Archive for the ‘Guru's Grace’ Category

Date: Thu, 27 Dec 2012 19:33:49
From: Pradiip Deva
Subject: Why Some Do Not Feel Graced
To: am-global@earthlink.net



As sadhakas, one of the main things in life – or the main thing in life – is to cultivate a sweet and intimate relation with Parama Purusa.

Because only He is our eternal Friend who remains along with us forever and ever; only He is that all-powerful Entity of this grand universe who can save us from all kinds of troubles and difficulties; only He is that Bliss Personified Entity who can fill our hearts with unending love and compassion.

So when Parama Purusa alone is that Divine One, naturally then it is most advantageous and very intelligent to nurture an intimate relation with Him.

In Baba’s below mentioned guideline, He uniquely shows us how in our day to day existence we can establish such a devotional and intimate link with Parama Purusa – one that will grow and flourish more and more by His grace.


To do anything in this universe takes energy, and that energy comes from Him.

All of us are aware and it is indeed well known that the devotional scriptures of A’nanda Ma’rga proclaim that everything happens due to the supreme grace of Parama Purusa. There is not a single event or day to day occurrence that transpires in this vast expressed universe that is not the direct result of His divine grace – His krpa’.

Gurukrpa’ hi kevalam
“The Guru’s grace is everything.”

Baba says, “This alone is the supreme truth. This is the be-all and end-all of life.” (A Few Problems Solved – 8)

Hence it is a universal truth and well accepted fact that Baba’s grace is everything. All good things in life and all positive results are all due to His causeless grace.

Even then, due to their vanity, in their heart of hearts various jinanis have their own separate perspective.

The bhakta feels in his heart that Parama Purusa is gracious and doing everything whereas jinanis feel that they themselves are doing everything. And that is the big different in mind-set between the two.

Bhaktas give credit to Parama Purusa and that brings more feelings of devotion, while the jinanis give credit to themselves and that creates the feeling of vanity, i.e. the umbrella of vanity. That is why some do not feel graced.


Let’s analyse who should be given credit when any work is done.

Suppose you performed an action. Someone fell down on the railroad tracks and you picked them up and saved their life and the next day it was reported in the newspaper. By reading the article, you become very happy and proud of your good deed. Others are appreciating you and you are pleased with yourself. From the viewpoint of the general society, this is all quite normal.

According to the dharmic dictates of Ananda Marga, we should see things completely differently. Because we have to see where the energy came from to do such an action.

The common people think that you did this work with your own energy, but when we think in spiritual way, then we can easily understand that you did not pull that person from the tracks with your own energy. You derived your energy from the air, sunlight, water, food, and from life itself. You are not your own source of energy. It is coming from somewhere else – from all these elements.

If we examine the issue more deeply, we can understand that the ultimate source of all energy and all vitality is Parama Purusa. So then who should get the credit? The Owner and Source of all energy, or should you get the credit. Certainly Parama Purusa. Not to understand this simple truth is foolishness. Those who live off other’s energy and strength yet are proud about their own accomplishments thinking they they have done this with their own energy are veritable fools.

Here is another way of thinking of things.

Suppose one master gave $30 to his servant to purchase medicine for a needy person. Thereafter, the servant feels proud that he himself contributed that money. And he starts boasting about his great act of giving. Naturally, everyone around thinks that servant is crazy. Because, in truth, all he did was spend the master’s money yet he (the servant) is bragging as if he gave the money for helping the needy.

The point is easy to understand. When all one’s energy comes from Parama Purusa naturally credit should be given to Him. That is what bhaktas do. Those who do not understand this think that they themselves are the doer. Such persons are are called jinanis – according to in AM philosophy. These jinanis do not just reside in the “underworld” or in “heaven” – they are among us. We should ask ourselves: “Am I a jinani? Do I give appreciation and credit to Parama Purusa? Or do I only appreciate myself, not Him.

That Divine Entity should be given all of the credit. Giving credit to Him is devotion.

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


Once upon a time there were two disciples of the Supreme Guru.

One of the disciples was very simple in nature and he readily accepted the fact that all the favourable developments in his life and all the successes in his life were due to Guru’s Grace – the grace of Parama Purusa. This was his regular way of thinking. And the more his mind thought like this, the closer he felt with Parama Purusa.

By that way each and every moment he would say, “O’ Lord You are the Great Doer behind my each and every action. You conceive of the work, You execute the work, and You are the One who makes that work successful. Everything sweet in my life – everything accomplished in my life – is a direct outcome of Your divine grace. That is why I always repeat Your divine name.”

So in that way, all day and all night long that simple disciple was forever involved in singing Kiirtan and repeating his Ista mantra and Guru mantra. And naturally that same disciple felt closer and closer to Parama Purusa – day by day.

The above disciple is a bhakta as he gives all credit to Parama Purusa and realises that Parama Purusa is gracious.


In stark contrast, the other disciple had a more jinani bent of mind. He was very proud of his own knowledge and capabilities, and accordingly he felt that whatever good things he had achieved in this life were a direct result of his own talents and his own efforts. This jinani was thinking that he himself was doing all the hard labour and that Parama Purusa is just keeping still – not doing anything.

This mentality is the notorious umbrella of vanity. When any simple or hard work is accomplished then that work can be viewed in two distinctly different ways. One may think that it is His grace or one may think that ‘I did this work’. By this way one either goes closer to or farther from Parama Purusa. If one thinks that ‘I did this work’ then that is the umbrella of vanity and that pushes the person away from Parama Purusa. So this umbrella of vanity brings degeneration.

Let us always remember that Parama Purusa is equally gracious on everyone – whether one understands this or not.

So when it came time to explain his own achievement, then this jinani always harboured the idea that it was all due to his own hard work and perseverance. This was his inner feeling. That was how he explained his own successes in life. And he felt that nobody worked as hard as he did.

But when he saw anyone else getting any type of success in life, then out of extreme jealously and with his skewed intellectual understanding, that jinani would proclaim:

‘This person has no talent or ability, he cannot do anything, so it stands to reason that his success is only due to the grace of Parama Purusa. But in my life it is not like that; in my life I have worked hard to achieve everything I have gotten’.

This was the extreme type of vanity that clouded the jinani’s mind.


In that case how was it possible for the jinani to develop a sweet feeling towards Parama Purusa. Unfortunately it was not. This very crude outlook – this type of umbrella of vanity – totally hindered his own ability to cultivate an intimate and devotional relation with Parama Purusa.

That is why this jinani would often proclaim, ‘I do not feel the grace of Parama Purusa – where is it, I do not feel it’. And when any problem would appear in his life then he would automatically start blaming Parama Purusa for placing this obstacle on his pathway. This was the unfortunate and low-minded perspective of that jinani.

Whereas the more simple devotee’s outlook was the exact opposite. This simple sadhaka attributed all good tidings as being a direct result of the fathomless grace of Parama Purusa. And he felt that if any problem ever came in his life then surely Parama Purusa is there to solve it. This was the natural feeling in his mind. And by thinking like this and by realising this divine and universal truth that Parama Purusa is always gracing and saving him, this simple devotee naturally began to feel a closer and more sentimental link with Parama Purusa.


At this point, still a few may be wondering how it is possible to develop a more intimate relation with Parama Purusa merely by thinking that everything is due to His grace. Some may be wondering how this works. Perhaps we can look at it this way.

Suppose one beggar arrives at the door of one householder. Upon seeing this ravenous beggar, the householder graciously feeds the beggar a variety of tasty and sumptuous dishes on and on until finally the hungry beggar has eaten up to his heart’s content.

