Archive for the ‘Guru Puja’ Category

From: “Ramlal Deva”
To: am-global@earthlink.net
Subject: Colour Festival & Guru Puja Intrinsically Interlinked
Date: Wed, 27 Mar 2013 23:26:08 +0530


This entire email is composed of 4 parts:
(1) Posting: Colour Festival & Guru Puja Intrinsically Interlinked;
(2) Reader Comment: Dada Threatens To Commit Suicide;
(3) Trailer Quote: Health Guideline: Sleeping Related;
(4) Prabhat Samgiita #1341.


In the jagrti on the day of colour festival, I was there when the margii arrived and I heard him ask Dadaji the question.

Already Dada had told everyone how we would celebrate and what we would do and I could see that the margii was a bit disappointed. He asked the following question.

“Dadaji, today is spring festival. How can we make our offering to Baba during our puja without colours? We need some type of coloured powder or flower. But you have not brought any. Baba will be deprived because we do not have any colour to offer Him. He must be waiting for us as this is the day of the festival. Why is it that you did not supply coloured powder for us?”

Indeed, the margii felt that actual colours (powders, flowers, incense sticks, & even blowing conch shells etc) must be offered to Baba in our puja during colour festival, otherwise Baba would be deprived.

The margii recounted that for years and years always he used coloured powder in his puja on spring festival. He furthermore told that all the margiis he knows do like this as well.

We all watched Dadaji to see how he would respond. Dadaji told that physical colours like powder and flowers are not mandatory during our Guru Puja (offering of colours) in spring festival program.


Below are the quotes and citations which we found from Baba’s guidelines.

In Caryacarya, Baba says the following about the use of coloured powder during puja in our spring festival celebrations.

Baba says, “Then, in the afternoon, all will perform collective Iishvara Prańidhána and Varńárghyadána (using áviir [coloured powder] or flowers of colours of their own choice).” (1)

In that same chapter of Caryacarya Baba further clarifies the matter.

Baba says, “In relation to Guru Pújá, one should remember that both crude and subtle offerings have equal value. Therefore one should not do anything merely for show.” (2)

So here above Baba clarifies that both base (physical) and subtle (psychic) colours could be offered during spring festival. It is not that coloured powders are absolutely mandatory.

Hence no one should be disturbed if actual colours are not used. One may offer physical colours such as flowers or mental colours. No one should blame or harass anyone if someone prefers to only offer mental colours. There should not be any confusion about this.


Here are more of Baba’s teachings on this critical point:

[A] First in Ananda Sutram Baba says that ours is not the path of ritualistic worship wherein we only offer physical objects or engage in prayer etc

3-11. Prárthanárcaná mátraeva bhramamúlam.

[Prayer and ritualistic worship become a source of confusion.]

Purport: It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery. (3)

[B] Here below, in these next two quotes, Baba again explains the inner significance of spring festival.

“The inner significance of the Dolyátra of Shrii Krśńa is this: “By surrendering all the colours of my mind to You, I want to become colourless.” This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varńárghyadána [offering of colours]: “O Lord, make me colourless so that I may move towards You without any hesitation.”” (4)

“The significance of the Dol Liilá, the Spring Festival, is to surrender all one’s mental colour to Parama Puruśa, and thus free oneself from the bondage of colour.” (5)


In colour festival, we offer color to the Supreme Entity, who is in the form of Guru, by doing Guru Puja. Colour Festival then is nothing but the festival of Guru Puja.

Here, in the following paragraphs, colour means bondage, or the attachment of the mind. For example, anything & everything in the world has some sort of vibration, or colour. When attracted, the mind gets dyed with that colour. For instance, if someone is attracted to rasgolla and must eat tht sweet whenever he goes to the market, then the colour of rasgolla will stain his mind.

Likewise, humans get coloured colored by all kinds of colour. So here, colour means a stain on the mind. When the mind is stained, then that mind is in bondage. When mind is not attracted with any color and is just attracted towards Parama Purusa, then the mind is colourless.

That is why in Guru Puja, sadhakas offer their mental colour – all kinds of attractions, weaknesses, and attachments – to the Supreme Entity. If the offering is made with sincerity, that weakness or attachment will fade away, and the mind will become calm, serene, and blissful. That is the very close to the stage of colourlessnes. When the mind is completely coloured then one becomes one with Parama Purusa.

Ultimately,, the unit mind and the Cosmic Mind are the same, only due to one’s mental colour the unit mind is not becoming one with the Cosmic Entity. In order to become one with Him, we celebrate Colour Festival and offer our mental colours to the Divine Entity – Parama Purusa – and try to become one with Him.

“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (Guru Puja: the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga [Guru Puja]. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.”

“The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender.”

“Remember, you have to offer your own identity – not money, rice plantains or other crude objects. The give-and-take of crude things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourselves. But, remember self-surrender does not mean suicide. On the contrary, your soul will have its full expression. Your existence will not become contracted, for contraction is inert in principle. Hence in the Sádhaná of self-surrender the ego is expanded, not contracted. In the Mahábhárata, when Duhshásana was pulling the sari of Draopadii, she was tightly holding the cloth to her body with one hand beseeching lord Krśńa with the other. “Oh! My lord, save me!” But the Lord did not then come forward to save her from shame. When Draopadii found no means of escape, she then released her hold on the cloth and appealed to the Lord most piteously with both hands out-stretched, crying, “O Lord, I surrender my all to you. Do what you think is best”. And the Lord immediately rescued her. That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (6)

By His above teaching the point is very clear. Our colour festival is not about coloured powders and flowers per se. Rather Baba guides us that the real import is the psycho-spiritual approach of offering the colours (i.e. attachments and obstacles) of one’s mind.

Here again is the critical line from Baba’s teaching.

Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours.” (7)


Our Ananda Marga spring / colour festival – vasantaotsava – is highly unique and stands as a dharmic event. It is not a mere replication of the dogmatic Hindu colour festival. Baba has given distinct, dharmic reasons for the practice of our colour festival that makes it independent and different from the Hindu rituals performed in their colour festival.


By all of Baba’s above teachings, our approach in colour festival is very clear. There should not be any confusion. Those who wish to use physical colours may do so, but they must offer the colours of their mind as well. And those who wish to only offer their mental colours, that is in perfect accordance with Baba’s teachings.

So no one should think that coloured dyes and powders are an absolute requirement for the celebration of our colour festival. On this point there should not be any confusion.


1. Caryacarya-1, Social Functions and Festivals
2. Caryacarya-1
3. Ananda Sutram
4. Liberation of Intellect: Neo-Humanism
5. Namámi Krśńasundaram, Disc: 19
6. Subhasita Samgraha – 3, Vibration, Form and Colour
7. Subhasita Samgraha – 3, Vibration, Form and Colour


Subject: Re: Dada Threatens To Commit Suicide
Date: Wed, 20 Mar 2013 04:18:55 GMT
To: am-global@earthlink.net

Namaskara Brothersji,

Good article.


I work in the psych field and everyday there are people that come in from suicide attempts that were not successful. Many attempt because of physical or emotional pains.

I don’t know this Dada that was suicidal but I suspect he is putting on an act if indeed he threatened to do so to get the requested land. That is so non-sensical. Of course, suicide itself seems nonsense to the rational mind. I think he is bluffing. If I am wrong, O.K., but I don’t think so.


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

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (Carycarya – 3, Chapter 6, Pt #4)

Note: Baba’s above guideline is key for wellness. Some ignorant people, however, who are unaware about health and hygiene, get swayed by pseudo-culture and use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body; one will also suffer from incurable back pain and problems with the spine. Moreover, sleeping on a soft mattress adversely affects the body’s systems leading to digestive disorders & disease.

Conscious people know that soft beds lead to the onset of many diseases while hard beds massage the body.

So one should be aware. One should not fall in the pseudo-culture approach of using a soft bed and thereby invite more dangerous diseases.

Sincere sadhakas keep away from using a pillow also.

On the spiritual side, Baba guides us that those using a hard bed in day to day life develop a body that is capable for intense psycho-spiritual practice.

Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Those who follow this guideline realise its value.


