Archive for the ‘Human Life’ Category

Date: 15 Nov 2012 20:10:43 -0000
From: “”Kalyan Sundaram “kalyan_s.1970@metro-pc
Subject: Why Do They Embrace Fake A’nanda Va’niis
To: am-global@earthlink.net



Baba’s original and true A’nanda Va’niis stand as one of the great traditions of Ananda Marga. This we all know.

Twice annually on New Year’s & Ananda Purnima Baba would give a spirited message of a few lines that was entirely new in content, complete in expression, and eternal in nature. In that way, each Ananda Vanii is verily a discourse unto itself. So Baba’s original and true Ananda Vaniis are really something unique and incomparable.

However, now in this post 1990 era, certain party leaders have taken it upon themselves to invent and issue Fake Ananda Vaniis for their own interests & political ends. These fake Ananda Vaniis are nothing but their own claim for power and legitimacy.

As Ananda Margiis, as disciples of Baba, we should be strict in adhering to Baba’s divine system of Ananda Vaniis and use only those original Ananda Vaniis as our guiding light – not any fake version. Thus on the occasions of New Year’s & Ananda Purnima, we should select one of Baba’s original Ananda Vaniis. Already, this is what so many units are doing around the globe.

As 2013 is a mere 6 weeks away, we should get organised and prepare ourselves accordingly.

Here below is a general discussion of this topic. This is a vast subject so please write in your thoughts and comments. As disciples of Lord Shrii Shrii Anandamurtiji we are to be vigilant on this matter as it regards the authenticity and sanctity of His divine teachings.


Baba’s true Ananda Vanii messages are very precise and pointed like an arrow. They are complete discourses in and of themselves. They are not part of any larger discourse; and they are not just a quote or partial paragraph. Baba’s true Ananda Vaniis are 100% full & complete and stand as is. They are unique and new in their own special way.

One of the most recognisable and special attributes of Baba’s original Ananda Vaniis is that they infuse prana (positive life-force) into even half-dead persons and give strength and vigor to all sadhakas. Infused with courageous spirit and indomitable nature, Baba’s original Ananda Vaniis are 100% unique and stand apart from His other discourses. Only His original and true Ananda Vaniis have that unbridled energy to inspire one and all to move ahead.

History bears testimony that Baba Himself wrote all those Ananda Vaniis in His own handwriting. And He did not just do one like this; but, time after time, for many years Baba continued to write His original Ananda Vaniis with His own hand. All senior margiis are aware about this. In contrast, with other discourses and book chapters, Baba never did like this. Countless discourses He has given and always He was speaking, and devotees were writing. Whereas Ananda Vaniis were written by His hand. This shows the personal and special quality of Ananda Vaniis.

Here is one of His true and eternal Ananda Vaniis.

Baba says, “After millions of animal lives, a created being attains the human form. That is why all the sacred books speak of the rarity of human life. The wise properly utilize all objects and this utilization alone makes the existence of the object worthy. You have achieved the human frame. You must make it meaningful by your sádhaná, service and sacrifice. Engage yourself in such useful pursuits that even your worst enemies have hardly any chance to despise you. Utilize yourself in such a manner so as to satisfy yourself mentally, that you never wasted your time uselessly on this earth.” (Ananda Vanii #33)

In all, Baba has blessed us with 74 of these divine guidelines known as Ananda Vaniis. Each with their own inherent beauty; each with their own timeless message. And Baba has Himself specially collected them all together and marked them in His publication: Ananda Vanii Samgraha. These alone stand as those unparalleled and dharmic messages which Baba has so graciously blessed us with during the time of New Year’s Day and Ananda Purnima gatherings. These alone are Ananda Vaniis.


However, nowadays various Fake A’nanda Vaniis are being created and passed around by the various groups.

Certainly, most margiis and field workers understand that any so-called Ananda Vanii created by one of the factions is a Fake A’nanda Va’nii.

Even then it is important for us to recognise and review how & why these Fake Ananda Vaniis came into existence so that we can eliminate this dogma permanently.

Baba says, “The despondent humanity, in the monumental task of searching for veracity, sees the beacon leading to the path of effulgence. This immense task makes humanity’s existence resplendent and illumines its path of movement with the blazing tenderness of humanism. You are the blessed travellers on that effulgent path. Let the unique blending of your profound wisdom and intense urge for action rend asunder the mists of sinful deeds and smash to dust the jagged rocks of hypocrisy, and establish you in the realm of supreme fulfilment. This is my wish for you on this auspicious New Year’s day.” (Ananda Vanii #71)

in Him,
Kalyan Sundaram


“Tumi eso a’ma’r ghare krpa’ kare, vedii sa’ja’yechi toma’r tare…” (P.S. 589)


Baba, please grace me by coming to my home. For You I have decorated the vedii (dais). I have prepared the garland of sweet malati flowers for You.

Baba, I am sitting in meditation and waiting for Your divine arrival. My ears are ready and waiting in anticipation of Your soft footsteps.

Baba, my mind is not in my control; with the flow of this sweet breeze it is rushing towards You. Everything is vibrating in Your love. Baba please grace me by coming and sitting in my heart in that most intimate & loving way…

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


~ Part 2 ~

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

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

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

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

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

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


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

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

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

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

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


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

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

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

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

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

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

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

Anandeshvar Deva



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


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

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

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


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


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


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

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

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


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

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

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

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

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

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Stages of Human Life

Date: Sun, 12 Aug 2012 21:02:49 -0000
Subject: Stages of Human Life
To: am-global@earthlink.net
From: Satiish Deva”


“Pratham jiivane, tumi a’so niko, ta’r la’gi, mane kono klesh na’i…” (PS 379)


Baba, O’ my Dearmost, You did not come close to me in the dawn of my life; but I do not have any agony in my mind about why You did not bring me under Your shelter that time – why You did not come close to me and become very intimate. For that I do not have any mental anguish or suffering. But I do have repentance in my heart for why I did not search You that time. That is why my heart is burning and crying all the time. The fault is mine: In my early years I did not search You. For that I have deep remorse.

Baba, that time You were so close to me – living side by side, always. Even then I did not call You or try to search for You by learning sadhana. I did not care about that back then. Just my days and nights passed in vain, doing various useless pursuits that time in the early stage of my life. Yet, now in the twilight of my life, the more those early remembrances sprout in mind, the more pain I feel.

Baba, by Your grace, everyone comes onto this earth for a short span of time, for a calculated period. And there are so many works to do. Yet fruitlessly people waste their time blaming God for their misfortunes – but there is no benefit in this. Because everyone is facing their own samskara. When they remove the umbrella of vanity, they will realise that Your grace is showering eternally.

Baba, You are ever gracious; what You do is best for me. My only desire is to always remain under Your shelter…


Here following are the Sanskrit terms demarcating the various stages of human life. Accompanying them are corollary English terms. However since the English language does not formally divide human life in the exact systematic way as in Sanskrit, then everyone should give their further suggestions for how to best express the English counterpart.

Baba has formed these categories of life based upon changes that come as a result of changes in: age, psychological outlook, physical & psychic development, etc.

Baba says, “Human life is composed various stages. And the collection of all the stages encompasses the entire human life. And just as human beings have these ten stages, similarly the life of each and every living being is composed of these ten stages. So depending upon the type of living being and environmental conditions such as climate and temperature etc, the duration of each of these stages varies, either increasing or decreasing. Following are the stages of life for a human being living in a tropical country.”

1) Ma’trgarbha: anuma’nika 10 ma’s (Mother’s Womb; approx 10 months)

2) Shaeshav: 0 to 5 (Infancy)

3) Balyaka’l: 5 to 14 (Childhood)

4) Kaeshora: 14 to 16 (Youth)

5) Paogan’d’a: 16 to 18 (Teenage / Adolescence)

6) Yauban: 18 to 39 (Early adult life)

7) Praor’hatva: 39 to 50 (Middle age)

8) Ba’rdhakya: 50 to 72 (Older adult life / senior citizen)

9) Jara’: 72 to 100 (Elderly)

10) Atharva: 100 + (Centenarian)

(Laghu Nirukta p.349)

Ma’trgarbha (Stage 1): In Varna Vicitra part 1, Baba comments that the duration of this first stage is ideally 10 months & 10 days. That is how long the fetus remains inside the womb, in the best of circumstances. If however, the fetus is born before this time, then the new born will not be properly mature. In that case its physical and mental development has not occurred up to the optimal degree. This stands as yet another proof how human life begins in the mother’s womb and therefore the act of abortion is not accepted in A’nanda Ma’rga.

Balyaka’l (Stage 3): Due to the excess in-take of protein and fat and due to chemicals in the food, the age of puberty in so-called developed countries is rapidly decreasing. Now some young girls reach puberty at the tender age of 8 and some boys begin puberty at the age of 9. The extremely early onset of adolescence is the result of terrible imbalances in lifestyle and ultimately this creates serious problems in the society. Because suddenly 10 year old girls are getting pregnant and producing their own babies, yet they themselves are still young children and completely unable to take care of their offspring. This is the tragedy unfolding in various so-called developed countries.

Jara’ (Stage 9): This means those whose bodies has begun shrinking.

Atharava (Stage 10): This means those who are almost immobile.


This entire cycle of life is the divine liila of Parama Purusa. A baby is born and blooms up to its full development and then gradually it shrinks in its old age. This is the divine play of “Hari & Hara”. That is why this world is called jagat – because everything is mobile. Everything is changing; nothing is stationary. Those who have come will one day go. Those who have gone, they have gone in order to return again. This infinite liila of Parama Purusa is going on from beginninglessness up to eternity. In reality, this liila is miserable for jinanis; but for bhaktas it is blissful. In this cosmic liila everyone has their own particular role to play. And those who remember that they are part of a divine drama, they enjoy; and those who forget, they cry. But in the real sense everything is blissful because everyone is dancing around Parama Purusa.


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From: “Omprakash Deva’
To: am-global@earthlink.net
Subject: 16 Points: The How’s & Why’s of Point #1
Date: Sun, 24 Jun 2012 22:08:36



In this cycle of creation known as brahmacakra or srsti cakra, we are fortunate that we have been given the upper-most place: Human life. As we know, human life is completely unique. Only those whom Parama Purusa blesses are granted human existence. Even the devatas are always trying and longing to get human life, because without getting a human framework – without achieving a human body – one cannot do sadhana.


Of course, it is the mind which does sadhana; yet the mind is situated within the body. Hence there is a deep link between the two. If the body is uncomfortable, sick, or plagued by some type of disease, then the mind cannot function properly. Because the mind needs the support of a healthy body in order to think or concentrate in a pointed manner. Thus for proper sadhana a healthy body is an absolute necessity.

That is why in yoga, the first step is to keep the body pure and fit. And as we know, in our Ananda Marga there are numerous teachings & guidelines that are directly related with the upkeep, maintenance, and purification of the physical body – as this is integral to our movement on the path.

Baba says, “Keep the body neat and clean like a temple.” (Caryacarya-2, ’87 Edn, p.7)

Baba says, “The physical body should be sanctified…by various physical practices that affect the nerve fibres of the body; because through the nerve fibres, through the afferent and efferent nerves, the first phase of realization comes.” (Yoga Psychology, ’98 Edn, p.170)


And, in Ananda Marga, everything is done to reach the Goal: To come closer to Parama Purusa. All the practices of AM aim to reduce the radius between the jiiva and the Cosmic Nucleus: Baba. That is why from dawn to dusk & from birth to death, all our activities and works – whether small or big, mundane or spiritual, individual or collective – everything is done to come closer to God: Parama Purusa. And this entire process, or collection of efforts, is a type of sadhana.

And to improve that sadhana, or movement of life, it demands that we become intimately familiar about every aspect of Baba’s teachings. And while we are all aware about Sixteen Points, even then there may be some inner aspects to ponder further.


Here following then are a few thoughts regarding this first point of 16 Points. I hope other sadhakas will also send in their experiences and insights about this.

“After urination wash the urinary organ with water.”

Generally speaking, all margiis are certainly aware about this point. Even then there may be a few aspects of this practice which are new for some people. Because there are some lesser known health & hygiene facts associated
with the practice of this first point of 16 Points. So some sincere practitioners may not be fully aware.

The whole purpose behind this initial guideline of Sixteen Points is to clear all the excess urine from the urinary tract. And to achieve this fully, one must pour plenty of cold water on the entire genital area. Then the bladder and the entire urinary tract will contract thus releasing all the urine from the system.

To produce this desired effect, one can pour as much as 1 full liter or more of cold water on the urinary organ and pubic region at the time of urination. The entire genital area should be properly covered with water & hence cooled. That will certainly release any remaining urine from the body, even if one does not have the urge to go anymore.

Think of it this way: Most of the time people do not feel the need to urinate before getting into the swimming pool, yet once they submerge themselves in the water then quickly the desire comes to urinate. This is due to being immersed in cool water. That is why smart people will always use water before going in the pool and clear the bladder fully, then the desire will not arise once in the pool.

The key concept then is that cold water will draw the remaining urine from the body. Just as being in the swimming pool stimulates the further flow of urine, the same effect is done by pouring a liter or more of water when urinating. By this technique one is sure to release all the urine from the body.


Unfortunately some, consciously or unconsciously, have gotten habituated to “following” point #1 of Sixteen Points in a ritualistic manner. They just haphazardly put a few drops of water on the urinary organ after urination – and finish. It is as if they just took a dropper bottle or an eye-drop dispenser and relased 1 or 2 tine drops. This minuscule amount of water is never going to produce the desired effect. So this type of half-hearted approach does not give any real benefit. It is just a ritualistic show that has no real practical value. This approach has nothing to do with following point #1 of 16 Points.

To follow this mandate properly, one must use a sufficient quantity of cold water: That means 1 liter over the entire pubic region.


By this particular use of water after urination, the body is properly maintained. The cooling effect of the water and consequent re-heating by the body gives many long-term benefits and prevents diseases related with that area of the body.

(A) Enhanced Circulation: By pouring cold water then the blood quickly rushes from that area and new oxygenated blood from the heart and lungs comes delivering vital nutrients. This exchange of blood brings health to the region.

(B) Bladder Stones: When excess urine remains in the bladder then there is the possibility for that to crystallize and form stones that can completely block the urinary tract. By pouring sufficient cold water after urination, then all the urine is released from the body and there is no possibly for the formation of bladder stones.

(C) Incontinence: The valve associated with urination is voluntary. When the brain gives the order then the valve will either hold or release the urine. But when the muscles around that valve weaken, then the valve is unable to properly control the flow of urine. In that state, a person suffers from constant dripping and incontinence. By pouring water regularly after the time of urination, then oxygenated blood will properly maintain and strengthen those muscles, thereby preventing this disease.

(D) Mind Reaches to Higher Cakras: By using cold water regularly, the nerves and nerve fibers related with that cakra are strengthend and the mind can reach up to higher cakras.

(E) Prostate Glands and Testes: They get revitalised by the use of cold water. This prevents all kinds of serious diseases like cancer from forming in that area.

Anyone already suffering from any of the aforementioned problems should do cold water treatments regularly to recondition and rehabilitate the nerves, muscles and organs of that area.

Sadhakas however will not suffer from those common diseases and ailments that adversely affect non-margiis at the age of 45 – 60+, whereby they cannot control the flow of urine from the body. In which case they experience drops or a drip from the urinary organ throughout the day. But such health issues will not happen to sadhakas who sincerely observe point #1 of 16 points.


So we should pursue and practice this first point as sincerely as possible by using a fully liter of water to cleanse the urinary organ and surrounding area. That said, there may be occasions when this is just not possible:

(A) Suppose one is travelling on a bus or train and the only water available is the few ounces in a small shacoa container, then one will have to adjust with that amount. There is no other way.

(B) Suppose one is in Ananda Nagar in the summer time when there is a dearth of water. In that heat when one is already drinking a lot, and consequently urinating frequently, then using full liter of water to clean is not possible nor practical.

(C) Suppose one lives or is posted in a desert region like in Africa, Arizona (USA), Saudi Arabia, or Rajasthan (India); then there is going to be a shortage of water and using an entire liter after urinating will not be possible. One cannot sacrifice drinking water for the sake of cleaning after urination. Rather one will have to adjust with the smallest amount of water.

Our overall aim should be to cleanse properly and thoroughly using a full liter of water after urination. But as noted, in certain conditions this may not be possible so an adjustment will have to be made. And when one is again in an area or situation where water is more freely available and plentiful, then one should again use the full and proper amount.


Generally, people are somewhat particular about cleaning their backside, but not their front side. By making this practice of using a full liter after urination an ingrained habit then that will bring so many health and psychic benefits.

