Archive for the ‘Habits and Addiction’ Category

Date: Tue, 26 Mar 2013 22:33:20 -0000
From: mahesh/matt mjp@broadview…
Subject: Sleep: Useful & Harmful


This entire email is composed of 4 parts:
(1) Posting: Sleep: Useful & Harmful
(2) Reader Comment: Re: Baba Story: Baba Is As Pure As The Ganges
(3) Trailer Quote: Easiest Way To Memorise Anything
(4) Prabhat Samgiita #3752;


There are three types of sleep: (a) spiritual slumber where one has no interest in sadhana; (b) psychic sleep where one has no interest in the intellectual sphere; they may have a lot of physical energy and they may be devotionally inclined, but intellectually they are deficient; and, (c) physical sleep. In this letter we are talking about physical sleep.


Some who are not familiar with proper sleeping habits may (a) sleep after paincajanya, (b) stay awake late into the night gossiping or watching movies or playing video games etc, (c) or engage in other types of unhealthy sleeping patterns. But all such ways are to be avoided.

As we all know, Baba guides us in various places that sleep plays a highly unique role in the life of each and every being of this universe. Sleep is not just a waste of time – but rather satisfies a very special function for the body & mind. Baba has graciously provided us with all the do’s and don’ts regarding sleep, as well as how it benefits human existence. One of the chief benefits of sleep is that it is a time when the body is given opportunity to repair itself. The cells, the glands, the organs all get repaired when one sleeps. Thus, sleep plays a vital role in human health. We should all pay heed to Baba’s following guidelines to maximize the benefit of sleep and optimize the body’s ability to repair itself.


As a general health rule that pertains to every human being, Baba specifically states that human beings should sleep during the night – not during the day.

“Sleeping during the day and staying awake at night are to be avoided.” (1)


In Senior Acarya Diary, Baba clearly explains how and why nighttime sleeping is beneficial for human beings. His main point being that the pattern of keeping awake in the daytime and sleeping at night helps the body restore and revitalise itself. By this way, the blood cells, nerves, and glands of the human body get restored and charged. Because sunlight has a generating effect on the human body and moonlight makes one feel more tired. And other biological and natural effects are also linked with maintaining this type of sleep cycle (2).

That is why human beings feel fresh and revitalised in the morning. Because sleeping at night helps humans repair their body and regain their energy level – both mentally and physically.

In the same chapter of Senior Acarya Diary, Baba reveals that there are various animals who derive benefits by following an opposite approach to sleeping and living. These are nocturnal beings – but for humans this approach is not good.


A proper sleep cycle – i.e. sleeping at night – also plays an important role in the curing and treatments of various diseases such as: Acidity, indigestion, heart disease, white leprosy, and cancer etc. In His book, Yogic Treatment, under the ‘Do’s and Don’ts’ section Baba warns patients not to adopt a reverse sleeping pattern.

“Sleeping during the day, staying awake at night… are to be strictly avoided.” (3)

So not in one place but in numerous instances throughout the book Baba issues this same warning – otherwise the disease cannot be cured. So following an improper sleep pattern is hazardous to one’s health.


At the same time, sleeping excess amounts during the night is not good for the human existence. So people – especially sadhakas – should be very attentive to how much sleep they are getting, i.e. we should all be careful not to oversleep.

“The ancient people believed that excessive sleep is good for health, but this is not the case. Rather, too much sleep not only impairs the health, but has an adverse effect on the mind.” (4)


To maximize human longevity, Baba has given a short list of very important guidelines. And two of those are related with our sleep-awake cycle. Hence there are numerous benefits to maintaining a proper sleep schedule – one of which is longevity of life.

In His secrets for a long life, Baba has given these points:

(A) “Going to sleep as soon as one feels sleepy.” (5)

As we can all understand, in the above directive, Baba is guiding us not to force the body to remain awake late at night. This should not become our regular way of living. Sometimes due to pressure of circumstance it may be unavoidable, but that should be minimized. Remember, the body enters into sleep mode in order to repair itself. If one continues to press the body beyond its limits by staying up late and not giving it the rest it needs, the body will not be adequately restored. On the opposite end of the spectrum, nor should one lie down in bed before they feel ready to go to sleep. So our standard practice should be to sleep when tiredness overcomes one’s existence – i.e. “when one feels sleepy”. And, as far as possible, through developing a regular habit, one should sleep each night at the same time, at a proper time that is not too late. That is the basic idea of Baba’s teaching.

(B) “Getting out of bed in the Bra’hma Muhu’rtta [just prior to sunrise]” (6)

In this second directive, as is quite evident, Baba is guiding us to arise before daylight hours. That means getting up for paincjanaya and then staying awake. Some sadhakas wake up for paincjanya and then go back to sleep for 1, 2, or even 3 hours. Or one might justify to themselves that since they woke up for paincjanya then they can sleep again just after lunch etc. But this is not Baba’s system. Arising in the pre-dawn hour means concluding one’s sleep at that point and beginning one’s spiritual routine of meditation and asanas and bathing and then later taking food and attending to one’s allotted daily duties, work, and pracara activities etc. And one should not return back to bed until the end of day.

Hence, following a standard sleep pattern of ‘early to bed & early to rise’ is an optimal approach for human beings. According to Ananda Marga philosophy, sleep is instrumental in leading a long and healthy life.


It is often seen that students, in particular, adopt an unhealthy sleeping pattern. They stay awake late into the night to attend to their studies and then they arise in the mid-morning – hours after sunrise. Part of the reason for this is that they find it easier to study when it is quiet and the mid hours of the night provide such an environment. This is especially true in so-called third world countries where all family members are living in the same house. And students in overseas areas often remain awake at night either to due extreme busyness in life or due to procrastination. In any event, if at all possible students should adjust their routines according to Baba’s guidelines.

It is also seen that those attending to a Mon-Fri work week, often like to “sleep-in” on Saturdays and Sundays. Some students also like to do this. But this also is not a healthy practice. Then there are some people who we call “night owls”. There are various professors and internet fanatics etc who spend large portions of the night glued to their various endeavours – and then they sleep far into the day. Unfortunately in this circumstance, the human body cannot be maintained for long in this type of backwards routine.


Here is one critical point related with sleeping and memory. While asleep, no one has the awareness to know that they are sleeping. There is a sense of emptiness or vacuity.

“Nidrá, one of the main propensities. “Abhávapratyayá lambaniivrttih Nidra”. Nidra (sleep) is a propensity which brings vacuity in mind. In human beings the propensity that brings forth blankness is itself Nidrá. Suppose, you are resting on your bed. Your eyes are on the watch, you fall sleep, but when you get up, you fail to say at what moment actually you slept. Between sleeping and rising things occurred of which you are ignorant. There was vacuum, neither you were seeing anything nor hearing anything. This state of vacuity is Nidrá.” (7)

Whereas if you are eating or walking, one is keenly aware they are eating and walking. That is the case with your daily activities; one’s conscious mind is active. Even when you prepare for sleep, you remember that. But once one falls asleep, one does not know they are sleeping.

Indeed, a person can document all they did during the day, but when sleeping that period is a blank – one does not know what they are doing. In the thread of memory, there is a gap.

So those who sleep in the daytime create more gaps in their memory. In taking short naps throughout the day, there will be a growing gap in one’s memory. That brings dullness and dumbness. One’s intellectual sharpness decreases.

Here is the proof.

Let’s say one morning you read a chapter of a book and finish it by 11am. And then from 11am to 11:30am you remain awake and involve in other projects, then at 11:30am you will have a solid recollection of that chapter. In contrast, if you read a chapter from the same book and finish it by 11am, but then sleep from 11am – 11:30am, then at 11:30am your recollection of that chapter will not be as sharp. It will be comparatively worse than if you had remained awake. It will be faded or feel like a more distant memory. When you sleep then those events that occurred directly before sleep become more distant memories, whereas if you remain awake those events are more clearly recalled.

Sleeping one time in a 24-hour period is ok, but more than that is not good. Those who sleep more become dumb. Their power of recollection, i.e. memory, will wane.

