vah means “to flow, to lead”. Viváha means “leading one’s life in a new way with a special type of responsibility” [in both Sanskrit and Bengali]. In the most correct Sanskrit, however, the word for “marriage” would be formed vi – úh. An alternative spelling is with u (not ú). Vyuh + kta = vyud́há (meaning “a married person”).”

“An unmarried person remains somewhat free from responsibilities. As a result they get the chance to discharge some greater duties outside their small family. Even though they go outside the house for other work, it is not against anyone’s interests. Vyud́há means a “married person who shoulders a greater family responsibility and begins a new style of life.””

“Hence, when an unmarried girl or boy gets married, his or her life begins to flow down a different channel. Various responsibilities devolve on them. They can no longer afford to take their responsibilities lightly.” (3)

in Him



So vivaha is one special way for developing the society; it is a revolutionary form of marriage that brings the fulfillment of human potential through responsibility, commitment and spiritual growth. Vivaha cannot merely be defined by a single mundane term, i.e. marriage. The Sanskrit word vivaha cannot merely be translated or defined as marriage. The ideal of vivaha is so much more than that. That is why Baba Himself takes several paragraphs to explain the meaning of vivaha. Baba never merely defines vivaha as marriage.

As we all know, nowadays marriage mostly means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. A person might marry 2, or 3, or 4, or 5 times. That is the common way nowadays. And each time it is defined as marriage, but that is not at all what vivaha is all about.

Unfortunately if you search for a definition of vivaha in the note sections of various Ananda Marga books, you will find that certain members of the Publications Dept merely define vivaha as marriage. That means in certain specific sections like the glossary and the footnotes, the publishers themselves chose to define the ideal of vivaha as marriage:

For instance:

(a) In the book, “Sarkar’s Short Stories Part 1” – the publishers inserted a footnote in the story – “The Headmasters’ Contest”. Here is the entirety of that footnote: “Viváha is the Sanskrit word for marriage.” So they merely defined vivaha as marriage when in fact it is so much more than that. Remarkably, the publishers took special efforts to create a footnote for the term vivaha. In that situation they could have described vivaha in so many positive and practical ways according to Baba’s dharmic explanation. But instead they merely defined it as marriage. That is completely misleading to the reader and it undermines the ideal of vivaha.

It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(b) In the book, “The Awakening of Women”, the publishers inserted a glossary and in that glossary they merely defined vivaha as marriage. They wrote one word – that’s it. Here again the publishers created a special place to define and describe the term vivaha but they failed to use any of Baba’s dharmic tenets. Yet vivaha itself is such a key component for the upliftment of humanity and grants women and mothers an entirely new status. And in the book “The Awakening of Women” the publishers utterly neglected to put a proper definition of vivaha in the glossary. That undermines the very purpose of the book.

It would have been far better if those in charge referenced specific sections of Baba’s discourses and direct the reader to learn about vivaha in that manner. Or if they wanted a shorter definition for their glossary they could have defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(c) The Ananda Marga Dictionary published in 2005 falls into this same problem. If you look up vivaha in the Ananda Marga Dictionary all you will find is the singular mundane term ‘marriage’– nothing more. By this way people will think that vivaha just means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these types of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

Just imagine if in the dictionary someone defined dharma as ‘religion’ – without saying anything more. Then people would think dharma was just something dogmatic. How misleading and unjust that would be. Similarly to define vivaha using one simple mundane term like marriage is to do injustice to the ideal of vivaha because nowadays the marriage term is so commonly abused in as the divorce rate is 75% in some states and males regularly cheat on their wives, and vice-versa.

So in this materialistic era where the institution of marriage has nothing to do with the dharmic ideal of vivaha, the publishers of the Ananda Marga Dictionary must not define vivaha as ‘marriage’. The Dictionary definition must carry the inner spirit or dharmic quality of the term. Because Ananda Marga means dharma; so without that, the goal of making an Ananda Marga Dictionary remains unfulfilled, lacking, or faulty.


The problems associated with the Ananda Marga Dictionary’s definition of vivaha do not exist in isolation. Verily there are dozens and dozens of terms – even hundreds – that are improperly defined in that Dictionary by those publishers. Unfortunately, many of the definitions do not reflect Baba’s given teachings of Ananda Marga. That is why the entire dictionary needs a critical review, not just one single definition.


Overall, the idea of making an Ananda Marga dictionary is very good – if done properly. That means the dharmic definitions must be given according to the word and spirit of Ananda Marga ideology. Then surely it will be beneficial.

But when a Dictionary itself offers misleading, incomplete, and wrongful definitions, then that undermines the entire purpose of making a dictionary. Rather it is harmful. Best will be if stringent efforts are made to create a proper, well-referenced dictionary based purely on Ananda Marga ideals.

In conclusion, the term vivaha might also be defined in this way: A special union between a husband and a wife based on a dharmic ideal where both parties shoulder a great responsibility in raising a family while caring and watching for each others physical, mental, and spiritual development – plus we should always refer them to Baba’s discourses that offer a more explicit explanation.

1. Namah Shivaya Shantaya, Disc: 2
2. Namah Shivaya Shantaya, Shivokti 3
3. Shabda Cayaniká Part 19

******** Prabhat Samgiita #886

“A’j toma’y pelum notun sa’je mor manoma’jhe…” (P.S. 886)


O’ Parama Purusa, by Your causeless grace, today I have gotten You in a more loving way in my mind. You have come in a new form in my dhya’na. It is Your grace. Earlier my mind was busy and involved in a variety of works – both positive and negative. But now there are no such distractions. My mind is one-pointed and only ensconced in Your love.

O’ Divine Entity, the path that I was moving on was a zig-zag path. There was no hope or relief. My life was covered in darkness, day and night. By the attraction of Your divine love I looked towards You. O’ my dearmost, my most loving One, by Your grace the wheel of my chariot has just turned. In my dead river, a flood of sparkling fresh water has come. Baba, now my life has become effulgent.

O’ Parama Pursusa Baba, in the past there was black darkness and after that it was even more black. The whole atmosphere was totally bleak; my whole life was shrouded in darkness. Baba, You are so gracious, You have come with Your divine effulgence. You have come with more and more divine effulgence. O’ my Lord, now in whichever direction I look, it feels very blissful and loving. I feel Your divine presence in my heart and all around me. Baba, You have stolen my mind and made my heart full. My heart has become full with Your love.

Baba, today You have blessed me by coming to me in a more intimate and loving way. You are so gracious. Baba, I love You…

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This entire posting is composed of 2 parts:
(1) Posting: Devotee Story: Good or Bad Bhakta #1;
(2) Prabhat Samgiita #1756


~ Part 1 ~

Devotees have a special characteristic that separates them from ordinary people. That is Baba’s explicit teaching.

Regardless of a bhakta’s behavior, whether he commits a blunder or a small mistake, we must not think that the devotee is therefore useless or worse than common folk. Because still that bhakta has the special quality of devotion. Baba Himself places tremendous importance on this.

Here below is one famous mythological story about a devotee from long ago. The inner meaning of the story lends itself well to life in Ananda Marga.

As we know, Baba vigorously defends the honor of even bad bhaktas after they were condemned by others for their faults. We have all heard of such incidents.

All these stories point in the direction that Parama Purusa holds a special place in His heart for all devotees, even bad ones who commit wrongs.


Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu. After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed endlessly and finally achieved the gift of immortality, granted to him by his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive wiping out innocent people in all lands. The wrath of Gaya’sura was terrible. And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself came to defend them, but the Lord too was defeated.

Lord Vishu’s followers pleaded with Him to do something.

Lord Vishnu then asked a boon of King Gayasura. The King agreed. Lord Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get liberation, then King Gaya’sura will again be granted life on earth.

Here Baba describes these boons in full:

“First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya’sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come.” (1)

By the above story – which Baba Himself has recounted on various occasions – we can understand that Parama Purusa places great value on devotion.

“This devotion is a heavenly attribution.” (2)

Even though King Gayasura was a ruthless warrior, due to his devotion he was able to keep the Lord’s feet in his heart. Such is the quality of devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what other bad qualities a bhakta might have.


With all the groupism, difficulties, power mongering and so forth, it is very easy to think that certain people in Ananda Marga are very bad. But we should never harbor any ill will or hatred. Everyone is part of Parama Purusa’s family.

Some may have made mistakes and committed gross sins, yet still all are our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have come for a reason. Some may have come to play the role of a hero; some may have come to play the part of a villain. Regardless, in the the near or distant past, they established an inner link with Parama Purusa, by His grace. They have a place for Him in their heart – so they have come once again to sacrifice in some way for Him – and they are going to be granted salvation.

So all in Ananda Marga are not just our brothers and sisters, but they are devotees of the Lord and that in itself has great meaning. They have a special connection with Him.

Regardless of what faults they do or what hell they create, we must not banish such persons from our minds or think ill of them. Rather we are to love them.

No doubt such persons may have to undergo rectification in the social sphere – they may have to stand before the court of justice – but their spiritual well-being is safe and secure, just as was the case with King Gaya’sura, Ravana, and so many other sinners. Parama Purusa has saved a place in His heart for even bad devotees.

So we must appreciate all who have come to do something for Baba, despite whatever shortcomings they may have. Their arrival onto the path of Ananda Marga has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as well. Baba has graciously blessed us with the special gift of devotion.