The best way to make it a habit is to fortify oneself with proper logic and reasoning. For instance, if one knows that dancing kaoshikii and tandava regularly will prevent Alzheimer’s disease, then one will be more inclined to practice those dances. And if one is not aware of this point then they may not do those dances regularly.

Similarly, by educating oneself of the benefits of using a sufficient amount of cold water at the time of urination, then they will be more apt to make this a proper habit in life.

And many other benefits will come from properly following this initial guideline. The key factor for deriving all these benefits is to apply an ample amount of cold water on the entire genital region during & after the time of urination. Putting one or two drops on the organ will not do; rather that will be one superficial display only.


The culminating idea is that our practice of Sixteen Points then is related with the development of the human structure and human personality in all the realms – thus transforming our entire existence. So it is nothing but divine grace that we have access to these eternal and dharmic guidelines.

Baba says, “Human existence is trifarious. A sadhaka has got his spiritual body, his psychic body and his quinquelemental body– this physical structure–hands, legs, ears, nose, etc. When the flow is for the Supreme Desideratum, there must be an adjustment amongst these three flows of human spirit, human mind, and human entity. There must be parallelism between spiritual flow and the psychic, and there must be parallelism between psychic wave and the entitative wave. For progress in entitative flow, one is to lead a pure life, a moralistic life, a life based on moral principles…Follow a strict code of morality. Live a pure life, a neat and clean life. Be strict in 16 Points. What will happen? Your entitative flow will get purified and will be in parallelism with your psychic wave.” (Baba in Taiwan, p.44)



“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


Baba, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence – everywhere. Baba, Your story,
the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka – in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. Baba, You are always, intrinsically with everyone – just like their vital force, just like their pra’na. Baba, You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

Baba, with the flow of effulgence You color my mind, and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. Baba, You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity; You show everyone the path which leads to immortality.

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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Date: Wed, 11 Apr 2011 22:04:21 -0000
Subject: Caught in Eddies of Life and Death
To: am-global@earthlink.net
From: Satiish K Deva”


Baba’s below teaching is quite meaningful for every sadhaka – and every non-sadhaka too.

Baba says, “Those who do the sa’dhana’ of desire, who knowingly direct their propensities (vrttis) towards external objects become crude….Their condition is then degraded to the level not merely of animals, but of matter – of wood, stone, etc.”

“Actually, such snobbish materialists are far inferior to animals like asses, etc. They repeatedly face rebirth and continually bind themselves to the chain of slavery; they can never attain the ultimate liberation. As a result of their crude thoughts, they take the form of animals or straw, trees, etc. Through the centripetal action of introversive prakrti, they regain human bodies, but they again become involved in crude activities and attain sub-human bodies. Thus they fall repeatedly into the eddies of life and death; repeatedly they are caught in the dreadful pit of death. They
remain only half-alive, fearing death every moment of their existence. This becomes their destiny. Truly speaking, such beasts in human form are lower than animals….”

“…Therefore human beings must clearly understand their true responsibilities and act accordingly. They must proceed towards perfection by making proper use of their mental endowments and resources. They cannot sit back smugly after realising through rationality where deathlessness can be attained. In order to be established in it they will have to follow the path of integration and suffering instead of the path of analysis, and absorb themselves in the sa’dhana’, of the internal instead of the external.” (Subhasita Samgraha – 4, ‘Matter & Spirit’)

By Baba’s grace we are all sadhakas and are hence fortunate to have gotten such a blessing from Baba. He has graciously taught us Brahmavidya, and our AM philosophy guides us that cycle of creation is His cosmic connation. Parama Purusa Himself has created this system and human life is the only experience where one has the freedom and consciousness to do something on their own, in a limited way. Whereas animal life is purely for exhausting samskaras – nothing more. Certainly in human life one has to face the samskaras of their previous life, but one can do good deeds also and advance on the path of pure spirituality without creating further samskaras.

Baba’s above quotation nicely describes how the samskara theory works in the practical realm and how it is highly beneficial for keeping the mind focused on God and how to across this ocean of bhava (bundle of samkaras). One should know how to lead life accordingly and guide others. There is no other way. Avoiding this truth means inviting more problems. Atheistic people generally do not believe in the samskara theory but by Baba’s grace we can understand and know how it really works.


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Date: Sat, 03 Mar 2012 19:18:33 +0530
To: am-global@earthlink.net
Subject: Baba Story: My Realisation in PC



Note: The following is the first-hand account of Shrii Vibhuti Narayan Singh, a long-time margii who worked as a district officer in the Indian government. He is a very active and important margii who arranged the land for the Samastipur jagrti – still today that jagrti sits on that lap. Everybody knows he is a good devotee of Baba.

I was initiated in 1978 in Samastipur (Bihar) and on various occasions Baba blessed me. By His grace I had deep faith in Him.

In those days, I would only see Baba when He gave general darshan. I used to hear stories from various margiis that Baba knows everything and that when sadhakas go for personal contact (PC), dharma samiiksa, and reporting, then He punishes them for their mistakes in order to rectify them etc. I had so much fear about this that I dared not go and have PC with Baba.


Some of my close margii friends tried to get me to go for PC and I always refused their invitations and requests. Ultimately on one occasion, they dragged me into the line to get PC. I was standing in the queue to see Baba. I was extremely nervous and frightened about what might happen. Without telling anyone I Ieft.

When my margii friends heard this they tried to encourage and inspire me to go back for PC to get Baba’s blessing. They valiantly attempted to infuse me with the strength and courage, but I refused.


One day they again took me to see Baba. By that time I had the realisation that Baba is Parama Purusa because He appeared before me once in the form of Lord Shiva with His tiger skin, matted locks and trishul (trident). That story I will narrate another time.

So I had deep faith in Baba; it was only out of fear that I did not want to go close to Him in PC etc.

On this second occasion I was again in queue for PC. In total, there were 13 people in the line; and I was 7th. As those ahead of me came out from their PC with Baba, I carefully watched their facial expressions and acutely listened to their tales. I asked each of them about their experience.

There were a few themes that they all told:
1. Baba knows everything and one cannot hide anything from Him;
2. They got beaten by Baba for their past misdeeds and sins.

This much everybody told as they emerged from PC that day.

Hearing this I started repeating Baba’s name. I was standing in line for PC, yet mentally asking Him, “O’ Lord, You are God incarnate and my only desire is that my number should not be called this time for PC. That is my only request. Being the all powerful Divine Entity, please grace me.”

Actually I would have run away like I did last time, but my friends were keenly watching to ensure I did not leave. I could not run away this time. For this reason, I was mentally requesting Baba to relieve me and not call my number.

As I was getting closer to the front of the line, my fear multiplied exponentially. At the same time my request intensified: “Baba, please have mercy – do not call my number.”

The line was getting shorter. Then the person directly before me entered for PC. I was next in line. My fear had reached extreme heights. I was absolutely terrified and I was mentally requesting Baba again and again not to call me.

The person in front of me emerged from Baba’s room – his PC was over. The margii walked by me. I was next. PA Dada stood in front of me. I was certain he was going to grab me for PC. I continued my pleadings to Baba not to call me for PC.

Suddenly, PA Dada came directly to where I was waiting and announced, “Baba will not conduct any more PC’s today.”

Lo and behold, by His grace, my number never came! I was next in line and now suddenly I did not have to go in for PC. I was overjoyed and indebted to Baba.

I thought, “O’ Baba, You heard my request. You are so gracious.”

I was completely overwhelmed with emotion. I was so happy that Baba fulfilled my desire. That was the last day of the program so it was certain I would not get PC.

That moment my belief that Baba is Parama Purusa became even more strengthened. I became more dedicated. I thought everything was perfect. But that feeling did not remain with me forever.


Now 25 years later, when I think about the past, I feel repentant. Why was I so ignorant that I did not go for PC and dharma samiiksa. I had the opportunity but I did not go.

I know my repentance will remain with me so long as I am on this earth – my whole life. Baba graced me in so many ways but this episode of PC is a big, empty vacuum in my mind. How was I too frightened to go for PC. This feeling comes again and again in my mind: Why did I not go? I missed the opportunity. Every morning and every evening I think about this – it plagues me.

At this very moment I repent.

In closing, please allow me to share that although you may not call this my story about PC, but I call it the story about my PC.

Vibhuti Deva


The above heart-felt story recounted by Shrii Vibhuti Narayan Singh contains many gems and jewels for us all.

First, Guru satisfies all requests. Best is that one should not ask for anything as only He knows what is best for us. If Parama Purusa asks us again and again, “What do you want?” Then the sadhaka should say, “I want You”, “I want parabhakti”, or “O Lord, please lead my intellect unto the path of Supreme Benevolence.”

Baba says, “It is better not to ask Parama Puruśa for anything. Without cherishing any desire in one’s mind, one should proceed towards Him. If at all one cannot do that, then one may pray to Parama Puruśa, “Oh Lord, lead my intellect along the path of benevolence. Keep my intellect united with the Supreme Benevolence.”” (Ananda Vacanamrtam – 4, Remain United with the Supreme Benevolence)

Second, in contrast, if we ask Him for anything then He will certainly satisfy our request. In that case we will repent, as happened with Shrii Vibhuti Narayan Singh. No doubt the temptation comes to ask something but one must resist.

Third, if we ask for something then so much time gets spent in satisfying that request. That is the way it goes. That is what happened with Singhji. In the above case he was about to get PC but his whole longing was not to get PC. And that is what happened – his desire was fulfilled – he did not get PC. And now he is repentant and he realises his mistake.

Fourth, he should have asked: “O’ Lord, I want to come close to You. Please be gracious and remove all the fears and obstacles that are in the way.” With that request his concerns would have vanished and he would have gotten PC. But he chose differently and now he repents.

The conclusion is that humans ask for all kinds of things and thereby invite so many problems. No matter the temptation, one should never ask anything from Him; rather use the time in singing His name.

Ramdhan Deva


Little by little we should all be accustomed to following Baba’s below guideline and begin at least by using Deva when we sign our emails.

Baba says, “The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


Here Baba guides us what we should ask for from Parama Purusa.

Baba says, “So the devotees with kevalá bhakti in their hearts do not ask Parama Puruśa for anything. Even if Parama Puruśa proposes to give them this or that, the aspirant will say, “No, Lord, I don’t want anything but You. I want to remain with you. What You are offering to me is a trivial thing; I want You and You alone, nothing else.”” (Subhasita Samgraha – 14, Yoga, Tantra, and Kevalá Bhakti)


PS Intro: Progress occurs in waves, via periods of speed and pause. In the spiritual field, sometimes the mind is very lucid and sometimes quite dry. In Prabhat Samgiita, the dry mind is represented by the hot, barren summer and the lucid mind is expressed by the lush, rainy season. This following composition is the song of the rainy season.

In this rainy season, new plants and grasses have started growing. The lost beauty of the forest is slowly returning back; the barrenness of summer is gone. Now everything is getting decorated in a new way.

The sadhaka is asking that invisible, Divine Entity, “Who has come and changed the entire scene of the forest?”. By all these changes it is clear that someone has come – all these changes reflect the arrival of one Entity. The dress of that Entity is expressed by the lush green vegetation.

“Ta’l tama’liira vanero ma’jhe ke go ele nava sa’je…” (PS 3004)


In the palm and tama’l woods, in this rainy season, Who are You Who has come in new dress and form? It is Your grace that You have allowed me to come close to You. You have captivated my heart. Opening the door of the mind, You have filled me with devotion and engaged me in Your work – in Your sadhana, in Your service.

The earth is inundated with rain. The puddles, small ponds, and lakes [1] have become one. There is water all around. The dust of summer is gone. My vibrated mind is filled with You – in Your ideation, in Your thought, in Your meditation – in the atmosphere of that nandan [2] aroma.

The sky and the underworld have become one in their vibration, both are dancing in the same rhythm. Now, the sky is no longer just the sky and the underworld is not simply the underworld – both have become divine. All are dancing in one rhythm – in the rhythm of Parama Purusa. All these expressions have become a vibrated necklace of that one effulgence – yearning for an iota of Your divine grace.

O’ Lord, please shower Your causeless grace on me…


[1] Lake: One of the terms in Samskrta for lake is hrd. Baba has clearly mentioned this in His grammar books. But those who are confused wrongly translate hrd as “heart”. In that case their attempt at translation only serves to mislead the reader.

[2] Nandan: In the above song nandan refers to that beautiful attracting aroma. When human beings come in contact with certain expressions they derive much happiness. It is because of that derived happiness that they seek out those objects.

That is why various tourists or nature-lovers visit various places: Because they feel attracted. In return, they wish to give pleasure as well. They donate money or work to protect and keep those places pristine. The goal is to derive and give back pleasure.

Those engaged in nandan vijiana are attracted to various worldly things, knowingly or unknowingly: Art, dance, drama, music, paintings – these are all expressions of nandan vijiana, or aesthetic science. Some other examples including decorating one’s hair, landscaping, beautifying the home or office, and sightseeing (going to museums and art galleries etc).

In the field of kiirtan also, nandan vijiana plays a role. In the initial stage, devotees do kiirtan to derive pleasure – that is nandan vijiana. When their mind becomes ensconced in Parama Purusa then their sole desire is to give pleasure to Him. Then their mind is above nandan vijiana and it is in mohan vijiana, or supra-aesthetic science.

So the idea is that in nandan vijiana the goal is to give and get pleasure whereas in mohan vijiana the sole desire is to give pleasure to Parama Purusa. Nandnan vijiana starts with worldly expressions and builds up to the entry into spiritual life.

Those running after purely physical things are in a lower state of mind. When their sentient factor is awakened and the mind is more elevated, they lose interest in physical crude pleasures and they seek out psychic pleasure such as creative writing (novels or plays), critical thinking (philosophy) , and reading etc.

Those interested in higher aspects nandan (art and music for spirituality), and mohan vijiana (pure kiirtan, sadhana) may overlook lower aspects of nandan vijana (crude movies, pseudo-culture fashion etc).

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Date: Tue 28 Feb 2012 15:46:06 -0400
From: Divyajyoti_Deva
To: am-global@earthlink.net
Subject: Sitting on Baba’s Lap Means Died?


“Ceye gechi toma’re, shato rupe shato ba’re…” (P.S. 2503)


Baba You are mine; my everything is depending on You. You are my Ista; You are my Goal. Baba, I long to see You in hundreds of forms, hundreds of times – again and again. But, You only got held in name, song, melody, and tune. I only got You in those few ways. Baba, with my deep yearning, I search for You very near in the depths of my heart; I do not ever want for You to remain far away.

O’ the Devata of Divine Effulgence, please come more close – silently, please smile in my “I-feeling”, in the deep core of my heart. Baba, please fill my whole existence in Your divine effulgence, in Your undying love, with parabhakti.

Baba, by Your grace I have a deep longing and earnest desire to have You close, with the bond of love, in Your rhythmic expression and resonance. Baba, I want You close, in the land of the sweet resonance of the divine flute, in each and every blissful moment, in the world of the divine effulgence and beyond – eternally.

Baba, please shower Your ahetuki krpa’, Your causeless grace, and make my existence successful. O’ my dearmost…


Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa.
When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people on use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap.” Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

bhaotik dehtya’g (leaving physical body),
bhaotik shariir tya’g (leaving physical body)
ve bhagavan ko pya’re ho gaye (he has been loved by God)
ve svarga sidhar gaye (he has gone to heaven )
ve guzar gaye (he passed away)
mahaprayan hoyeche (he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phase “being on Baba’s lap” is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee” but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-pet-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.



Here are quoted lines from recently posted emails on various forums, wherein the writer uses “in Baba’s lap” with the occasion of death:

“May her soul rest in Baba’s lap for ever.”

“Let her rest peacefully in Baba’s Lap – which she always desired.”

“now she is in beloved Baba’s lap”

“She is now in BÁBÁ’S loving lap”

The above lines were written in response to the recent passing of a dear margii, Gayattrii Devii. And it is fine to write like this – only the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.


We know that one can sit on the lap of Parama Purusa in dhyana and so many of our devotional practices. This is well accepted idea in our Marga.

Baba says, “Now if the same humans address Parama Puruśa with appropriate humility, saying, “Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap” – this is devotion. If this devotion is present, everything else will automatically take care of itself.” (SS-11, What Is the Way?)

Baba says, “Intelligent people who move firmly along the path of dharma and sit on the lap of Iśt́a are destined to be victorious.” (SS-12, Where There Is Dharma There Is Iśt́a, and Where There Is Iśt́a There Is Victory)

Baba says, “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 Puruśa and will certainly be lifted onto His lap.” (AV-5, Taking Refuge Is the Final Word)

By Baba’s above teaching it is very clear that by surrendering to Him with love and devotion, one is sure to attain His lap. This may happen in dhyana or other spiritual practices. That is Baba’s expressed guideline.