Here are more teachings from Ananda Marga philosophy on this subject of sleep.


“Sleep: Due to excessive physical and mental labour, the nerve-cells and nerve-fibres become fatigued and demand relaxation, forcing the conscious mind to cease functioning and producing the state of sleep. Often the subconscious ceases also, leaving only the unconscious to continue the work of the brain. However, sometimes the nerve-cells begin functioning during the latter part of the night, due to sudden heat in the back portion of the cranium or to an upward movement of gastric wind. The subconscious mind accordingly starts thinking or remembering, producing dreams. In the absence of the functioning of the conscious mind, these products of the subconscious are accepted as true and practical. Sometimes the dreamer actually believes that he is flying, for the non-functioning of the conscious mind prevents him from perceiving this idea to be pure imagination. Some people become extremely frightened by their dreams and produce inarticulate mutterings of fear; at times dreamers even die of heart failure. To assist a person out of a disturbing dream it helps to bring the person’s hands or feet into contact with the ground, for this aids the conscious mind in beginning to function again.” (8)


“Nidrá [sleep]. A person who is given to too much sleep can never perform big things in life. A person who sleeps too long spends half of his or her lifetime in sleep only. So how will he or she find time to do noble deeds? Human life, after all, is not very long; and of that short span of life, if half is wasted on sleep only, then there will hardly be any time left for doing noble deeds. That’s why it is said, a person who is given to too much sleep can never aspire to attain the peak of progress in life. Sleep is necessary for health, but many people wrongly think that the more one sleeps, the better it is for health. That is wrong. Human beings go to sleep because they want to work more. While working for long periods the body gets tired, and then only does one take sleep, just to get back fresh energy for work.” (9)


“Daylight imposes mutative influence on the human nerves and night-time imposes a static influence, causing the inertness of sleep in the body and mind. The periods of sunrise, sunset, moon and midnight (the sandhyás) bring about a sentient transparency in the Citta.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

in Him,

1. Ananda Marga Carycarya – 3, ‘General Health Rules’, pt #9
2. Reference: ‘Pranayama’ Chapter
3. Yogic Treatments, ‘Cancer Chapter’
4. Yogic Treatments, ‘Cancer Chapter’
5. Caryacarya – 3, Appendix, point #3
6. Caryacarya – 3, Appendix, point #8
7. Yoga & Bhakti
8. Ananda Vacanamrtam – 23, Samádhi, Senselessness and Sleep
9. Ananda Vacanamrtam – 31, Sleep and Inertia


The points expressed in this letter are for healthy adults. Children need more sleep and small infants will sleep most of the time. Also, those who are sick or aged will need more rest to restore themselves as their bodily needs are different. Thus this letter about sleep is directly for those who are healthy adults.


Not all animals follow the same schedule as humans. Here following is a list of those animals that are nocturnal– i.e. they sleep during the day and remain awake at night:

African hunting dog
Amethyst python
Deer mouse
Flying squirrel
Red Fox
Ghost crab
Green Sea Turtle
Snowshoe hare
Harvest mouse
Kangaroo rat
Lumholtz tree-climbing kangaroo
Rainforest dingo
Red-legged pademelon
Sugar glider
Tree frog
White-tailed uromys

As noted above, humans are not on the above list as being nocturnal.


Subject: Re: Baba Story: Baba Is As Pure As The Ganges
Date: Mon, 25 Mar 2013 21:04:11 -0700 (PDT)
From: Nagaraja Rao

Namaskar all:

This is the type of story about BABA we need to hear more and more in these turbulent times in AMPS. I was very lucky to have known Shashiranjanjii , then a member of parliament. With all the power he had held I found him to be the most humble man without ego. This is indeed very unusual for a politician as they think they are the saviours of this universe. He was indeed a great devotee of Lord Baba.

Nagaraja Rao USA

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.

Easiest Way To Memorise Anything

Baba’s below teaching discloses the reason why our scripture has been composed in the genre of poetry: Because poetry is easy to memorise. For this reason, Baba has composed our scripture – i.e. Ananda Sutram and Prabhat Samgiita – in poetic verse.

“In the absence of rhythm it is difficult to memorize. That is why since ancient times, for 15,000 years, the common practice has been to bring every valuable branch of knowledge within the scope of rhythm. Human beings do not easily forget rhythm. One may forget the contents of knowledge, but not the rhythm. That is why all Vedic Rks were composed in 7 meters. All literary compositions were brought within the gamut of the seven Vedic metres…as they are valuable for the memory.” (Ananda Marga Philosophy in a Nutshell – 5, p. 353)

If you want to learn or memorize anything, the easiest way is to set it to rhythm. One paragraph of prose is very difficult to memorise, but 1 stanza of a poem, shloka, or song is comparatively easy to memorise. Rhythm helps in memorising anything.

That is why in their infancy, children are introduced to language via rhythm is nursery rhymes and songs etc. By this way they can quickly learn and advance.

In the distant past, before the invention of any script and before paper came into vogue, people used to keep everything in their mind. There were no books or other media as we see nowadays: Audio, video, writings, etc. There was nothing.

So when there was no way to store ideas or teachings on paper or cassette, then there was no option but to store it all in their memory. The only way to do that was to create rhythmic poetry. So all those past yogis, rishis, sages, thinkers, and munis put their realization in shloka, poem, or any kind of rhythmic expression like vedas, purana etc. Even when script started, most people did not know how to read or write, so those thinkers also put their teachings into poetic verse. This happened all across the globe.

This is not only for those of the past. Today also if you want to memorise anything then put it in rhythmic form. Cunning advertisers create jingles or rhymes to influence consumers and film-makers do the same.

So to keep something readily in the mind then take help of a rhythmic flow, otherwise it will be very difficult to store that in your memory. For this reason Baba has given the key of Ananda Marga teachings – i.e. Ananda Sutram – in poetic form, and Prabhat Samgiita as well. And in virtually every discourse He has included a shloka. By that way – by memorizing one rhythmic shloka – one can get the seed idea of the entire discourse. That is how to memorize that entire discourse in key form.

In His series of discourses on the Faculty of Knowledge, Baba has given so many points about memory and rhythm.


Prabhat Samgiita

PS Intro: In this song the devotee is addressing Parama Purus’a in a very indirect manner.

“Ba’ndhan jetha’y ceyechilum se ba’ndhan keno na’ elo…” (P.S. 3752)


The Divine Bond – “Ba’ndhan” – which I was looking for, why has that Divine Bond not come. He, that Divine Bond, is the darkness of my nights as well as the effulgence of my days; He is my everything. Alas, He is remaining far.

By His grace, I wanted my loving devotional link with Him to gradually grow closer & closer through the sweet ideation of my Ista mantra, different lessons, dhyana etc, all the ways which He shows up to samadhi – until ultimately becoming one with Him. I was also thinking that by calling Him constantly with the repetition of my mantra & heartfelt feeling, then He will bless me by His august advent in His absolute and divine form in my Guru cakra. In that way, by His grace I will get His extreme proximity and oneness. Alas, He is remaining far.

I was also desiring that He will attract me close to Him by showering His divine love and infusing a sweet intimate relation. Thus by falling in love with Him, His divinity will descend in my unit existence. Naturally, my heart will feel love for His vast creation – as the neo-humanistic feeling will sprout in my heart, by His grace. Then each and every manifestation of this grand universe will emanate His effulgence. Alas, He is remaining far.

Those sadhakas who are blessed by Him and engaged in pointed, arduous meditation, by His grace, they surely love all beings. Baba, You are my divine bond, please grace me by keeping me deep within Your bosom…

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To: am-global@earthlink.net
From: J_deva@markwebmail….
Subject: How To Remove Misery From Your Life
Date: Thu, 14 Mar 2013 14:23:01 -0000


This entire email is composed of 3 parts:
(1) Posting: How To Remove Misery From Your Life ;
(2) Trailer Quote: True Colour Comes Out;
(3) Prabhat Samgiita #2239;

Each section is demarcated by asterisks (***).