Thereafter if the beggar has a sense of gratitude and thinks that he was fed due to the kindness and generosity of that particular householder, then naturally the beggar will develop a sweet feeling in his heart for that householder. And he will walk around town telling to one and all how that householder lovingly prepared so many tasty dishes to satisfy his hunger until finally he felt totally satiated. In this way that beggar will sing the good deeds of that householder. And he will automatically feel a close connection with that gracious householder.

In contrast, if the beggar feels that he got that tasty food only because he walked many miles to the householder’s residence. And if the beggar thinks that he got the meal only due to his own efforts, then he will not feel an iota of gratitude toward the householder. Rather he will contemptuously tell that the householder did not provide me with the food that I really wanted. And the beggar will complain that for dessert the householder only gave me 1 KG of rasagolla and I wanted 2 KG. In this way the beggar will remain totally dissatisfied and completely furious with that householder.

In reality, the householder gave the very food that he himself was going to eat and he gave the sweets that he usually reserves for special guests. But if in the street one tells that beggar that the householder feed you well, the beggar will be dissatisfied thinking that I should have gotten more.

In that case in the beggar’s mind there will not be any sweet feeling towards the householder – rather in that circumstance the relation between them will seem cold and distant. The beggar will even feel angry and inimical towards that kind householder.


Likewise with Parama Purusa, each and every sadhaka should think & cultivate the idea in his mind that all the joys and all the smiles in his life are due to His supreme grace.

And this is not just the world of make believe, this is the grand reality of this divine universe. Because Parama Purusa really does do everything. Everything is due to His grace and He is in controller of everything going on in this vast universe.

So believing everything to be a result of His cosmic grace is not just one’s own mental fabrication or one’s own imagination, this is indeed the grand truth of this created universe: He is the one doing everything. All credit and glory goes to Him.

By realising this truth, automatically that sadhaka will feel more love and affection for Parama Purusa. One will feel a deep sense of eternal gratitude towards Him. In that ideal psychic environment, a close and intimate relation with surely blossom between the bhakta and Parama Purusa. Then one will feel His grace, always.


But if out of one’s own silly vanity any jinani fails to recognise this divine truth, then in their own mental laboratory they will build up their own superiority complex and think that all good things are due to their own greatness. Because of this vain and self-centered approach, mentally such jinanis remain far away from Parama Purusa and they cannot make that sweet relation with Him. And step by step this feeling of isolation permeates each and every aspect of their life until finally their whole existence is sunk in woe and frustration. Such persons never feel His grace.


Ultimately human beings want someone who is very close – someone who will be their grand companion each and every moment in life. Human beings want that type of intimate relation and eternal Friend. And such a companion, such a relation, such a Friend, can only be Parama Purusa – not any human being.

So if in their life anyone has been blessed to have that type of close link with Parama Purusa then in their life there will always be a sweet flow of love and devotion and they will always feel happy, content, and internally satisfied. Because their life is drenched in His divine love and they feel His grace working each and every moment.


But if due to their own unit ego and vanity anyone is unable to cultivate a sweet feeling with that most loving and divine Entity, then that type of jinani will always feel sad, lonely, and depressed. Their life will always feel empty. And the root cause behind it all is that unfortunate umbrella of vanity – not realising that He is the real Doer.

Here below Baba describes this situation.

Baba says, “He has got equal love for each and every creature of this universe, for all animate and inanimate objects. His krpa’ and His compassion is being equally showered upon each and every individual, upon each and every object. He bestows His compassion equally on each and every object. Equally on pa’piis [sinners] and pun’yava’nas [the virtuous].”

“But common people do not feel it, they do not feel that they are getting His krpa’. Why do they not feel it? That krpa’, that water of compassion, is being showered on each and every creature equally, but ordinary people do not feel that they are being drenched by those sacred waters. Why? Because they are holding the umbrella of vanity over their heads, that’s why they are not being drenched.”

“And what is sa’dhana’? You will have to remove that umbrella from above your head and get yourself drenched by the sacred water. You will have to remove that umbrella of vanity…and get yourself drenched by that water; and then you will feel that you are being graced by Him. This is what is called krpa’. Krpa’ is there, but you will have to come to feel it by your sa’dhana’. And when you will remove that umbrella, you will get proper direction, and then you will be guided by hla’dinii shakti, by Ra’dhika’ shakti. Here you will come in contact with His nu’pura dhvani [Divine Sound].” (Ananda Vacanamrtam – 33, ‘Brahmacakra’)



Thus as Baba guides us in His above teaching, the devotional cult of sadhana enables one to feel the sweet presence of His divine grace. Because when one does sadhana then naturally the mind becomes soft, serene, and peaceful. And in that way, the sadhaka instinctively feels that everything is due to the divine grace of Parama Purusa.

However, without that, without the practice of sadhana, such jinanis just develop a gross superiority complex and in their mind vanity is the dominant factor. In which case they go on harbouring the idea that they themselves are the only doer in this universe. And they give all credit unto themselves.

And giving credit to oneself instead of Parama Purusa is the umbrella of vanity.

When one recognises that Parama Purusa is doing then that is devotion.

By holding such an unfortunate umbrella of vanity over their head, these jinanis remain far, far away from the charming and loving presence of Parama Purusa – they do not feel the continuous flow of His sweet grace. This is their unfortunate state – all because of the umbrella of vanity.


If you do not feel graced then look in the depths of your heart. Think: In your life do you feel that everything is done by Parama Purusa, or do you feel that you are doing everything and people should appreciate your efforts. Therein lies the answer. This is an internal topic – as one thinks that is how the mind works. And that is why one will feel His grace, or not.


By His infinite mercy and compassion may we all develop that intimate link with Parama Purusa and thereby swim in the devotional waters of His sweet grace.

Baba says, “When you are enjoying the Grace, what will happen? The radius will be shortened, and in this very life you will become one with your Goal, your Nucleus. This Nucleus knows no artificial barrier, nor isms, countries or philosophies. This Nucleus knows that the moving entities are My children – they want to come and sit on My lap.” (Ananda Vacanamrtam – 12, ‘The Only Cult’)



Here Baba describes how vanity affects people.

Baba says, “‘I did this, I did that – I built this road when I was a minister I constructed this bridge when I was in the Public Works Department’ – this is how people become mad for their little ‘I’.” (Ananda Marga Ideology and Way of Life-11)

Thus when people suffer from this type of vanity it is impossible to develop an intimate and sweet relation with Parama Purusa. Because when they get any success then they proudly think that they are doing everything and that Parama Purusa is not doing anything. And when anything bad occurs then those same jinanis vehemently blame Parama Purusa for causing such a disaster. By this type of demented outlook, ultimately such jinanis create an inimical relation with Parama Purusa. By this way any balanced person can see how vanity is a huge hindrance on the path of spirituality.


Here Baba explains more how due to their vanity jinanis feel that only others get His divine grace – but not themselves.

Baba says, “Now, you can say, ‘This gentleman has got the grace of the Supreme and I do not get the grace. What am I to do?’ No, He is omnipotent, omniscient, and all-loving. His grace is for all without any exception. But because of your individual vanity, you do not realize it.”

“Suppose there is a heavy rain of His grace. If you hold an umbrella of vanity over your head, you will not get drenched with the rain. So, if you remove the umbrella of vanity from your head, you will be drenched with His grace.” (17 August 1979 DMC, Taipei)

The only solution for such jinanis is to remove their unfortunate umbrella then only will they get relief and mental peace – otherwise their life will pass in frustration.