The culminating portion of one’s dhya’na practice is sitting on His lap. Those who practice dhyana regularly understand this. In dhyana there are two parts. The first part is serving Him and the second part is sitting on His Lap and merging in Him.

Furthermore even those who could do proper sadhana during their lifetime, but if they at least attempted to sit twice daily, they too will get mukti and that symbolically means sitting on the lap of Parama Purusa.

If however, this phrase – “sitting on the lap of Parama Purusa” – is only used at the time of death, then new people will come to associate “sitting on Baba’s lap” with death (mahaprayan). This is the way slang (street talk) develops.

If some start thinking they can only attain the lap of Parama Purusa upon death and not in dhyana etc, then if someone reads that by dhyana one can sit on Baba’s lap, then they will think that dhyana means that “one is going to die”, i.e. mahaprayan.

It will be very similar to what happened with the the term harijan, which became exclusively associated with being an untouchable – not a child of God. People forgot the real meaning of the term harijan.

We should not let the phrase “sitting on the lap of Parama Purusa” meet a similar fate. None should mistakenly think that “sitting on the lap of Parama Purusa” can only occur at the time of death. The phrase should not be limited in this way.

Rather, as His disciples we should remember and think that when one is sincere in their devotional approach then anytime Parama Purusa can lift a sadhaka onto His lap. This is Baba’s stated teaching. Veritably, with proper effort and sincerity, during the culmination of dhyana one will always sit on His lap.

The conclusion is that people should use this phrase – “sitting on the lap of Parama Purusa” – on other occasions also. Now it has become the tradition to use it at the time of death (mahaprayan) and not at other times. By this way in the due course this phrase will become untouchable.

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From: “A. Roy”
To: am-global@earthlink.net
Subject: To Become A-Grade Bhakta
Date: Mon, Feb 27 2012, 20:45:32 +0530


“Toma’kei a’mi bha’loba’siyachi, keno ba’siya’chi ja’ni na’…” (P.S. 304)


O’ my Dearmost Baba, I love only You. Why I love You that I do not know – I cannot say. But one thing is sure, from the deepest core of my heart I love You. Baba, by Your grace I have chosen Your path. You are my Polestar and I never have an iota of doubt why I have come on this path. My eyes remain fixed on Your blissful arrival, looking for You day and night.

Baba, my mind always remembers You. In good times and bad, my mind always remains awake thinking about You. Baba please grace me by coming in my mind all the time – during sleep & while awake, all the 24 hrs. Except You I do not believe anything. You alone are the love of my life.

Baba, whatever may be the height of the tidal waves, and whatever may be the severity of the difficulties, always I will march ahead on Your path, by Your grace. Thinking of You, I will continue to overcome all obstacles and reach unto You.

Baba, other than You I have no desire. You are my Goal. You are my Ista. You are the Essence of my existence, my Soul of souls. Baba, You are my Dearmost, I love only You…


This entire letter revolves around the spiritual ideal of how one can become an A-Grade bhakta, according to Baba. Being the Sadguru, Baba has graciously provided us with the exact way to reach this pinnacled state.


In this ultra-modern, materialistic era, we see how the mass of people thrust their minds in various directions. Their mind gets stained with the mundane colours of this world. This we all understand well and we all witness such events throughout the day.

In contrast, as Ananda Margiis we know that we are to spend our human life involved in spiritual pursuits. In innumerable discourses, Baba has told us that human life is something very special– very rare. And the aim of this human life is to come close Parama Purusa. And the only means we have for achieving this is through sadhana. And the chief ingredient for doing proper sadhana is bhakti. This magic formula is known to every Ananda Margii– whether they be wholetimer or family margii or LFT etc.

So now, on the cusp of this spring season (for those in the northern hemisphere), we should take the time to objectively evaluate our own standard of bhakti and also remain aware of the fact that we can always heighten our standard, by His grace. Because Baba has given us the tools to do so.


In order to move ahead let us take a look at one of the main ways that Baba has given us for measuring one’s standard of bhakti.

Baba says, “The bhaktas of the lowest category think, “As Parama Purus’a belongs to all, so certainly He belongs to me as well because I am one of the multitude.” Thoughts of this type are not very congenial for one’s spiritual progress. The second category of bhaktas is slightly better than this. They think, “Parama Purus’a is mine, and thus He must belong to others also.” That is, the bhaktas of both categories have no hesitation in sharing Parama Purus’a with others. But the bhaktas of the highest category think, “Parama Purus’a is mine only and He belongs to no one else.” This is the sign of an excellent sa’dhaka, and the spiritual progress of this category is inevitable. “He is mine and mine alone and He does not belong to anyone else” – this assertion is undoubtedly true.” (Subhasita Samgraha-11, 26 February 1971 DMC, Jammu)

So in His above guideline Baba acutely describes to us the three broad categories of bhaktas. And by internalizing Baba’s teachings we can easily do self-analysis and understand where we are.


And really self-analysis is the key here because our entire relation with Parama Purusa is an internal affair. There is no third party involved. It is between I and God, between I and Baba. I may brag about my greatness to others, but what I am is not hidden in front of Parama Purusa. He sees me for who I am.

So through self-analysis we should become truthful to ourselves about who we are– what type of bhakta we are and what our relation is with Parama Purusa. All this is quite important.

Because with Parama Purusa we should always be natural and straight and not pretend to be something else. That will not work. So self-analysis will help make our relation with Parama Purusa to be sincere and natural, which in turn will help give us the impetus & insight to proceed ahead on the path of bhakti.

Hence, the whole concept of measuring one’s own level of bhakti is not some hazy, baseless affair; rather, it is quite practical and highly scientific and is based on the process of self-analysis.


So once again, regarding the three categories or grades of devotees, Baba is quite clear:

(a) The lowest bhaktas think that since Parama Purusa belongs to all then He also belongs to me also since I am part of the all.

But this standard is not very desirable since one is willing to share Parama Purusa with others. That is Baba’s teaching.

(b) The next category of bhaktas falls into a similar problem. They think that since Parama Purusa belongs to me then He must belong to others also. Here again though the sadhaka is willing to share Parama Purusa with others– that is the main weakness of this approach.

(c) Finally, those who are A-grade bhaktas lovingly feel in their heart that ‘Baba is mine and mine alone’.

Such bhaktas do not feel comfortable sharing Parama Purusa with others. They want Baba all to themselves.

According to Baba, this is the highest standard and such devotees are sure to reach the Goal. Their success is guaranteed.


And indeed this type of feeling– of not wanting to share that which is most treasured– is very natural in any kind of worldly attraction as well. All might have had the mundane experience that one does not like to share those things which they are deeply attached with. For example, a mother has very strong attachment for her baby; so, the mother does not like to share that baby with others.

Similarly, that same theory applies with the highest realm of bhakti also. That stage comes where one feels that Parama Purusa is mine and mine alone.

In that realm, one has the feeling in their heart not to share Baba with anyone else. This aspect is completely internal and the heart gets that feeling intrinsically by His grace. It is not something external where one is bragging to others or showing off their greatness in public. It is not like that. Rather, when through bhakti one feels that ‘Baba is mine and mine alone’, then that is just a soft, sweet internal feeling in the core of one’s heart.

So every sadhaka should do self-analysis and understand, ‘If I want to share Baba with others or not’. Because understanding this will enable one to move ahead on the path.


Ultimately, in order to become that highest standard of bhakta – where we think that Baba is mine and mine alone – then two basic steps are needed.


First, we should openly and honestly evaluate our present status; we should sincerely recognise who we are as sadhakas. In that case we have to ask ourselves again and again, ‘what is the nature of my relation with Baba, to what degree do I consider Him my own’. An honest estimation or self-analysis is needed otherwise we will not be able to rise up to the next level.

Because Baba warns us again and again that there is not an iota of scope for duplicity or hypocrisy in spiritual life. So who we are, we should recognise and act accordingly inside. We should not falsely lie to ourselves if that is not who we are. So we should be true to our nature and at the same time dearly hold onto the vision that through sadhana and by His grace we may increase our standard.


Theoretically understanding all this is very easy but bringing the feeling that ‘Parama Purusa is mine and mine alone’ is very difficult. Bringing this idea in the domain of one’s internal realisation is a huge endeavour. Just as it is easy to intellectually think that ‘I am Brahma’. Whereas to internally feel and realise that ‘I am Brahma’ is completely different – i.e. it is not easy. It takes sincere effort– it takes sadhana, i.e. Iishvara Pranidhan or first lesson. And by that way one can get there.

Similarly to develop the realisation that ‘Baba is mine and mine alone’, that demands intensive sadhana. Specifically, it means doing prolonged dhyana or sixth lesson.


So the second aspect is that we should be sincere in sadhana. All the lessons will pointedly help us to develop our spiritual base. These lessons will clean the mind and with that purified mind we can pointedly rush towards Him in dhyana. Because actually it is sixth lesson, or dhyana, which ultimately enables us become established in that highest grade of devotion.

Why is it that dhyana is necessary? Why is it that dhyana is the secret to becoming an A-Grade bhakta? Because in dhyana one comes in very close proximity with Parama Purusa and one loves Him and serves Him and shares the feeling of their heart with Him. So much internal communication happens that is completely personal.

And as this feeling grows more and more intense through dhyana then one internally starts feeling that ‘I do not want to share Baba with anyone, Baba is mine and mine alone’.

So dhyana is the only lesson which gives us the training and requisite bhakti to develop a more personal and intimate link with Baba. There is no other lesson like this. But to do dhyana or to reach up to that heightened stage of dhyana, other lessons are needed. All the lessons will serve as support pieces for strengthening dhyana. And then with dhyana an intimate feeling for Baba will grow more and more.

So the regular practice of all the lessons and doing dhyana will bring Baba in a very close and intimate way. In which case that will make this highest stance of bhakti attainable.

Of course nothing can come about without His grace. So His blessing is needed. And that He is surely giving. What we have to remember is that from our own side, effort is needed. And proper effort in dhyana will raise one to the highest standard. Because it is only in dhyana that one can nurture and cultivate that intimate relation that ‘Baba is mine and mine alone’. This feeling can only arise in the mind through intense and sincere practice of dhyana. That is Baba’s teaching.


As our practice of dhyana grows then one becomes more and more like Parama Purusa. That is, one sheds their colours by offering them unto Him. And in that way, when one is not shackled by so many worldly attachments, then the sadhaka becomes more and more fixed on the Goal. And in a spontaneous way the feeling will arise in the mind that, ‘Baba is mine and mine alone’.

This is the beautiful process that happens through dhyana.

Baba says, “‘By surrendering all the colours of my mind to You, I want to become colourless.’ This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn´a´rghyada´na [offering of colours]. ‘O Lord, make me colourless so that I may move towards You without any hesitation’.” (Neo-Humanism: Liberation of Intellect, ‘Inner Asset’)


By His divine grace, we will all feel that sweetest level of bhakti in our lives.

Baba says, “This bhakti is a heavenly attribution, and this heavenly attribution is enjoyed by human beings.” (Subhasita Samgraha-17, 1 June 1986 DMC, Calcutta)

A. Roy


Ultimately to make dhyana a veritable force in our lives, two distinct qualities are needed. The mind must be both clean and concentrated. Think of it this way. If you look in the water to see your reflection then two things are needed. The water must be clear and the water must be still. Without both those attributions, one cannot see their reflection in the

Likewise, in order to see Baba in dhyana, those same two qualities are needed.

Firstly, that mind must be clear– i.e. pure or clean just like that water. That means the mind must have the earnest desire to move on the spiritual path and not get hung up on mundane allurements. In this regard the other lessons and aspects of sadhana help a lot such as iishvara pranidhana, cakra shodhana (5th lesson), Guru Puja, Kiirtan, etc.

Secondly, that mind must concentrated. That is, it must not move all over the place like a river. Rather it should remain quiet and still in one place. That is the beauty of concentration and that is a requisite of dhyana. Otherwise one will not be able to keep the idea & image of Baba in the mind. And to enhance concentration, then tattva dharana (3rd lesson), pranayama (4th lesson) and so many related spiritual practices are needed.

So if the mind is dirty or fickle then dhyana is nothing but a dream. Whereas if we do all our spiritual practices and as our moral conduct improves then certainly our dhyana will grow more and more.

And by Baba’s grace dhyana is that special tool to bring Baba in one’s close proximity and become an A-Grade bhakta. Certainly by regular dhyana, this sweet and intimate relation will descend in the dry heart, by His grace.

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Date: 23 Feb 2012 08:43:27 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Our Samaj Songs


Time and again the topic comes about Prabhat Samgiita and in particular about His Proutistic samaj songs. Some are misunderstanding the utility of such compositions. Here below is a discussion of this important topic and everyone should write in with their thoughts and suggestions.


All are aware that Baba has graciously given 5018 songs of Prabhat Samgiita.

And these divine songs vary tremendously in style, characteristics, and qualities. In Prabhat Samgiita, the whole Ananda Marga philosophy has been projected through the medium of song– in one or another way.

Starting from the cycle of creation to samskara theory to kosa, vice and virtue, sadhana, shravan, manan, niddidhyasan, the benefits of satsaunga, the value of human life, vidya and avidya maya, saincara and pratisaincara theory, psychic diseases, social and political exploitation and their eradication, samaj movement, Neohumanism, entire Prout philosophy, songs related with Lord Krsna and Shiva, and songs of various seasons, festivals, ceremonies, birth and death, house entrance, and so many more.

Everything is present. Including so many other things which usually we find in the topics of His discourses — everything we find in Prabhat Samgiita.



It is just like how Parama Purusa has created varieties of things in this universe. According to our needs and requirements, we utilise those things for the collective welfare. So in this creation, varieties of things are
there– but everything is not for everyone. According to the need, we utilise them:

(A) Baba has given the system of asanas. But all asanas are not for everyone. Some need certain asanas, and others need different asanas.

(B) In Yogic Treatments, various remedies and guidelines have been given. All are not for everybody. It depends on the disease.

(C) In AM Philosophy and Yoga Psychology discourses, Baba has given significant guidelines about psychic diseases and their treatments. But those are exclusively for those who are suffering those psychic diseases. It is for them only.

(D) Similarly Baba’s sama’j (socio-economic movement) songs are for those local areas whose indigenous people are suffering the psychic disease of inferiority complex about their land and cultural expression.

As with the examples above with asanas and yogic treatments, all the Prabhat Samgiita are not needed in any given single situation. That is, in a random way just taking any Prabhat Samgiita and starting to sing does not have any sense.

For example if you start your dharmacakra with the shra’ddha song (commemoration song) — “O Parama Purusa, Toma’r jinis toma’ke… (P.S. #60) “O Parama Purusa Your things (our departed friend) I am offering You, please accept it.” If this type of song is sung at dharmacakra, then that will be inappropriate.

And in the same fashion, when sitting in one’s own sadhana place, if one starts singing the song related with Lord Krsna “Tum ho mere Krsna jagat pati mae tum he chahata’ hum diva rati”. “O my dearmost Lord Krsna, You are the Controller of the universe. I Yearn for You day and night. And cry for You.” Certainly any devotee of Baba will not like to sing like this. Because of the strictness in ista point. (Sixteen Points, #10)

So the central idea is that, Baba has given varieties of songs for varieties of occasions and varieties of peoples’ needs. In this way, He has written many songs related with sama’j (socio-economic) movement.


A couple people are completely confused that on the one side Baba is talking about the philosophy of neohumanism, and on the other side He is writing and giving the narrow sentiment about samaj. This usually happens because certain crude intellectuals, for their group interest they are spreading extravaganza all around. Concocted things about sama’j (socio-economic movements).

Certain WT groups are engaged in the misuse of sama’j theory for their crude and selfish interest, i.e. just to gain the power in the organization. This subject is complex, so I am not going to discuss anything on this–which group, etc etc. Here the point is only related with Prabhat Samgiita.


Let us see what are the songs related with sama’j. And we can analyse the situation. For example, please see below here this one example. The Prabhat Samgiita song which Baba has written for Angika samaj. Song number #4134.

“Aungabhu’mi sundarata’ bhu’mi…” (PS #4134)


This land of Angadesh is most beautiful. This type of land you will not get on this earth. My Angika language is more sweet even than honey. My mother tongue is so great. O my friend, come and collectively speak in this glorious language, Angika. This beautiful Angaland is incomparable on this earth…

And also, see the following Prabhat Samgiita #4082.

“He ma’y Aungabhu’mi ma’tribhu’mi tor lelii ja’n kabul karaechiiye…” (#4082)


O, my motherland “Angabhumi”. My life is dedicated for You. I am offering my life for Your cause. O my motherland “Angabhumi”, by Your grace and by Your shelter I am surviving on this earth. O my motherland “Angabhumi”, I have only one desire: to serve You I should get bliss and satiation. O my motherland “Angabhumi”, by Your grace I am surviving. I yearn for Your love. And I am ready to sacrifice my life for You.