In the life of every person and in the history of every community and land, there are deeply dark aspects and painful memories, filled with despair, bloodshed, and untold suffering. One can spend a lifetime plunging themselves into those woes of misfortune and angst.



Actually, this act of looking to the past is such a common human phenomenon. On a daily basis, people tend to review past events – especially painful ones. They think how they lost their prestige at their job, or how their spouse left them, or about their parent who passed away. There are countless memories people bring into the mind which disturb their psyche. They actively do this – it becomes their habit. Yet it drastically undermines their well-being.

That is why Baba’s guideline is: Do not engage in looking into the past and recollecting those scenes which adversely affect the mind. To indulge in such type of dark thinking is not at all beneficial. It does not bear any fruit – neither for an individual nor the collective humanity.

On the personal level, Baba reminds us that we should suffuse the mind in spiritual thought and refrain from recounting past woes.

So, on the individual plane, one should strive to channelize the mind towards a pure and positive ideation, and not let the mind get caught up in the losses and pains of the past. By focusing the mind on Him, it will set the mind on the right course.



And on the collective level, in His revolutionary way, Baba has ensured that our Ananda Marga will always rise above the dark side of life.

In His discourse, ‘Our Social Treatise’, Baba says the following about our Ananda Marga social system and way of life.

“[That which is true] has been accepted, and the dark aspects of life have not been given any scope to flourish.” (1)

Let’s take a moment to investigate what Baba means by the above statement and see how this practically benefits both individuals and whole communities.



When Baba discusses the division of India, Baba pointedly analyses the defects of Gandhi’s approach and warns how we should never fall prey to communal sentiments. That is the main emphasis and teaching point.

So on the point of history, Baba’s guideline is to briefly look back, learn from those past mistakes so that they are not repeated, and move ahead in the proper direction.

In contrast, so many groups and communities indulge in harping about the past such that they become crippled and unable to move ahead. Instead they just invite frustration, anger, and hate.

African American history is taught in such a way that nearly every hateful and gory incident involving slavery has been regurgitated and given new life wherein some submerge their mind with anger and even blame whites of today for crimes committed generations ago.

Such an approach undermines our African-American (i.e. Black American) community and hinders the growth of our brothers and sisters. By this way, those frustrations live on and on, racism increases, and the flames of hatred burn high into the sky.

Baba’s approach is this: Yes, slavery happened; yes, it was a slur on the humanity; and now a new era has come so we should learn from the past and move on, and not get caught up in drowning the mind in those dark moments.

Jewish history also often involves overturning each and every stone and analysing the exact degree to which Jews have suffered. They uncover every minute detail and relive it in such a way that all those torments get dug up and take on a life of their own – infesting the heart and minds of today’s people.

And indeed, this is the way nearly all peoples recount their history. In such cases, whole communities get submerged in the hurtful memories and dark aspects of life. That becomes their living reality for the present as they bear the grudges of generations ago.

But this fateful approach does not bode well for the humanity. Rather than learning from the past, people get caught up in it, thereby shackling themselves with those dark moments.


That is why Baba distinctly opposes this type of degrading outlook on life, and has instead given a whole new way for our Marga to march ahead where we learn from the past yet move forward with an optimistic outlook. This is the delicate and dharmic balance which we must maintain.


In India – under the teachings of Shankaracarya – history was discarded outright. There was no record kept by the people. Because of this the same mistakes and errors were repeated over and over again. And ultimately, the history of India was recorded by outsiders. This is one extreme.

And the other extreme is what we see happening with the Jews and blacks in the US where there is a perpetual manner of recounting dark episodes of history over and over again, without rest. In that case, those communities get caught up in the horrors and sufferings of the past.

Hence a delicate balance is needed where we look back approximately 1% of the time, i.e. just enough to learn and track our course. Then the remaining 99% of the time should be aimed to forward movement. This is the ideal way to use history and foster a healthy outlook.

And that is neatly reflected in Baba’s below teaching.

Baba says, “[That which is true] has been accepted, and the dark aspects of life have not been given any scope to flourish.” (2)


While in our social life or collective life, it is important to look back and learn from history.

One must be extremely careful not to drown in old memories. One must not indulge in this way – a human being must look forward.

For instance, if one loses $100 or $100,000, then one must not think back again and again on this loss. In that case, life will be terrible – miserable. Yet many people fall into this thought cycle – always reliving the difficulties past. That is not healthy in individual life.

This happens now just with the loss of money, but with any type of painful memory or unfortunate occurrence. People churn those thoughts again and again: “I messed up at work”, “My sister died in that accident”, “The storm destroyed my property”, and verily there are so many horrible memories that people harbour. This only invites more pain and compounds the difficulty.


Yet in the west, entire schools of counseling, psycho-therapy, and support groups are based on reliving old habits and past harms. Whether the problem be child abuse, alcohol addiction, or any other malady or abuse, many western approaches indulge in talking about those pains – daily, weekly, monthly – thereby reinforcing those painful memories in the mind. Instead of moving beyond those tragic incidents by redirecting the mind towards a more positive or sentient engagement, those old horrors become the dominant aspect of one’s present existence. This should be avoided at all costs. Key steps should be taken to break that thought cycle and redirect the mind toward sentient and psycho-spiritual pursuits.


Baba’s world view is wholly positive in nature.

“Ánandáddhyeva khalvimáni bhútáni jáyante. Ánandena játáni jiivanti. Ánandaḿ prayantyabhi saḿvishanti”

“This quinquelemental world has been born out of bliss, is being maintained in bliss and into sacred bliss it will melt.” (3)

By infusing this spirit into the life of each and every human being, people are then able to embrace a positive outlook on life.

Ananda Marga steers clear from the Christian dogma that this world was born out of sin, such that people become tied and bound by that sinful disease.

Rather in Ananda Marga, we perpetually celebrate the finer moments of human existence and embrace the subtler aspects of human life. This is reflected by our view on history, our daily outlook, and by our festivals and holidays.

Each and every religion has days where they mourn for the hell that took place in the past, rekindling those dark and gory memories.

But Baba does not appreciate that humans should live life in such a bleak way, always plunging oneself in the misfortune of the past. That is why in Ananda Marga, each and every festival is based on merriment and joy.

“The sweetness of a festival brings new joy and vigour in life…’an occasion which gives human beings fresh inspiration to live a new life’.” (4)

Even on the point of remembering those who gave their life for dharma, we remember their glory and honor them all on the same day, once a year on Dadhicii Divas. Otherwise each and every day would become a time to mourn for the fallen and so many shrines would be erected, always reminding the people of that fateful or sad moment.


In our personal lives, we live on this earth with so many friends and family. And human beings are mortal. Naturally then we will know so many who die such that we can pass our days on this earth mourning those losses again and again, day in & day out.

To counteract this human tendency, Baba has given that the period of mourning should be for a limited number of days and then one should then move ahead in a bright new way.

He does not want that on the individual level we should also get stuck in the mire and sorrow of the past.

Unfortunately in today’s society, not only do people mourn the deceased year after year, reliving those sad moments. So many dark aspects get reported on over and over again and fill people’s mental plate.


As margiis, our revolutionary approach is to fill the world with positive ideas and optimism.

Unfortunately some in our Marga have gone so far as to reduce Parama Purusa Himself to being an ordinary mortal and they are intent on mourning the occasion again and again on Oct 21, calling it “mahaprayan”. This is also an example of allowing the darkened aspects of life to flourish – which Baba does not approve.

When Baba Himself is the Parama Purusa and is that eternal entity who remain with us always in our hearts, then where is there meaning or value in sinking oneself in the false and dark nature of so-called mahaprayan. Our ideal is to remember how Baba is with us each and every moment and not get lost in the dogmatic notion that He is gone.

So those who give indulgence to mahaprayan dogma invite a personal tragedy. With their physical eye they fail to see Baba so they think He is no longer, but the proper method is to look with the inner, spiritual eye and remember that He is always eternally present. Those who fail to embrace this divine truth invite personal tragedy and loss in their lives. That is the real danger surrounding so-called mahaprayan.