Baba says, “He constantly showers His grace without reservation even on those persons who make no effort for salvation and who gradually degrade themselves. Even though you calumniate Brahma and deny His existence, yet He will not be displeased with you. He will not thrust you on the path of destruction. His imposing countenance of forgiveness will for ever remain, and He will forever go on directing you to the ways of salvation. Who else is your genuine friend and compassionate companion?” (Subhasita Samgraha – 1, ‘Brahma Krpa Hi Kevalam’)


“Tumi manera katha’ shune tha’ko…” (PS 4488)


O’ Parama Purusa Baba, O’ my most intimate One, You always listen to my tales. My feeling and my sentiment, everything You know. You are always filling my heart with Your most attractive form of madhura bhava. In the dark negative days, in the new moon night, You are the brightest effulgence which removes the blackness. In the burning desert, You are the cool water. In the rainy, cloudy night when people have lost the path, at that time You are the Savior Who shows the proper path towards the Goal. Baba, I am desperately searching You, but You are hiding Yourself with the covering of maya. In the spring season You are the most charming fragrance flower. In the pain and agonies You provide that sweet loving touch. Baba, my only desire is that You eternally remain along with me showering Your love, affection, and infinite grace – without caring about my imperfection and shortcomings. Baba, You are ever-gracious, O’ my Dearmost…

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Date: Thu, 29 Nov 2012 21:21:22 -0400
To: am-global@earthlink.net
From: Nagendra Deva
Subject: Story: Love is Mutual – Devotee & Parama Purusa



The life of the devotee is filled with love, longing, and sweet feeling for Baba. And Baba graciously responds to the call of the bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in Phulawa’risharif, working for the Bihar Military Police (BMP), when he got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very keen to attend – not only that, he was actively involved in making all arrangements for Baba’s arrival and DMC. So Ac Kushunji and put forth a request to his chief and supervisor, Birju Babu, the Subeda’r Major, or Assistant Major. He requested to have the days off to attend DMC.

Major Babu was not at all supportive of Ananda Marga but would never openly say anything against the organization.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC program at the local engineering college, then Major Babu replied, “You have your evenings free to attend General Darshan, so then what is the need to go during the daytime to attend DMC.”

Major Babu was very diplomatic yet firm in his response as he politely and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar Military Police), Kishunji understood clearly that there was little to be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, “My beloved Guru has come to the very place where I am stationed and I cannot attend His DMC program.”

Day long, this idea was burning in Kishunji’s mind & heart. He was completely upset that he would not be able to see Baba. He viewed the situation from a thousand different angles, but there seemed to be no hope in sight – he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, “Baba, You have come yet I am not going to be able to see You.”

In this desperate and melancholic frame of mind, Kishunji became drowsy after taking his midday meal. He fell into a sleepy stupor, with all those feelings of anguish swirling in his thoughts about having to miss DMC.


How many minutes had passed it was hard to know, when suddenly the loud sound of a car horn brought Kishunji back to his worldly senses. Honk! Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the street. He got up and went to take a look….


…Behold, there was Baba!

PA was helping Baba out of the car and now Baba was walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into uncontrollable tears. Tears were flowing and flowing as he saw Baba come towards his residence.

Kishunji was crying loudly and more loudly – the neighbors began thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this after his childhood; he was completely overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained and accustomed to being quite reserved in his response. This outburst of crying was most unusual. The floodgates of sentimental feeling for Baba were overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, “How are you, I have come to see you.”

Kishunji was completely enamoured with Baba and amazed and in awe that Baba had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the mental difficulty he had been going through about not being able to attend DMC.

Kishunji felt completely relieved – his heart was fully satiated by Baba’s sweet presence.

In all, Baba stayed at Kishunji’s house for 15 minutes, and over that time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general darshan in a short while. In that way, Baba and His entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but Baba’s causeless grace.


Baba has graciousl brought us under His shelter. He knows our inner thoughts and worries. He is there to heal our wounds and soothe our pains. And He is always showering His love and compassion on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba lovingly responds to our call.

It is He who has awakened our hearts, in that way we begin longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Purus’a.” (Ananda Marga Ideology and Way of Life – 10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Purus’a and will certainly be lifted onto His lap.” (Ananda Vacanamrtam – 5)

Baba says, “Human beings love Parama Puruśa and He loves human beings: this love is always mutual, not unilateral.” (Subhasita Samgraha – 11, What Is the Way?)

with full surrender,


Baba says, “So what should human beings offer to Him? He lacks nothing. When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe. So what can human beings offer Him? The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation. During the act of service, lower-grade devotees have the ideation, “I am serving Parama Puruśa in order to derive great satisfaction from my service.” But the higher grade sádhakas take the ideation, “I am serving Parama Puruśa not to derive pleasure, but because Parama Puruśa Himself will be pleased thereby. I am not serving Him for my own pleasure – my only desire is to give joy to Him.” Those whose very nature is to give joy to Parama Puruśa is gopii bháva in the Vaeśńava scriptures. According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Puruśa than even He gets. You should always remember, Mahájano yena gatah sah panthá. You should emulate the example of those devotees who have genuine love for Parama Puruśa who are ever ready to do everything to give joy to Him. Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual – become a devotee. Be one with Parama Puruśa, and make your existence meaningful in all respects through constant service and devotion to Him.” (Subhasita Samgraha – 11, What Is the Way?)


As many may be aware, Ac Kishunjii was one of the early margiis from the Jamalpur days. Revered Baba Himself initiated Kishunji before 1955, i.e. before the formation of AMPS. And it was in that early Jamalpur period, that Kishunjii stood strong on multiple occasions and bravely defended Ananda Marga in the public arena. So his contribution was immense in the early days of AM. Furthermore, after 1990, he refused to fall into the clutch of any group. Ac Kishunjii had a distinguished career as a highly posted police officer in the public sector. Acaryaji is from village Pratapsagar, Buxar in Bhojpuri area.


“Sa’r’a’ yadi na’i va’ dile prabhu, a’mi toma’y d’eke ja’bo…” (PS 1813)


Baba, whether You choose to respond or not, I will go on calling You through my kiirtan, sadhana, and dhya’na. To go on calling You is my duty –
it is my work. By this way, I will also be able to know what work You have.

O’ Parama Purusa, O’ Baba, the rush of the restless breeze and the humming of the swaying trees in the forest go on calling You always. Do You reply to their call or not? I will ask them secretly about this.

Baba, with deep yearning and longing, devotees make their garlands for You – in the burning heat of the flame and in the cold chill of the fog. Baba, are You understanding their pain and suffering. If You do not understand, then with the heartfelt composition of a song, I will explain their feelings to You.

O’ my dearmost Baba, I will call out to You again and again, please grace me by giving a response…

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Date: Tue, 13 Nov 2012 21:18:42 -0000
To: am-global@earthlink.net
From: Shantanu.Deva@bharata.net…
Subject: Guru Sakash & MPD Can’t Co-Exist, Why?



That day at the Madhu Koraka Baba Quarter (Tiljala, Kolkata) in June 1990, I was there. Baba gave His discourse in Bengali. He revealed the secret behind the greatness of Guru. That was the day Baba gave Guru sakash, which every sadhaka knows is an extremely important practice in spiritual life.

Presently, each and every margii is aware about Guru sakash. The sadhaka feels, “Baba is in my close proximity – showering His grace.” In Ananda Marga, each and every day starts with Guru sakash.

Baba says, “Gurusaka’sha means ‘near the Guru, under the Guru’s umbrella, under the Guru’s wings, in the Guru’s shelter’.” (Yoga Psychology, p.146)

Guru sakash can only be done when one has this basic feeling or ideation: “I am under His shelter” or “He is, that is why He will give me the shelter”, & “He is here with me”.

Baba has graced every bhakta to feel, “Parama Purusa is easily accessible, He is around me. Not only around me but very close and intimate.” This special feeling is a great boon in the life of any sadhaka: To experience what it is like to live under His shelter.


Once I visited one of my friends who worked at the police station. While I was there, one lost baby from a local mela (festival) had been brought to the station by a concerned citizen. The baby was crying and crying for its parents. Police officials were trying to help the baby by offering the child some chocolate, fruit, sweets, candy etc. But all their attempts were in vain. I kept wondering why is this baby crying non-stop. What was missing? What is it that the baby needs?