(From the discourse, “The Lord’s Feet”, December 1971, Patna)

Tripurásura, the father of Gayásura, was a great devotee of Lord Viśńu [a mythological god]. Many devotees of Lord Shiva [a great yogi worshipped as the Lord] wanted him to become a devotee of Shiva instead. But how could Tripurasura go against his Iśt́a [beloved goal of life]? “Though I know that there is no difference between Viśńu and Shiva, for me everything is Lord Viśńu, for He is my Iśt́a. ”

But the devotees of Lord Shiva still put pressure on Tripurásura, in order to see him also become a devotee of Shiva. His conversion might have been possible if the worshippers of Shiva had made a logical appeal to Tripurásura’s understanding that there is actually no difference between Lord Shiva and Lord Viśńu, and that both are only the functional counterparts of Parama Puruśa. But under the pressure put on him by the devotees of Lord Shiva, Tripurásura initiated a crusade against all the devotees of Lord Shiva, until he finally came upon Shiva Himself. But however powerful Tripurásura was, how could he fight against Lord Shiva? He was defeated by Lord Shiva and met his death.

After the death of Tripurásura, his son, Gayásura, became the king. He, too, was a devotee of Lord Viśńu. He worshipped Him with all his heart and devotion, and finally succeeded in attaining a boon of immortality: not to be killed by man, demon or god, in earth, heaven or hell, by day, night, evening or morning. Endowed with such a great power, Gayásura went all over the world conquering people, torturing them and making their lives miserable. None were spared – not even the devotees of Viśńu or Shiva.

But as the saying goes, “Power corrupts, and absolute power corrupts absolutely.” Gayásura, who had received his power from Lord Viśńu, thought to defeat the Lord Himself…Gayásura started thinking that the great power he possessed was actually his power. He finally challenged Lord Viśńu, and since Viśńu Himself had granted the boon, how could it fail? Viśńu was defeated by Gayásura. Gayásura bound Viśńu to a tree and then went all over the world with a very bloated ego.

When things had become intolerable for the people, they approached Lord Viśńu, still tied to the tree, and recounted their miseries, requesting Him to do something. Viśńu pleaded helplessness, as He Himself was in a precarious condition! Then the devotees reminded the Lord that He had given the boon of immortality to Gayásura in the physical realm only. The devotees urged Lord Viśńu to use His psychic and spiritual power to defeat Gayásura, and relieve the people of their miseries. Lord Viśńu assured them that He would do something in the matter.

When Gayásura returned to Lord Viśńu to offer his prayers, Viśńu said, “Gayásura! I once gave you what you asked, and you have defeated me. You should now give me a boon.” Gayásura readily agreed to it. Viśńu then asked that Gayásura be turned into stone. Gayásura had no alternative but to say, “So be it.”

Gradually Gayásura’s legs started turning to stone. When he was stone up to his waist, he said, “Wait! I have three conditions!” His first condition was that the Lord put His two feet in Gayásura’s heart. The Lord agreed to it, but asked the reason for such a condition.

Gayásura said, “So that people should know that the feet of the Lord are always in the heart of a devotee, good or bad.”

The second condition was that all those who had the Lord’s feet in their hearts would surely get liberation. The Lord agreed to this also.

The third and last condition of the almost petrified Gayásura was, “If even a single person having the Lord’s feet in his heart fails to get liberation, then this petrified Gayásura will again become a living Gayásura.” Lord Viśńu agreed to it. Very soon Gayásura was turned completely into stone.

This story, from one of the Puráńas [ancient scriptures] has the following three lessons for humanity. First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gayásura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come; it is a matter of the Lord’s prestige!
(From the discourse, “The Lord’s Feet”, December 1971, Patna)


“Now even if a man is that type of sinner whom other sinners may take as a bad man, of whom even sinners may say that he is a bad man – for such a sinner, the worst type of sinner, the future is not dark. The future in his case also is very bright, if he takes shelter in the divine lap of the Supreme Father.” (3)

in Him,

REFERENCES1. ‘The Lord’s Feet’
2. 1 June 1986 DMC
3. Ananda Vacanamrtam – 34, Be Free From All Complexes

******** Prabhat Samgiita #1756

“A’mi toma’r pathei cali go a’r tava sure ga’n ga’i…” (PS 1756)


O’ Parama Purusa, by Your grace I move only on Your path: I sing in Your tune and dance to Your rhythm. My whole existence is moving in Your divine flow – ensconced in Your sweet bliss. O’ my Dearmost, You are the most attractive One. I think and ideate only on You and I meditate only on Your glory. O’ my Lord, 24hrs a day I am looking towards You; I want only You. Only You are my Goal; only You are my Desideratum. You are the shining star of my life.

O’ Parama Purusa Baba, we are so close. We are tied up in a bond of love. You are the ray of hope & happiness in my life. I am like the dark evening of the rainy season – my life is full of problems and difficulties; and You are like the soft night-queen flower (rajaniigandha’ [1]) – You are the Personification of all that is sweet. By Your fragrant touch, my whole life becomes fragrant. By Your grace my life is saturated with Your heavenly aroma – my existence is saturated with Your love.

O’ Divine Entity Baba, I am jiiva and You are Shiva. I am wrought with imperfections and defects and You are blemishless and pure. I am like the winter sky that is enveloped by the fog. My life is filled with problems. Baba, You are like the crimson effulgence of the morning’s new dawn. With the brilliance of Your presence all my problems disappear. You bring charm and bliss into my life. You make everything beautiful. O’ Parama Purusa, without You my life is meaningless – unbearable. Baba, by dyeing my mind in Your color, my whole existence rushes towards Your divine land – towards You.

Baba, because of Your grace-compassion, I am marching only towards You. O my Lord, You have done everything for me…


[1] Rajaniigandha’: (Night Queen Flower) This is one of the most fragrant and aromatic flowers; it emanates a delicious, sweet smell all around for miles and miles. The wonderful scent of the rajaniigandha’ makes any environment charming. For this reason in the above song the sadhaka is saying that Parama Purusa is like the rajaniigandha – because He emanates unending sweetness all around. In contrast, the sadhaka compares himself to the suffocating, humid evening in the rainy season. Because that humid evening has so many negative characteristics such as heavy air and the onslaught of buzzing mosquitos and pestering insects. Thus the torturous humid evening represents the sadhaka’s problem-filled life. But when the sweet aroma rajaniigandha’ comes in contact with the sticky, humid evening, then everything becomes sweet and charming. Then that humid evening gets transformed into something wonderful. Similarly even though a sadhaka’s life might be filled with countless problems and obstacles, but with the divine arrival of Parama Purusa, everything becomes charming and blissful. All of one’s problems immediately disappear– vanish, because of His sweet presence. That is why in the above song the sadhaka compares Baba with the rajaniigandha’ flower.

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Here is one story from Dada Maheshvaranandji’s collection. Please read it carefully and see whether it is proper or improper. Here the story begins:

Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles.
Baba once said in a darshan in India that those people who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order). One such great soul was Acarya Divyanandjii Avadhuta. He was fervently devoted to Baba. When Baba was poisoned, he worked very hard to fight for an investigation, but was unsuccessful.
Then he took the vow of self-immolation. He used to be always in samadhi and his whole body was red with bliss. He stopped taking food as he said that he did not want to take the food of this planet, which had treated Baba so heinously. As flames devoured his body, Divyanandji died in bliss, saying “Baba Ho! (O Baba!)”.
Later Baba commented about both Divyanandji and Dada Dineshvaranandji (the second person to commit self-immolation in protest against Baba’s imprisonment). Baba said that in front of others, He could not show anything but that when He was by Himself, He would weep for them. On another occasion, Baba commented that Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.


Please re-read this line from the above story:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This is an outlandish idea that has nothing to do with the teachings of Ananda Marga and we will discuss this point in the near future. Kindly watch for future letters that address this false notion.



Clearly the above Baba story is false and inappropriate. While there are many problems with the store the key line from the story that I am addressing in this lettter is:

“Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.”

The following comments are based on this above line.

1. Baba came out of jail in 1978 and then on 12 Feb 1979 in honour of Niilkantha Divas, Baba delivered a very descriptive general darshan and told the exact number of Wts who sacrifcied their life for the cause of dharma. In that count, Dada Dineshvaranandji was included. By this way, Baba clearly indicated that Dada Dineshvarananda was a devotee, so his death was not motivated by devotion, not emotion.

2. That is the proof that Dada Dineshvarananda’s action was motivated by devotion.

3. In that way, we can say that Dada Dineshvaranandji was a devotee as his life is based on devotion; he was not an emoteee, i.e. one whose life is based on emotion.

4. The fundamental point and critical piece is identifying and understanding goal of the action. Once one knows the goal or motivating factor, one can easily determine if something was done out of devotion or emotion. If one is doing something in order to serve and please Parama Pursua then that is devotion. In contrast, if one is doing something for worldly gain, then that is emotion. If any Ananda Margii is doing anything for the organisation, Ista, or adarsha, then that action is devotionally motivated and inspired.

5. Ac Dineshvaranandji’s entire purpose was to protest the atrocities done to Ista. That is why he performed self-immolation. Dadaji did this out of deep love and devotion for Ista, i.e. Baba. That was the motivating factor. So his action was grounded in devotion – not emotion. This was a devotionally inspired action. To say otherwise is hypocrisy.

6. Here is another key point. If anyone does anything based on emotion, then when any problem arises they leave the field etc, but Dada Dineshvaranandji was not like that. Dadaji sat in padmasana, poured the flammable oil over his body, lit a match, and put himself on fire. Dadaji did not move his body at all. Dada Dineshvaranandji did not move 1 inch; he sat there like an idol. In the end that burnt body just collapsed. An emotional person would have run around and cried for help once his body was on fire. But Dadaji sat there motionless. One can only do like this if they are goaded by devotion and keeping the mind fixed on Ista. Note: The whole episode was recorded on television by Mr. Lal and Patricia of Columbia Broadcasting System (CBS).