Prabhat Samgiita

“A’mi ca’i na’ ei sabhyata’, a’mi ca’i na’ kut’ilata’…” (PS 1341)


O’ Lord, my life is for You and Your ideals. I do not want this pseudo-civilization. I do not want hypocrisy and cunningness. I want to float in the open, vast, blue sky – in the boundless open air with the softness of the birds where there are no limitations or boundaries of dogma.

I want more and more effulgence and free air, and the great sky which is studded with stars. I want that very mind which is saturated in divine love and dharma – where there is no presence of the bondages of crookedness, religion, groupism, or narrowness.

I always keep Parama Purusa in my mind and my heart. His blessing and His grace is my everything. By His grace I will go on painting and covering the darkness with the fragrance of sandal paste. Whatever and wherever impurity is there, by His grace it will be removed. This superficial culture and civilization I do not appreciate. I want straightforwardness. I want to lead a life under His shelter…

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Date: Mon, 12 Nov 2012 21:37:41
To: am-global@earthlink.net
From: Anandeshvar Deva
Subject: Success in Human Life #2


~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter titled “One Step to Please Guru” (28/10/12) is appended below. – Eds)

“We are to fill our days from morning till night doing those things which will please Him. And pleasing Him means doing as per the desire of Guru, and following the so many guidelines from all Ananda Marga books. We are to read, study, understand, and sincerely follow all His given teachings and mandates. That is the meaning of gurupujanam.

So to get success in spiritual life we should be more and more vigilant in gurupu’janam – i.e. obeying Guru’s teachings and orders. We should actively take part in this aspect of gurupu’janam throughout each and every day. This should become not just our habit but our nature.

Doing the 3 rounds of guru puja after sadhana is most necessary and part of our dharmic approach, but we should not think that this practice starts and ends there. Gurupu’janam is an all encompassing approach to life – following all do’s and don’ts & mandates. That will bring success in the spiritual realm. That means by doing gurup’ujanam one is sure to get Him. Any sadhaka will feel His sweet touch in each and every work – all the moments of life.” (From One Step to Please Guru)

In a short phrase, we can say that we are to do those things which make Baba happy. We are to do that which pleases Him. That is gurupujanam.

Here it should be understood that gurupujanam is only one of the factors for attaining success in spiritual life.


So I close with a list of all the factors for gaining success in spiritual life. Because as we know, gurupujanam stands as only one of the seven factors needed for success in spiritual life. Any single factor by itself is not enough. They all work together in complementary fashion.

Here then are all the seven factors as given by Baba for gaining success in spiritual life.

1. vishva’sa (firm determination)
2. shraddha’ (deep reverence & surrender)
3. gurupu’janam (obeying Guru’s order)
4. samata’bhava’va (mental balance)
5. indriyanirgraha (control over motor and sensory organs)
6. pramita’ha’ra (nutritious and balanced food).

Baba says, “saptamam naeva vidyate – There is no seventh factor.” (Ánanda Vacanámrtam Part 12, 21 May 1979 evening, Timmern, West Germany)

Baba’s special mandate is that there is no seventh factor. Those aforementioned six factors are all that is needed to achieve success in the spiritual realm. Sincerity in those six factors will enable one to reach their cherished Goal.


Many become confused and ponder what is meant by spiritual success. This is especially the case with non-margiis as they equate success with getting a good paying job, having financial security, and having those types of limited, worldly things that can never truly satisfy human longing.

After all, material things are transitory – here today, gone tomorrow. Worldly gains do not last; they are not permanent. Spiritual success is not like that. Parama Puruas is the eternal Bandhu. To get and realise Him is spiritual success in the true sense.

So our view and aim is 100% different from the material approach.

As every sadhaka easily understands, spiritual success means reaching to the Goal – becoming one with Parama Purusa. That is our perspective in Ananda Marga.

Parama Purusa is bliss personified; naturally as one progresses along the path and gets closer to Him, His divine qualities will be reflected in that sadhaka. In which case one will feel a greater sense of peace, happiness, and bliss. Their devotional standard will be higher and their sadhana will be deeper. Most importantly, one reaches closer and closer to Him – always feeling His divine presence.

In that state, all tension and degrading tendencies drift away as one is firmly advancing along the path of bliss – Ananda Marga. Spirituality becomes a practical aspect and driving force in one’s day to day life.

By sincerely understanding and adhering to gurupujanam, and the other factors for success, one will surely become more established in the realm of spirituality and hence make their life successful – i.e. become One with the Goal.

Anandeshvar Deva



I can never forget how when Baba is happy then His whole face lights up in a beautiful manner and He says, “Yes, my boy did a very proper job. My girl did very nice work.” Those in various reporting sessions have witnessed Baba express His happiness in this way on countless occasions. No sadhaka can forget this; it is a most blissful remembrance.


Here is another important aspect of devotional life. We should not think that pleasing Baba is just theoretical or hypothetical etc – nor is it a things of the past. Just as in those pre-1990 days in reporting sessions when Baba would express His happiness, still today, in this era also, we can please Him whereby He expresses His happiness.

When one does as per His wishes, then their entire mind will be vibrated by His divine grace. One will feel His bliss. His happiness has a very practical and tangible effect. Actually, we can say His grace is always present, and if anyone tries sincerely to please Him, naturally Baba will be gracious.

The more we communicate internally with Baba, the more we will understand what makes Him happy, as well as how He expresses His happiness. This is the essence of devotional life: Communicating with Him and getting His sweet response.


#1: http://am-global-01.blogspot.com/2012/10/one-step-to-please-guru.html


“Ankhi mele, ceye dekho aja’na’ pathik eseche…” (PS 1550)


O’ human beings, behold, look, Baba, the Aja’na’ Pathik [1], has come. With His sweet, charming smile and infinite grace, He is pouring His endless compassion and love unto all. He is showering everyone with His divine blessing. All are getting bathed in His love. O’ brothers and sisters, come hither and see, Baba, the Aja’na’ Pathik has come and He is showering His causeless grace upon all.

Due to His divine arrival and august presence, the darkness which was in the mind has vanished somewhere – to one far distant place. In the past, where there was darkness, one stream of effulgence has come and blossomed in the colour of one rose. By His grace, the mind has become devotional, calm, and peaceful. Baba, the Ajana Pathik has come and showered His grace.

He has showered His blessing: He is near and dear to everyone. With His infinite love, everyone has a sacred and beloved place in His heart. Parama Purusa graciously holds each and every being in His bosom. O’ brothers and sisters, do not waste your time running after name and fame, money, prestige, or any other transitory thing. Do not run after mundane longings. Come unto the path of bliss, and fulfill your hopes and aspirations by reaching unto Him. Baba is the Ista – He is the Goal. Only He can quench your infinite thirst with His boundless love. O’ human beings, your life and death – your coming and going – on this earth is dancing in His Cosmic rhythm. Everything is blissful; everyone revolves around Him – nobody is alone. All are an inseparable part of Him. This is His divine liila and ultimately everyone is sure to become one with Him, by His causeless grace…


[1] Aja’na’ Pathik: The term Aja’na’ Pathik means ‘The Divine Entity Parama Purusa Who moves around this entire universe and Who resides everywhere and knows everything, and irrespective of where one goes He remains along with you’. That is one of His many unique attributions and that is the speciality of the name ‘Ajana Pathik’. Means the name ‘Ajana Pathik’ denotes this special quality.

Literally, Aja’na’ means ‘unknown’ and Pathik means ‘divine traveler’. But this is just the word by word, literal translation; and proper nouns are not meant to be translated. So we cannot call Him the “Unknown Traveler” or “Unknown Divine Traveler.” The spirit and meaning is then lost.

The the inner sense of the name Ajana Pathik is that Parama Purusa is always moving throughout this vast cosmos and by His special grace He is constantly present with everyone all the time. He is in the Cosmic Nucleus yet at the same time through His ota and prota yoga He is everywhere – carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja’na’ Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire expressed universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. Thus in their devotional approach devotees feel that wherever they go then the Aja’na’ Pathik will always be there to shower His blessing. By His grace, devotees can always get His intimate company & companionship. With this devotional link, by His grace sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja’na’ Pathik.