As we all know, that baby did not need anything other than its mother. Why mother? Because the baby feels safe when it is under the shelter of its mother. Haven’t you seen in your childhood or neighborhood that when 2 young children of different families quarrel, they claim, ‘I will tell my mother and she will beat you’. The point being those young kids think their mother is going to solve all their problems. In that way, small babies are care-free, their life is free of any type of problem, because mother takes care of everything.


The whole concept of shelter is very significant. Taking the shelter of Guru has a tremendous value in the life of a spiritual aspirant. Life is enmeshed in problems; yet those who depend more and more on the Supreme Entity (Baba) are comparatively stress-free and relaxed. Life is blissful.

In contrast, those lacking the feeling of taking shelter in God, live in a quagmire of problems. In spite of having all worldly luxuries, still they live in hell – in tension. To remove that, they get addicted to alcohol and other vices. So taking shelter in Guru is very meaningful in day to day life.

Baba says in many discourses, “Mahat prpaeva bhagavat krpaleshadva”, meaning Grace of Guru is everything.

We can say that Baba gives His special grace when a devotee takes shelter in Him. In spiritual life, His grace is everything. So when grace is everything and grace is related with the feeling of shelter under the Guru, and when the feeling of shelter is associated with the feeling of the presence of Guru, then feeling Guru’s presence is paramount. Because without feeling His presence one will not feel His shelter.

For the bhakta, Guru’s presence means “very close proximity with my own existence.” So to take shelter in Him, the existence of both Guru and devotee is required.


When the idea is injected that Guru has left and gone to some distant land, i.e. passed away, departed, and went to heaven – vis so-called mahaprayan, then the One to Whom the disciple should take shelter in is missing. The disciple is present, but the Guru has departed to some far away place. In that situation, taking shelter in Him is not possible. One’s heart will not feel comfortable taking shelter in an entity who is in some other abode, gone to some distant land, i.e. passed away, departed, and went to heaven i.e. “mahaprayan”. That is the ill-effect of the dogma of so-called mahaprayan.

The eternal truth is that Brahma is Guru and Guru is an eternal Entity – He never dies.

Those sadhakas who take shelter in Him are most blessed and realise Baba in an intimate way.

Baba says, “Parama’tma’ is seated in your heart.” (Subhasita Samgraha – 19)

Such a bhakta feels in their regular life and realises in their sadhana that Guru is along with them. That is the greatest blessing of all.

The practice of Guru sakasha helps greatly in this way.

Baba guides us that very early in the morning upon awakening, immediately a sadhaka should place themselves under His shelter. For this reason, the practice of Guru sakash is mandatory for each and every Ananda Margii.

For every Ananda Margii, each day begins with Guru’s closeness. Indeed, over the course of the whole day, His closeness is felt by Guru mantra, different meditation lessons, shravan (hearing His name), manan (thinking of Him), nididhya’sana (ideating on Him), and doing His work, etc. At night, when going to bed, each bhakta remembers Him and falls asleep in His lap.

That is how a devotee passes their days. Such is Baba’s divine grace and presence.


Thinking on this, there is no scope for so-called mahaprayan. Baba is always present with every devotee. So every sadhaka should be vigilant to adhere to Baba’s divine guideline from Shabda Cayanika, discourse #223, which is also printed in Yoga Psychology:

Prátah shirasi shukle’bje dvinetraḿ dvibhujaḿ gurum;
Varábhayakrtahastaḿ smarettaḿ námapúrvakam.

“Early in the morning one should meditate on the Guru in Vara’bhaya Mudra with two hands and two eyes seated on a white lotus in Guru cakra, and address Him with your most loving and affectionate epithet…In what state does the Guru, endowed with two eyes and two hands exist? In the Vara’bhaya Mudra (in the posture of holding out the boon of fearlessness) He is your well-wisher, and as a matter of fact, the doer of your good. The epithet with which you address the Guru or silently speak during your dhya’na or Gurudhya’na should also be used by you at the time of this Gurudhya’na. Always address the Guru at a stretch. This is Gurusaka’sha.” (10 June 1990)

In one’s practical life, one is to feel and experience that, “Baba is with me.”


Some people misuse this theory of taking shelter by “sheltering” under dogma. But their so-called shelter is futile because that shelter is itself baseless. One must take shelter in that Entity Who does not need any shelter, i.e. Parama Purusa.

Idol worshipers think that by the grace of their cherished idol they will cross bhavasagar (ocean of samskaras). But they are living in dreamland. Likewise, those following the program of mahaprayan feel this will bring them to the door-step of their final emancipation. But that is just bogus.

Those sheltering in dogma only bind themselves deeper – they are further plunged in the net of avidya maya.


This following story about Shankaracarya & his Mayavada theory (illusion theory) is highly related with the present scene.

Baba says, “One morning a wild bull suddenly started to charge that maha’purus’a [Shankaracarya], so he ran away as fast as his legs could carry him. A logician who happened to be standing nearby asked the maha’purus’a, “Well sir, if you say that this world is unreal, then the bull is also unreal, so why are you running in fear?” That maha’purus’a would not accept any defeat in logic and replied, “My running away is also unreal.” (Namami Krsnasundaram, ’97, p. 81)

Baba says, “This philosophical doctrine [of mayavada] had left the people cynical and brought them to the brink of disaster.” (Namami Krsnasundaram, ’97, p. 81)

The above story which exposes the hypocrisy of Shankaracarya is more than 1000 years old but it still has much relevance in this present era. Because these days certain leaders are once again organizing their hypocritical, so-called mahaprayan function.

The point being that making their so-called mahaprayan (MPD) program itself gives the false message that Baba is gone. At the same time at so-called mahaprayan, they are making a kiirtan program in which everybody ideates that Baba is present. So on the one hand Baba has departed forever (i.e. mahaprayan), and on the other side He is along side us. That is the conflict: So-called mahaprayan versus kiirtan.

So the entire way of dealing of these group leaders is self-contradictory and submerged in the whirlpool of dogma. They are caught in the net of their own self-created contradiction.

This hypocrisy is for no other reason than the purpose of convincing innocent people to come into their group fold and donate money to their “cause”. It is nothing but one negative, hypocritical ploy.

These days no one is befooled by such tactics. And step by step, nearly everyone is understanding the dogma and extreme negativity of the so-called mahaprayan program and how this is just one group’s hypocrisy and groupist strategy.

At His feet,


“The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings – That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidyá (intuitional science) to us through the medium of the name and form of Anandamúrtijii. Unit beings must be made to appreciate Its majesty.” (1)


“In order to be an ideal guru in the spiritual sphere, one must be thoroughly conversant with the minutest details of sádhaná, every aspect of sádhaná, important or unimportant. The guru must not only learn those things, but must also possess the capacity to teach those practices to others. Otherwise he should not be treated as a guru. The Mahákaola alone has this capacity, no one else. Kaolas are those who by dint of sádhaná have successfully elevated their microcosmic stance and established it in the Macrocosmic one; but a Mahákaola is one who is a kaola, certainly, but at the same time possesses the capacity to help others as well to get to that exalted kaola position. In the past Lord Shiva was one such Mahákaola. Lord Krśńa was another. To be a guru one must be a Mahákaola. One must possess knowledge regarding sádhaná, not only thorough knowledge of the shástras [scriptures]. And in order to gain thorough scriptural knowledge, one must know as many important languages as are necessary for the purpose. That is to say, it is not enough that a guru acquire the necessary qualifications to be able to teach sádhaná (that is, impart lessons on the practical cult); he must possess adequate knowledge of theory also. That is, in order to know the inner secret of sádhaná, he must possess thorough and authentic scriptural knowledge; then only should he be accepted as a perfect guru in the spiritual sphere. One who has a fairly good knowledge of sádhaná and can also help others in that realm, but is completely devoid of intellect, or knowledge of languages and scriptures, cannot be a perfectly competent guru in the spiritual sphere; for, being a guru, he will have to explain the theoretical side also. If, suppose, I say to someone, “Do this,” I should also explain why he or she should do that, and at the same time I should be able to support it in the light of the shástras.” (2)