7. Furthermore, just prior to performing this act of self-immolation, Dada Dineshvaranandji recorded his heartfelt feelings for Baba and explained that he was deeply pained and offended by the Indian Central government’s mistreatment and harassment of Baba.

8. So the storyteller is spreading falsehood by claiming that Ac Dineshvaranandji’s heroic act was not motivated by devotion. Such a claim is fundamentally wrong.

9. This above story is bogus and is narrated by someone who suffers from a groupist bias. The storyteller is clearly a member of one group and harbours ill will towards those not in his group fold. These two Dadas mentioned in the story – Ac Divyananda Avt & Ac Dineshvarananda Avt – come from two different linguistic backgrounds. The storyteller highlighted Ac Divyaanda Avt by stating Dadaji was motivated by devotion because Dada Divyanandji is from his own language background; whereas, the storyteller tore down Ac Dineshvarananda Avt by stating that Dadaji was motivated by emotion because Dada Dineshvarananda is from a different linguistic background. So it is a false accusation – goaded by a hate motive and linguistic sentiment – to state that Dada Dineshvaranandji was motivated by emotion.

10. The story is wrong and was altered due groupist dogma. The storyteller is himself affected by his own group & linguistic sentiment.

11. As we know, Baba’s general darshan of 12 Feb 79 that discusses those who self-immolated is recorded. And that is the clear-cut proof that Dada Dineshvaranandji was motivated by devotion, because Baba Himself affirms this. So the storywriter did mischievous act by writing the story in this false and hurtful manner.

12. Blinded by his own narrow-mindedness, the storyteller could not portray the event in an honest, dharmic, and truthful manner. And it is shameful that Dada Maheshvaranandji included this in his collection of Baba stories.


As mentioned above, this below line from the story is also objectionable:

People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).

This will be addressed in upcoming letters.


First and foremost one must ensure the Baba story is itself true. After carefully making this assessment, to write the story properly, one must have the (a) requisite devotion, (b) understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support, and in some cases may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed. And if one only has literary prowess, yet lacks devotion and is missing philosophical understanding, then that story will be as follows. It will be like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and understanding, then it can add beauty – otherwise not. Writing a story only with literary skill – without proper devotion and devoid of ideological value – is of no value whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary skill on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story will be ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.


Here following are the reasons why the above self-immolation story from Dada Maheshvaranandji’s collection is bogus and false.

First and foremost, the story itself is not true. In addition, the account lacks any devotional feeling as it is based on deception and philosophically it is wrong and unideological.

Thus, when the story itself is false and lacks devotional expression and ideological integrity, then there is not need to even consider the literary style. Already we know the story is bogus.


“In order to give full expression to the continuous flow of humanity’s true nature, insight, power of expression and boldness – all three – are necessary. The creation of ideal literature is not possible for those who are always ready to yield to the pressures of the crowd. To manifest that svabháva, one will have to give a clarion call to the common people to struggle against the forces that want to suck dry their vitality. Those voices which lack such bold heroism will simply whine and whimper doggerels in the name of poetry – they will try to save themselves from the responsibility of reality by counting the stars in the heavens…”

“Many people have ideas which do not blossom due to lack of mastery over language. Those who have ideas must develop their power of expression through continued practice and effort, and those who possess the power of expression must make efforts to awaken their latent insight. The sáhityika must possess both expression and insight – if there is no iron, the touchstone is meaningless.”

“By power of expression I do not mean merely individual skill with language; rather I mean the irresistible force of the mind and heart. If boldness and courage are lacking, the language will tend to move with diffident steps, with hesitant deliberation. Such timid language cannot express independent thinking due to the impacts of various factors: the prevalent social superstitions; the static bondages of the existing religions; the pressures of political philosophies; the false pride of communalism, provincialism and nationalism; and narrow-minded political ideas. Thwarted by these impacts, weak language either stops moving or expresses itself with extreme diffidence, following the policy of “Kill the snake, but save the stick also.” The root cause of this weakness lies in the cowardice of individuals and in blind attachment to the past. Sáhityikas have to assert themselves thunderingly, give a stirring call to the people and, setting aside all the garbage of impurities with a bold mind and strong arms, clear the path leading to human emancipation. They must be pioneers on the path to fulfilment.”

“Here there may be a little confusion with regard to the dynamism of language. My exact meaning is that language, too, moves forward, keeping pace with the speed of thought. At times the language of those whose thoughts cannot freely move forward under the weight of ignorance or prevalent superstitions, is also very forceful and dynamic. Even the language of those who compose doggerels glorifying the greatness of a family, caste or pilgrimage, at times appears to be attractive and impressive. One can also write a thesis in powerful language on petty matters such as “A Sneeze”, “A House Lizard”, or, before preparing for a journey, on “Why It Is Best To Go North, Not East”; but I refuse to accept such language as truly dynamic language, for it bustles about within the iron railings of superstition and attachment to the past. It has speed but no movement. A deep analysis will show that for all its acrobatics, it has not moved even a step forward. Yoked to the millstone of superstition like the bullock at an oil mill, it may have proudly walked around the whole day covering more than fifty miles in brisk strides, but it could not move a step forward.” (Prout in A Nutshell – 1, The Practice of Art and Literature)


When coming across any Baba story one must first look very carefully and assess its accuracy and veracity, otherwise people will get duped and misguided.

In the past, the teachings of Lord Shiva and Lord Krsna were lost due to such types of bogus stories. By this way, bad people spread their dogma by twisting the story due to their selfish agenda. In the end, simple and innocent people get confused and spread the story as being accurate and true. Such persons naively become the couriers of dogma. In that case, Guru’s original teachings are lost and the false and bogus story lives on.


We must not forget that this story was collected and circulated by Dada Maheshvaranandji. We have to be careful because this Dada circulates some good stories, but many bad ones also. It is just like how a person serves good food but also on many occaions serves bad and poisonous food that is contaminated and causes hepatitis. We should be careful of this type gift. First, it should be sent to the lab so it can be tested. Similarly, the food that Dada Maheshvaranandji is serving is also bad and needs to be sent to the lab for testing.

in Him,
Vijaya Deva

Read Full Post »

Date: Th, 14 Feb 2013 23:09:44 -0000
To: am-global@earthlink.net
From: dharmaviira#lotus-net….
Subject: Why We Touch Anahata Cakra + Point of Unity


This entire email is composed of 4 parts:
(1) Prabhat Samgiita #1457;
(2) Posting: Anahata Cakra & Namaskar;
(3) Posting: Group Fighting Causes & Solution #2
(3) Trailer Quote: Are We To Support This Wolfish Philosophy?

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Áma’r jato malimtá sariye dáo prabhu ájike…” (1457)


O’ Parama Puruas, O’ my Lord, please remove all the impurities and stains from my mind; today make me pure. Due to the impurities of my mind, I can’t march ahead. I do not have any such strength of my own – only by Your grace I am moving ahead on Your path. Baba, please give me more strength and stamina to do Your work and do Your dhyana. O’ my Lord please be gracious.

O’ Parama Purusa, I have nothing to boast about; I have no quality of my own. Just I am the dust of Your feet, forever. I am Yours. Engage me in Your work the way You want. Let my life proceed the way You wish. Please grace me by using me for Your work; make me Your machine, Your instrument. Baba, please utilize me in all types of work – small or big. Utilize me in all works in various corners of the earth, sending me in various directions. O’ Divine Entity, You are the Doer of everything.

Baba, by Your grace, I have come on this earth to do Your work – to do work for You. I have come to obey Your command and follow Your order, and do per Your direction. Allow me to materialize, implement, & manifest Your every plan and program and bring all Your thoughts and ideas into form. Grace me so I may translate Your desire into reality. O’ my Lord, please grace me with Your varabhaya mudra [1] every moment. Please shower Your varabhaya mudra [1] – Your divine blessing. Baba, please be gracious on me. On my own I do not have the strength or power to execute Your tasks. O’ Parama Purusa, grant me energy me so I can spread your ideas and teachings throughout each and every nook & corner of this universe and make You pleased. Grace me with Your vara’bhaya every moment.

O’ Parama Purusa, please grace me and make me Yours…


[1] Varabhaya Mudra: (vara= blessing; abhaya= fearlessness. Both palms are open. The left hand rests on the left thigh, i.e. vara mudra’, the right hand is raised, i.e. abhaya mudra’.) This is Baba’s great blessing of fearlessness that is bound in His eternal love and endless compassion. With His varabhaya mudra, Baba graciously removes any & all fear by showering His divine love. This is His special blessing upon each and every sadhaka – upon the entire humanity.

“You have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In varábhaya mudrá [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor.” (Yoga Psychology)

“Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take ourself and the entire universe ahead along the path of welfare. Omn Shanti, Omn Shanti, Omn Shanti!” (Caryacarya – 1, ‘Concluding Words’)

“Suppose the Sadguru is saying something, and the deaf or dumb man wants to hear it but cannot. If one concentrates the mind on vara’bhaya mudra’, there will be the direct effect of positive microvita on the auricular or other nerve cells and also on the controlling cells, and it may be that all of a sudden he may get back the power of hearing. One should look towards these two mudras [vara & abaya] and not to anything else.” (Microvita in a Nutshell)



Two distinct topics are raise in this email.