Overall the name Aja’na’ Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A’nanda Ma’rgiis know and feel that Baba is that Aja’na’ Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has revealed this very fact that He is ever-present and always along with us. Hence He is always moving and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way He is known as – Aja’na’ Pathik.

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Subject: One Step to Please Guru
Date: Sun, 28 Oct 2012 19:20:07 -0000
From: Ananda.Sagar@vjk.dept…



Typically, religious Hindus think of puja as an offering made with leaves, flowers, and various ornaments such as with a’rati. This is the ritualistic manner of puja in Hindu mythology. Over the centuries, billions and billions of worshipers have performed their puja in this manner.

As Ananda Margiis, we know that puja is more than a ritualistic offering.

In Ananda Marga, guru puja is something completely different and very dynamic: It is a psycho-spiritual practice, not an external display of worship. In Ananda Marga puja, the bhakta withdraws the mind to one point and offers everything unto Him. That is the devotional approach of guru puja in Ananda Marga.

Even then, the practice of guru puja is not limited to the aforementioned devotional practice along with the repetition of a shloka after sadhana.

We should all be aware of Baba’s expanded teachings on this important spiritual topic.


Generally, in Ananda Marga, we think of guru puja as the repetition of the three stanza shloka at the conclusion of sadhana, i.e. “Akhanda mandala karam….”

This is repeated internally when doing individual sadhana, and chanted collectively during dharmacakra. In either case, this is often what is thought of as guru puja in Ananda Marga.

That approach, of course, is guru puja – but it is not the totality of our guru puja practice.


In His various discourses on “The Seven Secrets of Success”, Baba gives us a greater or wider expression of guru puja.

Phalis’yatiiti vishva’sah siddherprathama laks’an’am;
Dvitiiyam’ shraddhaya’ yuktam’ trtiiyam’ gurupu’janam;
Caturtho samata’bha’vo paincamendriyanigrahah;
S’as’t’hainca pramita’ha’ro saptamam’naeva vidyate.

The third secret of success is gurupu’janam (end of line two of the above shloka).

By seeing the spelling, one might get confused. But gurupu’janam basically means guru puja just as namaskaram essentially means namaskar. The case ending is a bit different, so there is a slight linguistic difference. The term, however, is essentially one.

As we know, it is not at all uncommon for a single term to have multiple meanings or applications. For instance, the term dharma means righteousness, and it also means the inherent quality or characteristic. Dharma is used in both ways, depending upon the circumstances or situation.

Similarly, guru puja or gurupujanam carries more than a single meaning. In Hindu dogma, it means ritualistic worship. And in Ananda Marga it carries two more meanings. Guru puja is repetition of the shloka and offering made at the conclusion of one’s sadhana, plus it means obeying Guru’s guidelines and teachings.

In this last context, as per the above shloka, Baba is guiding us that to get success in spiritual life gurupu’janam is needed.

Next we shall review what gurupujanam means in the context of gaining success in spiritual life.


Baba says, “gurupu’janam is doing as per the desire of the guru.” (Ananda Vacanamrtam – 3)

Here Baba explains one of the requisite factors for gaining success in spiritual life is following the order and teachings of Guru. That is what is meant by gurupujanam. So this teaching of gurupu’janam goes far beyond the short devotional practice which we perform after sadhana.

To gain success in spiritual life, the practice of gurupu’janam extends to each and every moment of the day. We are to abide by and follow His vast array of teachings from yama and niyama to Caryacarya, Subhasita Samgraha, conduct rules, Sixteen Points and more. By adhering to those do’s and don’ts and all related spiritual principles, then we will be adhering the point of gurupujanam. We are to please Him and following His guidelines – that is what is meant by gurupu’janam.

Thus, gurupu’janam entails those things which make Him happy, i.e. those deeds which are done to please Him. That of course means, following Ananda Marga ideology. It is a moot point that Baba will not be pleased by those actions which directly contravene His teachings.

Baba will not be happy by cheating, theft, groupism, scriptural distortions, or the imposition of dogma etc.

Baba will be happy by service, sacrifice, and sadhana. That means feeding the poor, helping the homeless, teaching youths, propagating dharma, fighting against exploitation etc – all these things will make Baba happy.

Thus we are to fill our days from morning till night doing those things which will please Him. And pleasing Him means doing as per the desire of Guru, and following the so many guidelines from all Ananda Marga books. We are to read, study, understand, and sincerely follow all His given teachings and mandates. That is the meaning of gurupujanam.

So to get success in spiritual life we should be more and more vigilant in gurupu’janam – i.e. obeying Guru’s teachings and orders. We should actively take part in this aspect of gurupu’janam throughout each and every day. This should become not just our habit but our nature.

Doing the 3 rounds of guru puja after sadhana is most necessary and part of our dharmic approach, but we should not think that this practice starts and ends there. Gurupu’janam is an all encompassing approach to life – following all do’s and don’ts & mandates. That will bring success in the spiritual realm. That means by doing gurup’ujanam one is sure to get Him. Any sadhaka will feel His sweet touch in each and every work – all the moments of life.


There are many who do sadhana but do not feel their kundalinii rising and they do not attain samadhi etc. If any sadhaka becomes more sincere in His teachings on gurupujanam – obeying all His guidelines – then one will get success in spiritual life. Spirituality and getting His grace is not a utopian concept. It is a practical approach, and if one earnestly follows His guidelines, then certainly their sadhana will be successful.


Baba has graciously blessed us with all the dharmic practices that bring bliss in life. Ananda Marga is the path of bliss where one can feel His grace each and every moment. To gain success in spiritual life, one must be sincere in gurupujanam. Naturally then He will be most gracious and success is sure – one will get Him.

Baba says, ‘You, boys and girls, should remember the points and do accordingly. It will help you in your all-around success, in your attainment of siddhi.” (Ananda Vacanamrtam – 14)

Ananda Sagar


In the Hindu religion, gurupujanam is done in a ritualistic manner. They honour their guru by offering certain leaves or flowers, doing ceremonial arati, burning clarified butter, as well as garlanding the guru. Mostly, the guru is sitting in front of them and followers make their offering to their guru directly. If the guru is away or deceased, they make those ritualistic offerings to guru’s photo. They do all these kinds of rituals for gurupujanam. It is not required that they follow guru’s teachings. In Ananda Marga, it is the exact opposite: We do gurupujanam by obeying Guru’s command.


“Kuya’sha’r ka’lo muche diye, hata’sha’r resh dure sariye…” – P.S. 1285


Baba, You came that very night after wiping away the blackness of the fog. Whatever little faint remnant of hopelessness was left in my mind, You removed. It is Your grace. Baba, You came holding the lamp of hope in Your hand.

Baba, when You came that very night, Your eyes were filled with love and Your face was shining with divine effulgence – You looked so beautiful. O’ Baba, after crossing the long, jagged, and tiring path, You came and stood on my doorstep.

That very night the vast sky was covered with the clouds, and my mental sky was filled with longing for You. By just thinking about You, tears of love and devotion were rolling down from my eyes, that very night when You came.

On that very rainy night, in the breeze the sweet fragrance of the night jasmine flowers was emanating all around. And the peacock was dancing by seeing the game of hide and seek between clouds and the moon. Baba that very beautiful, rainy night, You came and graced me.

Baba, the dust of Your feet was saturated with karuna. And by the touch of that divine dust, my lowly mind became vibrated in Your divine flow. Baba, You Yourself came that very rainy night in my dhyana. Baba, You are so gracious…

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Date: 02 Jun 2012, 20:44:06
From: “Giovanni Spulotto” 

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish



I read the earlier letter on this tantra piit’ha thread and greatly value all that was shared – indeed a tantra piit’ha is not made by planting 5 trees and burying 5 skulls. I do not know why the writer presented such a dogmatic view in the name of Ananda Marga in his book – “[Shrii Shrii] Anandamurti The Jamalpur Years”. According to Baba, a tantra piit’ha is solely a place where great sadhakas achieved realisation. Clearly, the writer is confused.


Here I would like to raise one new point regarding this debacle. In his book, the writer completely misportrays Baba’s own Personae as well. Take a look at what the writer does.