“A spiritual guru must be well-acquainted with all the processes of sádhaná, must have the capacity to convince others, must possess complete knowledge of the scriptures, must know many languages, and must have comprehensive knowledge and intellect, plus some extra qualifications. What are those qualifications? Nigrahánugrahe shakto gururityabhidhiiyate – “the guru must possess the capacity both to punish, and to love, or bless, his disciples.” Punishment alone, without love, is not good. Love and punishment should go together, and the degree of punishment should never exceed the degree of love. Then only can one be called a real spiritualguru.” (2)


“I have already said that a guru must be an authority on all subjects in all the three strata:”

“As a spiritual guru, he must be thoroughly versed in spiritual science – both the theory and the practice. He must know how Parama Puruśa associates Himself with jiivas [unit beings]; and he must know how jiivas associate themselves with Parama Puruśa (they associate themselves just as the Ganges merges into the Bay of Bengal). Otherwise, how can he teach this science to others?” (2)


“And who knows this science? Only Parama Puruśa knows it, because He Himself has created everything. He has created our sense organs, and He has created the tanmátras that our sense organs detect. He can create anything He likes. But remember, He does not do anything. His “doing” means His thinking. Things will take shape as He thinks. No one but Parama Puruśa knows how He does it. So how can people know Parama Puruśa if He does not teach to others the science of knowing Him? Only Parama Puruśa knows the science and the method to realize Him, to know Him; because He has created both human beings and the path that they must move along. So people can know the method by His grace only. Hence it has been said in Ánanda Sútram, Brahmaeva Gururekah náparah – that is, “Brahma alone is the Guru.” Through His physical structure, He teaches the actual science to the spiritual aspirants. People should clearly understand this.” (2)


“Next comes the physical world. The followers, the disciples, of the guru, are men and women of flesh and blood having physical structures. They have their sorrows and miseries, their tears and smiles. This is their life. They have their problem of food and clothing; they have their pleasures and pains, their tears of pain and tears of joy; they become elated in happy circumstances and depressed when things go wrong. It is the duty of a guru to provide his followers with the wherewithal for their progress. This is what an ideal guru is to do in the physical sphere. As a guru in the physical world, he will have to teach mankind such techniques as will solve their worldly problems – problems of food, clothing, education and medical treatment. A guru must see to it that their mundane problems are solved.”

“So in order to be a guru, one must come onto this earth with the highest qualifications in the spiritual field, and with the greatest capacity to face the mountainous obstacles in the physical world. To shoulder the responsibility of a guru is not child’s play.” (2)

References For Above Quotes:
(1) = Caryacarya – 1
(2) = Discourses on Tantra – The Criteria of a Guru


“A’ka’shabhara’ a’jake ta’ra’…” (P.S. 2523)


Baba, the sky of this amavasya night is filled with the stars. The sweet, nectar-like breeze is blowing mildly. The mind is floating in divine ecstasy from the known to the unknown world – towards its final destination. Baba, ensconced in Your ideation, my mind is getting lost in Your divine bliss. Baba, the lily flower is constantly looking towards the sky; the aroma of flowers is emanating all around. They have forgotten themselves and lost their awareness about their own unit existence. They restlessly move in the attraction of one call. Baba in Your longing I am sitting alone, counting the stars. I understand that by Your grace I have lost myself in this beautiful atmosphere and the attraction of Your love. Baba, You are ever-gracious and You are always remaining by my side and guiding me. Baba, on this amavasya night my heart is yearning and longing for You. Please grace me by coming closer and still more close…

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From: Gagan Deva ”
Subject: How Meaningful
Date: Sat 12 May 2102 21:11:39 -0000


‘Prabha’ter ravi bale ghuma’ye theko na’ a’ra…’ – P.S. 4703


Baba, by Your divine grace, the sun of the new dawn is giving the message: ‘O human beings don’t remain asleep in slumber anymore. You have a huge amount of work to do. A whole mountain’s worth of work is in front of you. Don’t day-dream anymore; remove your lethargy. O’ human beings, open your eyes and look toward the crying world at least once.

Since ages & ages you have been sleeping in darkness. The whole night you were dreaming. Now do not sleep anymore – this is not the time for lethargy and sleep. Get up. Serve those who are getting tortured and crying by removing their heavy load of pain and suffering.

Look, the crimson dawn is spreading divine effulgence, everything is shining. The bright and glorious day is not far anymore. It is fast approaching. The day is coming when people will be liberated from all sorts of bondages, there will not be any pain or torture or exploitation. Everyone will enjoy blissful life. On the peak of the mountain birds are chirping and spreading this divine message.

O’ humans beings, the crimson dawn is knocking at your door, march ahead toward your cherished goal…


Baba says, “A jiiva is manifested out of Paramashiva as a jiiva in human body– or rather, simultaneously in the Cosmic Body and in a human body. Each and every microcosmic structure is like a universe. Hence the yoga of scriptures say, Traelokye ya’ni bhu’ta’ni ta’ni dehatah– ‘Whatever exists in the universe exists in your small structure as well.” (Discourses on Krsna and the Giita, p.19)


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Date: Sun, 11 Mar 2012 19:23:43 -0700
To: am-global@earthlink.net
From: Paramatman Deva
Subject: Baba Story: I am Not a Sinner



Note: The following is the first-hand account of Shrii Sudarshan Rao, an important margii of South India.

Baba graced me with the opportunity to have personal contact (PC). During PC, Baba pointed out my past sins and punished me on each account.

After that He blessed me and said, “From now onwards, look forward and forget about the past. Now you are pure.”

The next day I had a strong desire to go to Baba’s room and massage His feet. Those days, i.e. in the early 1960’s in Jamalpur, it was not difficult to get permission to enter Baba’s room. Family margiis had various opportunities, if one desired. I put forth my request to PA Dada and by Baba’s grace it was approved.

I entered Baba’s room and began massaging His feet. Then Baba started explaining about the different types of sinners: Patakii [sinner], atipatkiis [bad sinner] and mahapatakiis [worst sinner].

After telling about these three categories of sinners, Baba looked at me and asked, “Which category are you in?”

Instantaneously, at that very moment, one spontaneous idea sprouted in my mind. It was as if Baba was forcing the thought in my mind.

I replied, “Baba, I do not fall in any of these categories. I am not a sinner.”

Baba smiled and laughed. He appreciated the response and said, “Yes, you are right; you are not a sinner.”

That was eye-opening for me. Usually in life if people commit a sin – whether knowingly or unknowingly – they remember those misdeeds again and again. They cannot forget them. And that gives way to feelings of pain, shame and guilt. Indeed they feel guilty even after getting punished. But with Baba as the Guru it is not like that.

On the previous day Baba punished me and told me that, “From now onwards, look forward and forget about the past. Now you are pure.” And while this was all very new to me, internally I really did feel cleansed and pure. I understood that by coming in contact with Parama Purusa, one’s sins vanish.

Baba gave me a new vision: I had made mistakes, I underwent punishment for those sins, and now I am pure, by His grace. There were no lingering stains.

Parama Purusa is most gracious.



In the above story told by Shrii Sudarshan Rao, there are some valuable lessons to keep in mind.