This is the way the namaskar mudra is done in Ananda Marga:

Bring the palms together and touch the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, and then bring the hands to the anahata cakra, keeping the palms together.”

Some may wonder why we touch the anahata cakra when we do our namaskar mudra. The reason is because the anahata cakra is the nucleus of all human feeling and sentiment such as love, affection, infatuation etc. Whatever love and sentiment humans have is controlled from this cakra.

We are, by nature, sentimental beings so we are deeply moved by the pull of the anahata cakra. It is there that we feel a deep sense of connection, love, and compassion. For this reason we touch the anahata cakra when doing our namaskar mudra. And it is for this reason humans all over the globe hug and embrace one another by drawing each other near to that point.

When you have sentiment for something or someone then you want it and bring it close to your chest – as that is the nucleus of human feeling and sentiment. That is why when people come close to their cherished possessions or loved ones, they reach out with both hands and draw them close to their anahata cakra. And when one receives a very special gift then they draw it in to that point. They do not hold it by their elbow, knee, or toe, rather it is brought to their anahata cakra.

Any sincere sadhaka can easily feel vibration in their anahata cakra during certain emotional occasions. That is not the vibration of the physical heart but rather of their anahata cakra. The anahata cakra is the controlling point of all human sentiment. That is why after touching the mind (ajina cakra) we touch the home of human sentiment (anahata cakra) when we do namaskar.

Those not aware about the anahata cakra mistakenly think that the physical human heart is the home of all feeling and sentiment. Or they think their emotional center is the physical heart because when they are nervous or excited their heart starts beating faster etc. Such is the confusion some have.

But that heart organ is merely a pump. That is all. It is not the home of human sentiment; just as the gallbladder is not the home of human sentiment. The main reason why people the think that physical human heart is so special is because of its close proximity to the anahata cakra.

So it is the anahata cakra that is so unique and reflects our emotional and sentimental being. The physical heart has no such capacity. It is merely a pump. The proof is that when patients get a heart transplant their emotional and sentimental nature remains as is – they do not also receive an entirely new emotional state when they receive that new heart. Just they get a pump. It is because their anahata cakra is the home of their sentiment, that is why their emotional quality remains the same.

Here are more of Baba’s teachings on this unique topic:

“Now, suppose certain sub-glands in the elder man’s chest around the anáhata cakra are activated. Then, instead of arguing, his response will become calmer, and not so serious and grave. He will become quieter and not so irritated. In this case, in the attached nerve cells and nerve fibres, certain changes will have been brought about in the glands and sub-glands of the chest portion of the body. By properly activating the controlling point of a human sentiment, the response has changed.” (1)

In the below quote the term “heart” means anahata cakra.

“The human heart is the abode of higher psychic propensities. The feeling of pain, pleasure, devotion and bliss have a deep impact on the heart. When human beings remained engrossed in crude sensual pleasure they are deprived of spiritual bliss, but the moment they start imbibing cosmic ideation, the cosmic sentiment grows stronger in their hearts. Thereafter, the more they ideate on Iśt́a and superimpose cosmic ideation on every action and thought, the more the devotional sentiment is strengthened. At this stage the sádhakas feel the existence of Parama Puruśa deep in their hearts and pervading throughout the entire world. In consequence a deep dharmamegha is created around the anáhata cakra, bringing intense bliss to the sadhaka’s mind.” (2)

In the below quote the term “heart” means anahata cakra.

“The subtlest, the most delicate, portion of the human mind is the controlling point of human cordiality. When the human mind is focused on that particular point, it starts to experience the Krśńaliilá [Krśńa’s pastimes with His devotees]. The human heart, which is Vrindavana, is the nucleus of all the warmth and sweetness of the human mind. Human beings are always eager to rush towards the mohanatattva [supreme attractive force] which lies covert in the inner Vrindavana. Parama Puruśa also enhances the degree of spiritual attraction and increases the jiivas’ desire to rush towards Him. Due to this intense spiritual attraction the mind refuses to entertain any other psychic object. One may try in vain to persuade the mind to desist from thinking of Krśńa, but even then the mind will think of Krśńa and nothing else. Human beings at that stage lose their ordinary propensities and cling to their spiritual object alone. Thus microcosmic bearing is turned into Macrocosmic bearing.” (3)

“What is our style of extending goodwill? We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].” In your mind there are so many propensities. Propensities are called vrtti in Sanskrit. So there are so many vrttis, so many propensities, in your mind…”
“You should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this.”
“And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár.” (4)


Here are two points of clarification. The anahata cakra is not only related with those doing sadhana, rather everyone experiences feelings and vibration at their anahata cakra. That is the nucleus of all human feelings and sentiment. Secondly, the anahata cakra is not the “yogic heart”. Some in publications have labeled it as such and included this phrase, “yogic heart”, in the glossary of our books when defining the anahata cakra. But this is incorrect and none should adopt this phrase to describe the anahata cakra. Furthermore, this cakra is not limited to yogis per se, rather everyone feels this cakra, even those who have nothing to do with yoga. So that is another reason why the phrase “yogic heart” is a wrong and incorrect reference for the anahata cakra.


Unfortunately, the description about namaskar published in Carycarya is incomplete. It fails to describe how the palms should be brought to the anahata cakra to conclude the salutation. See here below.

“Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.” (5)

Everyone should correct this in their book.

in Him,

1. Yoga Psychology, The Human Body Is a Biological Machine
2. Ananda Marga Philosophy in a Nutshell – 5, Dharmamegha Samadhi
3. Namami Krsnasundaram, Appendix
4. Ananda Vacanamrtam – 30
5. Caryacarya, Part 1, Methods of Salutation

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.



In His discourse titled Social Psychology, Baba has enlisted several requisite factors for attaining unity. The first letter in this series examined the point of common ideal. This letter brings forth another point of unity: economic justice. Without economic justice there cannot be unity. Here following is Baba’s guideline.

“In Ananda Marga, even in the economic field, there is a common ideal, as the whole property of the earth is common property and is to be shared by all members of the society. This is instilled in every member by reciting the following shloka [couplet] at the commencement of every function held by the members of Ananda Marga:
Samgacchadhvam samvadadhvam…
Let us share our wealth without differentiation, like sages of the past, so that all may enjoy the universe.

Love for all – the ideal of the whole of humanity being one family, utilizing all the property of the world as one unit.” (1)

Comment: Baba clearly delineates that there must be economic justice based on the ideal that all the moveable and immoveable property of this universe is to be shared rationally amongst His children.
Unfortunately, this is present nowadays in our Wt Cadre. We have some Wts who are rich, and some who are poor – whose minimum requirements are not fulfilled. Those workers with wealth are given respect due to their high economic status, and some are mistreated because they lack economic means.
If one has money they will get organisational post and power; and without money one will be humiliated, forgotten, and overlooked.
In such an environment of “haves” and “have nots”, it is not at all possible to achieve unity. Rather it is far, far out of reach. So economic inequality is a critical cause of disunity which we see prevalent in our Marga nowadays. The problem runs deep and exists on many levels.
Hence this point of economic justice is a key point that needs to be inculcated for achieving unity.

“Suppose you have gathered sufficient money, and there is no dearth of food in your house, but the remaining portion of society, your neighbours, your friends, are suffering from a dearth of money, or food, or clothes. Then it means that you are not following the spirit of “samgacchadhvam”.” (2)

In His Social Psychology discourse, Baba presents a comprehensive list of factors for gaining unity. The first letter in this series address the point of a common ideal and this letter outlined the need for economic justice. And there are many more factors.
As His disciple, it is our duty and responsibility to critically understand how to bring unity and implement as well, by His grace.
in Him,

1. A Few Problems Solved- 7 – Social Psychology
2. Ananda Vacanamrtam – 3



The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

Are We To Support This Wolfish Philosophy?

This is a classic example. Here below Baba points out how the rich cannot understand the problems of the poor. Those wealthy persons have a very small mind – sunk in greed and always hungry for more.

Right now, heated talks are going on in the US about increasing minimum wage. The amount low-end workers currently earn is paltry – only $7.25 per hour. Obama’s proposed increase is to $9, which is still quite low. No one can live on such wages. You cannot have a small house, get medical care, and raise children on such a wage. It is impossible.

But certain politicians – who support wealthy capitalists – remain unmoved and have no empathy. Rather they are shocked about a potential increase in wages. Meanwhile, CEO’s and top executives earn thousands of times more than that each hour.

Here is the point of view of Prout philosophy followed by excerpts from news articles about the heated exchange in Washington and this critical issue.

Prout philosophy says, “What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?”
“No two things in the world are alike. So I do not suggest recasting everything into one mold. Still, for humanism and justice, equitable distribution of the resources of the universe is indispensable; co-ownership of the world’s resources is the birthright of every individual. Even a small attempt at depriving someone of this right is gross selfishness. Except when a special favor becomes necessary to give certain individuals impetus and inspiration, all persons must be given equal rights and opportunities in all spheres. Every individual must have equal rights regarding food, clothing, housing, medical aid and education — those things that are absolutely necessary for existence.” (Human Society, Social Justice)

Here are excerpts from the NY Daily News article of Wed 13 Feb 2013 about the proposed wage increase.

John Boehner shoots down Obama’s minimum wage hike proposal

The House Speaker won’t support Obama plan to raise minimum wage to $9 an hour.

House Speaker John Boehner was unimpressed with Obama plan to raise minimum wage to $9 per hour.