“Out of respect for the sacred history of that particular tantra pitha [made of 5 trees & 5 skulls], Prabhat would always remove his shoes before entering.” ([Shrii Shrii] Anandamurti: The Jamalpur Years, p. 381)


Firstly, when writing about or addressing Revered Baba, either directly or indirectly, we must always use a respectful address like Shrii Shrii Anandamurti ji. As His disciples, we never are to address Him as Prabhat etc, regardless of the circumstance. This is especially true in the public arena where we are teaching others by our example.

By his expression, it is evident that the writer does not have due reverence for Sadguru Baba; this writer is just a fake margii. No true Ananda Margii – no true disciple of Lord Shrii Shrii Anandamurtiji – could ever even think to do like this. True Ananda Margiis always express the highest respect for Beloved Baba.

But see what this writer did:

“Prabhat would always remove his shoes before entering.” (The Jamalpur Years, p. 381)

This is absolutely appalling – the writer does not follow even one ounce of Guru Pujanam – reverence to Guru, which is a basic point that even beginner margiis understand.

“Trtiiyaḿ gurupújanam. I must have reverence for the guru…respect for the guru.”
(Ananda Vacanamrtam, Part 12, ‘Secrets’)

Rather, in his book which he published for all to see, the writer is treating Baba like some ordinary person on the street, or even less than that. Because even on the street one must use the address as Mister or Sir. This much the writer does not do. And this happens again, and again, and again in his book – thousands of times.


Even all the religions – whatever faults they may have – show proper regard for their preceptor.

Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

As an example, here is an excerpt from The New York Times:

“Pope Benedict XVI is on Twitter, and he tweets from an iPad. His Holiness sent out an initial tweet… ” (The New York Times, Tuesday, Jun 28, 2011)

In this article, the Pope is referred to in very respectful language because that is what his followers have taught the world to do. They have set a gold-bar standard, and the rest of the world is following along. That is the main message to be learned here.

Tragically that lesson was utterly lost on the writer of the book – “The Jamalpur Years.” This person has referred to Beloved Baba in the most ordinary, mundane, even lowly manner.

“Prabhat would always…” (p.381)

That is the unfortunate and poor example the writer is putting forward for the world to see. The results are not going to be good.

Let’s take a look at another example.


Buddhists address their leader as His Holiness the XIV Dalai Lama. The Dalai Lama’s worldly name is Tenzin Gyatso, but no Buddhist would ever consider calling the Dalai Lama, “Tenz”. That would be a terrible display of disrespect. Rather, in their each and every syllable, gesture, statement, and publication, they refer to the Dalai Lama in only the highest, most respectful manner: His Holiness. And by their lofty example, the rest of the world follows along. The proof is that even President Obama’s office used this same reverential address:

“Statement from the Press Secretary on the President’s meeting Thursday with His Holiness the XIV Dalai Lama: “The President met this morning at the White House with His Holiness the XIV Dalai Lama…” (Washington Post, Feb 18 2010)

Thus the followers of the Dalai Lama, by their respectful way of addressing their chosen leader, have successfully guided everyone around the globe to do the same, including the office of the US President.

Yet in his book – “The Jamalpur Years” – the writer could not even begin to approach such a standard – rather he sank to a most lowly level when referring to our Marga Gurudeva:

“Prabhat would always….” (p.381)

Let’s take a look at one more example.


Hindus address their leader as Shrii Shrii Jagat Guru Shankaracarya. Indeed now he is known the world over by this most respectful title: His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. Because that is how those followers have presented him to the rest of the world.

Indeed this “Jagat Guru” title means Guru of the whole world. Those followers give him this highest stature.

Of course this same Shankaracarya was once a boy who had a simple laukik boyhood name. When that boy grew older and became a monk then he eventually became known as Swami Shree Swaroopananda Saraswati ji. And when that same Swami Shree Swaroopananda Saraswati ji became a senior leader he was proclaimed by Hindu followers to be His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka.

So it was a three-step progression: (1) Boyhood name (which is no longer known) to (2) monk name to (3) His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. His followers naturally refer to him by his highest appellation; so today the whole world references him by this great and magnanimous name.

Unfortunately, the writer of the book “The Jamalpur Years” went in the opposite direction. He introduced Baba to the world in the lowliest way imaginable.

As we all know as a boy He was Prabhat; as a social writer He is Shrii PR Sarkar ji; as a spiritual Sadguru He is Lord Shrii Shrii Anandamurti ji – the embodiment of divine bliss. Yet instead of using this third and highest name, Lord Shrii Shrii Anandamurtiji, the writer has introduced Baba as merely “Prabhat” to the entire population of planet earth. That is the terrible sin that this writer has done.

“Prabhat would always…” (p.381)

This type or mundane, ordinary expression is repeated countless times throughout the book.

So that is what the people around the globe are going to call our Beloved Baba – Prabhat. Because that is what this writer has taught them to do. It is nothing less than sinful what this so-called writer has done.

The Catholics have His holiness the Pope Benedict XVI; the Buddhists have His Holiness the XIV Dalai Lama; and the Hindus have His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka; and now, thanks to the work of this writer, the world over thinks that Ananda Margiis have “Prabhat”.

Indeed. there is only one His holiness the Pope Benedict XVI – there is no room for confusion – this title does not refer to any second entity; there is only one His Holiness the XIV Dalai Lama – there is no room for confusion – this title does not refer to any second entity; and there is only one His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka – there is no room for confusion – this title does not refer to any second entity. These appellations are totally unique; when these titles are mentioned everyone knows exactly who you are referring to.

Yet, with the simple boyhood name Prabhat, there are tens of millions of ordinary people named “Prabhat” – there is nothing unique at all about this name. So when the name Prabhat is mentioned, there will be so much confusion. Each and every person will have their own separate idea of who Prabhat is. There is nothing great or unique about this name that will alert people to know that we are referring to Sadguru Lord Shrii Shrii Anandamurtiji.

Yet it is this common name that the writer has used thousands of times in his book. What the writer has done is scandalous and sinful.


Some give the bogus logic that since this book – “The Jamalpur Years” – was written in English for a more western audience, then it was appropriate to refer to Baba in that way; because that is how it is done in the west.

However, that is nothing but bogus logic.

The Pope is also a western figure but no one calls him as “Joey”. Rather they use the term His holiness. So then why should the writer stoop to such lowly levels when addressing Beloved Baba as merely “Prabhat”. It seems then the writer did like this because he has absolutely no reverence in his heart for Baba. That is why the writer portrayed Baba in such a dishonorable fashion. One other reason is that he could be a paid stooge – in the hands of enemies – to downgrade Baba. The CIA, CBI, ISI, or KGB – or who knows who – could have paid him to put down Baba. The writer may be involved in covert operations. Otherwise what could be the reason – why is he denigrating Beloved Baba in this way.

Indeed, this writer does not even have social regard for Baba. Writers in the west will honourably refer to the current US President by his family name, Obama. They may precede that with the respectful title, President or Mr, in which it is President Obama or Mr Obama. But no one ever refers to him by his simple name, Barack. Nor were prior US presidents ever referred to as George or Bill. Rather their family name – Bush or Clinton – was used in order to pay respect. The world knows these people as President Clinton, President Bush and President Obama, not by Bill, or George, or Barack. No one says that “Bill did this”, or “George did that”, or “Barack did this.” Referring them by the first name / simple name is not done.

Yet the writer of “The Jamalpur Years” just used the simple name “Prabhat” when writing about Baba. Not an iota of social regard was afforded to Baba in this publication. There is no reasonable or decent explanation for this other than the writer has no inner love and no outer regard for our Sadguru Baba.

The writer cannot make the claim that what he has done is in sync with the western tradition. Because that is not at all the case. Spiritual and social leaders in the west are given proper appellations. Just look at how the Pope is addressed; the Pope is a western institution, but look at the reverence with which the Pope is addressed. Indeed, even on the street one must address the common person with Mister or Sir. But the writer did not do even an ounce of this with Baba.

So no one can say that the writer is following the tradition of the west. Rather the only logical explanation at this point is that the writer did this due to his own pitiful devotional standard and the blackness of his own heart. Or he may be a stooge in the hand of spy agencies like the CIA, CBI, ISI, or KGB – or who knows who – in order to ruin the image of Ananda Marga. The writer may be involved in covert operations. Otherwise what could be the reason – why he is denigrating Beloved Baba.