Baba has written the above songs for the indigenous people of that land. These songs are not for the universal AM family. And this is not an isolated case, in which Baba has written songs related with one sama’j (socio-economic movement) only. But He has written sama’j songs related with many individual sama’jas.

For example, following is the song related with Amra Bengali sama’j (socio-economic unit).

“Ra’r’her e la’l ma’t’i go la’l ma’t’i…” (PS #4245)


The red soil of this Ra’r’h is very precious. I feel that this has more value than the pearls, jewels and gold. In this land, people are very sweet. And the language is also very sweet. Everything here is saturated with the sweetness. Everything of this Ra’r’h is most beautiful. Here we get our heart enlightened in divinity. This land is not just a soil, but it is more precious than gold…

So we can see that one side Baba is praising about the land of “Angabhumi” in songs 4134 and 4082. And in another song, song #4245, Baba is telling that the soil of Ra’r’h is most precious. So I have given you only two examples. Yet there are so many examples like this.

Here below is another song related with Amra Bengali sama’j (socio-economic unit)

“Madhur ceyeo a’ro madhur a’ma’r ba’nla’ bha’s’a’…” (PS #4766)


Compared with sweetness, it is more sweet this my Bangla language. This is the language of my pra’n’a. In my arteries and veins and blood, the vibration of this language is resonating…


Some innocent or foolish persons can easily get confused. Some may think that this is just one contradictory type of song after another. But the reality behind this is something different. These songs are for indigenous people of those socio-economic units (sama’jas). These songs have been written for them.

If anyone is circulating the cassettes of these songs in other areas, then that will be highly objectionable. That usually threatens the unity of one human society. Because the spirit of socio-economic movements (sama’jas) is regional in approach and universal in spirit.

Rather what should be done is simply to exchange the name of the samaj in the song. That is the key point: All the songs can be used for every samaj by inserting the name of their own samaj. Then everyone can use the same song for the upliftment of their own samaj, when and if that type of song is needed in their area.


One more question is raised occasionally. That what was the need to write this type of song which eulogizes one particular area. Why did Baba do like this? The answer is very simple. If a mother has four babies, and one is very meritorious, and the other three are suffering from inferiority complexes, then to remove that inferiority complex, she will praise those other children to give them self-confidence. Without this, their personalities will not grow.

This type of psychology is applied by teachers in the schools also. If they do not praise unenthusiastic students, then the growth of their personality will be affected. That’s why the teacher has to praise even unenthusiastic students. To create the opportunity for them to grow.

We have usually seen in DMC that after distributing the prizes, then Baba says to all the remainder who are seated there (who did not get prizes), that “Yes you all should try. And next time you all will certainly win.” He would say this to inspire and give enthusiasm to all.


Another example can be given. These days capitalist exploiters are exploiting the society by infusing inferiority complexes. Just like when Britishers came to India and they imposed their language and culture on Indians. And the Portuguese and Spaniards also were imperialist exploiters who imposed their language and created inferiority complex amidst the indigenous population. And with this psychic disease of inferiority complex, the local people accepted everything which the exploiters imposed on them. Thinking that this is something greater than they are.

Until this inferiority complex is not removed, an exploitation-free society cannot be formed. And to remove this, only one way is there. That is socio-economic movements (sama’j movements).

Just as with Yogic Remedies in which so many remedies have been given for various diseases. With the remedies prescribed, meant only for those who have the disease. And in AM Philosophy, guideline about psychic disease is given for those who are suffering from these diseases. Not for all.

Similarly for the common mass who is suffering from an inferiority complex, these songs have been given. So the indigenous people will get rid from the inferiority complex of their local language and cultural expression. That’s why Baba has given these songs in the local language of that area.

Because true Ananda Margiis are not suffering from this sort of complex and psychic disease, so these songs are not for them. As Ananda Margiis, we should only learn such songs in order to teach others. True Margiis need not to sing “O my motherland, Angabhumi, I am sacrificing everything for you” or “O my motherland Bengalistan, I will do and die for you”. But surely, the indigenous population of that area who is suffering from inferiority complex, they will sing.


The central idea is that for various sama’jas, various Prabhat Samgiita have been given. And these are a few examples given above. At the time of writing these songs, Baba has also given the instruction that on the basis of these sama’j Prabhat Samgiita songs, similar songs should be composed for all the sama’jas of this earth. By their own indigenous litterateurs and poets. And in that way, inspire the indigenous people to root out exploitation in their local area. So these songs given by Baba should be treated as a specimen and guideline.

There should not be any confusion on this very point. And again it should be noted that these songs related with the socio-economic movements (sama’j) are not for the entire Marga family. They are for indigenous people of that particular sama’j.

Please write your valuable thoughts on this topic.



Baba says in various places that human culture is one. Only the mode of expression is different.


The fertile brain of crude intellectuals, they are always creating problem by misguiding society. Such things happened so many times in the past. And Baba has given many examples, which happened in the past. That these crude intellectuals misguided and exploited the common mass, making them believe for example that their poverty is due to their own sinful deeds in the past.

Similarly, everybody knows that some WT groups always distort Baba’s samaj psychology. And so many times they given the false justification that Baba has written Bengalistan samaj songs and that is why A’mara Bengai samaj is the best and should be revered by the entire world; indeed everybody should donate money to this Bengali samaj. Because this is the top-most, special favoured samaj of Baba. This is their dogmatic preaching.

Baba in the following quote is teaching us how dogmatic people polluted the mind of innocent people by preaching false ideas. And establishing their supremacy. Baba says how in the following way these religious parasites spread falsehood. Religious parasites misguided and exploited the common mass by telling them:

“Your God is the only God. You are His blessed sons and daughters, and others will burn in hellfire.” (PNS 14, p.13)

In similar fashion, these days certain WT factions sing their glory about their language and land. That they are most precious, and everyone from the entire globe should salute them and praise their glory. In their group propaganda network, they talk like this. They did not get tired by spreading their own greatness. They never get tired of eulogizing themselves. Nor do they feel shame by doing so.


Baba says, “Thus Prout’s approach can be characterised as universal in spirit but regional in approach.” (PNS 13, p.24)

Baba says, “An empirical spiritual base to society will protect it from all fissiparous tendencies and group or clan philosophies which create shackles of narrow-mindedness.” (PNS 13, p.24)

Often we have seen how certain fundamentalist groupists were propagating Amra Bengali songs all around the globe. That was really suffocating for everyone. For example this song, “Rarh e lal mati” was circulated and the cassette was sold in various sectorial retreats of all the sectors. But that song was only meant for the indigenous people of Rarh. So this proves the blindness of certain groupist-minded negative people who do not understand the spirit of sama’j movement (socio-economic movement).


“Jhainjha’ jadi a’se jujhite shakati dio…” (P.S. #1783)


Baba, You are my Saviour. If in my life a hurricane or typhoon comes, then You please provide me the strength to fight and face that negative situation. Grant me the strength to struggle and persevere.
Baba, if ever in my life lethargy and frustration comes, then please provide me strength to hold onto Your feet and to go on moving on Your path.
Baba, by Your grace I am treading on Your path. You please color my mind with Your color in all situations. During both pleasure and pain. With Your divine grace, if my mind becomes radiant then it cannot be covered by staticity during times of cimmerian darkness. Please grant me strength to follow Your dictates.
Baba, please grace me and give me the force to go on marching on the path of effulgence, in an undaunted way moving ahead. And please give me strength by Your grace, to jump up and take on ever-new tasks to serve the downtrodden people.
Baba, please bless me by Your Varabhaya mudra so in my life, I never feel fear or cowardice to fight against demonic forces. Baba, in all the circumstances I am completely depending on Your grace. Without Your grace, nothing is possible…

Serious Matter

Baba says, “The system of education prevailing today was formulated or evolved long ago, mainly with a view to suit the needs of the capitalist class. For the last three to four thousand years, the same type of education is being imparted. The main purpose behind this sort of educational system is to create persons with a slavish mentality to fulfill need of those capitalist exploiters. This sort of education is fundamentally defective. It is certain that this type of education which serves the capitalists’ interests is not at all suitable. This sort of education creates obstacles in the evolution of humanity. We have to thoroughly revamp the entire educational system. A new educational system must evolve to produce sadvipras.” (11/29/70, transcribed from cassette)

Note: Those who are bragging about the standard of their education should know what type & what category of knowledge they have. In this regard, we should ponder Guru’s above guideline.

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From: “H.Deva”
To: am-global@earthlink.net
Subject: Keep Skull
Date: Tue 14 Feb 2012 22:46:23



When Baba would arrive at any airport then there would be a grand reception by all local margiis and workers and part and parcel of that dramatic and exciting time was dancing tandava with a skull for Baba. That was the rule. Everyone in AM is well aware about this.

In AM, the skull symbolises the constant struggle of life and the fight against death. It is one of our dharmic tools.

Thus the skull has great value in the life of any tantrika and in this short posting we will examine why it is beneficial for every Ananda Margii to keep a skull.


Our time on this earth is temporary – yet most people totally remain oblivious of this fact. They think the qualities they have, i.e. their wealth, health, beauty, and power, will last forever. That defective outlook causes so many problems.

People falsely believe that their life and property are permanent and that leads them to become arrogant and hurtful towards others. They think that with their limited power they can do what they want and that their power will never wane. By this way they torture, cheat, abuse, and rule over others – all the while thinking that their position is indestructible and lasting.

When the fact is that human life is temporary and this world is transitory. Even as Ananda Margiis however, we can forget this fact. And in that way we may forget what is most important on this earth. Perhaps we will not cheat and exploit other like materialists are prone to do, yet we may get wrapped up in transitory gains instead of yearning for the Supreme.

To think of this world as a permanent abode is common amongst human beings – this is their illusionary outlook. Yet this mindset is not helpful for our growth and development.

Here is one suggestion; If we all keep a skull in our room or on our desk, then we will be constantly reminded by the transitory nature of this world. By that way, we will always be involved in proper deeds on this earth.


Just as when people think their power is permanent then they will abuse others day and night, similarly, when people think that their qualities are temporary, then they will adopt the right psychology and values in life. Then they will think that their life should be utlised for a benevolent cause. Then there is no time to get mixed up in wrongdoing.

Baba says, ‘What is a devotee to do? “Tyaja durjana sam’sargam” – you should give up the company of durjanas. Who is a durjana? I will explain. A man whose company will deteriorate or deprave the standard of others is a durjana for those persons.” (AV-12)

According to Baba, as bhaktas we are to surround ourselves with good people, and give up the company of bad people. The shloka goes on to say that we are to always remember that this world is temporary. That is the recipe for a proper life.


When we constantly remember that this world is temporary – and having a skull visible day in and day out can help – then we are bound to set our sights on that which is permanent. In that case we will vigilantly goad our lives unto Him. Only Parama Purusa is eternal (nitya).

Baba says, “Parama’tma’ is nitya. The term nitya means that which is uninfluenced by the time factor i.e., beyond the periphery of past, present and future.” (SS-18)

So when Paramatma is the only eternal Entity then that is the stance we should attain – not any worldly status. By keeping a skull by our bedside we will always remember that this world and this body do not last forever. What to speak of forever, they do not even last long. People get only get a few years when they are in the peak of their life.


When we realise that life is indeed temporary then we will fully utilise our existence in the proper way.

The situation can be likened to visiting a new city. If you are going to be there for only one or two days then in a quick hurry you will see all the sights and learn all there is to know about that city, whereas if one lives in that city then they will feel relaxed and they will not go anywhere or see anything. They will think they have loads of time to do that later.

We should think of our time on this earth like the sightseer who is visiting a city for just 1 or 2 days. Then we will be vigilant to live life for the right ideal – and not be lackadaisical or apathetic about doing good deeds.

We will think that now is the time to act and realise Him because we will not be here much longer. Anytime death can come – there is no guarantee at all. We have no time for silly material pursuits and gratification etc.

These two postings lead us in this direction. More posting along this theme are noted below.


2500 years ago when a young prince first left his kingdom and saw people getting sick and dying on the street then he was forced to consider the temporary nature of life and reevaluate what he should do on this earth. It was then that his true quest began and he later became the Buddha, or Enlightened One.

Keeping a skull by our side gives that same stark reminder that our life is temporary and that we should not get caught up in relative luxuries and satisfaction. We are to spend our time striving for the Great.

For this reason every Ananda Margii – regardless of whether one was initiated yesterday or 40 years ago – should keep a skull in their possession. Having a skull should be considered indispensable.

If getting an actual skull is too difficult or illegal then margiis should access Google images and print out a picture of a skull or find a good artist and get a skull printed or painted onto a piece of paper and hang that up on their wall.

That type of ongoing reminder is absolutely necessary otherwise one is bound to forget that we have not come onto this earth for a long time – rather a very short stay.

One other benefit of having a skull is that it is good for one’s daily tandava practice.


By Baba’s grace we have come here for a short time and must materialise great works. Keeping a skull reminds us of the fact that just as the skull was one day a breathing, walking human being, soon our head will be in that condition. One day we too will be like that skull – sooner, not later.

Our life is not long nor do we know when it will end. As sadhakas we should live in the present always thinking and doing to please Him and we should never get caught up in long-term plans – nor let the minutes pass away thinking that we will have time in the future.

Grhiitvaeva keshes’u mrtyurn’a’ Dharma’caret

Baba says, “That is, during spiritual practice one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (SS-11)



Human life is short and it must be well-utilised. These below letters are along this theme. We should all read and study them – and yes, keep a skull in our living room.





“A’ma’r sakal dukher ma’jhe ele tumi dukhaharan’…” (PS 1421)


O’ Baba, You are Dukhaharan’. I was surrounded by sorrows & suffering; I was in big problem; my life was unbearable. I was completely miserable. But now, by Your grace, to save me, You have come with Your gazing eyes, silent footsteps, loving smile, and sweet face. Baba, by Your divine advent You have blessed me and rescued me by wiping away all my troubles and suffering.

Baba, completely depending upon You with full surrender, in that very distressed and helpless condition, I was calling You and looking towards You. Raising both my hands in surrender I told, ‘Baba, please save me; You are my only shelter. If You will not save me then who will.’ Then at that moment You rescued me by showering Your grace.

Baba, when I look around I see that because of Your gracious presence this entire universe has become vibrated & charged. The whole sky is enveloped in Your divine effulgence and my mind and heart is drenched in Your love. Baba, holding Your lotus feet, I sing Your glory in my heart and surrender to You…

Good Sadhaka

Baba says, “The mind of the man whose consciousness or discriminating judgement is awakened– whose power of judgment is intense, always remains wedded to the ‘Buddhi’. That is to say, his rein (mind) remains constantly under the control of the charioteer (Buddhi or discriminating intellect), and so, quite naturally, his organs remain loyal to the Buddhi. Random rambles of the organ-like horses (organs) will cut no ice with him. But in a case like this if the horses (organs) be bad and untrained, i.e. the organs are faulty, it becomes impossible for the charioteer (discriminating intellect) to get the desired result. Hence for the right functioning of the chariot (body), well-trained horses (organs) are indispensable. A sadhaka (spiritual aspirant) also should train himself likewise. His mind, body, intellect, and organs should be directed towards the Blissful Spirit (Shreya).” (SS-4, p.9)

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Date: Sun, 12 Feb 2012 07:11:04 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: Be Careful Who You Follow



When a human being sees someone greater than themselves, then they admire that person, offer respect, and desire to become like that.

Thieves revere great criminals, players honor top athletes, students respect learned classmates, businessmen admire innovative entrepreneurs, and general aspirants respect highly devotional sadhakas.

This equation works in both directions – positive and negative.

The main point is that offering respect comes readily to all. People are eager to follow and emulate those whom they regard. There is a long history behind this as it is related with our fundamental human psychology.

Indeed no one can say that they are not involved in hero worship, in one form or another. Everyone is involved – and therein lies one’s failure or success. It is that critical a component towards a person’s development. Who you follow in life is everything.

Even then some may proudly declare that they do not adhere to any type of hero worship. So we should examine this issue at a deeper level.

Let’s see how hero worship began, how it changed through the ages, as well as what it means today – both for sadhakas and non-sadhakas.


Just as certain developed animals – like cows, horses, elephants, and birds – are gregarious in nature and live collectively in order to care for and protect themselves from predators, since the earliest times human beings have done the same.

When living in the wild, humans would group together in order to face their enemies. Following a particular leader was absolutely vital for survival: Food, safety, protection, shelter etc. People had to pay heed to the call of their chosen leader in order to carry on. Failing that, one was certain to face an early demise.

Thus the trait to follow someone became a basic component of human life. Over the centuries the style of leadership may have gone through changes, but all along people have always been quick to follow a respected person and emulate their characteristics.