1. Sometime people think that they are a sinner. They feel their life is bound up in sin and there is no escape. This type of defective outlook is prevalent in the Semitic religions of the west. But in AM our view is totally different. Baba guides us that we should never think, “I am a sinner” rather one cultivate the idea that, “I am the blessed child of Parama Purusa.”

Baba says, “A man may always think: “I am a sinner, I am a sinner, I am a sinner.” If he feels like that, if he thinks like this, that “I am a sinner,” then actually one day he will become a sinner. Actually he is not a sinner, but if he thinks like this, that “I am a sinner, I am a sinner,” what will happen? – he will actually become a sinner, because it is the characteristic of the human mind that it takes the form of its object. So when a man thinks, “I am a sinner, I am a sinner, O Lord, I am a sinner, O Lord, I am a sinner,” then actually he will become a sinner. So such a psychology is fundamentally defective. You must never think that you are a sinner. You should think: “It may be a fact that I was a sinner in the past, but from this very moment I am on the lap of the Almighty Father; I cannot be a sinner, I am not a sinner. I am seated on the lap of my Supreme Father, I am not a sinner.”” (Ananda Vacanamrtam – 34, Be Free from All Complexes)

Baba says, “If you say, “I am a sinner, I am a sinner,” you will be a sinner. Even if you are not a sinner but you always think, “I am a sinner, I am a sinner, I am a sinner,” you will be a sinner because that sinning becomes your mental object. So you should never say, “I am a sinner, I am a sinner, I am a sinner.” You should say, “O Lord, I am your child, I am your son, I am your daughter. I have the birthright to sit on your lap. Please purify me.” This is the proper approach. This is the proper approach.” (Ananda Vacanamrtam – 12, Everything Comes from Something)

Indeed in multiples discourses Baba clearly guides us that we should never think of ourselves as sinners, rather we are the divine children of Parama Purusa.

2. Those unfortunate persons in the general society who cultivate this sinner’s psychology pollute their mind and degrade themselves.

Baba says, “And you know, if you always think, “I am a sinner, I am a sinner”, then actually you will become a sinner, if you are not already a sinner – because what a person thinks, he or she will become like that. If you always think, “I am a sinner, I am a sinner”, then actually you will become a sinner.” (Subhasita Samgraha – 12, The Noumenal Cause and the Personal God)

That is why Baba always reminds us that we should see always try to rectify ourselves and seek His grace.

Baba says, “So what are you to think? What are you to ideate upon? That is: “Oh Father, I am your loving child. I was a bit misguided, now please help me. I want to sit on your lap, I want to remain with you, I want to be an ideal boy, an ideal girl of yours, just help me. I am very weak and you are the strongest personality”, you should say like this.” (Subhasita Samgraha – 12, The Noumenal Cause and the Personal God)

3. Another key point in all of this is that if someone commits a wrong then they should not just arrogantly declare that they do not care or that it was not their fault. This type of hubris will make the situation worse and cause one to stray from the path. Humans make mistakes and we should be honest and humble in this regard. That is Baba’s teaching; we should always request His help in rectifying ourselves and receiving His grace.

4. In Prabhat Samgiita #737, the idea is expressed that:

Tumi eso eso more ghare baso
Sab kichu a’lokita kariya

O’ Lord please come and sit in my abode and make everything effulgent,
by Your divine touch. All the stains, dirt, sins will vanish.

Usually those who think that they are sinners do not want to go close to Parama Purusa because of their inferiority complex. They think, “How can I go to Him – to the Lord.” But AM philosophy teaches something else – all are encouraged to go close to Parama Purusa. By ideating on Him, by sheltering in Him, the stain and negative samskaras vanish and one’s existence becomes pure.

It is just like if you bring a lamp to the darkness or drag the darkness to the lamp; in either case the darkness vanishes. Likewise, in His presence the filth of sin gets wiped away.

Certain religions harp on this sinner’s psychology: I am sinner, I am sinner. They fundamentally believe that everyone is born in sin. The nucleus of their teaching is based on sin. That idea is faulty. In Ananda Marga we cultivate the notion that, “I am the blessed child of Parama Purusa.”

The central idea is that by ideating on Him the mind becomes totally pure – all the black marks vanish – and the sadhaka can march forward on the path of spirituality and reach unto Him, by His grace.

Paramatman Deva


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


Baba, it is not possible to recognize You. When I think that I have recognized You, then my consciousness gets completely enveloped by the Cimmerian darkness.

Baba, Your divine Presence shifts from one extreme to the next. On the one side You are so tough and other times You are very soft and sweet. Baba, sometimes You are vehemently preaching Your sermons with the beating of the marching drum and blowing of the military trumpets; and on other occasions You are smiling sweetly and showering Your causeless grace with the flower pollen. Baba, such is Your beauty.

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

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

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

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

The Gospel of Neo-Humanism

Baba says, “Preach the theory of one spiritual inheritance– that every living being is the child of the Supreme Entity and that all the people of the world belong to the same family. This will have to be explained to all– that there will be a clash between different nations so long as the feeling of nationalism exists.” (PNS-4, p. 45)

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From: “Virendra Deva”
To: am-global@earthlink.net
Subject: Taking Bath Without Touching Water
Date: 07 March 2012 22:34:10



One time at DMC Baba was giving a discourse about dhruvasmrti, or fixed memory on Brahma.

Baba was explaining that dhruvamsmrti means remembering Parama Purusa always and that when not doing sadhana then one must use Guru mantra in order to keep the mind ensconced in the thought of the Supreme. Then one will be established in dhruvasmrti.

Baba then looked at everyone in attendance – there were a a few hundred present that day – and Baba lovingly said, “When coming into the hall today, not one person repeated Guru mantra.”

Everyone fell silent – awed by Baba’s statement.

Then Baba explained further, “When taking food or eating rice, if one is thinking that this is rice etc, then one’s mind is not fixed on Brahma. In that case the person is not established in dhruvasmrti. One should instead think that this rice is Brahma. Then one will be properly practicing 2nd lesson and become established in dhruvasmrti.”

In that same DMC discourse, Baba also told that if you love your son or daughter as a son or daughter, then that is not consistent with the practice of 2nd lesson. Rather one must think that that the person before me is Brahma in the form of my son / daughter. One must view all as expressions of Parama Purusa. Then that is second lesson, otherwise not.

Baba says, “Do you love your son? No, no you don’t love your son. You love Brahma in the form of your son. By loving your son as a son, you cannot love the Lord. Where there is the feeling of son, there is no Lord and where there is the Lord, there is no son. Where you exist He does not and where He exists you are no more.” (Subhasita Samgraha – 1)

Baba’s guideline and discourse that day was all about how we should see Brahma in each and every object. That is the right practice of second lesson and leads to dhruvasmrti. Merely repeating the mantra itself is not enough. Side by side one must ideate on the idea that all is Brahma. Then one’s practice of second lesson is proper.

That was the very meaningful teaching Baba was emphasizing that day.


We all know that all thoughts and actions in this world are binding. For that reason people take birth on this earth again and again, from one life to the next. That is the way of karma and samskara theory.

He has blessed us with the process of second lesson whereby we can live in this world yet not incur further samskaras. In that case we can live a reaction-free existence and attain liberation, by His grace.

Such is the great value of second lesson.

At the same time we must remember that second lesson must be practiced properly, otherwise it will not have any effect.


As Baba has explained, merely repeating Guru mantra is not enough. Second lesson must not be repeated mechanically like one parrot. It must be accompanied by the feeling and idea that everything and everyone is a manifestation of the Divine.

If one hastily recites second lesson and feeds a poor person thinking that the person before me is one helpless beggar, then that second lesson is not proper and that action will be binding.

Likewise if before eating a sweet one mechanically recites second lesson, but the whole time one’s mind is engrossed in the thought of that sweet delicacy and thinking “this sweet is so tasty”, then that also is not the right practice of second lesson. In that case one is incurring sam’skara. One must think that this is Parama Purusa in the form of that sweet.