Ganesh Deva
(Giovanni Spulotto)


I was walking my dog and met up with my neighbor recently – he is not someone I know very well – then suddenly out of the thin air he says, “I know you are an Ananda Margii, so then Prabhat must be your guru.” I was totally shocked and speechless. I wondered how this guy is referring to our Sadguru Baba in this base manner. I certainly never refer to Baba in this way – neither in my own home nor in public. Then it flashed in my mind that this fellow got this lowly idea by reading Devashish’s book. It was then that I first truly understood that this book must – absolutely must – be removed from the shelves. This book should not be available to the public or even to anyone at all. This book should be tossed aside and a more qualified sadhaka with proper devotion should take up the task.


By now everyone certainly knows that the book being referred to in the above letter is “Anandamurti: The Jamalpur Years” by Devashish (Donald Acosta). Even the title he got wrong; it should be Shrii Shrii Anandamurtiji.

May we always remember, the entire aim in writing such a book is to glorify Guru and His teachings; but Devashish’s book moves in a totally different direction – a negative one. I too wholly believe this publication should be removed from the shelf. From the front cover to the back page, this entire book utterly fails to properly represent Revered Baba and His teachings.

Best will be if Devashish offers a formal statement of apology and correction, and withdraws the book.


Here following is a link the previous letter about Devashish’s book.



“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)


Baba, Your divine call and thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. Those negative things which were impeding the path of human progress have disappeared into the far distant horizon. Now the degenerated state of dogma cannot remain any longer. Living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, the world which was sleeping in the past is getting awakened. New leaves and flowers are beautifying the green vegetation and trees. Everything has been filled with the colours of flowers & fruits – ensconced in the feeling of service to one and all.

Now there are no narrow sentiments or dogmatic thoughts which can hinder our forward movement. Now there is no one to create obstacles on our path towards our cherished Goal.

The time has come – under great sky and in this beautiful environment, I should go on marching forward undauntedly towards You. O’ Parama Purusa…

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From: “Girish Chandra Deva”
To: am-global@earthlink.net
Subject: How to Remove Negative Thoughts in Sadhana + Story
Date: Wed, 21 Mar 2012 21:49:53 +0530



Note: Be sure to read the special quote at the bottom of this posting. The headline is, “Look What Priests Did – Human Sacrifice.” Just scroll down and you will see it.

By Baba’s divine grace our AM system of sadhana is that most comprehensive and blessed path which leads each and every aspirant to the Goal. It brings one to that highest state of attainment and supreme fulfillment – receiving His eternal shelter at His lotus feet.


At the same time, we all know the theory that human life is that movement from imperfection to perfection – from animality to divinity. And in this grand endeavour, in this course of movement, in the practical sphere one is bound to encounter so many obstacles and difficulties.

That is why it is said that the life of a sadhaka is wrought with innumerable hindrances – both external and internal. Sometimes the challenges come from outside such as from an employer, one’s parents, local dogmas, or religious exploiters etc. And other times the enemies come from within, from one’s own mental arena. One may suffer from an inferiority complex, a fear complex, or countless other psychic defects.

Plus when the mind is in a lower state, it easily gets caught up in the net of allurements of those baser propensities. At the point the mind gets flooded by crude, instinctual desires and cannot concentrate on anything subtle. Then mind is not even interested in sadhana. Just it is rushing after carnal pleasures.

So any or all of these external bondages and internal hindrances – including one’s baser propensities – may confront a sadhaka at any point in their journey. But by Baba’s grace, through our devotional link with Him, He blesses us with the sustenance to march ahead.

Baba says, “…Obstacles are inevitable on the path of movement. In fact, in all actions, auspicious and inauspicious, obstacles arise, but the innate force lying in each thought and every action, from the cosmic perspective, provides the necessary stamina for forward movement. Let us not forget this fact.” (A’nanda Va’nii #62)



The whole spirit and essence of tantra is the systematic fight against avidya maya and become one with Parama Purusa.

Because mahamaya – that creative principle – wants to keep living beings in her bondage. She does not want anyone to progress and escape from her grasp. She wants to dominate and rule over human beings for ever and ever. That is her dream– her desire.

Naturally then she does NOT want sadhakas to advance such that they can become mayadhiish – the controller of maya. Rather mahamaya wants to lord over sadhakas. So she continually binds them in her vast array of internal and external obstacles.

Due to the dark force of avidya maya, so many negative, degenerating, and sinful thoughts arise in the mind of a sadhaka. Because maya wants to frustrate and discourage aspirants on their path of forward movement. She wants sadhakas to feel so burdened and encumbered by negative thoughts that they give up the idea of even doing sadhana.

That is why we see that so many people take initiation into AM but very few actually move ahead on the path of sadhana. Most leave quite quickly – never to be seen or heard from again. This is the common outcome which we have all witnessed innumerable times.

So avidya maya or mahamaya is that binding force that tries to hinder one’s growth and development. Because she never wants anyone to escape from her grip.

And the perfect and indeed only way for completely freeing onself from the suffocating ways of avidya is to sincerely take up the practice of Tantra. Because it is only through the intutional practices of AM – by developing a link with Parama Purusa & thinking of Him– and thereby getting His divine grace, that one can become liberated from all these worldly bondages.



As we all know in our tantric system of Ananda Marga sadhana, Baba has given various lessons. And that particular aspect of sadhana which comes under the practice of pratyhara and clears the mind of all encumberances is known as Guru Puja. This every Ananda Margii has experienced.

So by Baba’s grace it is our practice of Guru Puja, or varnarghyadan – ‘the offering of one’s mental colours’, that enables one to be cleansed from any impure or sinful thoughts.

Baba says, “…To dispel [the] clouds of ignorance and spiritual slumber. ‘Tasmae Shrii Gurave Namah’– to that Guru I offer my pranama.” (Ananda Vacanamrtam – 3, p.16)

But, as we have all seen, to gain success in this endeavour one cannot merely half-heartedly repeat Guru Puja in a mechanical way. That will not do. That will not work at all.

Rather just like in all our AM sadhana practices – whether that be first lesson or dhyana – when doing Guru Puja one must awaken their innate devotional faculty. One should feel that sweet, devotional yearning in their heart. And with that longing one should see our Sadguru sitting in front of them and think that in this vast universe they are helpless and only Parama Purusa can save them.

The aspirant must say: ‘O Baba, You are my Guru and You see that I am helpless. I cannot move ahead. I want to reach to You but my mind is not allowing me to advance. I am sunk in sinful thoughts. I cannot repeat my mantra for even one second without my mind getting disturbed. Time passes in sadhana and my mind becomes only more and more burdened – suffering from the onslaughts of negative thoughts. O’ Baba, I have no other way out, You are my Saviour and only You are my shelter. By Your grace I am surrendering everything unto You. Please be gracious.’

With this type of inner feeling and sincere desire – and by feeling helpless – one is sure to get His grace.


So surrender is needed in the practice of Guru Puja and for that one should cultivate the devotional feeling of helplessness in the heart. By that way one can fully rely on Him and develop more and more prapatti – complete dependence on Him.

In contrast, those who think that by their own effort they can shatter the bondage of maya will never get success. To overcome the grip of avidya maya one has to have the feeling of surrender and helplessness – one must take His shelter.

Baba says, “Now by individual effort it is very difficult to fight the overwhelming effect of maha’ma’ya’. The easiest way is to take shelter in the Supreme Purus’a. As ma’ya’ is the faculty of Parama Purus’a, when one has taken shelter in Purus’a, naturally ma’ya’ will surrender before him, and actually ma’ya’ surrenders before him.” (Subhasita Samgraha – 24, ‘The Causal Matrix’)

So by Baba’s grace when one takes shelter in Him then they are able to surmount the negative effects of avidya maya.

Thus before, or after, or during sadhana – or whenever sinful thoughts enter the mind one should sincerely engage in the practice of Guru Puja and seek His divine grace. And by cultivating the feeling of helplessness one is sure to get His krpa’ – divine grace. In which case one will easily be able to reach up to the Goal and become one with Him.


Here is Baba’s special grace upon all aspirants for how to immediately overcome sinful thoughts in sadhana– or anytime.