This is a built-in human behavior and has a huge effect on one’s growth and development.


During the ksatriyan era, courage, valour and bravery were heralded as the top qualities and people naturally gravitated towards those who most personified such characteristics. In turn, those at the helm gained greater power and exploited others with their might.

When the era changed, then people valued something else.

With the rise of the vipran era, intellect and wisdom were seen as the greatest attributes and those at the helm were embodiments of those qualities. People naturally rallied around them and embraced that status in order to gain respect and be like their leader. To maintain their power, the leading vipras created all kinds of doctrines to keep themselves on top.

Over time, money became king and those at the helm were vaeshyas, i.e. capitalists. In this age people revered those with massive wealth, and overlooked all other qualities. Yet those ruling capitalists gobbled up all the land and material wealth to keep on top.

Now such vaeshyas are in power in most places. But anyone can identify the reigning era of a particular land or country by analysing who gets the most respect. Furthermore, one can assess the quality of the people by seeing who their leaders are. Crude heroes end up leading their followers into hell.

So be careful who you follow as it has a huge effect on the direction of your life.


Who one selects to follow in life is critically important. For instance, if you follow a blind man and he falls into a well, then you too will fall into that same well. Likewise if you follow a dharmika who is moving towards Parama Purusa, then you too will come closer to the Supreme Entity. This is the way it works. Just see.


Nowadays in the capitalist era, where material gain and sex is everything and pseudo-culture is rampant, those with the most respect and glamour have huge money.

Pop stars like the late Michael Jackson, athletes like Michael Jordan, movie stars like Angelina Jolie, performers like Madonna, and certain politicians and vaeshyas have scooped up the imagination, hearts and minds of the the people. People run like mad after such stars.

If a pop star gets a certain type of haircut or tattoo, or if a movie icon wears a certain style of dress, then naturally people go chasing in that direction. That is why the big corporations recruit and pay huge money to pseudo-culture stars and icons to model their wares and products as it will boost sales into the millions and billions. In that way they lure and cheat the common people into buying their products. Because the public will do anything and everything to follow their
revered one.

People even become get emotionally attached with certain products and brands like Apple computers. Even intellectual get befooled and misguided thinking that everything that Apple does is great. Many companies have this kind of aura: Google, Nike etc. They have cultish followings.

Plus in this superficial era, even fake yoga stars in the west are gaining clout in the form of sponsorships and hero-worship etc.

According to our human psychology, people like to follow others but due to poor examples they get goaded in the wrong direction – they get herded like sheep.

By this way the general public gets drawn into all kinds of degrading activity. To get wealth, even good people will cheat and steal; to get beauty people resort to plastic surgery and skimpy clothing; to attract the opposite sex, people have literally begun to dress like prostitutes.

All because people blindly chase after the leaders of the day. And when the leaders are degenerated, the common populace will be too.

That is why it is so important to carefully choose who you follow in life.


Hearing all this, some may strongly claim that they are not prone to hero worship. They will proudly state that they follow no one and are independent thinkers. Many sophisticated and liberal people talk like this.

But truth be known, they are pawns of their chosen leader(s), unknowingly. Just walk into their house and it becomes very clear what they are and whom they revere. Everyone is a fan of someone. Everyone bows down to someone to get respect.

A millionaire prostrates himself to the billionaire; a beauty queen surrenders to some Hollywood goddess; a car enthusiast gives himself to those who own a Mercedes. Everyone in this world is fascinated by something or someone. That is the way of the world. None can claim that they are outside of this dynamic.

By this way, a person sinks or swims. Tragically, most sink as they get lulled into the crude operations and economics of the day. That is why it is critically important to carefully choose with whom you place your respect.

According to their chosen hero, common people will change their habits, tastes, likings – indeed their entire modus operendi is affected. Thus it is absolutely critical that people become aware of who they respect. A person must know who their heroes are – otherwise unknowingly they may fall into a black hole. Especially in this present era when people are fans of characterless individuals.


Unfortunately, up till now, the masses have most often embraced “goats”, i.e. degraded persons, as leaders. This is especially true these days. And the ones who suffer the most are our impressionable youths. They are most prone to be misguided by crude idols. This even leads to their ruination.

As Ananda Margiis we cannot let the situation remain a standstill, where impressionable people get lulled into false hopes and degrading ways. We are to encourage such youths – and the entire society – to give respect to higher ideals like social service etc. Then things will start moving in the right direction.

Let’s then take a look at the workings in AM, that will give us ideas and inspiration for guiding the general society.


Baba has designed Ananda Marga along a totally different concept. In AM, we do not offer our respect based on materials things, status, or other crude manners. In AM, respect is given based on one’s conduct.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (A’nanda Va’nii #13)

Baba says, “Aca’ran’a’t pa’t’hayati yah sah a’ca’ryah – One who teaches through one’s conduct is an a’ca’rya.” (AV-23)

And in AM, good conduct means adhering to dharmic principles: Godhood not crudity, selflessness not selfishness, benevolence not malevolence.

To instill this within all in AM, Baba would publicly honor those involved in doing dharmic works. With this type of healthy competition, Baba guided everyone towards righteous works. By this way we all understood that we would earn the respect and regard of others.

For instance Baba would reward the top bhukti with the title, “Jana Seva’ Sealed”. This bhukti that rendered the most social service won this award. And like that there were all kinds of healthy competitions to get our minds goaded in the right direction.

Competitions like: Sixteen Points, kaoshikii, tandava, dharma mitram (most pracar competition), conduct rules and so many other arenas. Prizes were often based on how much you followed bhagavad dharma and helped the downtrodden masses and the neglected peoples.

Baba says, “You are to purify [yourself] with the help of sa’dhana’ and jana seva’. These two factors, sa’dhana’ and jana seva’, will keep the mental mirror in proper condition, in good condition.” (AV-3)

This was all His entirely unique and revolutionary approach. And because we all followed Baba our minds, desires, and actions got goaded in this totally dharmic direction. It is His grace. By this way the whole society grows and there will not be any exploitation from one group to the next.

In the past vipras exploited ksattriyas and now vaeshyas are exploiting everyone. And in our Marga, because some have fallen away from AM ideals, there is group exploitation. Tragically, groupists revere crude power not jiivan dharma. So some are moving in this direction. But this phase will be short-lived.

By once again following His teachings and ways, prama will be restored and honor will be given to those involved in Sixteen Points etc.

Baba’s is the classic example of how by following someone great, i.e. Taraka Brahma, one will advance on the path towards liberation and salvation.

In a nutshell here is how it works in AM: Our Goal is Parama Purusa so if anyone follows those ideals that lead to Parama Purusa then they earn respect of others. Naturally then, all will move in this direction. It is His wish and hence inevitable.


In the general society it is not like that. People are not familiar with dharma or Taraka Brahma so they get hitched up in another direction. To understand how any society is working, find out what the children want to be when they grow up. Then it will be clear who they follow and what they respect.

Tragically, today most follow a crude example. As Ananda Margiis we are to turn this negative into a positive.

When are are aware that people have a natural tendency to adore those they deem as beings great, then why not utilise this in the proper way and bring all onto the path of salvation. Let all be guided towards parama’rtha and not towards bondage or ruination.

By propagating AM ideals people will follow true sadhakas and start moving in this direction.

Everyone should be fully warned that they need to be careful about who they follow. To achieve greatness one should follow a proper sadhaka, or even better yet, follow Ista. To fall into a mud puddle of crudity, then follow any pseudo-culture icon.

That is why everyone should be extremely careful about who they follow.


Baba has blessed us with the ability understand that we are infinite and that we have the capacity to become one with Paramatma. But that can only happen if we are critically aware about whom we follow in life.

If society is misguided then even good people will be diverted to do negative things. – what to say what will happen to bad people.

As humans, ours is the journey from darkness to enlightenment. By following the true Ista and His ideals, heaven will come on this earth.

Baba says, “United you will have to remain, this is your duty. So that the people of the world may remain united, it is your duty to bring the mahavishva as soon as possible. There will be peace and happiness in the universe, and, established in one indivisible ideology, humanity will march ahead toward the Supreme Goal. Victory be with you!” (Disc MHB)



“A’ma’y keno bha’laba’sile…” (P.S. 2283)


Baba, You are so loving and so gracious – why do You love me so much. I do not have any quality, nor do I have any knowledge or learning. What then did You see in me that made You shower Your grace on me. You have saturated my heart with a strong feeling of devotion for You. You have bestowed upon me an intellect to serve the society. Knowing that I am shelterless, You have granted me everything. You have given me all that was needed. It is Your causeless grace. Baba, You brought me on this earth by providing me with a human body. And You filled my mind with devotion. And top of all, You infused a strong longing of paramartha for You. Even then, such is my miserable condition that I always remain forgetful about You and Your grace. Baba, why do You love me so much…

Definition of “Real Discipline”

Baba says, “And what is discipline? The Sam’skrta term for ‘discipline’ is ‘anusha’sanam’. And what is anusha’sanam?

Hita’rthe sha’sanam ityarthe anusha’sanam

When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha’sanam’ in Sam’skrta. There is no corresponding English word.” (AV-3 p.30)

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Date: Thu, 02 Feb 2012 21:38:19 -0000
From: J.Young
Subject: Defining Greatness…


“Loke bale tumi dekha’ da’o na’, tave ele kii kare…” (PS 1893)


O’ Parama Purusa, people are telling that You are not visible. When people say like that then how is it that You have come here in front of me and I am seeing You.

O’ Parama Purusa, people are telling that You do not care about logic and reasoning. That there is no explaining how You manage Your affairs and that Your liila is beyond logic. Then how is it that You have graced one and all & You are showering everyone with Your divine nectar. How has this started happening.

Baba, whenever I see You then I always request You to make me Yours. And when I say like this, then I see with my own eyes and I hear with my own ears how You come close and shower me incessantly with Your infinite grace.

Baba, I am so meagre; You are so vast. I am bound up by my own limitations. Even then You love me. Baba, by Your sweet touch all the negativity and impurities get removed; and everything becomes pure. By Your grace, the fragrant flowers blossom in each and every nook and corner of my mind.

Baba, people are telling that You are invisible and that You cannot be seen; but by Your grace You have come to me. O’ my dearmost Baba, this is all due to Your cosmic grace and infinite compassion…


In each and every sphere of life Baba has set the gold-bar standard. In all the realms He has beautifully defined what is the top-rung of achievement, as well as how one gets there. Included in this is Baba’s special explanation about greatness: What makes someone great.

No doubt in the mundane society– whether it be in the field of politics, business, sports, or education etc– people have their own small-minded views about who & what is great. But in Baba’s own revolutionary approach, He has given His unique and dharmic teaching on greatness. And, needless to say, His grand definition of ‘greatness’ stands on a plane all its own– far, far above.


Here following is Baba’s special guideline about vastness & greatness, the link between the two, as well as what it means to be great.

Baba says, “This Supreme One is called brhat. The word brhat literally means ‘One who is very vast, who is beyond the scope of all limitations, who is immeasurable and unfathomable’…Brahma literally means the Entity who is Himself very vast, and whose ideation makes others vast like Him.”

Brhattva’d Brahma Brm’hanatva’d Brahma

“Brm’hanatva’d means making others vast. He himself is very great, and hence He is called Brahma; but this is not enough. Besides that He has the capacity to make others equally great like Him.” (SS-11)

As Baba explains in His above teaching, one of the qualities of Parama Purusa is that He Himself is vast (brhat). And not only that but He has the capacity to make others vast. So, according to Baba’s revolutionary view, being vast does not mean just being some big or large entity; in addition, one must possess that special ability to make others equally vast. That is the unique requisite which Baba outlines in the above shloka.

And– per Baba’s guideline– same is the case with greatness…

As He directs us, vastness or greatness does not come all by itself; nor does it exist in a vacuum. To become ‘great’, one must have that special talent of being able to make others great. This is the exceptional quality of those who are really great. Thus only those who have this unique ability to raise the standard of others to the level of greatness can truly be called great. This is Baba’s teaching.


So while Brahma is unquestionably the Greatest of the great, in their own way humans can also achieve a certain level of greatness. Because those who follow a God-centered philosophy are drenched in spiritual thought and service-mindedness. And when others come in their contact then those common people naturally feel inspired and get uplifted. Because by seeing the ways and conduct of a true sadhaka, then others will also grow. And not only that, those selfless sadhakas are ever-ready to help others advance. In that way God-centered aspirants can bring lay people up to their high level. And, according to Baba, those who do like this are indeed great.


Thus becoming vast or great does not mean becoming big like one huge banyan tree. Because although a banyan tree is enormous, it gets that way by sucking up all the air, sunlight, water, and nutrients for itself. That banyan tree does not allow even single a blade of grass to grow underneath it. So this type of crude expression of bigness is not something admirable– not something great.


Unfortunately in today’s materialistic society, there are so-called great people all around. They are adorned on the cover of various magazines, propped up on stages, applauded at sporting events, and praised by the size of their wallet. Means in this present era there are so many who are called as great– for one reason or another; yet none reach up to Baba’s standard of the term, not even close.

As we see all around, whether in the field of business, entertainment, or law etc, in cent-per-cent of the cases those materially-minded people only become “great” by sucking the blood of others. Only by stepping on the heads of others and by clawing and scratching for each and every inch did they get “to the top”. And such ‘greats’ retain this regal status of theirs by throwing dirt in the eyes of others. And they certainly do not help to elevate the standard of others. Rather the opposite.

So these so-called greats in the crude society have nothing to do with helping others to grow or expand. Rather they achieved their measly status by hoarding money, grabbing a high post, & garnering a lot of prestige, etc. So their greatness is only standing on fleeting worldly credentials. And they enhance their “greatness” by attempting to collect more of those worldly prizes than anyone else. So their approach is totally selfish– where the key point is making oneself look better than others.


That is why what is usually called ‘great’ in this materialistic, vaeshyan era is completely opposite to Baba’s spiritual, neo-humanistic approach. In capitalism ‘greatness’ is achieved by pushing oneself above others, and in our dharmic spiritual approach greatness means raising others up to a standard of excellence.

Hence in the true sense, those selfish persons who pose as being “great” are not really great– not at all. Because their ‘greatness’ comes from sucking the blood of others. They are unable to make others great, just they prop themselves up by stepping on the heads of others and reaping the fruits of their existence. So simple and innocent citizens get exploited and suppressed when they come in contact with such so-called great persons. That is why we can never call any selfish, materialistic person as ‘great’. Because they are unable to lift others up to a higher standard– rather they push those people down into the depths of degradation.


Unfortunately nowadays a similar trend exists in our AMPS. Because if we look around then we can see that those so-called great Dadas suppress lower-posted workers and / or margiis. Means top-dog Dadas reach the height of their glory by pushing down on the shoulders of general members. They force margiis to remain in a subservient position and do not allow margiis to grow. This is evidenced by the curtailment and eradication of bhukti pradhan rights, the strangulation of margii rights, the manipulation of the ACB etc. In all spheres those great Dadas – no need to mention names – just impose restrictions on the margiis to satisfy their selfish greed for power and post. And within their own ranks they just create ‘yes-men’ all around them. Any Dada with a brain got pushed aside and anyone who they keep as their close must become a ‘yes-man’– a no-brainer. This is the unfortunate formula these days.

So to attain their greatness, such top Dadas suck the blood of junior wts and general margiis and exploit them up to the bone. That is the be-all and end-all of their greatness. Meanwhile in this dark era, those who are really great are temporarily hidden somewhere– remaining unknown.

So in the materialistic era of the general society and in this groupist era in our AMPS, those who are deemed as “great” function in a way that is totally opposite to Baba’s divine equation of greatness. Thus all around so-called great people are nothing but exploiter-types, with not an ounce of benevolent motive in their blood.

Whereas Baba’ divine recipe for greatness means working for the welfare of others and making them great. That is how to see who is really great.


By Baba’s divine grace, soon the humanity will be led by truly great personalities. By Baba’s grace that day is fast approaching. Then greatness really will mean making others great.

Baba says, “We are proceeding from darkness towards effulgence, from imperfection along the golden steps to perfection. No obstacle on the way will be able to stop our advancement. Pushing aside and smashing all obstacles and impediments we will move along our destined path…The chant of our forward movement will be our vocal expression, the very pulsation of our life.” (A’nanda Va’nii, #72)



Nowadays those with post are looked upon as great persons. Presidents and Prime Ministers get huge respect and royal treatment wherever they go. Side by side in this extreme vaeshyan era, those with any sense understand well that from behind, these presidents are controlled by top-moneyed persons.