When Baba has come and graciously blessed us with all the guidelines for how to lead a dharmic life and when He Himself remains in the heart always, then truly we are fortunate. Baba has given the teaching how to regard and utilize history, both in collective life and individual life. By that way we can learn and grow – and not get caught up in the dark moments of the past. At the same time, He has given scope for setting the mind on the Supreme Goal, and moving ahead in life, always thinking of Him.


““O mendicant, look and see. Water is entering the boat that you have boarded in the hopes of crossing to the other side of the river. So get rid of that water right away.” Sinca bhikkhu imaḿ návaḿ. If you get rid of the water your boat’s load will be lightened. Sittá te lahu messyati. A human being’s burden grows along with the past…For example, perhaps you are thinking: once you were eating rich, delicious and costly foods such as háluyápuri, murg-mashallam, namkiin poláo – this is all the burden of the past… Buddha warned his mendicants who were thirsty for liberation: O mendicants, lighten the burden that lies before you.”

Yassa pure ca paccha ca majjhe ca natthi kincanam’;
Akincanam’ ana’da’nam’ tamaham’ vru’mi Bra’hman’am’.

“That person who does not carry any burden…is a true bráhmańa.” (5)


“I will call that person a Brahman whose mind does not run after any colour, who is neither obsessed by colour-laden thoughts of the past…One must free the mind from the influence of all colours.” (6)

“O sádhaka! You must forget all your past deeds, all your tales of glory or ignominy, from the memorable moment you start moving on the path of sádhaná or intuitional practice. Do not look back: you have eyes in the front of your head. As indispensable as it is to be cautious and careful, so that the self-created tornado propelling you forward does not dash you down to the ground to ensure your safe journey ahead, you may sometimes throw back a cursory glance and no more.” (7)

“Whatever be the consequence of your past deeds, your upliftment is guaranteed, if you have unflagging zeal to attain Brahma. Do not look back, look forward. Never take any limited material object for your worship. Accept only the loftiest entity for your contemplation. If your love for Him is genuine, you will ever remain in an Elysian exuberance. Pain will then mean nothing to you, nor will happiness either. When one’s movement is towards the Great, when one’s ardour is only for the Great, it is called Prema or Divine Love.” (8)

At His lotus feet,

1. Prout in a Nutshell – 16
2. Prout in a Nutshell – 16
3. Namami Krsnasundaram
4. A Few Problems Solved – 5
5. Ananda Vacanamrtam – 9, The Source of Internal Stamina
6. Namami Krsnasundaram, Disc #24
7. Subhasita Samgraha – 4, The Chariot and the Charioteer
8. Subhasita Samgraha – 3

True Colour Comes Out

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

When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything – they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma – i.e. dhrti (patience).

In contrast, if when in grave danger one’s rational brain is still functioning then that person a is dharmika.

Note: Here it does not mean if someone else’s house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way, according to circumstances.

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

“Ya’ra’ toma’y bha’laba’se, toma’r tarei kande ha’se…” (PS 2239)


Baba, those who are loving You, those who are smiling and crying and dancing in Your rhythm, in their ears may my message be heard.

In my mind I have deep reverence and honor for them. Their greatness and dedication I will always remember. For such great people I move around here and there to have their proximity.

Such great persons are my own. For them my life is for. My colorful dreams take shape by coming in the contact of such great personalities. Baba those who are dancing in Your cosmic rhythm and moving according to Your dictates, such great devotees are the vanguards. And they are venerable for me…

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Date: 24 Dec 2012 21:19:57 -0000
From: “Shivadayal Deva”
To: am-global@earthlink.net
Subject: Baba Story: Eating Sweets Is Not Good For Health



After holding DMC in Kullu (HP) in November 1979, Baba returned back to Delhi where He was staying. Many dadas were also in Delhi as Baba was doing reporting and related works.

Upon His return, some margiis offered sweets to Baba. Baba Himself was not eating sweets those days, so He graciously blessed those sweets and told that they should be distributed among all His children as prasad.


SES dada Krpadhiishananda was extremely busy that morning and late in completing his routine. He was not ready yet to eat. So when the cook brought out the tray of sweets / prasad, dadaji was eying them with greed. Dadaji thought that all the sweets would all be gone by the time he completed his personal duties. So SES dada took a large bagful of prasad – 50% of the total – and stashed it away for himself. Because SES dada was the in-charge, the cook did not say anything. But Dadaji took so much that many of the margiis who had gathered there did not get to have any sweets at all.

Later on when he finished his duties etc, Krpadhiishananda ate some of the prasad which he had put away, and then he kept the remainder in a secret place for later.


Baba knows everything so He was aware of the whole situation. Certainly, He knew that SES took so much sweets / prasad that many margiis did not get any prasad at all. Dadaji took so much that he would eat it in stages over the course of several days or even longer. Because of all this, Baba addressed the issue to the fore.

At midday reporting, Baba inquire to SES dada, “Where are those sweets? Have you had some prasad?”

Dada replied, “Yes Baba, I have eaten some.”

“Is there more?”, Baba inquired.

Dada answered, “Yes.”

Then Baba started talking about the health problems that arise from eating sweets and sugar products. In total, Baba spoke for approximately 10 minutes about this.


Baba’s main point was that sweets are especially bad for those above the age of 25. No matter how careful one is, Baba explained, sweets are bad for one’s entire system as they invite diseases like the early onset of aging, diabetes, digestive disorders, brain diseases, and so many other serious health problems like boils, acidity etc. In addition, sweets make the blood impure and increase mental lethargy and dullness. Indeed, Baba was very adamant about the ill-effects of eating sweets.



Then Baba asked all the dadas, “Who is eating sweets on a regular basis?”

It was then found that they were all keeping various amounts of gur (refined molasses) in their personal bags. Some dadas were keeping 1kg, others had 1.5kg, and still others had 2kg. The common thread was that they were eating gur regularly. Some even proclaimed that gur was “an instant energy booster” so they would eat that first upon breaking fast.

Baba told everyone present that the various array of sweets like sugar, molasses (gur), and any other type of sweetener is not good for the human body, especially if one is over 25 years of age.

Baba warned them, “You are dedicated wholetimer workers. You must keep your body fit and your mind sharp to serve the society. If you are eating harmful foods like sweets then how are you going to fulfill your duties properly.”

Hearing this, all those dadas gave their stock of gur to local needy children and vowed to keep away from all kinds of sweets.

Baba says, “One must reduce the use of raw and refined sugar.” (Yogic Treatments)


By this story we can take home two key points:

1. Sweets are harmful for general health, especially for those above the age of 25. Sugar consumption invites many diseases including arthritis, obesity, the acceleration of old age, and other harmful sicknesses.

2. In collective life and at social functions, one should care for the well-being of others and not be selfish. When sweets are distributed then, one should ensure that everyone receives an ample portion. One should not just grab the whole tray for themselves.


As we know, on particular festival days, sweets are available and distributed at our Ananda Marga gatherings. Those sweets are primarily for children – for them to eat in moderate amounts under adult supervision. For those above the age of 25, sweets are quite harmful. If one does not eat sweets regularly then to have a small amount on a festival date is ok. If you are healthy then the body can tolerate a small amount of sweets on those special occasions. If one has a medical issue or is suffering from any disease, then they should avoid all sweets entirely. Best is for all sadhakas to refrain from consuming sweets completely.

The main problem is that when you eat sweets, then that excess sugar goes directly into the blood. The body treats it as poison. So the pancreas gland secretes insulin and works hard to clean the blood. If one continues to eat sweets then slowly over time – and sometimes very quickly – the person may suffer from diabetes. At some point, the pancreas may completely fail to produce and secrete any insulin. In that dire state, the patient may become very sick or even die.