Baba says, “If those human beings who are getting degenerated remember Parama Purusa even once, for a moment, if they think that ‘I belong to Parama Purusa, what am I doing, in which negative path am I treading, I am a human being, I am a devotee, I belong to Parama Purusa, I will remain His forever’, if they think like this then their degeneration will stop immediately.” (Bhagalpur, 3 Feb 87, General Darshan)


By Baba’ grace each and every Ananda Margii will progress along the path of sadhana and reach that divine stance.

Baba says, “In the history of the world, you will see that against this type of spiritual aspirants who make spiritual progress with the grace of Parama Purus’a, all the degrading and degenerating forces will easily concede defeat. You too should keep moving forward, and you will also attain victory after victory — there is no doubt about it. Therefore continue your efforts tirelessly, do your duty and you will surely be crowned with success.” (Subhasita Samgraha – 18)

Girish Deva




In His role as Dharma Guru, Baba graciously guides us how to overcome negative ideas and advance along the path of Supreme Positivity.

Specifically in this below story from Shabda Cayanika, Baba Himself is blessing the aspirant by showing him how to rid the mind from sinful thoughts. In the described circumstance which the sadhaka is facing below, the ‘dog’ – or thinking about the dog – is representative of all sinful and undesirable thoughts.

The story begins here with the aspirant, Khagen, telling his problem to Baba.

“Yes,” he said, sobbing. Then he cried out: “Forgive me. Help me to forget all these [negative] things.”

“I also want that,” I [Baba] replied. “Come on, let us return to town.”

We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: “That dog, again that dog, again that dog is chasing me.”

“Wipe that dog out of your mind,” I said. “Repeat your Is’t’a mantra.”

“I am trying,” he said. “But I am not able to.”

“Think of Me for a little bit,” I said. “Think that I am pulling you along by the hand. Then, while thinking of Me, fix your mind at your Is’t’a cakra. Try it. Then you’ll be able to do it.” (Shabda Cayanika-2)

So by Baba’s grace, by thinking of Him and surrendering to Him, we can certainly escape even the darkest and most sinful thoughts. By His grace those devilish and distorted ideas will completely vanish from the mind and with that pure mind one will reach that Supreme Stance at His alter.


Here Baba guides us how Parama Purusa is that Supreme Cosmic Entity who rules over the dark forces of maya. Thus one of His infinite attributions is Mahadhish– the Lord of maya.

Baba says, “The Macrocosmic mind remains unassailed in all circumstances, for He is the only one, He is the Supreme Authority. The Entity who becomes active within His vast cosmic body, exerting a tremendous influence over the microcosms is Ma’ya’, His immanent power. Brahma Himself does not do anything but remains unassailed as Ma’ya’dhiisha (Lord of Ma’ya’).” (Ananda Marga Ideology and Way of Life – 7, ‘All Shine With His Effulgence’)

And by His grace, by doing sadhana and becoming one with Him, sadhakas can escape the sticky ways of maya also become mayadhiish. Sadhakas can become completely liberated & fully emancipated, and thus being relieved of the negative effects of maya, one can do great things on this earth by His grace.

Baba says, “When a person attains an exalted state of spirituality, they can bring welfare to millions of people, and they can do so due to the grace of Parama Purus’a.” (Subhasita Samgraha – 18, p.14)


“Toma’ke ca’i a’mi jiivane, a’loke a’ndha’re sabkha’ne…” (PS 3238)


Baba, You are my everything. In the effulgence as well as in the darkness, all the time, in all the places– everywhere, in my life I only desire You. Baba, You have blessed me with the feeling that, “You are mine and mine alone.” I want to keep You with me always. Baba, please be gracious and remain in my heart eternally.

Baba, I long for You in the depths of my heart. Baba, except You, I do not have any other desire. By Your grace You are my shelter & You are my base. Baba, You and I– the two of us– will remain in one corner of my deserted heart forever and ever. By Your grace, we will be there together, always. That is my longing; that is my desire.

Baba, You are with all; nobody is lowly or insignificant, everyone is Yours. We are all part of one divine family. Baba, to those who went away in the past and to those who will come in the future, I go on telling the tale of their heart: No one is downtrodden – all belong to You.

O’ my dearmost Baba, Your qualities are endless and You have infinite forms. Baba, all the flora and fauna – all that is mobile and immobile – everything is Your divine expression. You are so gracious, You are manifesting Yourself in countless ways. Baba, whatever right or wrong I do, by Your grace I always keep You in my mind, in my heart. I always surrender unto You. Baba, in my shravana* and in my manana*, I go on singing Your song – Your glory. It is Your grace.

Baba, You are the Polestar of my life; You are my everything. Baba, please keep me under Your shelter…


*Manana & Shravana: Here Baba explains both the special meaning and intrinsic value of the devotional practices of manan and shravan.

Baba says, “To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya’sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential.” (Tattva Kaomudi-3)

Look What Priests Did – Human Sacrifice

Baba says, “Though it may be a bit irrelevant, I should still say that in the age of Vajraya’na the Buddhists used to sacrifice human beings in order to gain material boons from the deities. During the period of Vajraya’na in India, particularly in Bengal, thousands and thousands of innocent people were sacrificed in order to propitiate Vajrayoginii, Vajrata’ra’, etc.” (Namah Shiva Shantaya, Disc: 4)

Note: The Buddhists strayed far from Buddha’s original teachings. Buddha himself was preaching the gospel of love and compassion and that maximum respect should be given to life. His slogan was, “live and let live.” He opposed all kinds of sacrifices – including animal sacrifices, let alone human sacrifices. But over the course of time those Buddhist priests went directly against Buddha and issued edicts that humans should be sacrificed. In that way, Baba tells us that thousands and thousands of innocent people were killed.

We should keep the above in mind. Because now our Sadguru Baba has come and already so many Dadas are turning around Baba’s teachings. They are distorting Baba’s books, eradicating the BP system, and changing everything in order to grab the post and power.

Thus what happened with Buddhism in the past is happening today in our Marga. In AMPS, certain top Dadas are marching down this same road. If they keep going, it will not be long before innocent family margiis are burned and slaughtered for the sake of group fight. Neo-humanism will be finished. That is what happened with Buddhism.

Those who love Baba’s teachings should stay focused and ensure that His teachings remain in pristine form and are followed. Parama Pita Baba Kii – Jai!!

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Date: 15 Mar 2012 20:41:57 -0000
From: “Gursharan Deva”
Subject: Baba Story: Wrong Pronunciation



I can never forget the time when, by Baba’s grace, I attended DMC at Kullu on 1 November 1979. Actually in my life, I was blessed with the opportunity to attend many DMCs, and all were special in their own way, due to His divine presence. In particular at Kullu, I remember the strong spiritual vibration. All were enchanted by His sweet charm.


From my diary, I am reminded how at that DMC Baba delivered the discourse: Moks’a Kya’ Hae, or What is Moks’a.


Also on that occasion, I noted in my diary how Baba graciously stopped the chanting of Guru Puja and corrected the pronunciation. Because as we all know, for Guru Puja to be effective, one must maintain purity of mind, proper ideation (bhava), and recite the chant three times with the correct pronunciation. Without those qualities, Guru Puja will not work. It is Baba’s grace that He has shown us the proper pronunciation so we may do our puja in the right manner.


I have the audio file of that very DMC program from when one Dada shared it with me, and I have uploaded it to the blog for all to hear.



What follows below is my diary entry from that magnificent occasion of Kullu DMC where Baba lovingly showered His grace on all, irrespective of one’s social stature or birth. Because at DMC, Baba calls His bhaktas– all kinds of people, from all kinds of backgrounds, from all corners of the earth– and He equally showers His love on everyone, without any differentiation. That is the special quality of DMC.

(Note: It will be too long if I include my entire entry, so here I am appending the later part of the DMC experience which includes Baba’s blessing, Guru Puja, and Jai Slogan etc. In addition, in parentheses (00:00) I have added the timings which relate to the sound file on the blog.)