Here Baba explains how we should interact with the world and perform our service.

Baba says, “Action performed for the sake of action is bondage…As explained earlier the ideation that whatever I do, I do only to please Parama’tma’ is called devotion – Bhaktirbhagavato Seva’. Devotion is service to God. When devotees serve the universe they do it with the feeling that they are serving the manifestation of Na’ra’yan’a only to please Him.” (Subhasita Samgraha-19)

Thus whether we are eating or helping the poor or doing anything on this earth, one’s mind must be suffused with the idea that everything is Parama Purusa – the person doing the action is Parama Purusa, the item offered is Parama Purusa, and the person being served is Parama Purusa.

Then one’s action comes within the domain of second lesson. Then one will not incur new samsakra.

So again the key point is that mechanically repeating Guru mantra is not enough. In addition, the mind must be suffused with the sweet feeling that everything is Parama Purusa. That is Baba’s divine teaching.

It should be noted that even though there are various Guru mantras, the meaning behind them all is the same: Everything is Brahma. That is the singular meaning of second lesson.


Here Baba explains further how we are to interact in the world. This is how we should do second lesson and view the world.

Baba says, “Thus the mind of one, who has established himself in real vaera’gya (the renunciation of all sensual pleasures) can never become attached to finite objects. Even in their midst he remains beyond the reach of their attraction and gains eternal peace after death.”

“No truck with water while I bathe
With hairs flowing free
Nor woes nor griefs shall ever scathe
Unwet I dip in sea.
Dedicated to God, night and day
Awake, asleep or dreaming be
No lures of world or desires gay
Dare ever come between He and me.”

“Do your work, but do not be caught up with it. A great man said, –”

“Grind spices or be a cook
Touch not the pan you ever
Dance a frog ’fore serpent’s hook
But let it not devour,
In the sea of nectar shall you bathe
Unwet shall remain your hair
Tie the elephant to a spider’s web
Love awaits you there.”

“Here the spider represents the little unit, the sa’dhaka. A sa’dhaka will realize what divine love is like only when he prepares the cobweb of devotion and ties the elephant, the Supreme Entity to it.” (Subhasita Samgraha – 2)

Thus in both of the above poems, Baba is beautifully explaining to us how with the help of second lesson we can remain permanently linked with Him, never getting attached to any mundane allurement on this earth. In that case we will view all as His divine expression and our second lesson will be perfect. We will live in this world, serving one and all, totally free of any samskara.

Baba says, “Life is intimately bound up with work. If people do their work ascribing divinity to each object they are involved with, then, because of their non-attachment to material pleasure, they cannot be bound by the reactions of their actions. Life also cannot be the cause of such bondage, nor for that matter can the reactions of one’s actions be the cause of future lives. Otherwise a person who lives a long life will perform many actions, thus creating many reactions of greater sorrow to be experienced, and one will be a victim of the actional cycle life after life. (Subhasita Samgraha – 2)

By His grace, the proper application of second lesson allows us to feel and view one and all as divine expressions. That is the right application of second lesson. Then there is no question of any worldly bondage.

In contrast, if one merely repeats Guru mantra like a parrot and fails to ideate properly, then one will be forever bound in the cycle of karma, living and dying on this earth again and again and again.


One final point to remember in this discussion is that by doing second lesson properly, then one will be forever floating in His bliss. The sadhaka will think that everything is Brahma and that all day long he is interacting with and seeing Baba. Then life is so blissful and sweet.

That is why another name for second lesson is madhuvidya, that practice or knowledge which brings the sweetness of the Lord’s love into each and every interaction.


By Baba’s grace we should make second lesson perfect. We should see Him in each and every thing. When eating sweets, we should not think that, “Right now I am eating one sweet”, rather we should take the special ideation that Parama Purusa is in the form of this sweet. Indeed, each and everything in this universe is but the expression of Him in different forms. In that case, our life will pass blissfully on this earth and we will not be bound by any action. We will feel each and every moment that everything is Brahma. Each cell will be vibrated by this divine idea. Then life really is blissful.

Baba says “Whatever you speak or do,
Forget Him never;
Keeping His name in your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss.”
(CC-2, ‘Sadhana’, pt#10)

Virendra Deva


Here are two posting that are intimately related with this topic of second lesson.

A) This is one special Baba story how second lesson protects sadhakas from danger and disaster.


B) This below shows how closely related bath mantra is to second lesson.


Intro to PS: This song is to be used in concerts organized for the general public because Baba has written this song for non-margiis. Everyone knows that Baba is for all. Ananda Margiis only sing for Baba yet at the same time He given these types of songs for non-margiis. Our duty is to learn such songs as well so we can teach them to others.

“Shivashankarah he shubhankar vishvabiijah prabhuh karun’a’-a’karah…” (P.S. 3653)


O’ Lord Shiva, Shiva Shankar, O’ welfare and grace Personified, You are the Controller of everything. You are origin of the universe. O’ Prabhu, You are the Ocean of grace.

With the beauty of divine effulgence, Your body is shining like the mountain of silver. The moon [1] is beautifying above Your head. Your whole existence is like the most precious jewel and it is shining in its own glory. O’ Kalyan Sundaram, Lord Shiva, You bless everyone.

Please grace me with both Your hands in varabhaya mudra. I surrender at Your alter. Please grace me always.

You are always established in sama-samaj-tattva. No scripture has the capacity to express Your glory. You have infinite attributions. Please grace me with a wee-bit of the dust of Your lotus feet. I surrender at Your alter….


[1] Moon: Here the idea is that Lord Shiva is always ensconced in the divine nectar (soma dha’ra’ / rasa ) of the pineal gland. That is why the moon is symbolic. Because of this reason in mythology Lord Shiva’s picture is made keeping the moon above His head. General people do not know the reason behind this.

Baba says, “The hormone secretion of the pineal gland (pineal plexus or sahasra’ra cakra ) is partly controlled by the moon, hence its nectar is called somarasa or somadha’ra’ (soma means moon). This pineal secretion invigorates the lower glands of the human body and intoxicates the spiritual aspirant with divine joy.” (SS-8)

PS Note 1: Most songs of Prabhat Samgiita are based on Sanskrit vocabulary and word meaning, but in this song the case endings & verb endings are in Sanskrit also.

PS Note 2: About one-pointedness in Ista see the ‘Shriinathe…’ shloka from AMIWL-11, p. 801

PS Note 3: This song has great value for understanding the philosophy & greatness of Mahasambhuti. Baba has written the books – Namah Shivaya Shantaya and Nama’mi Krsna Sundaram – to put forth His philosophical teachings and also to indirectly tell about Himself. Of course in the realm of personal spiritual practices we Ananda Margiis only refer to Baba.

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To: am-global@earthlink.net
From: wellsley29@cswebmail.com
Subject: Baba’s Guideline on how to Control Sex
Date: Tue, 21 Feb 2012 22:55:04 -0800 (PST)



One of the most important aspects of spirituality is knowing how to keep the mind moving in a sentient direction– as well as recognising when the mind is starting to degrade.


All human beings have four inborn or basic propensities: ahar (hunger), nidra (sleep), bhaya (fear), and maethuna (procreation). These are present within each and every person, and one becomes great by gaining control over these propensities– because then the mind will flow swiftly and smoothly towards the path of dharma and one’s spiritual ideal.

Failing that, the mind will move outwardly towards the mundane world via the indriyas (motor & sensory organs) and express in the form of these 4 cruder propensities. Unfortunately, in today’s materialistic society, nearly the whole population is involved in this degenerated way of life.