Unfortunately, many of our wts are terminally ill and suffer from diabetes – primarily because they ate a lot of sweets. We are losing many dadas. Some of you may know that Dada Keshavanandji suffers in this way. Margiis would bring sweets to Baba and Baba would only very little. Then PA Dada Keshavananda would take and eat the majority of sweet(s). That has given him terrible health concerns. Tragically, we lost two dadas in their younger years due to this disease: Ac Liilamaya Brc, and Ac Gurukrpananda Avt.

Around the globe, people eat a lot of sweets and suffer. But in place like Gujurat they eat even more. They add sweets to all their dishes and those harmful diseases – like diabetes and skin diseases – are pervasive across the population.

The conclusion is that one should be very careful when taking sweets, and seriously consider abstaining from all sugar products.

at His feet


The below letter contains more of Baba’s teachings about reducing or eliminating one’s sugar / sweets intake. Plus, it lists 141 health problems – researched by medical experts – related with eating sweets. Here are the first ten entries of that list. Thereafter there is a link to the blog post containing the entire list.

1. Sugar can suppress your immune system.
2. Sugar upsets the mineral relationships in the body.
3. Sugar can cause juvenile delinquency in children.
4. Sugar eaten during pregnancy and lactation can influence muscle force production in offspring, which can affect an individual’s ability to exercise.
5. Sugar in soda, when consumed by children, results in the children drinking less milk.
6. Sugar can elevate glucose and insulin responses and return them to fasting levels slower in oral contraceptive users.
7. Sugar can increase reactive oxygen species (ROS), which can damage cells and tissues.
8. Sugar can cause hyperactivity, anxiety, inability to concentrate and crankiness in children.
9. Sugar can produce a significant rise in triglycerides.
10. Sugar reduces the body’s ability to defend against bacterial infection.



“Esechile Prabhu ghare…varas’a’y…” (P.S. 298)


O’ Lord since ages this dry and barren earth has been waiting for Your Divine arrival. And now in the form of the roaring of the clouds and the pouring rain You have come. The heat-stricken earth has received You today with new hope.

Baba, the wings of my mind go on dancing in hundreds of tunes and melodies. The dumb have gotten the language to express themselves; and now they are running towards divinity.

Baba, by getting You today, my heart is overflowing – all the directions are swaying in Your divine effulgence. The ten directions are swaying with the effulgence of Parama Purusa.

Baba, today for me there is nothing more to do. Becoming ensconced in You, I go on seeing Your form. Baba the hunger of these three worlds, the nectar of the three worlds, all these have mingled into one.

Baba it is Your grace, today You have come and showered devotion…

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers



This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”


This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.


Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.


Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,


(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)


“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)


Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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Date: Tue, 11 Dec 2012 21:47:03 +0530
To: am-global@earthlink.net
Subject: Many Times Milk Is Tamasika
From: Satyshrayii



(Note: This is the third letter in this series. The first two letters were titled, “Do You Eat Sentient Food”. Links to those letters have been appended below.)

I have been following this thread about sentient food and wish to raise the issue of milk. As we all know, in Ananda Marga, milk is sentient. It is a sattvika food item.

Yet we must bear in mind that there are some distinct considerations.


When the capitalist-minded agro-dairy industry and related corporations use steroids, injections, and other unnatural techniques to get the cows to produce more milk, then that milk cannot be considered sentient. It is full of pollutants, poisonous chemicals, and other harmful agents.


The situation of some Indian cows is also quite compromised. Some of the cows in the Indian cities eat all kinds of things: paper, plastic, garbage, cardboard etc. They eat so much of it that when a cow gets sick and surgery is needed, then invariably doctors find 30 – 65kg of junk / garbage inside the cow. (http://www.karunasociety.org/projects/the-plastic-cow-project)

Such problems are not limited to cows in the city. Some of those cows that roam the countryside often eat night soil.

For those not aware, cow’s milk from the villages is widely-distributed. Those villagers often form a cooperative and keep their milk in a central location. Then an area “milk-man” comes around for pick-ups once or twice a day. That milk is brought to processing plants in larger cities. At those plants, milk from various areas gets mixed, packaged, and shipped for wider delivery. So it is not that the village milk stays in a village. The milk of those cows that eat night soil reaches a wide spectrum of buyers. Many are then exposed to milk produced by (some) cows that eat night soil.

In both conditions, city and country, the sentient quality of the cow in India – and cow’s milk – is greatly disturbed.

Then there is this problem. As you may know, cows that do not have calves do not allow all their milk to taken. So dairy farmers in India farmers inject such cows with chemicals and drugs so those cows will release all their milk. In turn, those chemicals get mixed in with the milk. Anyone can taste and smell the toxins in the milk. This is a large-scale problem.

It all comes to this: Unless you know the history of the cow and how it has lived, purchasing or drinking cow’s milk is risky. The answer lies in enclosed in natural areas or sanctuaries so cows can live in a natural setting and have some freedom without endangering or exposing them to harmful agents, like pollution, garbage, and night soil.

Till that time, drinking cow’s milk in India is tamasika on many occasions.


Here is another key parameter that we must take into consideration.

Baba also guides us that it is not sentient to drink the milk of a cow that recently gave birth. Essentially, that milk contains colostrum which is harmful to the mind of a sadhaka. Such milk is tamasika.

Baba says, “The milk of a newly-calved cow [is] ta’masika.” (Caryacarya – 3)

Here are further guidelines about this:

(1) In the original Bengali and Hindi editions of Caryacarya, Baba says do not drink the milk of a sandhinii cow. The term sandhinii is consistently used and defined as a cow which has recently given birth. .

(2) Then in the English edition of Caryacarya, the phrase – newly-calved cow – has been used. Here again we are not to drink that milk.

(3) Then in Shabda Cayanika Baba also defines sandhinii as a newly-calved cow.

Baba says, “Given birth to a calf. A cow in that stage is called sandhinii. (Shabda Cayanika – 4, Kálii to Kikhi (Discourse 25))

Furthermore, in Samskrta language literature, the term sandhinii is qualified as being a ten-day period.

“The milk of a female animal [sandhinii] whose offspring is not ten days old.” (Reference)

So this link clarifies that sandhinii refers to a ten-day period for the cow after giving birth.


Now that we have confirmed that our Ananda Marga guideline is that milk from a cow that has given birth less than 10 days ago is tamasika, we should compare this with today’s markets around the world.

In the US, government regulations stipulate that dairy farms / manufacturers cannot sell milk from a newly-calved cow for 4 days. After that 4 day period, it is approved by the FDA for human consumption. That is the standard in the USA.

“By regulation, everything the dairy farmer collects from a cow for the first four days (8 “milkings”) cannot be sold as milk, and is classified as colostrum.” http://www.willardswater.com/information.php?information_num=15

In Ananda Marga our standard is different. Baba guides us that we should not drink milk from a sandhinii cow (a newly-calved cow) i.e. within a 10-day period of delivering her calf. Thus, any milk made in the US during that 6-day window, i.e. day 4 to day 10 after a cow has given birth, is tamasika. Whether it is organic or not, that milk is classified as tamasika according to our Ananda Marga standard.

So the problem is that there is no way of knowing which milk on the shelf in the US was produced during that period. By this standard, it is literally impossible to know if the milk you are buying in the US is tamasika or not.

In the area where you live, you should find out what the laws and regulations are. Because if the standard is less than the specified 10-day period as given in Ananda Marga, then there will be tamasika milk on the shelves in stores.

For instance, let’s say in Italy the rule is not to produce milk from a newly-calved cow for 5 days after giving birth, then there is a remaining 5-day window wherein tamasika milk is being produced, and hence sold in stores. Let’s take another hypothetical example. Let’s say in Argentina the rule is not to produce milk for 12 days after a cow has given birth. In that case, the milk produced in Argentina is sentient (at least on this factor) according to our Ananda Marga guideline. Because our guideline is a 10-day period, at minimum, and Argentina is going beyond that mark. These are all hypothetical examples, but the point is understood.

Any milk produced by a newly-calved cow / sandhinii cow that is less than the mandatory 10-day waiting period is tamasika.