Some may think that Presidents are merely moderately influenced by those corporation heads; but in reality those deep pocketed vaeshyas are selecting and deciding who will be president. This is the well known fact nowadays. But for the shudra-dominated public they are not aware about all this so they just give full respect to the President and they think the President is controlling everything. When the reality is that politics is controlled by money. This is how the general society is moving. But amongst the common people, post is everything and the capitalists recognise this that is why they are purchasing & controlling those postholders. If postholders were meaningless positions then those with money would not bother about that.

In AMPS, post is given a similar amount of respect. So groupist Dadas work behind the scenes and totally manipulate and control those sitting in the chairs of the PP post and GS post. This is the on-going reality since ’90.


Becoming vast or great is not measured by accumulating huge money or high prestige or some other material thing etc, the vastness which Baba is referring to in His famous shloka is about helping others to improve and become great. And on that basis alone is what makes someone really great.


In crude vaeshyan era people think that those with money are great and in other eras they have their own mundane parameters– such as physical might or intellectual cunning etc. But in our God-centered approach the ones who are great are those who make others great.

About the Wealthy

Baba says, “It must always be remembered that the value of money lies in its proper use. If more money is accumulated than what is necessary, it becomes valueless for want of use. To the extent that you keep idle and valueless money with you, to that extent you become responsible for the injustices done to the hungry and the naked. Your valueless hoard will have to be made valuable by providing opportunities for use by others. Those who do not know the right use of money on the basis of the exchange of mundane resources are in fact the enemies of society.” (HS-1, p.41)

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Date: Thu, 19 Jan 2012 21:47:11 -0000
Subject: I Should Remind Myself
To: am-global@earthlink.net
From: Satiish K Deva”


“Jeo na’ ogo prabhu, anek katha’ a’che ba’kii…” -P.S. #683


Baba, oh Prabhu please do not go away. Please remain with me– I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come.

Baba, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work but my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart’s content.

Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness. Baba I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival. Baba my Lord, please do not go away leaving me deserted. Always remain in my heart…


Spirituality is the most important thing in human life. Baba speaks to this ideal again and again. And here below, in excerpts from His discourse, ‘Matter and Spirit’, Baba emphasizes that the path and practice of sadhana is the main endeavour for any sadhaka. Here then is our own personal reminder– for each and every one of us– for how we are to move in this human life.


Firstly, Baba tells us that we must goad the mind inwards and not fall prey to materialistic tendencies.

Baba says, “Those who are incapable of stopping the extroversive tendency of their organs are dull-witted, being constantly preoccupied with external activities. As their objective is physical, their whole mind cannot absorb itself in the supreme bliss of consciousness (Caetanya Sama’dhi). As a result they constantly bemoan the threefold causes of pleasure and pain, material, psychic and spiritual. So wise people must direct their minds towards the Cosmic Entity. They must withdraw their minds from objects that ensconce themselves in their own characteristic self after introverting all their vrttis or desires. To be ensconced in one’s characteristic self is the supreme attainment of a unit being.”

Baba says, “Those good and honest people who wish to realize the A’tman, who wish to ensconce themselves in deathlessness, have to introvert their organs and merge them in the subtler entity. Instead of allowing the organs to be extroversive they have to be made introversive.”


Although easy to do, here Baba reveals how leading an extroverted life is not our natural way. With a little bit of effort, we can easily reverse this tendency towards a more subtle inner flow.

Baba says, “An object in the air comes hurtling down to earth and people think that this is its natural movement. But is this true? Actually, it is because of the earth’s gravitational pull that its movement is earthward. If it goes beyond the earth’s gravitational pull, then falling to the earth will not be its natural movement. Similarly, an organ’s movement towards an external object may be natural to some, for there exists in them both the psychic inspiration for enjoyment as well as the attraction of the object. But if the psychic inspiration does not indulge in yearning for the object, or if it views it with detachment, then the motion will be reversed, in spite of the object’s attraction. Of course in the initial efforts people have to struggle a little against the crude attraction of objects, at least until they are transformed by the force of their ideal. But eventually this reversal of movement becomes natural.”


By concentrating the mind in sadhana, we can refine our being & overcome the crude desire for material satisfaction and sensual desires.

Baba says, “Crude sensuous desires cannot identify themselves with internal subtlety as easily and quickly as they can with crude external objects; then too, the sams’ka’ras also to some extent stand in the way. Nevertheless, in spite of all these impediments, sa’dhana’, one’s concentrated effort, finally wins the day, for practice and perseverance conquer all obstacles.”

Baba says, “For example, a man with a strong addiction to wine must first force his mind against it in order to leave the habit. That is to say, he has to propel his psychic urge in a different direction, and free his sensuous desires from the attraction of his mental wine. But if, in spite of his strenuous efforts, he comes in contact with the real wine, then in most cases the attraction of the wine will overcome him, due to the importance of his internal inspiration. That is why in the initial state forceful efforts have to be made to change the previous outlook towards external objects; but thereafter things gradually become natural and normal. Those who steal can also say that stealing is their natural occupation. Their minds are naturally attracted towards theft and that is why they steal. The statement of the materialists that the movement of the organs is always towards external objects is the same type.”


We are mind oriented brings and that mind can only be satisfied if we channelise towards divinity. Following the all-too-familiar path of animality will not bring mental contentment.

Baba says, “Humans are mind-predominant beings; this is their greatest characteristic that distinguishes them from other mammals. If they are allowed to read, sleep and eat around the clock, or given the opportunity to read books, deliver speeches and indulge in song, dance and frolics according to their whims, they feel physically satiated but mentally unsatisfied. Their minds will wither prematurely like a worm-eaten bud.”

Baba says, “Those who believe that merely by appeasing their physical hunger and providing the necessities for the preservation of their existence, that they have acquired all that belongs to the human mind, are very much mistaken.”

Baba says, “Human beings have no experience of divinity, as in the past they were under the spell of animality. And so their sense propensities are from the very outset inclined towards familiar and well-known animality, and they run after external objects. But having realized the futility of animality through sa’dhana’, the mind gradually moves towards Consciousness. When the consciousness of their animal identity leaves the mind, by the grace of Brahma, they then realize in the core of their hearts the futility of the goal of their past lives and become eager to reveal this to others.”

Baba says, “The success of the sa’dhana’ of human beings, who are a blending of animality and divinity, lies in the reduction of their animality and the unfolding of their divinity.”


Here Baba issues a warning about what will happen to those who run & chase after materialistic desires.

Baba says, “Those who do the sa’dhana’ of desire, who knowingly direct their propensities (vrttis) towards external objects become crude. Because they fail to utilize the rein of their mind to keep the organs under control, their minds gradually become crudified. Their condition is then degraded to the level not merely of animals, but of matter – of wood, stone, etc. Then with the last remnant of their subtle human mind gradually becoming crude, they can no longer claim to be the glorious humans. Thus the rs’i (sage) said that such people are truly torpid.”

Baba says, “Actually, such snobbish, pedantic, materialist sa’dhakas are far inferior to animals like asses, etc. They repeatedly face rebirth and continually bind themselves to the chain of slavery; they can never attain the ultimate liberation. As a result of their crude thoughts, they take the form of animals or straw, trees, etc. Through the centripetal action of introversive prakrti, they regain human bodies, but they again become involved in crude activities and attain sub-human bodies. Thus they fall repeatedly into the eddies of life and death; repeatedly they are caught in the dreadful pit of death. They remain only half-alive, fearing death every moment of their existence. This becomes their destiny. Truly speaking, such beasts in human form are lower than animals.”

Baba says, “Those beasts in human form neglect their inherent higher endowments and are thus lower than beasts, for those who abuse what they possess are even lower than those who do not even possess it.”


Our only way then is that of sadhana– to move towards that subtle realm of life.

Baba says, “Therefore human beings must clearly understand their true responsibilities and act accordingly. They must proceed towards perfection by making proper use of their mental endowments and resources.”

Baba says, “In order to convey the call of the Great to one’s heart, one’s every physical and mental expression has to be directed slowly and gradually with all one’s sweetness and devotion, to one’s inner being.”

Baba says, “Prior to your birth your affectionate mother belonged to an unseen world as far as you were concerned. Today you have come in contact with her, you have known her as your mother. What a sweet and affectionate relationship of reverence and devotion has developed between you two. Then again some day you may be deprived of this opportunity of moving together – either you will die or she will. In that event one will become a being of the unseen world.”

Baba says, “Now, during this short period, will it be wise to regard anything as mine or to regard myself as belonging to something else? The unstable (adhruva) world is only meant for observing and for understanding, not for lasting enjoyment. That is why wise people do not waste their time on unstable things; they worship only the eternal – the dhruva.”

Baba says, “Of course, the body does undergo some change due to the crudity or subtlety of mind. For example, the nerves of a person with a criminal bent of mind become strong and his or her hair becomes thick and stiff. As a result, neither the body nor the mind is greatly affected by the shocks and blows, the criminal will surely endure. The person inclined towards consciousness, however, becomes physically and mentally soft. As such a person’s skin and body are relatively thin and soft, the receptivity of the body and mind increases and the comprehension and sensitivity of the mind are considerably enhanced. These phenomena fall within the scope of physiology and psychology.”



Baba says, “The Yama said, “Nacike’a’, you are that Iisha’na.” But merely saying that you are Iisha’na is of no avail. If anyone calls you a millionaire, merely hearing this does not actually make you the owner of a million rupees. So simply uttering the word “millionaire” is not enough. You must be in a position to receive recognition as a millionaire. Merely boasting with an inflated chest that “I am Iisha’na’” or “I am Brahma” does not mean that one has attained the state of Brahma. You must have heard the story of the Vedantist jackal. Listening to the discourses of the panditas (erudite scholars), the jackal too started preaching in his own society that he was not a jackal but the living Brahma, to be adored and revered by all. The state of those who having read a few pages of a book, dream of salvation without doing any sa’dhana’, is similar to that of the Vedantist jackal. Actually mere talk is of no avail; establishing oneself in consciousness is what is important. To think oneself an MA is useless. Only after striving hard and passing the MA exam does the sense of being an MA become established in the mind, and will the talk of being an MA be justified.”


By Baba’s grace He is always with us– calling us. We must then make that great effort and respond to His call and not waste our life in material pursuits.

Baba says, “He certainly abides in you, watching your every act. He is very near you. Just as the shadow remains attached to the sun’s ray, similarly He keeps Himself in closest contact with your entity. “Cha’yata pao brahmavido vadanti”, i.e., the knowers of Brahma say that He remains with the unit entities, just as the shadow remains with the sun’s ray. One who is carefully introspective by dint of sa’dhana’ (intuitional practice) certainly attains Him, and attaining that eternal sea of bliss, enjoys everlasting happiness. Eating a rossogolla, a delicious sweet, you become happy; but no matter how great a stock of rossogollas you have, some day it will be exhausted, won’t it? To attain lasting happiness from rossogollas, you need an unlimited number of them, but this is not possible, for nothing in this evolved world is limitless. Only He is unlimited, so it is only by attaining Him that unlimited happiness can be attained. No matter how much you enjoy Him, He can never be exhausted. Those who crave for unit objects to attain happiness, can never attain unlimited happiness – never.”

Baba says, “Shunning all inferiority complexes, move on the path of sa’dhana’. The only purpose of your being a human being is to do sa’dhana’. The life of one who does not do it passes in vain like a tree struck by lightning.”

Krs’n’a bhajiba’r tare sam’sa’re a’inu.
Miche ma’ya’-baddha haye vrks’a-sama haenu.

[To worship Krs’n’a to earth had I come
Overcome by Ma’ya’, like a tree I become.]

Baba says, “That is why I say, Do not waste your time. Make proper use of your energy while there is still time. Know and understand your characteristic self, lest you should bewail”

Brtha’ janma gouna’yalun hena Prabhu na’ bhajalun’ khoya’lun soha gun’anidhi;
Hama’r karama manda na’ milala eka bunda premasindhu rasak avadhi.

“Let not your life go in vain. Make proper use of your intelligence and intellect. Transform yourself from human to divine, and offer that sa’dhana’-earned divinity as an oblation to the eternal bearing of the Supreme Purus’a.”


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Date: 02 Jan 2012 22:04:08 -0000
From: “K Lingappa”
Subject: Awakening the Mantra


PS Intro: Here the devotee is immersed in His divine love and he is thinking to himself in the following way.

“A’ma’y d’a’k diye ja’y kon aja’na’y, kii snigdhata’r bha’s’a’…” (PS 2343)


Which unknown Divine Entity is calling me in my heart. What a sweetness is saturating His voice which intoxicates my heart with divine love. That Divine Entity is coming with His sweet and attractive form & with His infinite rhythm and melody.

I was hoping that I will get Him and also that I will go on doing His task. With His inspiration and grace, I will go on moving forward forgetting the pain and pleasure of this material world.

In the deep corner of my mind & in the sacred place of my heart which holds all my inner desires and ideation, I only long for You. O’ Lord, please come in my mental lotus and fill it with Your color. Baba, please come…


The practice of meditation is one common factor in the life of each and every A’nanda Ma’rgii. Sadhana is a basic element or practice of our human existence. This we all know.

At the same time in various places– such as in Senior Acarya Diary– Baba explains more deeply about certain aspects of meditation. And in such places, Baba describes the important steps which must be taken before one can successfully repeat one’s mantra.

One of these “steps” is the special and unqiue process of Mantra Caetanya. With the guidance of some top sadhakas in our Marga, the following points have been presented for your review about the significance of Mantra Caetanya.


Of course we have all heard Baba speak about the great importance of our Ista Mantra:

Manana’t ta’rayet yastu sah mantrah parikiirttitah

Baba says, “The process which, when repeated again and again in the mind, brings emancipation, is called a mantra.” (AV-15)

So the repetition of our mantra leads us to the culminating point of human life: Divine realisation & moksa.

But repeating that mantra in parrot-like fashion will not get us anywhere. This Baba also tells us.

So to reach to that point where one can properly repeat the mantra, we should all familiarise ourselves again and again with some of key steps necessary, including Mantra Caetanya.


While each and every person receives a mantra at the time of initiation, that mantra does not start truly functioning in the individual sphere until one starts practicing it sincerely.

And one prerequisite is that first one must understand the meaning of the mantra. Without knowing the meaning, the repetition of the mantra will not produce the desired effect.

For example each and every person familiar with the English language knows the meaning of the word, ‘lemon’. So when they say that term ‘lemon’ and think about its sour, lemony quality, then it will produce a particular effect– saliva will be secreted in the mouth.

But if one person who is not at all familiar with English and just starts mindlessly repeating the word ‘lemon’ without understanding its meaning at all, then that will not bring any result. No saliva will be produced.

Similarly with one’s mantra, knowing the meaning is one key point. And not just the literal meaning, but heartfelt understanding of that term, that mantra. Otherwise one will not taste that spiritual nectar associated with their mantra.

For example in Ananda Vacana’mrtam Baba openly tells us that the meaning of one of the Ista Mantra’s is: ‘I am That’. But mere grammatical or superficial understanding of that phrase will not bring divine realisation.

To progress along the path of sadhana, one must cultivate a deep link with Parama Purusa. Baba explains that the sadhaka must develop yearning in their heart where one no longer wants to remain separate from Him. And when such a link or relation has been made, then the real meaning of the mantra– ‘I am That’– will strike deep inside one’s heart. And by ideating on the mantra with such love one is bound to feel rich, sweet spiritual bliss. That is, in that desirable situation one will get divine realisation when they repeat their mantra.

In that case we can say their mantra has been “awakened”. And this unique process of awakening the mantra is known as– Mantra Ceatanya. All this Baba has explained in Senior Acarya Diary and in other discourses of Ananda Marga spiritual philosophy.


First Baba explains that there should be psychic parallelism between unit and universal, and with that feeling their mantra becomes awakened.

Baba says, “When with the help of one’s para’shakti a person coincides his individual rhythmic vibrations with the rhythmic vibrations in the realm of this quinquelemental universe, from that moment onwards his rhythms become vibrated with mantra caetanya. This is the awakening of, or putting life into, a mantra.” (SS-10, ‘Mantra Caetanya’)

Then in His following guideline, Baba outlines many other aspects related with the all important process of mantra caetanya.

Baba says, “Mantra caetanya: Unless the kulakun’d’alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless…Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time.” (SS-8)

As Baba tells us, repetition of the mantra in the proper spirit of the term is everything. That is mantra caetanya. And devoid of that inner feeling, the repetition of one’s mantra is “a waste of time”.

Hence mantra caetanya is one indispensable link on the path of sadhana.


Here below Baba describes further what happens if our mantra japa– repetition of the mantra– is done with proper feeling, i.e. with mantra caetanya. Then a sentient bhava gives rise in one’s entire existence.

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

By Baba’s fathomless grace may each and every sadhaka reach this point in their meditation.