John Boehner done negotiating with Obama: ‘It’s my rear end that got burnt’

House Speaker John Boehner shot down President Obama’s State of the Union proposal for a minimum wage increase on Wednesday. (1)

Finally, here is an updated version of the above cited section from the chapter Social Justice. Following is how it appears in The Electronic Edition of Baba’a books 7.5.

“It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want increasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month.(4) A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren’t they ridiculous? Aren’t they out of touch with reality?”
“No two things in this world are identical, so I am not suggesting that everything should be recast in the same mould. However, for the sake of humanism, for the sake of social justice, equitable distribution of all the wealth of the universe is indispensable, and co-ownership of the world’s resources is the birthright of every individual. Even the slightest attempt to deprive anyone of this right amounts to gross selfishness. As long as certain difficulties, both great and small, exist in the practical world, however, it will not be possible to grant perfectly equal opportunities to everybody in all instances. Apart from this, all people should be granted equal rights and opportunities, except where it is necessary to inspire some people to undertake activities which will directly benefit society, or as a temporary reward for their distinguished contribution to society. In addition, every individual must have equal rights concerning things such as food, clothing, housing, education and medical care, which are absolutely essential for existence.” (Human Society – Social Justice)

(1) Read more: http://www.nydailynews.com/news/politics/boehner-shoots-minimum-wage-hike-article-1.1263163#ixzz2KtFaMFXW

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From: “Gagan”
Subject: Light at the End of the Tunnel
Date: Thu, 17 Jan 2013 21:33:08 -0000



We all know that we need to “jumpstart” our AMPS in order to make it dynamic and vibrant once again.

However, one should not think that this has never happened before. In the past also our organisation experienced a distinct lull, verily a full-blown crisis, and by His grace we did bounce back with tremendous momentum. So the situation we find ourselves in today is not new – there is a precedent.

This below Baba story offers the perfect strategy for transforming our AMPS into a sterling, bustling society once again.

Your thoughts and reflections are most welcomed.



During Emergency, when Baba was in jail, then the mood of our Marga was a bit sullen. There were court cases, controversies, tales of scandal, and quite a bit of intrigue. Devotionally margiis were managing alright, by His grace, but in the social sphere things were a bit gloomy. People were hesitant to do pracara or go out in public and talk about Ananda Marga. Our Ananda Marga train was moving slowly.

Baba, the all-knowing Parama Purusa, knew the perfect remedy.

While fasting in jail, Baba forcefully declared, “I need newsletters, that will be my food.”

Baba’s dynamic proclamation set the wheels of our Marga in motion. Immediately, word spread how Baba wanted to hear news about what was happening in the Marga around the globe and that this would be His food.

Certainly, in His mind’s eye, Baba was intuitively aware about each and every thought, word and deed so His declaration for newsletters was more of strategy for rejuvenating the Marga. And indeed how well it worked.


The effect of Baba’s call was very dramatic. Ananda Margiis from around the world jumped into action.

Each district and locale realised that they needed to create a newsletter. And to write a newsletter they needed something to write about. In order to have something to write about they needed to do something. This was the way it worked.

So margiis began vigorously involving themselves in all kinds of social service projects and good deeds. Once done, then they could and would write and print that news and mail it to Baba and that would be His food. Everyone became quite active; all were feeling blissful.

Plus, everyone was vigilant to write news that was accurate and true. Nobody wanted to give Baba bad food and we all knew that He knew what was true or not. So the social service endeavors were done with full feeling and accurately reported.

Then the various units thought that since we are printing news for Baba, why not print more copies and send it to other units and regions as well. This created a whole network of newsletters. No longer were various margiis or units sitting alone in isolation worried about the fate of Ananda Marga. Now the scene was abuzz with news coming in all kinds of directions. Margiis were more active than ever: Schools, pracara, talks, mass feeding, clothing distribution, university seminars etc. And when one unit would read about what another was doing, then they would implement that program in their area as well. Such newsletters had a wonderful domino effect.

By all this activity, our Marga was growing by leaps and bounds and the sullen skies in Ananda Marga cleared and everyone had a bright, positive vision for moving ahead, despite the difficulties.

Then, when Baba was finally cleared of all charges and released from prison, our Ananda Marga society was in full-swing. It was a driving force. This was all His grace and His divine planning.

Baba understood perfectly that in order to turn things in the right direction there needed to be dynamism in the social sphere. And newsletters were the perfect way to get things going. Then people would feel that they are part of some larger movement. This made everyone feel connected, engaged, and hopeful.

What worked so beautifully those days will have an equally beneficial effect today.


Now when the mood is a bit down in AMPS due to rampant groupism, there are various calls for how to bring things back to life. Some are making organisational handbooks, some are attempting peace meetings, some are trying to merge the groups, and some are just working independently.

Whatever may be, we should certainly aim for Baba’s approach: newsletters.


Some may naively declare, “But we already have newsletters – I get lots of emails.”

In truth however, we do not have lots of newsletters. There is not a single organisationally sanctioned newsletter. Only the various groupist forces are sending out their own biased views and news – most of which is either tainted by group interest or completely false.

A newsletter – whether it be electronic or otherwise – should be true, rational, and unbiased. Yet today, everything coming out of this or that organisational channel is just one concocted groupist portrayal. If their group is involved then the event is reported like gold and if their group is not involved then it is reported like mud. Everything is drawn along party lines.

Actually this type of thing has been going on since 1990, in one form or another. So much false news has been reported that people have lost interest in these reports. And they have lost interest in reporting what is going on in their area.

This has all had an extremely detrimental effect.

Now is the time to turn all this around. We should actively support and adhere to Baba’s newsletter strategy.


The first question might be: What type of things are newsworthy. And the answer is anything that tightens the bonds within our Ananda Marga.

That means things like births, baby-naming ceremonies, akhanda kiirtan, social service, developments in schools, pracar, deaths, retreats – each and every event can be reported. And there should be organisationally sanctioned channels, 100%-free from group interest.

By sharing all these types of news in a fair and truthful manner – on the regional, sectorial, and global level – our whole Ananda Marga family will be benefited.

This is Baba’s distinct approach.


Actually, every organisation hoping to succeed on this earth keeps their internal structure strong by keeping their members “in the know” and inspired. Whether the organisation be environmental or social, or any other type, newsletters, grass-roots sharing, and open and truthful lines of communication are a must. They all do it.



Now there may be some news clippings moving around our Ananda Marga society here and there. But that is not enough, especially when the hand of groupist networks are on the rise.

By implementing Baba’s system of oranisationally sanctioned newsletters – employing a multi-tier approach – covering local and global events, all will feel more connected and inspired. It will encourage others to implement the ways of Ananda Marga into their own lives and that of their community.

Living alone or in isolation is not at all good. We are social beings. Having healthy, productive, open newsletters will improve the overall climate and psychology of the Marga.

We will realise how many like-minded sadhakas are in our grand Ananda Marga family. Baba has brought us together – and with good reason: To learn and grow with one another as we embark on leading a life dedicated to Him and serving humanity.

With these newsletters, all will feel closer and part of some greater whole. No doubt on the spiritual level we all feel linked with Baba, by His grace. But that social connection is very important for building a strong, cohesive movement. That will give us force.

So at the earliest this program should go on – in all units and in all areas. One newsletter will lead to the next and inspire everyone to move ahead. It will create boundless energy and much zeal.


Baba has graciously given us a great example. Whatever the situation, Baba has already provided us with the pathway to move ahead. Now when groupism has taken hold, one excellent way to move forward and bring a dynamic flow in Ananda Marga is by creating newsletters. Baba graciously declared this to be His food and today such newsletters will be the staple for creating a new AMPS family, unshackled by groupism and factional interest.

Baba says, “When people hesitate and doubt whether they can accomplish something, and if they start to work in that hesitant frame of mind, they can never accomplish that task. But if they plunge into action thinking of their goal with courage, imbued with spiritual inspiration, they are sure to be crowned with success. No action is greater than the human capacity to perform it. Of all the manifold entities in this expressed world, human beings are the most powerful.” (1)

Baba says, “Ananda Marga is against all kinds of exploitation, because exploitation always breaks the pace of advancement. These feelings of anti-exploitation have to be given a shape through the medium of social organization. A healthy social outlook has to be adopted. The parasites which live on exploitation do not want that the throes of inactivity should disappear from the society as it is on this filth of stagnancy that they exist and grow. They are like sores on the social body. External application of ointments will not cure this type of sores. So long as the blood affected with the harmful germs of the sore is in the body, the sore will come out again and again. So the best way of treating such sores is to keep them clean by washing and sponging them externally or to apply mild medicines and to increase the supply of fresh blood corpuscles in the body. To increase the blood within, the speed of every limbs and joints has to be increased and do you know on which depends this speed in case of the society? The more is the adjustment between the social body and the elements; – time, place and person, the greater is the speed. The social customs of Ananda Marga have been formed with a view to intensifying the speed to supply fresh blood to the body – to stream fresh spring water into blocked water storages.” (2)

In Him,


1. Ananda Marga Ideology and Way of Life – 11
2. Táttvika Diipika – Part 4

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Date: Tue, 15 Jan 2013 21:47:33 -0000
From: “Manoj”
Subject: Current Affairs: AMPS – Group Fighting – Causes & Solutions #1



~ Part 1 ~

When Parama Purusa comes in the form of Mahasambhuti, all His engagements in that form come within the scope of “Naraliila of Parama Purusa”. Many things He does people don’t understand – they do not know the reason. That’s why those types of events are called “liila”. The reasons of which are known to Him only. So Parama Purusa is infinite and His liila is also infinite.