Unless we have perfect proof about how the milk is produced, then we have to assume that the milk sold in stores is tamasika. It might contain steroids or other harmful agents; it might be from a newly-calved cow and thus contain colostrum; or it might be a product of commercial factory farming etc. In all such cases that milk is tamasika and must be avoided.

We must reflect again: Unless we have perfect proof about how the milk is produced, then we have to assume that the milk sold in stores is tamasika. That is the only way to approach it; drinking any milk from any store is to walk along a slippery slope – anything is possible. One may fall at any moment. That milk may be tamasika, possibly or even probably so.

Verily there are may do’s and don’ts regarding the sanctity of milk. Best is to just assume that all milk from a regular supermarket etc is tamasika. Remember, when store-bought milk itself is tamasika, then it is also means that those products produced from and using that milk are also tamasika: butter, cream, cheese, sour cream, yogurt etc.

Finally, the key point of waiting 10 days after the birth before milking a cow for human consumption applies to buffaloes and goats as well.



There is also a neo-humanistic reason why as Ananda Margiis we refrain from taking milk from a newly-calved cow:

We are to watch for the well-being of all creatures, including baby calves. We are to ensure those calves get all the food and nutrition they need. One way of ensuring this is to not deprive them of any of their mother’s milk.

Baba Himself has expressed this point in His teachings.


Milk from newly calved cow – produced within that 10-day period – will split when it is boiled. It will separate into water and solids. That is why those who have cows do not use that milk. Nor will small farmers give that milk to customers. It will give them a bad reputation.

But when that sandhinii milk is added to thousands of gallons of other milk then it may not split. So big companies may be hiding that sadhinii milk in their big vats of milk.

A sadhinii cow produces very thick milk; after that ten-day window the milk produced by the cow becomes thinner and of a more normal consistency.


Baba says, “Those who consume a lot of static food also emit this sort of foul smell…Similarly, an intensely foul smell is emitted from the bodies of tigers because they are carnivorous…A hilsa fish (an Indian herring) is extremely fond of flesh – rotten flesh is its favourite food – hence it produces a kind of repulsive secretion. If a fish bowl or container which held hilsa fish is cleaned with a cloth, and the cloth is used to clean another container, a repulsive smell will be emitted from the second container unless it is properly ventilated. A vegetarian will feel uncomfortable if this container is used for eating, drinking or anything else. Strict vegetarians avoid using any container which has been used to hold non-vegetarian food.” (Microvita in a Nutshell, ‘Some Examples of Microvita in Daily Life – Section C’)

Baba says, “Strict vegetarians avoid using any container which has been used to hold non-vegetarian food.” (Microvita in a Nutshell)

Baba says, “Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static. Very often people eat food without knowing its intrinsic qualities. For example, the milk of a cow which has just given birth. Or white eggplant, khesárii pulse [horse gram], red puni [Basella rubra Linn.], or mustard leaves, all of which often grew out of rotten matter. In order to have a balanced mind and to progress spiritually, human beings will have to pay attention to the qualities of the food they eat. The idea that “I will just do my sádhaná and eat any food, proper or improper” will not do.” (Ananda Marga Philosophy In A Nutshells, Food, Cells, Physical and Mental Development)

Baba says, “Támasika áhára: All kinds of foods which are harmful to either the body or mind and may or may not be harmful to the other are called támasika. Stale and rotten food, the flesh of large animals such as cows and buffaloes, and all types of intoxicants, are categorized as támasika. Small amounts of tea, cocoa and similar drinks which do not excite a person to the point of losing his/her senses are in the rájasika category. The milk of a newly-calved cow, white brinjals, khesárii dál, green vegetables of the type of red puni or mustard are támasika. Masúr dál cooked for one meal will become támasika by the next meal.” (Caryacarya – 3, Procedure for Eating)


#1: http://am-global-01.blogspot.com/2012/11/do-you-eat-sentient-food.html

#2: http://am-global-01.blogspot.com/2012/12/re-do-you-eat-sentient-food.html


“Ta’i bhavi mane toma’ri smaran’e, path cale ja’i toma’ri sharan’e,
A’ma’ra boliya ya’ bha’vito hiya’, ta’ nahe a’ma’r bujhi ja’garan’e…” (PS 715)


Baba, due to my extreme vanity and ignorance, in my heart I was thinking that everything – all my material possessions like money, wealth, post, position, might, and strength – is really mine and that they will remain with me up to eternity. In this way I was deluded. By Your grace You have blessed me with samvit [1] and an awakening has come. Today I have realised that all those worldly things are transitory: They are not mine. They do not belong to me permanently. Rather I have come alone onto this dusty earth, and one day I will depart this earth and will have to leave everything behind. Baba in this universe nothing is mine except You. O’ Lord, You have given me the gift of bhakti and with the devotional mind I can understand that You – and only You – are mine. Because of this I am always singing Your divine glory and I am always engaged in the depths of Your ideation. in my heart I feel that You are everything. Every moment I follow Your path and ultimately by Your grace I surrender at Your alter – O’ my Lord.

Baba, Your liila of Yours is unfathomable: It is full of diversity. On the one side, all the organs of my existence are engaged in negative interactions and crude dealings. The voice is drowned in its own arrogance and makes utterances filled with its own ego and audacity; and the eye is glued to its own feeling of superiority and vanity. With this vain outlook, there is disdain and disgust for others. All these negative features are rampant. And then on the other side these organs do all kinds of positive works and dharmic pursuits. They engage in shravan, manan, niddhidhyasana [2], dhyana, japa, dharana, kiirtan, and puja etc. Baba, in this liila of Yours, all these negative and positive activities are happening right in front of Your very eyes. You can see it all happening before You.

Baba, my mind is wild. I do not have the necessary strength to control it and therefore ask for Your mercy and surrender at Your lotus feet. By the shadow of Your infinite grace, by Your divine compassion, by Your sweet ideation, by doing kiirtan and sadhana etc, I can control that wild mind which is running under the intoxication of maya. Baba, by Your grace I can keep that wild mind cool, calm, and quiet – pointed towards Your divine Self.

Baba, You are my ultimate shelter; I surrender at Your lotus feet…


[1] Samvit: Baba says, “The popular meaning of sam’vit shakti is “awareness”– awakening from slumber. With the help of sam’vit shakti, unit beings become aware of their existence. They realise that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the avaran’ii shakti of avidyamaya.” (Ananda Marga Philosophy in A Nutshell – 4)

[2] Shravan, Manan, & Niddhidhyasana: Here below Baba explains the special import of these three devotional practices.

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).” (TK-3)

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Date: * 09 April 22:42:01 -0000
From: pradiip pradiip@gal.net…
To: am-global@earthlink.net
Subject: Re Do You Eat Sentient Food



~ Part 2 ~

Note 1: This is the second letter in this series; a link to the first letter has been appended below.

Note 2: This letter has essentially been written for those very strict in adhering to a sentient diet. This letter is also very appropriate for those who want to become more diligent in following a sentient diet. Those who are lazy, lethargic, and constantly compromising by eating rajasik or tasmasik foods – and have no interest in improving their eating habits – may or may not read. However, if such persons want to improve their diet they are most welcomed and encouraged to read.

First let’s address comments and queries raised by readers about the first letter on this topic:


(A) Brother Pra’n’va inquired: “On the matter of “Do not eat (or “take food”?) in a hotel or restaurant. Even sattvic food, taken at (of “in”?) a hotel or restaurant, is to be considered tamasic.” Yet a WT stated that “You can take the food outside and eat it or just away from the hotel or restaurant.” Could someone clarify this, please.”

As long as that restaurant is positively following all do’s and don’ts of the system outlined in this series of letters then that prepared food can be taken out of the shop and it will be sentient. For instance, if a restaurant has a juice bar and it is certain that their knives and blending machines are only used for fruit, then one may buy a juice and then leave the restaurant and drink that in a park or car etc and it will be considered sentient. However, purchasing prepared food from XYZ restaurants that do not follow the do’s and don’ts of sentient food preparation, then all of their food should be considered tamasik, even if one takes the food out of that restaurant and eats it elsewhere.