Some in our Marga mistakenly think that since they have received a mantra given by Mahasambhuti then automatically their mantra is “awakened”. But this is just their misconception. No doubt each and every mantra Baba gives is a Siddha Mantra– perfect mantra. But the process of mantra caetanya must be carried out on the unit level where one’s I-feeling develops a special attachment and love for the inner spirit of one’s mantra. So for there to be mantra caetanya there must be a proper feeling in one’s heartprior to the repetition of their mantra. Without that the repetition of one’s mantra will not produce the desired effect. So mantra caetanya is a process which must occur in the individual sphere– in the heart of each and every sadhaka.


Actually, in various discourses Baba talks about some of the fundamental phases of sadhana. And surely many are already familiar with these.

(1) First there is the stage of “diipani”. This refers to the torch light where the mind is shown the pathway where it has to go. In our Ananda Marga sadhana, this practice of diipani is represented by our shuddhis– or the process by which we withdraw the mind from external phenomena and bring it inside to a particular point. This essential technique of guiding the mind is diipani.

(2) Then there is the process of Mantra Caetanya as outlined above.

(3) Thereafter one may begin their mantra japa or repetition of the mantra.

Baba says, “You must know that both diipanii and mantra caetanya must precede the repetition of a mantra. ‘One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii’ [and mantra caetanya].” (‘Tantra & Sadhana’)


By Baba’s divine grace when we move along the initial steps of sadhana– diipani & mantra caetanya– then we begin to feel the infinte magnitude of His ever-flowing love.

Baba says, “When the aspirant advances a little on the path of sa’dhana’ then His grace becomes more and more refulgent. The aspirant’s mind is perfused with feeling of love. The waves of bliss start stirring up his mind. His voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him — ‘Brahmakrpa’hi Kevalam’.” (SS-1, last page)

Human Life is For Sadhana

Baba says, “So humans were created only to do sadhana and attain emancipation. Those who do not do sadhana for their mukti (emancipation) even though they were created for this purpose, go against the wishes of the Supreme Entity. They defeat the very purpose of the creation of human beings.” (AMEP, ’98, p.62)

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Date: Sun, 01 Jan 2012 21:21:45 +0530
To: am-global@earthlink.net
Subject: You Can’t Fight Alone
From: Manomohan Deva


“Tumi ga’n go ka’ha’r tare badhir kare rekhe dhara’re…” (P.S. 1972)


Baba, in this cosmic play of Yours, You go on singing Your divine songs to attract devotees. Even then I do not know for whom You are singing. Baba, Your divine songs are pervading throughout this entire vast cosmos; Your songs are permeating each and every loka. Baba, nothing else is audible except Your divine song. O’ Baba, by Your melodious call You have made everyone deaf. Baba, You come and go; and You smile and lovingly look upon one and all with Your infinite compassion. But unfortunately nobody can see You.

Baba, because of Your songs, the whole world is melodic. With Your tune, rhythm, & melody, You saturate this entire universe with divine nectar. Everyone is immersed in Your music. Baba, when You come close then You shower Your grace abundantly. In spite of that it is impossible for me to become one with You– because of my own faults & shortcomings.

Baba, You are completely captivating: Your coming and going in dhyana, Your sweet smile, and Your charming look– all this deeply touches my heart. Baba, You are most attractive. O’ Parama Purusa You are the universal mind (Vishvama’nas); You destroy and wipe away all cimmerian darkness and staticity; and You shower Your divine effulgence. Baba, You lovingly hold each and every atom and molecule in Your heart. Baba, everything resides within You.

Baba, with Your divine song You have captivated this entire universe. It is Your causeless grace…

Note: Parama Purusa attracts devotees in various ways– such as through the song of His divine flute, His Cosmic Grace and Sweet Charm. And that is what has been expressed in the above song.


Our march on the path of dharma entails overcoming all obstacles. This we all know.

However Baba Himself proclaims that there are some obstacles that we just cannot overcome. No matter how hard we try we cannot. We may use all our intellect and every bit of our might – all the force we have – yet as human beings we just will not attain victory, so long as we stand alone.

Such is the predicament, limitation, and frailty of human life.

What is the obstacle that will defeat us time and time again, and how are we to ultimately prevail. All this Baba has revealed in a few special discourses.


As sadhakas, we encounter jaevii maya day in and day out. Always she is there and it is well within our abilities and strength to get victory. She is not our arch enemy that is beyond our abilities to overcome. No doubt, jaevii maya can be tricky, but we regularly defeat this type of maya.

Consider the following.

We are walking down the street and a certain type of food entices us – it is dinner time. Yet we know it is our duty to first attend to our sadhana before eating. With a little bit of iccha shakti (will power), we are able to keep our crude desire at bay and first attend to our practice of dharma sadhana – thereby winning the battle against jaevii maya.

A sensual picture pops us in our web browser, we might desire to take a quick look, but then we realise its futility, close the pop-up, and move on with our dharmic work, unaffected by the distraction. Here again, we are not bound by jaevii maya.

It is fasting day, we are tired, we want to skip our dances and asanas. Lethargy and fatigue are calling. Even then we put forth the needed effort and valiantly attend to our tandava, kaoshikii and asanas. Once again we gain victory over jaevii maya.

In short, jaevii maya is the collection of all those types of attractions, allurements, and samskaras that we are able to overcome with our own unit strength. There are countless example in human life: sexual allurement, compromising with dogma, self-glorification, post, prestige, money, and the list goes on and on.

They come at us from all angles, but they are small enough that we are able to vanquish those forces of jaevii maya.


In today’s materialistic and capitalistic society, all delights ofjaevii maya dance before our eyes 24hrs a day.

Unfortunately, most of the common people – i.e. non-sadhakas – get burned every day by such allurements. We read of politicians ensnared in sex stings and drug scandals, as well as the guy next door who cannot give up his habit of eating at McDonald’s and drinking wine. Most everyone gets caught. By everyone, I mean the common type of citizens that we see on the street.

As sadhakas, however, we are able to extricate ourselves from jaevii maya and see her for the pauper that she really is. She has nothing good to offer us and with our pointed intellect, we are not taken in by her glitz and glamour.

Each and everyone one of us on this tantric path achieves this each and every day, to some or more degree. No one can enter onto or move forward one inch on the path of Ananda Marga without having the determination, strength, and stamina to surmount the callings of jaevii maya.

And, of course, the more sadhana we do, the easier we are able to gain victory over jaevii maya.


Daevii maya, however is a horse of a different colour, a different breed entirely. This we cannot overcome. Call it what you will: Maya, reactive momenta, fate, or samskara, but the callings of this one utterly lead to our demise. There is nothing we can do about it.

Daevii maya is also known as Shaevii maya becomes it comes from Shiva or Brahma or Parama Purusa directly.

We have a business engagement in London. We have to fly there – there is no choice. We are eager to make the deal. Our plane tragically goes down in the English Channel. We had no chance of survival. Our life ends in this way. That is daevii maya.

We could not see her coming and we had no answer for her ways.

Earthquakes, incurable illnesses, bomb blasts, economic depressions, birth defects, car accidents, social upheaval – all these things are beyond our control. We may take special care and preparedness in life, but any or all of the above – as well many other types of things – can bind us and change the course of our life at any moment. We have no chance to predict these events, nor avoid them. We are just their victims, as slaves to daevii maya.

Such is the gargantuan strength and challenge of daevii maya. Humans have not a chance in the world of gaining victory by themselves. Always we will lose.

And indeed if you talk to any aged person, they will recount so many examples in life where despite their most intense efforts they could not prevail. Youths always think they are invincible and capable of doing anything. Yet as one lives on this earth and undergoes the toils of life, we invariably discover how overcoming daevii maya is beyond our limited means. With deavii maya, we have met our match.

Only there is one single way out.


Here Baba graciously supplies us with the one and only recipe for gaining victory over daevii maya.

Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’;
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

Baba says, “This Ma’ya’ of Mine is of the nature of three principles, and is almost insurmountable. Only those who take refuge in Me can overcome this Ma’ya’…Ma’ya’, the force that creates confusion and distinctions, is very powerful, it is insurmountable by jiivas [living beings]. “But those who surrender unto Me transcend these forces of Mine with My help.”

“If Ma’ya’ is more powerful than jiivas, will the children of God remain forever slaves of this force? Is there no hope? No, such a situation is becoming neither of God nor of His children.” (AV-30)

So the only way to overcome daevii maya is to surrender at His lotus feet. Then, by His magnificent grace, we will cent-per-cent safe in all circumstances as He will protect us in all ways at all times. When He is the Controller of daevii maya, then it is impossible for her to bind or ruin us – so long as we take shelter in Him.


One might casually say, “Oh just surrender to Parama Purusa and everything will be alright.” This is a true statement, but not so easily done.

After all this is the culminating point of all yogas. By His grace, we have a tantric Guru who has given us all the tools to learn the art of surrender, as well as warned us about how the human mind forgets this spiritual art as well.

The main sticking point is our ego, of I-feeling. It always wants to poke its nose and take credit for all we do.

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”.” (AMIWL-11)

Baba says, “My ego says that my mind belongs to me.” In the practical field this is the case. “I come from Switzerland. I have to get a passport, I have to get a visa. I have to extend the date” – so many thoughts. But all these thoughts are connected with the individual ego, the individual mind. And you never think that this mind also belongs to Him. You think, “It is my mind.” Everybody thinks like this. This is all talk of the ego.” (AV-3)

So this I-felling and ego are always in the way of surrender. And surrender is not something that can be done halfway. It is either all or nothing. Just as one cannot be a little bit pregnant, one cannot surrender just a little bit.

The unit ego and the feeling of surrender cannot coexist. It is not possible just like it is not possible for a man to both drink and smoke at the same time. One can do one or the other, but not both simultaneously.

So the moment the unit ego gets involved, surrender becomes non-existent. In that case, we are all alone and we may fall prey to daevii maya at any moment. On our own we cannot fight this type of maya. The help, guidance, and grace of Parama Purusa is needed – yet is unavailable to us only when we hold the umbrella of vanity – i.e. the arrogant feeling that, “I did it and it at all happened because of me etc.”


In one of His many discourses, Baba gently asks, so then what is a person to do. All want to become dagdhabiija – free of all limitations and reactive momenta. This is our destiny.

Baba says, “Every human being must be a dagdhabiija [burnt seed], that is, one whose samskaras are totally burnt up.” (AV-23)

Yet in the process of facing all those samskaras and reactive momenta, we are bound to get swallowed up by daevii maya. Is there then no hope – are human beings really helpless?

All these questions Baba poses and replies in His sacred discourses and He lovingly gives this final reply. Why not surrender today- from this very moment? Why not focus the mind and free oneself right now. Lay your tired self at My Feet and be free from all the trappings of maya.

Baba says, “When people get fatigued, be they jinanis, karmis or bhaktas, they say, “There is nothing more I can do.” In such a situation they can only take shelter in Parama Purus’a. This is called sharan’a’gati.” Here shelter means one hundred percent dependence on Parama Purus’a to the exclusion of all other objects. “A” means “coming” and “gati” means “mobility”. When all mobility terminates in Parama Purus’a, it is called sharan’a’gati. When sharan’a’gati occurs, one is said to have accomplished the final attainment. You should remember this supreme truth.” (AV-8)

By His grace, this moment comes in the life of every sadhaka, then we can truly receive His grace and blessing – and can surrender at His feet – and that is enough to be victorious.

Baba says, “Only a wee bit of the omniscient grace, will be enough. Just a small bit of the Cosmic grace will suffice. A huge quantity is not at all required.” (AV-6)


By Baba’s grace we will surrender unto Him and gain victory over daevii maya. Alone, by ourselves, we have no chance of winning this battle. But in surrendering to Him, then we are bound to get victory and cross the ocean of samskaras and sit upon His lap.

Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions.” (SS-11)



Only as humans beings can we think about why or how a certain event may have happened in our life. Animals cannot analyse the past nor plan for the future. Only human beings have this ability. We only can think about how to get rid from our problems – animals have no such capacity. And the way to get rid of all problems and difficulties – from every trap of mahamaya – is to do sadhana and surrender unto Him.

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Date: 27 Dec 2011 20:14:33 -0000
From: “G Bhaskaran Reddy”
To: am-global@earthlink.net
Subject: Baba Story: “Why I Fell Sick”



Note: Family Acarya Babanji of Bihar had many personal experiences with Baba. Here below is Ac Babanji’s first-hand account of how he became sick while in the course of duty and what Baba told him.

In 1963, as a member of the Bihar Military Police (BMP), I was dispatched to Agartala, i.e, far eastern India, by my commanding officers. I was assigned to do military patrols and border control work along the Indo-Bangladeshi border. It was an unusual and special appointment within the BMP.


However, before ever knowing that I would be promoted and transferred from Bihar to Agartala by my military supervisors, Baba called me to Him.

He said, “I will be sending you to eastern India soon to do some pracar work.”

Hearing Baba’s words I was puzzled as a transfer to that area could only be done via a promotion. And I was wondering how will I ever be promoted when my military supervisors do not appreciate my way of living. I was following all AM practices and my bosses lived in their own way. So how would they give me such a promotion. Those were the types of thoughts swirling in my head.

In a few weeks, I was ordered by my BMP supervisors to appear in an examination. The examiner asked me all kinds of questions, many of which surprised me. But, not only did I pass the examination, I got the top score.

I was then promoted and given the assignment in Agartala. This was nothing but Baba’s special way of working. Now I would be able to do His pracara work in eastern India.



Once I reached Agartala, then by His grace, a lot of pracar work was going on. So many margiis and Wts were created. Baba was arranging everything – there was a huge flow of activity.

After some time however, I became seriously ill and had to return to Bihar for treatment. I was thinking I must have done some mistake, otherwise what could be the reason for my sickness.

When I reached Jamalpur, I went to see Baba.

Those who were around told me, “Now Baba is going to eastern India – why have you come to Jamalpur.”

All I could reply was, “Nothing is in my hand. Baba is the one controlling my movements. He sent me to Agartala and now Baba has brought me here.”

So I remained in Jamalpur for some time and tried to get better. In due course, Baba returned to Jamalpur and I got the opportunity to see Him.


The first thing Baba told me was, “Why did you commit those wrongs?”

Immediately, I began wondering what wrong I had done.

Baba then said, “What about that incident.”

I was mentally pondering my role and duties, trying to figure out where I erred. Still in my mind I was thinking that knowingly I did not do anything wrong.

Suddenly a scene flashed in mind of one encounter when I ordered a shooting where some culprits were injured.

I said, “Baba, knowingly I did not do anything beyond my call of duty. I was ordered to manage the border security. The government gave me my orders and I had to follow them.”

Baba said, “Yes, the government gives you orders, but then it is your duty to use your viveka when carrying out that order.”

Actually on the border between India and Bangladesh, people in Bangladesh were chopping and stealing trees from India. Basically they were smuggling wood. My duty was to watch and guard the border as well as protect my troops. I was very concerned that if my troops were attacked and harmed then I will be blamed.

Baba told, “When carrying out your duties, you were excessive in meting out punishment. You took strong punitive measures against even innocent people. That was not the rule and against all codes and regulations.”

Then that whole fateful scene flashed in my mind, I immediately realised my mistake and understood how some innocent people were also harmed. Baba made everything perfectly clear.

Baba said, “You had to undergo the reaction for your wrongdoing. That is why you became sick and that is why you are here now.”

Now I understood why it all happened. In Agartala, I became sick and my senior commander told me to go for treatment. I remained sick for 2 – 3 weeks. My problem would not go away. Finally the doctor told me that this climate is not good for me and that I should go back to my home area. Thus I made the trip back to Bihar.

Of course, now I understand that the reason why I became sick in the first place was due to my harmful actions.


In the above story told by Ac Babaniji, there are many things to be learned.

1. As sadhakas we have to be careful when undergoing any suffering, such as when Ac. Babanji became sick. At that moment we should critically analyse the matter and do introspection and see if we made a mistake or not. Animals cannot do this type of self-analysis; and ordinary humans do not do it. As sadhakas, we must do it. Because there is no effect without a cause. We should clearly understand the link between our past actions and our present condition.

2. By the grace of Guru one may intuitively receive His guideline so that we may then change our course of action, if needed.

3. Crude and egoistic people do not reflect on the reactions of their actions and therefore invite more harm and more severe reactions, unto themselves. In the case of Babanji also, if Baba had not pointed out the problem, then Babanji would not have had any idea of his wrongdoing and he may have erred further. Baban ji is not alone in this. Rather, that is the norm: Errors are not pointed and hence people do not realise their wrongdoing.

4. Let’s take an example of how those in power might abuse their position: Suppose a policeman is ordered to arrest Mr X, then a very bad and notorious police officer will go to Mr. X and abuse and beat him mercilessly. While a good human being who is a policeman will arrest Mr X without using excessive force.