This is also one of His liilas: On one side in the scriptures He has written that He lives with devotees. That is true. But there is another side to the story as well.


Lord Shiva came and then Lord Krsna came. In each of these circumstances, Mahasambhuti engaged with various types of people. Some were very good; some were normal. One common theme was that those working with Him thought that they had higher realization of and greater proximity with the Lord.

The same thing happened in Baba’s time as well.

Such persons working around Mahasambhuti thought that they are most close to Him. Why did they think like this? Because they were in close physical proximity to Parama Purusa. For this reason, they thought they were psycho-spiritually close as well.


In His divine liila, Baba reveals His teachings in various ways: Through stories, humor, Prabhat Samgiita, and discourses etc. Through these media, He reveals His inner thoughts in various ways.


Baba has also given this following Prabhat Samgiita which demonstrates that those physically close may not have been very close in other realms.

“Keu ka’che peyeo cinate na’re, dure thekeo cene…” (Prabhata Samgiita 3286)

By getting physically close they do not recognize Him, whereas some from even distance recognize His magnanimity. And some by getting His sweet touch even, they drown in staticity. And some without knowing, they unknowingly believe fully in His greatness. O’ my Lord, You are doing so many things for me. You are filling my heart with the nectar. I am so unfortunate that after all this grace I do not recognize You and remain oblivious. – PS #3286

Clearly this song – “Keu ka’che peyeo” – gives this message that living physically close to Parama Purusa is not the defining quality of one’s devotional stature or closeness with Parama Purusa. Living in His physical proximity does not mean one is psycho-spiritually close. Many lived physically close to Mahasambhuti, yet they remain far from Him. In contrast, many live physically far, but keep Him in their hearts.

Innumerable examples of this can be given. We can determine one’s true relation with Mahasambuti by examining a person’s conduct. This formula applies to those who were living physically close to Lord Shiva, Lord Krsna or Shrii Shrii Anandamurtiji. By examining their conduct, we can undertand their real proximity to Parama Purusa.


We know the history of those in the lineage of Lord Krsna, His family the Jadu (Yadava) dynasty. They killed themselves with their blindness. They were all proud, to belong to the same lineage and part of Lord Krsna’s family, but by their actions we can understand that they were not truly close with Lord Krsna. They were not close psycho-spiritually.

The history is that after the Maha’bharat was over, the Yadavas – family members and disciples of Krsna – had nothing to do other than to drink wine and enjoy materially. And one day under the spell of wine they started attacking and killing each other. A group conflict erupted and everyone was killed.

Here below Baba describes how the Yadavas killed each other.

“In the Jadu dynasty during the time of the Mahabharata … Balaram was the elder brother of Krs’n’a and the king of the Jadu dynasty… Balaram was also an alcoholic. [And when Balaram and the Jadu family drank at one gathering]. The resulting drunkenness caused people to quarrel amongst themselves. Eventually they killed each other at Prabhash Tiirtha and the Jadu dynasty was destroyed.” (Prout in a Nutshell – 15, p. 62)

“When at last the Yaduvamshii [Jadu Dynasty] were destroyed in Prabhasa Tiirtha, Krśńa did not help them; rather He said that they were immoral and He could not support them.” (Discourses on the Mahabharata, Lord Krśńa’s Unique Approach)


Please look into this following example about those who were working along with Baba as a WT, or in any type of working relation. They were thinking they are most close. To remove their illusion, one day Baba told about the “Ringing Bell” story. (If you do not know this story then speak with senior margiis or acaryas.)

We have seen downfall of those who were in close physical proximity to Baba. And we will go on seeing. Because, ego is the worst enemy.

One can cite the name of Pranay Kumar Chatterjee, the first GS of Ananda Marga. And then Vishokananda, the first PA. Then Madhavananda, and so many such persons. These type of events are not new. Earlier in the Jamalpur days, many persons had this type of vanity – that they were close. Later on their glory became one with the dust.

Baba says, “Aham’ka’rah patanasya mu’lam” [“Pride goeth before a fall”]. (Namah Shivaya Shantaya)


So at the time of Lord Krsna, the Yadavas drank, became intoxicated, and destroyed themselves.

Now in Ananda Marga we are seeing a similar scene: Those at the top are drunk with power. Groups have been formed and lines have been drawn. Both the sides are full of vanity. With whatever power and position they have, they are trying to root out others. They are on the attack for more power. They can do anything and everything for their own agenda, and wholly overlook ideological guidelines which Baba has given. Looking back at the history of what happened to the Jadu dynasty, then we have to consider the outcome. In the same are these group leaders going to meet a similar fate?

“They killed each other at Prabhash Tiirtha and the Jadu dynasty was destroyed. People who follow a path which is devoid of ideology are bound to meet the same fate. Eventually they will destroy themselves by their infighting… Consequently different groups are formed. We see this situation today.” (Prout in a Nutshell – 15, p.62)


I recognize that some difficult challenges may be on the horizon. But by the following Baba’s blessing, I never feel pessimistic. I know that the future is bright.

Baba says,”There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that it seems that everyone is in a deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to. Had they done so, they would certainly be optimistic, because if they had looked carefully at the symptoms of pause, they would have realized that significant preparations were being made for the subsequent phase of speed. So under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life.” (Prout in a Nutshell – 7, p.67)

Baba says, “We shall no longer remain divided into various gotras, and erect artificial walls of separation among ourselves. Smashing all these barriers, we shall all sit and eat and drink together in the same compound, bound by the ties of one human family.” (Namah Shivaya Shantaya, Disc: 2)



“Unity among the members of any society or social structure is absolutely necessary, otherwise the structure will start disintegrating. Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.”
“The problem, therefore, is the preservation of unity in society. Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.” (A Few Problems Solved Part 7, Social Psychology)



“A common ideal: It is often heard that a particular country was never so united as during war. This is partly due to love of one’s motherland, but more importantly, it is due to all the individuals having a common ideal: facing the perils of war. This common ideal is, however, a very temporary phenomenon and disappears when the dangers of war diminish.”
“In Ananda Marga the seed of a common ideal is sown from the very beginning of a child’s life. At the age of five, when the child has acquired only a preliminary understanding of his or her surroundings, he or she is given the idea of Brahma [the Supreme Entity]. The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.” (A Few Problems Solved Part 7, Social Psychology)


In above His discourse “Social Psychology”, Baba explains that four essential factors are needed to create unity.

Baba says, “Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.” (A Few Problems Solved – 7, Social Psychology)

Here we shall address the first aspect: A common ideal.

Prior to 1990, there was a common ideal. Everyone rallied around Parama Purusa – that was the unifying factor. There was a tangible do-or-die spirit for Guru. Armed with this common ideal, our Ananda Marga organisation stood as one monolithic structure.

After 1990, also, for the first few years there was a common ideal. All in Ananda Marga looked upon the communists as an enemy. In rallying against the communists, there was the presence of a common ideal. To the degree that this was present,the there was unity.

But that common ideal soon faded.

Thus, due to lack of a shared enemy and a lack of accepting Parama Purusa as a common ideal, (i.e. common patrimony or one family where Parama Purusa is the Father), the seeds of division crept in and two distinct groups were formed – each with their own agenda. The fracturing has continued ever since.

Essentially, the group in power is prone to splitting whereas the non-dominant group holds together because they are have shared ideal – i.e. rallying against the dominant side. And that is what we have seen in AMPS. The Ranchi camp is the dominant group but they have divided into various sub-factions: Rudrananda camp, Nigamananda sub-faction, and Ananda Giita group and others. B group has stayed as one body when they accepted H group as an enemy. When that ideal faded, their cohesiveness was lost.

This has led to the rise of infighting.

When Brahma is not the common ideal of all members of society, then there is no chance for unity. Without that common ideal, unity cannot last. A group may maintain unity temporarily based on having a common enemy. But when there is no common enemy then disunity occurs. For lasting unity there must be a common ideal.

Those who cannot understand this notion of a common ideal should think in this way. So long as Iran says that the US is an enemy, they keep unity. Similarly, Pakistan says India is the enemy and by that way they keep unity. And now, every country has this type of temporary unity and the world gets disunited. In the US, the various political parties united after 911 and then they disunited when they no longer had an enemy as a common ideal.

Margiis could be united easily by embracing Parama Purusa as Father. Nowadays unity is maintained in a particular group by embracing an enemy as a common ideal – but that is temporary as best. Further requisite points for achieving unity will be addressed in forthcoming letters.

“The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.” (A Few Problems Solved Part 7, Social Psychology)

Sastaunga Pranam to Baba,

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Date: Thu, 22 Nov 2012 18:33:37 -0000
From: Anandasharan
Subject: My Own Experience
To: am-global@earthlink.net



I am now above forty five years of age, have cared for three young sisters, have a wife and sister-in-law, and have interacted with so many girls who were my classmates. I know today that gossip across the sexes and too much intermingling, especially between young males and females, always creates a devastating story.

I have personally seen what happens with those who gossip and intermingle too much with the opposite sex. So many boys and girls become emotionally attached which results either in (a) sexual involvement or (b) they face terrible emotional tragedy and heartache.

In both cases, the prana dharma of the individual is disturbed and the situation and atmosphere becomes negative for ideological activity.

In that era of old, Buddhism had the full support of so many strong kings including the great King Ashoka and the Indian populace was also Buddhist. But since there was no separate system for male sadhus and female nuns, a terrible problem of infatuation between sadhus and nuns literally destroyed the prana dharma of Buddhism. That culminated in the end of Buddhism in India.