…Baba is beautifully concluding His discourse– ‘What is Salvation’– in Hindi. (00:57, timing on the sound file)

Sadguru Baba is seated on the dais, His eyes closed and His palms together, as He recites, Samgacchadhvam…

(At this point, they have removed the microphones from in front of Baba so all will be able to witness and experience the upcoming varabhaya mudra. For this reason it is difficult to hear Baba recite Samgaddhadhvam. But if one listens carefully the chant can be heard.)

The anticipation and spiritual energy mounts as Baba recites, ‘Omn Shanti, omn shanti, omn shanti’. (01:28, timing on the sound file)

All eyes are minds are pin-pointed towards Baba– everything is still– and in His loving manner Baba slowly begins to separate His hands, bringing His right hand slightly up, palm facing the margiis, while His left hand is placed by His left thigh, palm facing upward.

Baba is graciously giving varabhaya mudra– His divine blessing!! (01:34, timing on the sound file)

There is a strong upsurge of devotional feeling and spiritual flow. Sadhakas are crying out, ‘Baba!, Baba!, Baba!…bhaktas are crying in bliss…His divine love is radiating everywhere– in all directions… (01:34 – 01:52, timing on the sound file)

(According to His causeless grace, at His various DMC’s, Baba will give His blessing for around 10 seconds, per His wish. The longer the varabhaya mudra is held, more and more sadhakas will become unconscious, inundated in divine bliss, and go into samadhi.)


(It is always arranged that the BP or local in-charge should be close by PA Dada so that as soon as Baba concludes His mudra, then the BP can ask PA for permission to ask Baba to do Guru Puja. So first the BP goes to PA Ramanandaji, and then the BP respectfully approaches Baba for permission. That is the system. And it all happens in a matter of seconds.)

The Bhukti Pradhan now asks PA Ramananda Dada and PA Dadaji gives the BP access to Baba. The BP requests Baba about Guru Puja and Baba graciously grants permission. (1:52)

Before the start of Guru Puja, we can hear reminders how the terms “Gurave” and “Parama'” should be pronounced properly. (2:00)

(In particular Gurave should not be spoken as Guruve, as that (Gurave) is the proper Sanskrit grammar. Those who do not read the text properly pronounce it in the wrong manner, as Guruve.)

Secondly Parama should be pronounced with a natural “a” at the end. Once again, those not aware about Sanskrit merely say Param. But that is not correct. In essence there are three ways that parama is pronounced:
(a) Param: This is when the -ma is given half-pronunciation. This is not the proper way.
(b) Parama: This is when the -ma is given full-pronunciation wherein the -ma sounds like the “ma” in the work market. This is the proper pronunciation.
(c) Parama’: This is when the -ma is given an overly long pronunciation with the mouth open wide such as the “a” sound in the word father. This also is not the proper way.

Finally, the best way to learn how to pronounce the word parama is by listening to the audio file on the blog.

In the early days of AM it was also like that. That is why the CC-1 1975 English Edition also states, “Param” in the Guru Vandana’ section. Around 1978 or so, Baba clarified to one and all that it should be Parama. And that is reflected in the later books as well as in ZY Find or the Electronic Edition of Baba’s books. In certain instances it was written as paramah, but that is not correct. It should be parama.


One Dadaji begins leading Guru Puja. (2:11)

When Dada recites the last line of the first stanza, Tasmae Shrii Gurave namah, the Dada mispronounces Gurave as Guruve, and one can hear Baba making corrections in pronunciation to PA Dada. (2:43 – 2:52)

But Guru Puja continues.

When Dada recites the last line of the second stanza of Guru Puja, again he commits the same mistake by saying, Guruve. Then in dramatic fashion, Baba again clarifies to PA Dada that ‘Gurave’ is the proper pronunciation, not Guruve. Baba repeats the corrections again and again, emphatically. (3:18 – 3:23)

Then, you can hear PA Dada shout, ‘Stop it!’.

At this point Guru Puja is halted. The whole DMC Pandal is totally silent.

Then the Dada re-starts Guru Puja from the very beginning. (3:30)

From then on, the three rounds of Guru Puja proceeds without incident, as the Dada correctly says “Gurave” and “Parama”. And it all goes smoothly.

After three blissful rounds of Guru Puja, we collectively chant, “Tava Dravyam…” (9:53)

Then everyone does sastaunga pranam.


When Guru Puja (Akhanda Mandala…) and the Pranama Mantra (Tava Dravyam…) have concluded, then Baba showers another blessing upon us all. (10:29)

Sarve’tra sukhinah bhavantu sarve santu nira’maya’h;
Sarve bhadra’n’i pashyantu na kashcid duhkhama’pnuya’t.

Let everybody be happy (11:10)
Let everybody be free from all ailments
Let everybody see the bright side of everything
Let nobody be forced to undergo any suffering or exploitation

Parama Pita Baba Ki– Jai!! Parama Pita Baba Ki– Jai!! Parama Pita Baba
Ki– Jai!! (11:30)


We should be vigilant in the pronunciation of all our chants: Samgacchadhvam, nityam shuddham, and of course Guru puja – as all as any other chants used in our AM way of life. Then one can derive the full benefit from those chants. That will be very meaningful.


So this was the beautiful scene that we all experienced that day at Kullu DMC. And still that divine vibration of Baba is alive in everyone’s mind and heart. All we need to do is search Him within and He is there showering His blessing.

Baba says, “Now by dint of sadhana,’ one is to arouse and exalt that sleeping divinity. That Svayambhu’liunga becomes one with Shambhu’liunga. But for this one requires divine help. And I know one is sure to get divine help. And I know further that one is getting divine help. And I know still further that in future, for infinite time and infinite space, one will be getting this divine favour. And you are all sa’dhakas. You will certainly attain that supreme stance and enjoy that divine blessedness. You are sure to enjoy it, my sons and my daughters.” (AV-23)



Generally at DMC, Baba would graciously shower His varabhaya mudra upon all. On some select occasions, Baba would lovingly present His janusparsha mudra, wherein both hands are on His knees, palms facing upwards. Although less common, this is another one of Baba’s divine blessings.


When a sadhaka becomes inundated in His spiritual bliss, then that sadhaka may undergo all kinds of blissful sensations.

Baba says, “When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all sam’ska’ras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma’inca (horripilation), vaevarn’a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun’t’hana (rolling), kroshana (weeping), hum’ka’ra (roaring), la’la’sra’va (salivating), jrmbhan’a (yawning), loka’peks’a’ tya’ga (indifference), at’a’ha’sya (bursting into laughter), ghu’rn’ana (whirling), hikka’ (hiccoughing), tanumot’ana (relaxation of the physical body) and diirghashva’sa (deep breathing).” (Guide to Human Conduct)


“Nu’tan diner nu’tan su’ryat pu’rva a’ka’she ut’heche a’cho…” (P.S. 1308)


Baba, by Your grace, today the new sun of the new dawn is rising up in the sky. With the feeling of fear and shyness, the Cimmerian darkness of the night has disappeared. O’ human being, throw away the staticity and dogma of the past, and embrace the effulgence of the new dawn. The divine Entity with the divine effulgence has come to your doorstep – with new form and color, showering love on all. O’ human being, the creatures of darkness have disappeared. The Parama Purusa who is the nucleus of this universe, that very Entity is the greatest One. Ideating on Him go on doing His service…

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From: “Shivadayal Deva”
To: am-global@earthlink.net
Subject: Special Significance of Dolya’tra



Spring festival has come. Of course for sadhakas, the change of season itself is not such a dramatic of critical event. Morever, our interest in spring festival is its spiritual meaning.

As many sadhakas may be aware, the practice of Guru Puja is deeply linked with the inner spirit of spring / colour festival. Here following then are some guidelines about Guru Puja which have been sent from our family acarya.

Most margiis know that Guru Puja means the offering of our mental colours to Guru. Hence Guru Puja is also termed as Varnarghyada’n– the offering of colours. And how one ideates during Guru Puja is highly important. Using the various tanmatras in our Guru Puja helps greatly in this process. Below are some techinques for consideration.


Of course in the practice of Guru Puja, every sadhaka offers a lotus flower. So after kneeling in the proper posture one should close their eyes and with the palms open visualise the form a mental lotus.