Of course for sadhakas, our way is different. We are to direct the mind towards the atman or soul and from there reach to God– never allowing the flow of mind to degrade and blindly run after these four basic propensities.


The question then is how to control these four basic propensities. And here Baba Himself provides us with the answer.

Baba says, “The peculiar nature of these propensities is this: if they are given indulgence, they increase. And they easily come under control with a slight effort; only in the initial stage, one must struggle a little to control them.” (Namah Shivaya Shantaya: Disc 16)

So the first half of the equation is that if we encourage these propensities– if we act on them– then that particular vrtti or propensity will multiply exponentially and one will become a slave to that propensity.

Baba says, “As with any of the four vrttis, if sleep is encouraged, people can spend twenty-three out of the twenty-four hours of their day in sleep.” (Namah Shivaya Shantaya: Disc 16)

Hence just as one can sleep all day long, one be totally dominated by any of the 4 cruder propensities, if they are encouraged. A man can eat 150 eggs if that is his choosing. A person can become totally fearful of each and every thing in this universe if the fear vrtti encouraged. Likewise, one’s entire existence can be swallowed up by sexual lust if one is not careful. Such is the case with so many so-called superstars of Hollywood etc.

Then what are we to do?

Baba says, “They [the 4 basic propensities] easily come under control with a slight effort.” (Namah Shivaya Shantaya: Disc 16)

In a phrase, the second half of Baba’s formula is that we are to discourage those cruder propensities– we are not to act on them blindly, in which case their effect on the mind will diminish and the mind will be free to move towards a higher ideal.


But in this crude era of kali yuga, of extreme materialism, of degenerated capitalism, each and every direction one looks, or nearly so, there is the encouragement of the sex vrtti: In advertisements, on the internet, in movies, by risque dress on the street, and so many ways. Naturally, then the bulk of the population gets pulled in that direction. And the consequence is awful: Sexual diseases, unplanned pregnancies, ruined marriages, and the degeneration of mind such that peace and composure can never be found.

So as sadhakas we are to take proper care, and, if at any time, our minds accidentally get exposed to even remotely sexually oriented things– such as when browsing the internet– then immediately we should close the eyes, take Baba’s name, and see His image in dhyana. In a word, we are to ask His grace. That is the only way. Otherwise that crude picture will flash in the mind again and again. So it must be dissolved and replaced or diverted with something else– namely Baba’s image.

By this way we will always get success because Baba’s grace is far more powerful than those crude vrttis.


So the two step approach in AM for overcoming sexual lust and the domination of any of the four baser propensities is (a) discouragement and (b) channelisation.

Discouragement, as discussed above, means not (over)indulging in that direction whether it be excess sleep, overeating, fear complex, or crude lustful “pleasures”. If one does not mentally or physically swim in that direction, then the mind will not be prone to flowing that way.

In which case the mind will be free to move in a sentient manner, which leads into point (b), channelisation.

As we all know, in our sadhana and dhyana, we are to make a link with Parama Purusa– an inner relation with Him. And as Baba explains in His book, Namami Krsna Sundaram, the sadhaka is to adopt one of the various bhavas– Friend, Father, Slave, Lover, whichever one feels natural. Then through that relation the mind will be able to run towards Parama Purusa. Then one’s crude propensities will be wholly diverted and channelised towards Baba, and the degrading effect of those crude propensities will wane, diminish, or become nil.

In a nutshell this is Baba’s proven and scientific way for overcoming the bondage of the four crude vrttis and inviting bliss into one’s life.


Even then there are many more parts to the puzzle which can be elaborated upon later or raised by someone else. Here are some of those pieces.

* The way to divert sexual energy is by making a relation with Baba in sadhana, that we know. But when the eyes are open and one is walking down the street, then we are to look upon all females as mother. That is the tantric depiction of women. Then the feeling of lust will not arise because one will be involved in the sentient ideal that women are the mothers of men. Likewise, sisters should think that all males are their father, that will also discourage the sex impulse. But far and away, it is brothers who suffer more from this problem as the society exploits females and objectifies females as the tools of male enjoyment.

* In order to overcome crude propensities, Buddhists resort to negative ideation and hatred by thinking of females merely as a combination of biological parts such as the stomach with its undigested food or the bowels with its storage of waste. That is how the Buddhist doctrine advises practitioners to overcome sexual feeling. But this breeds disgust and hatred in the mind, which is why it is far more suitable and appropriate to adopt the tantric ideal that all women are to be looked upon as mother.

* Avidya maya wants to keep each and every person in her clutch. That is why when she sees anyone adopt the spiritual path then she hurls thousands of obstacles in that person’s way in hopes of derailing their progress. Indeed maya is just like a female spy that is sent into enemy territory to get information by using her sexual appeal. Those who fall prey do not understand what they are getting themselves into. Same with the sadhaka who falls prey to lust etc. That sadhaka does not realise that it is merely Mahamaya trying to bound them in her clutch.

* The human mind cannot go in two directions. So if the mind adopts a particular bhava and links up with Parama Purusa, then that mind will be less susceptible to degradation. Because the mind can only go in one direction. And when the mind is wholly engaged in its spiritual pursuit, then there is absolutely no chance of degradation. So it all depends on the degree to which one is involved in sadhana.

* The whole path of mysticism is to withdraw the mind from the physical organs (indriyas) and channelise the mind toward the atman or soul, and from the unit soul reach up to God. Unfortunately, now many travel the opposite path and their mind flows towards the indriyas and from there they crudely interact with the mundane world, thereby indulging in those crude propensities.

* Above all, the most important point is that when tempted in any negative direction, then immediately seek out and ask the sweet grace of Parama Purusa and request Him again and again to save you from all sorts of problems and difficulties. Then surely He will respond by showering His grace and you will be saved. Because let us never forget that His grace is more powerful than any force in this universe.


Baba is so gracious and He has given us all the tools and inherent longing to cultivate more and more anurakti, or more precisely para’nurakti, in life– thereby shedding the effect of the crude, basic propensities like sex etc, and developing greater closeness and love for Him.

Baba says, “When one’s psychic attraction is toward the crude, the mind has a downward tendency, which leads to one’s eventual downfall. But when the mind moves upward it is called anurakti [attraction for the Great]. The consummation of this attraction is devotion.” (Ananda Marga Philosophy in a Nutshell-8)

Baba says, “Anurakti is of two kinds. The anurakti for the Supreme Brahma or Infinite Cosmic Consciousness is para’nurakti. The anurakti for Brahma under the sway of prakrti or the anurakti for the crude manifestations is termed apara’nurakti. God is an object for para’nurakti. When the aspirant considers the Supreme Brahma to be his own, it is termed bhajana’ or bhakti.” (Ananda Marga Ideology and Way of Life – 2)





“A’lo tumi tule dharo saba’ri sa’mane…” (PS #2135)


Baba, You grace everyone. With Your love, You show the path of effulgence to all. By virtue of one’s little intellect and superficial knowledge, You cannot be realized. When I feel that I have understood You, then and there I realize that I am in the dark. Because of this ignorance, I feel that I am all alone. But when I surrender everything to You, then only I feel that You are residing in my mind.

Baba, when I call You in my days of suffering, when I am burning with the fire of mental tension, dilemma and confusion, and various types of physical, psychic, and spiritual afflictions, when with a crying heart I desperately call You, then I feel that You are secretly residing in my mind– in the core of my heart.

Baba, nobody can know You or realise You by using their crude worldly attributions. By Your grace You shower all with the light of sadhana, and by that way I am able to come close to You. It is Your grace, it is Your grace…

Substitute for Mother’s Milk

Baba says, “Qualitatively donkey’s milk is almost the same as human
mother’s milk. Because of this, those babies who in their infancy have lost their mothers, as a substitute they can be given donkey’s milk.” (S.C., discourse no. 160)

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