Since our psychology has been weaved by the LORD Himself, He has clearly given instructions about the separate system for males and females. By that guideline, He is alerting us to the painful downfall that meets those who mix freely with the opposite sex.

If we continue to allow our youths involved in Rawa programmes to go against Baba’s mandate, then there will be a terrible price to pay. At present, under Mrinal Pathak’s direction, there is far too much loose behaviour related with our Rawa programmes – both on the stage and off of it.

We should all let it be known to the organisers that we will not tolerate a repeat performance at this coming DMS.


Unfortunately, this type of degrading display in RAWA programmes is common to all the groups. Intermingling among boys and girls in the name of a RAWA programme is not group centric. This is a pan-group activity. I know that in Faridabad Third Front (EC) organised this same kind of programme with the help of B Group.

B group also organises this same kind of programme in Delhi annually. Even from 1991 to 2003, before the time of division into various factions, this same kind of programme was happening in DMS. After 2003 when third front was with Ranchi this same programme was being organised during DMS.

In fact no single group is considering it wrong. In fact, it seems these group leaders are (a) either not aware or (b) do not bother, or (c) do not sense it as problem.

Moreover, it is possible that they are having competition to do more glamorous.

Whatever the reason, this type of degrading display and activity surround RAWA programmes must come to an end. Rational margiis and wts are rallying to bring this to a close. It cannot be tolerated any longer – prakrti will not allow it.



As a reminder, here is what our Sadguru Shrii Shrii Anandamurtiji guide us about RAWA and our cultural programmes:

Baba says, “Men and women should not jointly participate in theatrical performances.” (Caryacarya-1)

Baba says, “It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (Caryacarya-1)

According to Baba, our cultural programs must be consistent with Ananda Marga ideals and must be of a requisite standard. Baba Himself has told what constitutes a real RAWA program: That which goads the mind toward a higher ideal. Baba critically warns us not to allow our Rawa programmes to fall prey to debased approaches. Our standard is far above.

Baba says, “If art or literature is created around the base propensities of the human mind, people will naturally gravitate towards it in large numbers, and the creators of such literature will earn a great deal of money from it; indeed, this is the only aim of their artistic creation. Engaged in the quest of evil, obscenity and vulgarity, they also [like the rightists] lose sight of the primary goal of art.” (A Few Problems Solved – 1, The Practice of Art and Literature)


It has been an ongoing concern that adolescent boys and girls – as well as young unmarried males and females – openly mix and mingle in preparing & performing Rawa programmes at DMS under the direction of Mrinal Pathak.

A more descriptive portrayal of this is appended in note 1, beneath my signature.

I have thought at length about past articles on this matter, and also watched Pathak’s activity along with all his team – boys and girls in DMS. One solution is to have girls play the role of males in girls performances, as needed; and have boys play the role of females in boys performances. That would eliminate the mixing of the sexes amongst our yoga and provide a safer, more stable atmosphere.

As things are happening now, under Mrinal Pathak’s guidance and supervision, there is far too much loose behaviour etc.

I have personally known Mrinal Pathak and his family for the last 25 years. So there is a long history here.


We have to remember that Baba has arranged life in Ananda Marga where we we maintain our sanctity by adhering to certain codes of conduct, not by compromising with our values. In the realm of male-female relations, our proper standard is separation, not free and sensuous mixing of the sexes.

Baba has mandated that everything in Ananda Marga should be separate: For example WWD, our relief activities (AMURTL), reportings, social service projects, LFT trainings, etc. There are all separate along gender lines.

Here is a more complete list for your review:

1. Jagrtis are not shared between males and females for staying over or for office work.
2. Co-education is not practiced with students above 8 or 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra, seminar, and classes, sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMS, kaoshikii was also performed separately. And still this practice is maintained for DMS.
10. Females do guard duty for females, and males for males; it is not mixed.
11. Akhanda kiirtana is done in a separate manner.
12. Madhur sadhana is done according to gender, not with the opposite sex.
13. In any gathering, females & males do not participate together for games and sports.
14. All public processions are organised keeping males and females separate
15. And there are so many systems in place that ensure strict separation of the sexes.

Thus, when our entire Ananda Marga way of life is separated along gender lines, it is shameful that today we are allowing the free and sensuous mixing of the sexes on the stage during our RAWA cultural programs. This sets a bad example for those young dancers and thrusts them into the world of pseudo-culture. Plus it is degrading for the audience to watch. It is a negative scene from all directions.

in Him,


Here it should be understood that Mr Pathak earns his livelihood by directing dance / dramas for the general society. This is how he earns his food; so he is well-accustomed to creating programs that suit the Hollywood taste of the common public. That means he regularly uses 16-21 year-old boys and girls in his programs. And he encourages them to dance and sing together. Mr. Pathak’s shows are designed in the ways of Bollywood and Hollywood. There is an open degree of sensuality in his performances.

For example, at his recently displayed performances at Ananda Nagar in May 2012:

(a) All females aged 16-21 danced with their mid-section uncovered. That means the entire region from just above their waist to just below their chest was completely bare.

(b) All males aged 16-21 danced with their entire top exposed, from the waist up. Males were only wearing a dhoti; their upper body was fully naked.

(c) These males and females – or young men and women – were dancing on the stage together, holding and touching one another, according to the role of their characters. In that way they were in each other’s grasp.

Everyone is aware that per the Ananda Marga system, adult males and females should not dance together on the stage; indeed, no females should dance in front of a male audience. That is just one unfortunate scene. And our RAWA stage is not a night-club, where all kinds of sensual acts are put on display

(d) The males also had shaved all the hair from their underarm; it was visible to all. This contravenes Baba’s guidelines of 16 points, i.e. “Do not cut the hair of the joints of the body.” This gives the wrong message to the audience.

(e) Amazingly, the theme of the show was how youths prepare their mind to become avadhutas and avadhutikas. Yet, in reality, the entire program only served to goad people’s minds toward sensuality – not towards divinity. Our RAWA programs should goad the mind from muladhara cakra to the sahasara cakra – not sahasrara to muladhara. So see what Mr Pathak’s dance program did – that is the irony. (DMS News: Uncultured Dance in Cultural Program, posted 6/10/12)



Baba says, “Then again, you are not merely an animal: simply eating, drinking and sleeping is not everything for a human. A human has a subtler life, a more charming life, a more fascinating life, so your physical existence moves towards your psychic existence, and this movement is your [quest] for higher life, your [quest] for subtler life, that is, your physico-psychic movement, starting from the physical level and moving towards the psychic level. Your physico-psychic activities are architecture, literature, dance, music – they are all your physico-psychic movement. And this movement is from crude to subtle, starting from the cruder arena and moving towards the subtler arena. That’s why in Ananda Marga I encourage this physico-psychic movement: because it will help you in moving towards the subtler world, in moving towards the supreme spiritual goal.”

“Then the third human [movement] is on the pure psychic level. Your thought-waves, your subtler thoughts, your aesthetic tastes, they are all your psychic movement. For physico-psychic movement, I encourage boys and girls to start work in the RAWA [Renaissance Artists’ and Writers’ Association] movement. You know, to work in RAWA, high-grade intellect is not necessary. But for pure psychic movement, pure psychic development, higher intellect is necessary. And in that realm also humans are to be encouraged, because it is even subtler than physico-psychic movement – it is pure psychic movement. And for that I encourage the intellectuals of Ananda Marga to form RU [Renaissance Universal] Clubs. Let there be psychic development, let there be clashes and cohesions in the realm of intellect. This will help a person to move from crude to subtle. This is the third expression of the human actional faculty.” (Ananda Vacanamrtam – 30, Human Expressions and Human Movements)


(Note: The above email is in follow up to the thread titled, “DMS News: Uncultured Dance in Cultural Program.” Below is a link to the most recent letter of that thread. – Eds)



“Tamasa’y dha’ka’ gharete ghumiye chilum nibhrte…” (PS 3930)


Baba, that night I was sleeping deeply in one solitary corner of my house, which was submerged in the cimmerian darkness. And that very night
the front door of my house was bolted shut. No one knocked to come inside.

Suddenly, out of nowhere, one divine Entity graciously took advent in my room. With a sonorous and beautiful voice He sweetly told me, ‘Awake, arise, how long will you sleep. Since ages you have been in slumber. Now take a look around – look towards Me’.

Baba, I did not unbolt nor open the door, even then You are here next to me in my room. O’ my most adorable One, my mind fails to conceive how
charming and beautiful You are. Baba, I feel in my heart that Your divine splendor and glory cannot be expressed in words. You are beyond all logic
and reasoning. Baba, my mind fails to comprehend the greatness of Your grandeur. I do pranam to You an infinite number of times.

Baba, with Your boundless love You have come to me and showered Your grace…


In the above scene, the sadhaka was in a drowsy state of mind; he was not even aware about his own condition. His mind was not working in a pointed way. In such a circumstance, there was an urgent need to get some guidance from the Guru. Usually we see that people do not readily realise the advent of Parama Purusa in their practical life. Only when Guru reveals His identity to such people and invites their attention by internally pulling their heart, then to some degree they are able to recognise Him. In response, they take initiation and try to lead a dharmic life.
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Wednesday, November 21, 2012
Loneliness & Monotony Were the Cause
Date: 21 Nov 2012 19:21:04 -0000
From: “Karunanidhi”
Subject: Loneliness & Monotony Were the Cause



On and off again, the topic has come to the fore about how to teach our margii children and other young ones about our Ananda Marga theory of creation – i.e. how this grand universe has come into existence.