The colour of the lotus will be the colour of that worldly object which is most dominating or disturbing to our mental flow during sadhana. For instance if one is facing financial difficulties or if one is just greedy for money, then that sadhaka should visualise a green lotus– or the dominant colour of money in their locale.

The idea being that each every material object has 5 tanmatras, or inferences. All the tanmatras should be utilised in Guru Puja when offering a mental lotus. This gives one very strong and positive effect. And the five tanmatras are: Sound, Touch, Form, Taste, and Smell.

So money has its own crumpling sound when it gets stuffed into a bag or taken out of a wallet. And it has a special touch of smoothness because it is paper.

So when doing Guru Puja the lotus takes on the sound of a crumpling type of sound and the touch or texture of that lotus will be very smooth like paper.

And since the third inference is form, then that is the time to visualise the colour of the louts, which in this case is green.

Then 4th tanmatra is taste. And the taste of money is known to all. So when doing this practice then in one’s hand the green coloured lotus made of smooth paper is there. And if ever one will taste it, it will taste like chewing on dry paper.

Then the 5th and final inference is smell. That also should be utilised in Guru Puja. Hence the whole lotus which get pictured in the mind takes on the smell of money.

This is the first aspect for performing Guru Puja.


When these five inferences of sound, touch, form, taste, smell are present in the mental lotus, then one may start chanting:

“Akhanda mandala karam…”

But at the same time we should be strictly aware not to prematurely begin the chanting of the Guru Puja mantra until step by step, all the tanmatras are properly incorporated into one’s mental lotus. Then and only then should the chanting of the of Guru Puja mantra be started.

‘Then after completing the chanting of each round of our Guru Puja mantra:

“…Gurureva Parama Brahma, Tasmae Shrii Gurave Namah”.

Then one should offer that very mental lotus at the feet of Guru Shrii Shrii Anandamurtiji- Who is sitting in front of me.


And here following Baba Himself has given this below guideline which is highly linked with how tanmatras are to be used in that practice of Guru Puja.

Baba says, “Any object which creates bondage in the mind has its own particular colour. In those early days people used silver coins. While thinking of those silver coins, their minds would be coloured silver. Today, people’s minds are coloured by the thought of paper currency. When someone thinks of an iron safe, one’s mental object becomes the iron safe. When someone goes to the bank to deposit money, the bank’s signboard becomes his or her mental object… All such things become a person’s mental objects, one by one. The mind always takes something as its object, each object having its specific colour.” (NKS, ’97 Edn, p. 174)

And like that each and every tanmatra or inference takes effect in the mind. So in our Guru Puja practice they should all be offered to Guru. Baba guides us as follows.

Baba says, “Surrender all one’s mental colour to Parama Purus’a, and thus free oneself from the bondage.” (Namami Krsnasundaram)

Baba says, “This is significance of the Dol Liila’, the Spring Festival.” (NKS)


Hence the process of Guru Puja is closely related with colour festival / spring festival. Now again, for those living in the northern hemisphere, the day of spring festival, or color festival has come.


Before further examining the inner spirit of spring festival, Baba guides us what is the misguided traditional understanding of this festival– also known as Holi in India.

Baba says, “In Indo-Aryan mythology there is mention of a king named Hiran’yakashipu. His sister, Holika, was a woman of violent nature. She was a cannibal. (You should note that she was a cannibal, not homivorous. A human eating another human is called a cannibal, whereas an animal eating human flesh is called homivorous. Holika was a cannibal, whereas a tiger is homivorous). The people out of anger burnt Holika alive the night before the full moon, and to celebrate this occasion, they arranged a festival of joy which was called Holikadahana (the burning of Holika). That is why even today in northern India particularly in the Punjab and Uttar Pradesh, this Holi festival is Celebrated.” (AFPS-5, p.4)


This following teaching of Baba represents the inner spirit of color festival.

Baba says, “The inner significance of the Dolyatra [Color Festival] is this: ‘By surrendering all the colours of my mind to You, I want to become colourless.’ This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn’a’rghyada’na (offering of colours):’Oh Lord, make me colourless so that I may move towards You without any hesitation’.” (NH-LOI, ’99 Edn, p.29)

And once again Baba gives another inspring aspect of this special occasion of Spring Festival.

Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours — your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless — you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory.” (SS-3)

And in a similar light Baba guides us as follows.

Baba says, “The inner significance of Dolya’tra is, in the swinging vibration in which the entire universe is vibrating, I will also be vibrated.” (AFPS-5)

Shivadayal Deva


Here below Baba reveals that dogmatic, externally-oriented festivals like Holi etc have absolutely nothing to do with the dharmic inner spirit of Dolyatra (color festival).

Baba says, “The psychology behind this [internal] Dolya’tri festival is to give one’s mental colour to Parama Purus’a. The inner idea is, ‘Let my mind vibrate in the same way as the Cosmic mind is vibrating’. This [internal] Dolyatra has no relation to the Holi festival of north India or the Phalguy of central and east India, for it [the internal offering of colours] is something purely psychic.” (AFPS-5)



Baba says, “Those of the same age will play with colours and flowers among themselves in the morning of the full-moon day. The youngsters will offer the same at the feet of the elders, and the initiate at the feet of his a’ca’rya. (But the elders will not offer colours and flowers to the youngsters.)”
“Then, in the afternoon, all will perform collective Iishvara Pran’idha’na and Varn’a’rghyada’na (using a’viir [coloured powder] or flowers of colours of their own choice). At the end, all will play among themselves with this a’viir or these flowers without distinction between young and old, initiate and a’ca’rya. Do not offer these colours or flowers at anybody’s feet. But if, while people are playing, they do touch anybody’s feet, that should not be considered wrong, in A’nandamu’rtijii’s opinion. (Men and women should not exchange colours and flowers with each other.) Finally, there will be a collective meal.
“The following day, continue merry celebrations at your residence and have a procession with ta’n’d’ava dance in the afternoon. Continue collective merry celebrations in the evening.” (CC-1, p. 45)


“Toma’r tarei kato vyatha’ tumi ki ja’no na’ balo more…” (P.S. 3636)


Baba, You are the all-loving and omniscient One. Then how is it that You do not know how much longing and pain I have for You in my heart, please tell me. Days come with the hope that You will be coming withYour sweet smiling face, and I will receive You by offering a garland. In this hope my days pass in waiting, but in the end the night come and my eyes floats in my tears. The whole night passes in my unfulfilled longing for You.
Baba what a tragedy I have brought upon myself by loving You. Why I love You I do not know. My whole life has passed crying in longing. Even then my mind does not want to forget You. You have tied me in the bond of Your love.
In the distant sky the shining of crimson sum tells me that ‘I am not alone’. O’ my eternal Sakha*, across the cimmerian ocean You are ever-awake.
Baba please grace me; without Your grace I cannot reach unto You…

*Sakha = Baba says, “‘Samapranah sakha smrtah’. Where love and devotion are so overwhelming that it appears as if there is only one entity in two bodies, such a pair of is known as ‘sakha’. The bhakta, the devotee, is the sakha of Parama Purusa, because the bhakta can never think of Him as a separate entity from Him. Here he altogether forgets that he is separated from God. That is why Parama Purusa is also a sakha to His bhaktas and the bhakta is the sakha of Parama Purusa…You should also know– you should remember this truth– that the only well-wisher that you have in this universe…the only sakha is Parama Purusa.” (AV-6, p. 75-6)

Special Creation

Baba says, “There is one defect in jinanis. Two jinanis cannot agree on any point. Among them, many jinanis believe that agreeing means accepting one’s defeat. Indeed there are some godly qualities in jinanis. Such as they can speak in flowery language. Or that with their grandiloquence they can prove day as night, and night as day. If in daytime one jinani tells to anyone that it is night, or if during the night they tell that it is day, and if the next person does not accept what the jinani is telling, then the jinani will use the their logic and reasoning to prove that person as a top-grade fool. And he (the jinani) will make it look like this one simple thing the next person could not understand. Because of this in the scriptures is it said, ‘Mathitva…’ Meaning, that if an unfathomable amount of milk is turned into butter and whey, then jinanis argue and quarrel about the whey and in so doing the butter gets rotten and destroyed.” (Varna Vicitra (H), p. 49-50)

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