(B) Brother Govinda stated: “May I add please that the nature of the minds of those who prepare food are important; Chefs minds in a restaurant are generally Tamasic or Rajasic.”

Yes, this is an excellent point and a very important consideration for every sincere sadhaka. In His guidelines for Wts, Baba has given the following:

“[One] should not touch food by a mean-minded person…” (32 Rules for Avadhutas, pt #20)

By this we can understand that the mind-set of the person preparing the food definitely affects the food itself. Sentient food can become tamasik in this manner

(C) Brother Govinda also raised the idea of various new companies that produce mock meat, fake meat, imitation meat etc. These are products made out of soy, vegetable meal or other vegetarian ingredients. As Govinda comments, these products are very good for meat-eaters who are transitioning to an all-vegetarian diet. For those who are already established in sentient eating, then it is probably best to avoid these company products as it is not 100% certain how all such foods are prepared. They may contain onion, chopped with a knife that was used for cutting garlic in a different dish etc. There are just too many unknown variables. Thus, sadhakas should avoid such items. But fake or mock meat alternatives are good for the general population; i.e. those looking to transition from meat-eating to a plant-based diet.

Many thanks for all those who contributed. Here then is brief review of the first letter followed by many new points.


Baba says, “Strict vegetarians avoid using any container which has been used to hold non-vegetarian food.” (Microvita in a Nutshell)

In this above tenet, Baba is guiding us that even sentient food becomes ta’masik if it touches a utensil, pot, or container – or any other item – that was used in conjunction with static food.”

“So we must be careful because the ramifications of Baba’s above mandate are vast.”

(1) No eating at another family’s house if they fail to keep a strict sattvika kitchen.
(2) No eating at any hotel or restaurant.
(3) No company foods”

Interesting and dynamic topic that is so crucial for living as sadhakas in this present era. Very practical.


Here are more points to add to this list:

(4) Vegan labeled foods also problematic as they may contain onion, garlic etc.

For the above reasons and more, many prepared foods labeled as being “vegan” may not be sentient. A whole wheat bread may be made using the same pans and machines as a garlic bread. Tomato sauce that claims to not have onions and garlic may be mixed on equipment used for the normal ta’masik tomato paste. Similarly a rice dish may have mushrooms in it.

Here the point is that just because something is vegan does not mean that it is sentient; philosophically and practically speaking, the vegan diet and the sentient food diet are not the same. Vegan items often contain onions, scallions (onion family), leeks (onion family), garlic, mushrooms, red lentils, white eggplant, mustard greens etc. All the aforementioned items are vegan, but tamasik – not sentient. So if you are invited to a vegan feast, it does not mean you will be able to eat everything. Rather, expect that many or most items will be tamasik as onion and garlic & other tamasik plant-based foods are popularly used in the non-margii community.

(5) Openness About Labeling.

Today, many pre-prepared vegan foods state, “Made in a facility that also produces items containing eggs.” Or such food labels may state, “Produced on machinery also used to produce items containing eggs.”

Such companies are trying to be open about what they are doing – probably to inform those who suffer from allergies like peanut, soy, dairy, gluten allergies etc. Why has this happened? Because those suffering from food allergies have been vigilant and active in protesting. That is why companies have begun labeling their food in this way. If sentient food adherents are equally active, companies will respond by clearly indicating on the label if products contain: onion, mushroom, garlic, scallion, chives, leeks, mustard seeds / greens, red lentils, white eggplant etc. So there is hope that one day this will be clearly marked.

At the same time, we should also keep in mind that so many other companies who do not have the conscience to mark their foods with the above statements may be doing a whole lot worse. They may be making veggie sandwiches on the same counter as meat sandwiches, but they never say anything about this.

Here the point is that no pre-packaged food – even it if is labeled as being vegan – can be taken on faith as being 100% sentient. Plus, in many countries, companies are still not mandated by law to label if they are using GMO’s, genetically modified organisms.


So although the world is becoming more “green”, “healthy”, and “organic”, there remain numerous points that we must be aware about when selecting our food. Because the common society and business owners are not aware about sentient food. For either financial incentives or out of plain ignorance, the food they promote and label as pure vegetarian may not be sentient for Ananda Margiis.

The best solution then is to buy unprocessed ingredients like rice, soybeans, vegetables, and all kinds of grains, fruits, and legumes and prepare those things in our own home.

In addition, wherever and whenever possible, it is probably better to buy things that are both local and organic, but that may not always be possible. At the same time, do be careful about GMO, or genetically modified organisms; this is especially relevant for corn and soy products grown in the USA, though not exclusively limited to those items. For more about this issue of GMO’s please reference this letter.



Here is the section from His discourse ‘Some examples of Microvita in Daily Life’ that reveals how eating vegetarian food from a non-veg container is ta’masik.

Baba says, “Those who consume a lot of static food also emit this sort of foul smell…Similarly, an intensely foul smell is emitted from the bodies of tigers because they are carnivorous…A hilsa fish (an Indian herring) is extremely fond of flesh – rotten flesh is its favourite food – hence it produces a kind of repulsive secretion. If a fish bowl or container which held hilsa fish is cleaned with a cloth, and the cloth is used to clean another container, a repulsive smell will be emitted from the second container unless it is properly ventilated. A vegetarian will feel uncomfortable if this container is used for eating, drinking or anything else. Strict vegetarians avoid using any container which has been used to hold non-vegetarian food.” (Microvita in a Nutshell, ‘Some Examples of Microvita in Daily Life – Section C’)

at His lotus feet,




“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.

Very often people eat food without knowing its intrinsic qualities. For example, the milk of a cow which has just given birth. Or white eggplant, khesárii pulse [horse gram], red puni [Basella rubra Linn.], or mustard leaves, all of which often grew out of rotten matter.

In order to have a balanced mind and to progress spiritually, human beings will have to pay attention to the qualities of the food they eat. The idea that “I will just do my sádhaná and eat any food, proper or improper” will not do.” (Ananda Marga Philosophy In A Nutshells, Food, Cells, Physical and Mental Development)

“Támasika áhára: All kinds of foods which are harmful to either the body or mind and may or may not be harmful to the other are called támasika.

Stale and rotten food, the flesh of large animals such as cows and buffaloes, and all types of intoxicants, are categorized as támasika.

Small amounts of tea, cocoa and similar drinks which do not excite a person to the point of losing his/her senses are in the rájasika category. The milk of a newly-calved cow, white brinjals, khesárii dál, green vegetables of the type of red puni or mustard are támasika. Masúr dál cooked for one meal will become támasika by the next meal.” (Caryacarya – 3, Procedure for Eating)


“A’mi a’chi bhay kii toma’r, sukhe dukhe a’ma’ke d’eko…” (PS 2123)


Baba, You told me, ‘I (Baba) am always with you. Never be afraid. There is no question of fear. All the time – in good times and bad, & in pleasure and pain – always call Me. And when you do, you will have My presence – then and there. Because I am always with you. So you should not encourage any sort of fear complex.’

Baba, You guided me that, ‘In your life, regardless of whatever good or bad things happen, or whatever sweet or sour things occur, just make everything blissful by ideating on Me (Baba). Change all that bitterness into sweetness with divine thinking and ideation.’

You told, ‘Whenever your heart is burning and the pain is unbearable, and whenever you cannot tolerate any more negative and terrible occurrences, then by ideating on Me you will be able to change all that harshness into sweetness. Then softness and sweetness will saturate your mind– instantly. Remember I am always with you’.

Baba, You also told, ‘In the cold winter’s hail storm and in unbearable situations when suffering comes, and when the flowers of love have withered
away due to the heat of the atmosphere, then look towards Me. And even when all the vital energy is about to leave your body then that time also look
towards Me and ideate on Me. Then everything will become positive and the throbbing sensation of life will again return. Never encourage any sort of
pessimism, negativity, or any kind of complex. Because I (Baba) am always with you and I am always ready to help you in each and every circumstance’. Baba like this You lovingly guided me.