Because at some point, invariably questions arise in the minds of our youths – in the minds of our children: They wonder, ‘who am I’, ‘where have I come from’, ‘what is this universe’ etc. And our Ananda Marga creation theory answers all these doubts and queries in a very comprehensive and fulfilling way.


Next we must consider: When and how should we guide our children about our Ananda Marga creation theory.

Should we wait until our children reach a certain age when they can understand philosophy, grasp abstruse concepts of “Idea & Ideology”, and comprehend challenging topics like jadasphota, shambhuliunga, sadrsha parin’a’ma etc?

Otherwise, when and how should we approach this topic with our kids.

After all, this is an everyday reality for most of us: What is the best way to guide our children. Because inevitably, either on the home-front, in school, or on the internet, this important topic of creation will be raised. And if we do not give a reply – or if our reply is not satisfactory to their ears – then our children will get the ‘lesson’ elsewhere.

If don’t teach our children from where they have come, then they are bound to learn from the general society that human beings are just bones, flesh, and blood – nothing more.

That is why many margii parents, acaryas, neo-humanistic teachers, and sadhakas have concluded that, ‘Yes, we should teach Ananda Marga creation theory to our children’; and, one of the best ways is to emulate the exact manner in which Baba Himself has explained it to His simple devotees.

The content of this letter is based on Baba’s original Hindi discourse delivered in one general darshan in Patna (1965) where He explained Ananda Marga creation theory in very easy-to-understand language.

Here then is some of the groundwork that can be used to help formulate our primary school curriculum regarding the topic: ‘How did this universe come into existence?’.

Once again, the whole import of this discussion is ‘why’ & ‘how’ Parama Purusa created this vast cosmological order.


In the very beginning, Parama Purusa was all alone. There was no one with whom He could play. He was not surrounded by anything or anyone. There was darkness all around – indeed in the absence of anything there was just a vast dark void emanating in all directions. There was absolutely nothing at all, anywhere.

Certainly we all know that when we are completely isolated and have no company, no playmates, and no one to talk to, and are all alone in the house, then we will become very, very lonely. Such was the condition of Parama Purusa. To remove that loneliness, He decided to create something – someone – with whom He could love play.

It is just like if there are children in the house, then the family life in that household becomes colourful & vibrant. Because those children will laugh and they will cry; they will sing and they will dance. And sometimes a child also comes with a problem or needing help in some way; and on other occasions a young one cries out loudly and says, ‘Dad, I want this, or Mom
I need that’.

Having children brings warmth, joy, and, most importantly, transforms life itself into an intimate family experience where there is lots of sharing, caring, & companionship. In which case one will no longer be alone or feel lonely.


To break the monotony, Parama Purusa had to create something – someone with whom to play. But to create anything, materials are needed.

It is just like if anyone wants to make some toys, then some material is needed such as clay, plastic, rubber, wood – something is needed from which to make those toys.

Similarly, Parama Purusa needed something with which to make His creation; some ingredients were needed to make something – to make one universe. Yet there was nothing around – only there was Parama Purusa and nothing else. Besides Him, there was no one; He was all alone. Then how could He create anything? Because, besides Him, there was nothing. In that case, He had to use part of His own mind.

Thus to create something, Parama Purusa kept away some portion of His own mind: He put that portion of His mind away at a distance. Because without putting away part of His mind, material could not be created.

For that reason, step by step, Parama Purusa began putting away part of His mind.


One might then ask, ‘Why did He have to put part of His mind away’ – ‘Why did He have to set it aside’. ‘What was the need to do that?’

The answer is that if He did not put some portion of His mind away, then it could not become made into material – it would just remain unexpressed as pure consciousness. Yet some type of material was needed in order to create something tangible with which He could play.

For this reason Parama Purusa had to set aside some part of His mind. Otherwise it would be impossible to make any toys – jiivas and inanimate objects etc – i.e. any of the creation.

So He put aside part of His mind and it was transformed into material: The specialty of this process is that the further away Parama Purusa put away His mind, the more dense it became.

Accordingly, that portion of His mind that was placed just a short distance away from Him was comparatively less dense, and it became the ethereal factor. And that part of His mind that was put a little further away was more dense so it became the aerial factor. And that portion of His mind that was even further away became the luminous quality – because it was more dense. And when He put His mind still further away it became more dense and was the liquid factor. Until finally He pushed some portion of His mind very far away and that became the solid factor. And this is the most dense factor – reason being that it is furthest away from Parama Purusa. And this entire process of making material is known as: saincara.

So His process of saincara is the process of making the material – toys and beings – with which to play. And in this process of saincara, He creates the painca bhutas, or 5 fundamental factors: ethereal, aerial, luminous, liquid, and solid.

And why does He do this? Why did He embark on this process of saincara? To prepare material to create His toys, i.e. living and non-living beings.


After so many inanimate objects were created by placing some part of His mind away from Him via the process of saincara, then came the task of bringing those things back close to Him. For that to occur, unit mind was created.

This is the transition point – the turning point. Because the process of going away from Parama Purusa is known as saincara. And when things are at the farthest point away from Him then they are in a solid, inanimate state.

This then is the juncture point, whereby finally the unit mind is created and the cycle of creation switches its direction back towards Him.

Here, in this reversal, the formula is that the closer Parama Purusa brought things back towards Him the more developed those beings became. So in this sequence, He brought some creatures just a little bit closer and these slightly developed living beings were in the form plants and insects etc – i.e. creatures that have a very basic mind. And then those beings which He pulled closer to Him were a little more developed such as various animals like goats and sheep – and then those animals which were brought even closer to Him were still more developed such as dogs and monkeys etc.

Until He finally brought some entities very close to Him and those are known as human beings. And the human mind is more developed and more refined since humans are very close to Parama Purusa – until one day, He sweetly draws those sadhakas so close that they actually become one with Him. And, this entire process of returning back to Him is known as pratisaincara.


In this manner, by this dual approach of saincara and pratisaincara, Parama Purusa formed an entire universe and He began to slowly fill that universe with innumerable things: forests, rivers, mountain, planets, stars, plants, animals, human beings – so many things & so many beings. And gradually, by His grace, all those things return unto Him.


So by this whole picture, by this whole scene of saincara and pratisaincara, it is easily understood that all are part and parcel of Him. Everything and everyone – inanimate objects, flora, fauna, developed creatures, and human beings – is the expression of Parama Purusa. We are all part of that same universal cosmic family. All have been created by Him. He loves all; He is everyone’s Creator; He is the Divine Father. All have come from Him.

Hence, knowingly or unknowingly, all love Parama Purusa as He is the source and all desire to return back to Him – all want to reach Him, just like a small infant has a deep desire to cling tightly to its mother. Similarly all humans love Parama Purusa and desire to be with Him, since He is the Divine Father and all are part of His mind – all are His children.

And this love which humans have for Him is not unilateral. As much as you love Him and long to be with Him, in an even deeper & greater way He loves you and longs to be close to you. Thousands and millions of times more, Parama Purusa loves you. Because after all you are part of His mind. That is why He is called your greater ‘I’ – and this greater ‘I” is one for everybody.

So the whole scene is quite an intimate affair. We are all part of Him and long for Him and Parama Purusa feels us to be His very own and constantly showers His infinite love on us.

at His feet,


Before they reach puberty, kids do not like logic and reasoning; they enjoy grand stories and imaginative tales. Every parent and educator must keep this in mind when sharing the theory of creation with young kids.


“My Parama Purusa was all alone. How painful it must have been to remain in this terrible loneliness. It was no joke for Him to suffer horrible loneliness. When left alone in an empty house anyone would become extremely restless for company. My Parama Puruśa was in such a condition. He had the capacity to see and hear everything, to administer over all, to play with all, to love and scold all, but since there was no other entity, He was deprived of this happiness. Just to rid Himself of this oppressive loneliness He thought to Himself, “I will become many.” And He became many, for He has one rare occult power: prakámya. That is, everything takes shape as per His desire. He wanted to become many and He became many. In this way His divine sport has been going on eternally. Thus it has been said, Ánandáddhyeva khalvimáni bhútáni jáyante [“Out of bliss all beings were born”]. He has created jiivas, created this universe, for the sake of joy alone. Ánandena játáni jiivanti – “these living beings also want to live for ánandam alone.” ” (Namami Krsnasundaram, Disc: 25)


“Toma’y ceye toma’y bheve din ye cale ja’y a’ma’r…” PS 2107


Baba, O’ my dearmost, my days are passing just thinking about You and looking towards You; in this way my life is passing me by, under Your divine shelter. Baba it is so painful that You do not look towards me – nor do You listen to the feeling of my heart. Baba, in this terrible situation please tell me what can I do to get You. Please grace me.

Baba, by Your grace, at any cost I will surely get You. Baba, You are my polestar. Since the beginning – since the origin – of my life I have been Yours; and up to eternity I will be Yours. Baba, by Your grace, I will surely get You. Even when I was sunk in cimmerian darkness my heart was filled with Your love. During that hopeless period, by Your grace I was also thinking at I am Yours.

Baba, although the lotus is a just little flower, even then it loves the vast sun. In spite of its meagre-self, the little lotus loves that big entity, the sun. In the same way, I love You with my full heart. And now my heart is burning with the fire of longing for You. Indeed, remaining away from You is unbearable for me. Baba, please grace me and come close…

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