Baba, You are showering me with Your causeless grace – in all the directions always….

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From: “Pradiip
Subject: Baba Story: Margii Invited to Drink & Dance
Date: Thu, 08 Nov 2012 1:47:51 +0000



SUMMARY: This is the account of one devoted margii and what happens to him when he refuses to drink wine in celebration of a contractual agreement with the Russian Embassy. Read how Handaji’s office loses that lucrative contract, and then got much more, as he experiences first-hand how dharma itself saves him. Dharma always protects those who uphold dharma.

In the early days of Ananda Marga, one very devoted margii, L.P. Ha’nda’, was a sales manager for a private company in India. Handaji’s whole family was deeply involved in Ananda Marga: His wife was a university professor in the Hindi Dept and she worked on translating Namami Krsnasundaram from Bengali into Hindi, and Baba assigned her other translation duties as well. So the whole family was very active and they would come every Sunday for Baba’s darshan. Handaji himself hailed from Rajasthan and then relocated to Kolkata. And it was there that he worked as a sales manager.

Through his hard work and good fortune, he arranged a large contract for his company with the Russian embassy in India. This was a very lucrative and profitable job for his firm. After much trial and negotiation, all the paperwork was completed between the two parties – i.e. Handaji’s company and the Russian embassy.

Upon completion, various representatives from the Russian embassy wanted to celebrate the contractual agreement. In their “festive” – and somewhat debauched – mood, those Russian embassy agents requested Shrii Handa to drink vodka and dance with them. This was their normal style of celebration and they wanted Handaji to partake in their “party”.

Handaji replied, “With all due respect, thank you kindly, but I never touch wine so please excuse me – I must decline your offer. I lead a disciplined life and do not drink alcohol. However I will gladly take fruit or juice.”

Hearing this, the Russians became furious. They were shocked that Handji refused their offer of wine and dance. They then threatened to tear up the contract if he did not drink with them.

Handaji remained steadfast in his approach; he did not compromise one inch. He again respectfully declined their offer.

In their fury, the Russians then ripped up the contract and voided the agreement with Handa’s company. So the company for which Handa worked had suddenly and unexpectedly lost a big contract.

Handaji was just mentally surrendering to Baba Shrii Shrii Anandamurtiji. He was thinking, “Baba, I am merely following the principles You graciously taught. You are managing everything; by Your grace, I know you are taking care.”

Handaji now had to be the bearer of bad news and report back to his boss.

Naturally, Handaji’s boss was extremely disappointed and frustrated by losing the contract.


News of the contract dissolution rose to even higher echelons. The Russian trade commissioner to India came to hear about the case. He was curious to know more about what transpired. In true sense, it was all Baba’s grace because otherwise it was extremely rare for a commissioner to take interest and examine the deals made by lower level offices.

So the Russian commissioner asked what happened and Handaji replied how he had certain life principles and could not accept their request of drinking wine and dance.

Normally, under such circumstances, a trade commissioner will give 100% support to their subordinates in order to keep their loyalty.

But in this case it was not like that. The trade commissioner did not take sides with his colleagues at the embassy. Instead, the Russian trade commissioner was quite moved and impressed with Handaji’s non-compromising attitude and strictness in his ideals. So when the commissioner saw Handaji’s firm moral resolve, he held him in deep regard and concluded that this is a trusted person. He was inspired by how Handaji stood by his principles.

With great concern, the commissioner then inquired, “Have you lost your job with the company?”

Handaji replied that his boss had understood and that he still had his job.

Still worried about what had transpired, the trade commissioner offered his heart-felt apology to Handaji for the whole ordeal. Then the Russian trade commissioner not only approved the contract, but doubled the size of it. The trade commissioner had developed a great respect for Handaji’s honourable way of living. So the commissioner began referring more and more lucrative jobs to Handaji’s firm – jobs that were far bigger than the original deal with the Russian embassy. Why? Because he trusted Handaji’s manner and ethic.

Ever since, the Russian trade commissioner and Handaji fostered a long and fruitful friendship. In personal life, they were close friends and visiting each others residence; and, in professional life, the commissioner continued to refer big jobs to Handaji’s company.


Here the point is that since Shrii Handa held firm to dharma, he ultimately became victorious, by Baba’s grace. Handaji maintained his principled life – even though it created clash – and in the end gained victory.

Baba says, “The dynamicity of dharma functions mainly in the subtle sphere. With the increasing development of the power of reflection, dharmic people realize that dharma is always with them in a very subtle way. They further realize that their dharma and their beloved Parama Puruśa are one and inseparable. So Shiva clearly observed, Dharmasya súkśmá gatih [“The ways of dharma are very subtle”].” (Namah Shiva Shantaya, Shiva’s Teachings – 1)

Baba says, “Dharmasya súkśmá gatih kálasya kut́ilá gatih – What happens and how things happen is beyond people’s comprehension. One may be at the height of one’s glory today. But how and when they will be a fallen angel, sunk in the depths of total oblivion, nobody can guess. That is why it is said that kálasya kut́ilá gatih. But regarding dharma it is said: Dharmasya súkśmá gatih – “Dharma walks a straight and simple path, but a very subtle one.”” (Discourses on the Giita, Spiritual Lessons of the Giitá – 2)

So although it looked like that by following dharma, Handaji would lose his professional stature; actually, by sticking to dharma, Handaji gained a far heightened position in the workplace. Whereas if he had compromised with his ethics and drunk wine, then Handa would have lost dharma as well as the opportunity of greater company contracts.


By the above story we can easily understand that by the grace of Baba Shrii Shrii Anandamurtiji, those who follow dharma gain victory in each and every sphere of life and move ever onwards toward their cherished Goal.

Baba says” Ácárańát dharmah, that is, “Dharma is the assemblage of all your conduct” – the way you eat, the way you speak, the way you perform sádhaná. If your conduct is good, dharma is with you; if your conduct is not good, dharma is not with you.” (Subhasita Samgraha, part 21)

Baba says, “Dharma rakśati rakśitah – “One who protects dharma is protected by dharma.” Dharma saves the dhármika [the upholder of dharma] in the material sphere, in the subtle sphere and in the causal sphere. When dharma saves people in the material sphere, they experience it before their very eyes, they hear it with their ears, they feel it with the tenderness of touch. When dharma helps them in the causal sphere, they experience it by loving Parama Puruśa with all the sweetness of their hearts. This feeling has no external expression. When dharma saves people in the subtle sphere, they experience it through deep reflection.” (Namah Shivaya Shantaya, Disc: 11)

Baba says, “Human beings must live like human beings and human beings must die like human beings – not like undeveloped entities such as plants and animals. In no way should people surrender at the altar of animal dharma or plant dharma, but should stick to mánava dharma, to Bhágavata dharma, even if that results in death.” (Ánanda Vacanámrtam Part 16, 28 November 1979 morning, Pune)

Pradiip Deva


Here are more of Baba’s related teachings on this topic.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (Ananda Vanii #13)

Baba says, “Ananda Marga is a man-making mission.” (Ananda Vacanamrtam – 31)

Baba says, “Where the question of benevolence and malevolence is concerned we will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)


“A’mi toma’y khunjechi girigucha’y, khunjechi an’ute an’ute…” (P.S. 2250)


Baba, I have searched You in the caves of the mountains and in the nooks and corners of this entire universe. I have been searching You from this holy place to that holy place– from this tiirtha to that tiirtha. In this way my time got wasted. And after a lot of searching now I am completely fatigued and tired. I did not get You anywhere; because of this my heart remains dry. You continue to remain distant from me.

Baba, all my longings will be quenched, my whole heart will be satisfied, only when I will receive You in the deep core of my mind and heart, with my full existence, with full realisation.

Baba, I do not know the reason why are You hiding Yourself. Why do You make me cry; and why do You not like to understand my yearning and longing. In spite of this irony of Your not caring, I will go on searching You and I must get You. You must get held and that will only happen when You will grace me…

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