5. One must be very careful about their dealing and use their vivek (discrimination) when following orders. That will make things much better.

6. When any non-margii sinner does any injustice then they may not face the consequences immediately. In which case they will continue in their wrongdoing. But for sadhakas it is not like that. Ananda Margiis will face their reactions very quickly because in this life a practicing sadhaka must get mukti (liberation). So they must get the lesson quickly and be deterred from continuing their sinful ways. Otherwise mukti will not be possible. So for Ananda Margiis the cycle of action and reaction must be exhausted in a very short time period.

Here is Baba’s teaching from Ananda Sutram about how people learn from their good and bad actions:

Hitaeśańápreśito’pavargah (3-7)

[The requital of an action is guided by the (divine) longing for welfare.]

Purport: Even behind the requital of an act (the fruits that follow the completion of an act) lies the divine desire of benevolence. The punishment for an evil act teaches one to keep away from evil doings. The reward for a good and benevolent act teaches people that they will never get such a reward if ever they commit an evil act.
(Ananda Sutram 3-7)

7. Parama Purusa made this type of system (i.e. karma theory, or action and reaction theory) to help sadhakas remain on the right path. It is His grace.



“A’j prabha’te a’lor pa’the nu’tan phuger ba’rta’ dile…” (P.S. 2001)


Baba, today in the dawn You came and gave the message that a new era is approaching. You told me to open my eyes and see how the darkness has faded away. And that humanity has gotten liberated from the serpentine noose of ignorance, staticity, and dogma. The humanity which was stunned by exploitation, injustices, and the tortures done by demons, today that very humanity has developed the inner strength to kick out those demons and get free. O’ Lord, You are the charioteer of the chariot of effulgence, and You have come here to guide everyone towards the Cosmic Goal. In addition You have also brought a basket of hope and inspiration; and that You are showering that upon everyone. Baba, You came and sang the song of hope and showed us the path towards enlightenment. What was needed everyone got from you. Baba You came in the dawn and gave the message of the new era– that of neo-humanism…

Health Guideline

Baba says, “Deafness is not a disease by itself, unless it is congenital. It is an after-effect or reaction to some other ailment…Excessive use of quinine or similar poisonous medicines for a long time reduces the power of hearing.” (YT, p.43)

Note: The intake of allopathic medicines contribute significantly to deafness. One can see this reaction especially in the case of small kids.

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From: “Ramlal Deva”
To: am-global@earthlink.net
Subject: Baba Story: From Monk to Prime Minister to Dog
Date: Sun, 04 Dec 2011 21:11:04




In the following three stories, Baba reveals both the past life, status of mind, and rebirth of the once Indian Prime Minister, Jawaharlal Nehru.

These following stories, recounted by family acarya Dasarathji of Jamalpur, hold great educative value for every sadhaka as they give tremendous insight into how the samskara theory works and how one can attain the supreme rank.

Here following is Dasarathji’s first story…



“One day while holding dharshan, Baba called me forward and directed me to see the past life of Jawaharlal Nehru. With Baba’s blessing, I began to describe what I saw.”

“In a very mountainous region there is one tree, and seated beneath the tree is a monk doing meditation. The monk is clothed only in a laungota.”

“Baba then instructed me to look into the mental plate of that monk and describe what I saw.”

I recounted, “He has a strong, dominant desire to rule others.”


By this demonstration recounted by respected Ac Dasarathji, it is clear that in his previous life Nehru was a sadhaka who had a burning desire to get power. In result, instead of getting moksa, that monk was reborn in human form and given the high post – the Indian Prime Minister.

Here following is Dasarathji’s next story…



“In a second demonstration, Baba compared the lives of Nehru and Subhash Chandra Bose. The year was 1962, just after China invaded and captured part of India.”

“Baba called upon me and instructed me to go and see what Nehru was doing. Immediately, within a flash, I could see exactly what was going on.”

“Nehru was in his residence, feeling troubled and humiliated by China’s attack. He was in a state of extreme psychic turmoil and drinking alcohol heavily in his room.”

“Then Baba instructed me to go and see what Subhash was doing. I reported that Subhash was performing meditation in a Himalayan cave.”

“Baba inquired if I saw anything else. I replied that there are many skulls around.”


By this above demonstration, recounted by Ac Dasarathji, anyone can easily understand the contrasting states of mind of these two leaders. The first was sunk in woe drinking alcohol while the second was a great tantrika doing sadhana.

For those who may not know, at one time both Nehru and Subhash were working together in the same party for India’s freedom. But due to ideological differences, Subhash was pushed away. It was quite natural then for Baba to compare how each of these two leaders “progressed”.

Here following is Dasarathji’s third story…



“Some years later, Baba perform a third demonstration. Baba instructed me to go and see what happened to Nehru after he died.”

“I saw in my mind’s eye that Nehru had been reborn as a dog and was now living a dog’s life.”

“Such is the shocking plight of the once Indian Prime Minister.”

That concludes the three stories recounted by Dasarathji.


In the cycle of brahmacakra, the starting point of pratisaincara denotes when living beings proceed slowly from plant life to animal life and finally to human life.

Once one attains the human frame they have free will. If with their free will they goad their mind in a positive direction, they will become more and more subtle, refined. They will progress on the path of spirituality. And if they exercise their free will in the opposite crude direction, then they will degenerate and be reborn as a lower being.

As shown above in the first story, in Nehru’s case he passed through the stages of plant and animal life and finally got human life. Then after perhaps his first human life or so, he was reborn as a monk. But at that point, the strong desire came in his mind to rule over others.

Nehru’s dominant desire was not to please Parama Purusa. And when one does not long for Parama Purusa, then one cannot get Him. Rather Nehru’s longing was for power and prestige. In that case moksa was not a possibility. He would have to be reborn so his samskara for power could get exhausted. In that way, Nehru took rebirth and became the Prime Minister of India.

As prime minister, Nehru indulged in all kinds of negative actions and misused his power. He lost all his good qualities and degenerated terribly. Upon his death, prakrti assigned him the body of a wild Indian street dog. So he went directly from prime minister to animal life.

When Nehru finished his life as a dog, then perhaps he was reborn as a monkey or as a normal human being. This is the way the cycle of samakaras plays out. Everyone undergoes the reactions of their past actions. There are no exceptions.

Indeed, what transpired with Nehru was not a rare event. Rather this is a most common scenario. This type of thing happens in most cases. Prakrti does not want people to escape her clutch so she was tempting Nehru with prestige and power. And his mind leaned in that direction, so he remained under the bondage of prakrti. Prakrti verily never wants to release any of her captured souls, just as a master does not want any of his slaves to run away.

To overcome the grasp of prakrti is not easy; sadhana and His cosmic grace are needed – otherwise it is impossible. That is why Baba warns us that without twice daily meditation, one will “throw oneself into the tortures of animal life for crores of years.”


Here we have to keep in mind that Nehru’s case is typical, not uncommon. People gradually get human life; some do good deeds and become inclined towards spirituality; and they become veritable sadhakas – either as a family person or a monk. But if during that phase they have other worldly longings, then in their next life nature fulfills that longing.

In that case they are granted power, post, money, name or fame etc, and invariably they misuse their status and pass their days taunting, harassing, and harming others. In that case they get terribly degenerated – as happened with Nehru.

Actually, truly speaking, Nehru was fortunate in that he only fell to the level of a dog, which is a fairly developed being. Many demonic rulers, upon their death, get transformed in stones, sticks, or some virus, bug or worm. From that status it takes thousands and millions of years to come back again in human life. Even then, after getting human life it is not sure that one will utlise the time properly. Greedy capitalists are reborn as pieces of gold or paper dollar notes. All in all it is a very horrifying situation. In that case, it takes an extremely long time to again get human life, crores and crores of years.

Now we can understand how gracious Baba is and how much Baba has blessed us by making it very easy to cross this ocean of bhava, i.e. bundle of samskaras. By practicing sadhana twice daily, one is going to get mukti – liberation. That is His expressed guarantee to all sadhakas of the Marga.

Those not regular in sadhana should start doing from this very moment. One should not miss this special opportunity. Death can knock on your door anytime – then it will be too late. If you are doing sadhana regularly then liberation is guaranteed.



Those who come are one day going to die. All then are curious to know what happens after death. Those who do not know, please read Ananda Marga Elementary Philosophy and Idea and Ideology. In those books you can learn more about life, death, samskara and rebirth.

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Date: Sun, 20 Nov 2011 22:33:28 -0000
To: am-global@earthlink.net
From: “Hariish Dev”
Subject: They Can’t Do New Things


PS Intro: When the devotee progresses in sadhana then the mind moves upwards, one stage to the next. The sadhaka in a lower bhava – like sakhya bhava etc – gradually moves upwards, closer to Parama Purusa, and reaches a higher bhava like madhura bhava etc. When one enters into this higher bhava – which is a new, closer relation – then at first the sadhaka does not feel comfortable expressing this new feeling to His Lord due to fear and shyness. That mentality is beautifully expressed in the following song.

“Udvela hiya’ ka’re ca’ya, shayane svapane nide ja’garan’e…” (PS 708)


My melancholic, restless heart longs for the Loving One during sleep and dreams, when drowsy, and while awake – always. Who is that unknown, divine, charming Entity calling me – I do not know.

In this peak spring season, the atmosphere is charming and intoxicating. Everything is so sweet. The soothing ocean breeze is gently blowing in all directions. My heart longs for that unknown loved One. The sky is very attractive: The clouds are floating and the sun’s rays peep through in between the clouds. The scene is very alluring; it is so beautiful. Who is that Divine Entity, drenched in the sweet aroma of flower nectar, sitting distant, singing such captivating songs. Listening to these melodic songs, my heart is very restless.

My mind is restless for Him. It rushes towards Him every moment – it is beyond my control. It does not know how to respond to the call of that Loved One. Without smashing the obstacles like shyness and fear etc, how can I tell Him all the accumulated feelings of my heart, I do not know.

O, my Dearmost, please do not remain distant. Come before me and grace me so I can surrender at Your lotus feet…

End Note for Prabhat Samgiita #708:

The sadhaka wants to express the feeling of their heart but it is difficult due to shyness. With this closer proximity to Ista everything feels very charming, but also very new. That is why the sadhaka feels shy. This song expresses the feeling of the arrival into that intimate stage when Parama Purusa is the Dearest One.

With a friend, one may not tell everything – but when one is very close then nothing is hidden. This song is close to that stage. This song will be realised by those doing regular dhyana and getting Baba’s grace. They can understand well.

The very subtle and intimate feelings of love cannot be written directly; that is why this song is given in an indirect manner.

To learn more about the various bhavas, please refer to Namami Krsnasundaram discourses 7 & 27.


In Ananda Marga, we make clear-cut distinctions between humans and animals. No one thinks that humans are animals.

Baba says, ‘The old idea of logicians that the human is a rational [animal] is not supported by us. We say the human is not a rational animal. If we say the human is a rational animal, then the human comes within the animal category. Yes, the human is a living being, but the human is not an animal.” (AV-30)

However, in the general society, there are many who equate humans with animals, and vice-versa. This is especially true in the west where some advocate that animals should have the same rights as humans, or that humans are part of the animal kingdom. For instance, they will treat their pets like royalty; or the will openly state that humans are animals.

No doubt in AM we respect the life of an animal, but we do not equate human life with animal life. There are distinct differences. If we are aware about these differences then we can best convince others of the unique value of human life.

Failing that, certain people will continue to think that humans may behave as animals – “because that is our natural way” – in which case they will plunge themselves into all kinds of crude activities and ruin their future. Or they will continue to pamper certain animals with all kinds of superfluous luxuries while their fellow human beings die of starvation.

So we should all be clear about the below logic and help elevate the standard of humanity.


At present in the west, there is a growing sentimental attachment for animals. Some of this is appropriate but most is just pure hypocrisy.

For instance, people now keep all kinds of pets such as cats, dogs, iguanas, birds, llamas, fish, chimpanzees, ferrets, and so much more. They give special care, expensive medical operations, elegant spas, special grooming, sumptuous food to their pets. They treat their pets like royalty and spend huge money on them. They consider their pets as members of their own families and think of themselves as animal lovers. Yet when the vast majority of those pet owners eat meat on a daily
basis, then we can see how misguided their approach is.

The issue gets further compounded when we consider the fact that huge numbers of humans die due to lack of care, yet so much special attention is given to these pets. Indeed, in the US, 41 billion dollars a year is spent on pet care, more than the GDP (Gross Domestic Product) of dozens and dozens of countries. Some of the ultra rich even leave millions to their dog upon their death.

On the one side they share their homes with animals and treat them as family, and on the other side they blindly support animal slaughtering by eating meat at every meal. On the one side people spend huge money on pampering their pets and on the other side, gross numbers of humans go hungry every day.

This is the shocking hypocrisy and disparity going on these days.


Amidst all these shocking scenarios we should keep this key point in mind that clearly proves that humans and animals are of distinctly separate categories.

Let’s say an owner teaches their dog 10 tricks. Then that is all the dog will know. On its own the dog will not learn an 11th or 12th trick. Dogs do not have that type of psychic structure. When they are shown they will do, they do not have the creative power or urge to go beyond that.

In contrast, within each and every human being is the seed of expansion. So if a human being is taught something, then that human being will take that idea and expand upon it. They will make the idea or action their own and build upon it. Infants, students of all ages, professionals, retirees, everyone does like this. That is the nature of human beings.

Language is a great example. Animals can repeat a word (parrots) or respond to a verbal command (dog) or even use certain words to communicate (monkey) but no animal has the ability to create sentences on their own. That pattern or capability of original thought and expression is beyond their spectrum of knowing.

Here the whole point is that animals do not have the quality to do new things. They can only do the things they have been shown or taught. They lack the basic quality to discover anything beyond that.

Thus when the psychic faculty of human beings has this unique quality of making new things and when animals lack it, then who can claim that humans are animals or animals are humans.


Because animals utterly lack the aforementioned psychic quality, they spend their days just involved in satisfying their basic propensities or primal urges. When a physical desire comes then they act upon it. That is the basic quality of animal life.

In contrast, human beings are not slaves to their propensities. Either due to social pressure or by their own thinking, humans do not merely act upon their propensities.

For instance, if a dog is hungry and sees food then it will eat that food, not at all considering if that food is for them or not. In contrast, even when hungry a human being will refrain from eating food that is not theirs. Either they are concerned they will be punished (social pressure) or they do not feel comfortable eating what does not belong to them (moral conscience).

Thus physical propensities do not dominate human life, especially not with sadhakas. Whereas animals are totally dominated by materials pursuits and are content with those limited those. Humans are never satisfied completely by physical indulgences – always they want something more.


With our innate desire to discover something new, humans invariably turn to psychic growth and ultimately spirituality. Animals are not capable of contemplating new things, but humans have an innate urge for the infinite. And it is this quality of mind that is to guide us in our quest, not mere material enjoyment.

Unfortunately, many humans remain engrossed in worldly desires and that leads to their degradation. In that case they are on the path back to animal life. They will get the body appropriate for their desires.

As sadhakas, we always proceed guided by mind, not matter. Some respond to social pressure and others by benevolence of mind, but whatever may be, most humans live by using their mind and then deciding how to proceed. Animals never do like this. As humans though, we are to use the mind to control our corporeal structure and aim that mind toward Parama Purusa. That is our unique human dharma.

By Baba’s grace He has blessed us with this human life which is so rare and so difficult to attain. We must be especially sure to goad the mind toward the spiritual realm and not get caught up in crude desires. We must remember we are mind oriented beings and never classify ourselves as beings animals and following that mode of living. We are to do sadhana and reach the Supreme Goal.

Baba says, “Human life is rare and is very precious.” Even the devata’s, if they want to do something good or great, will have to come in human frame to work. A devata’ as devata’ cannot do anything good; the devata’ requires a human framework. So human life is very precious, very rare; “and such life is still more rare, still more precious, if it has become successful by dint of bha’gavata dharma, or by dint of sa’dhana’.”” (SS-21)



One other aspect of this discussion is free will. Animals do not have free will in which case they cannot create new samskaras – bad or good. All the can do is follow their inborn propensities – period. They cannot think or consider doing something different. Their desire is limited and they are content with material life.

Humans has free will and with that comes a huge spectrum of choices. Ideally we make those selections with a balanced mind. By this entire process, humans can easily go beyond materials pursuits and point the mind toward higher thought and realisation.

This notion of free will further distinguishes humans from animals.


Some may wonder why those in the west and in particular Americans are so enthralled with having pets. The clear-cut answer is that the more selfish a person becomes, the less they are able to live with others. Many in US live alone because they cannot adjust with their family and friends. Yet they keep animals. Those animals will listen to them and never talk back. That is the only type of relationship a selfish person can handle. In that way so many get totally attached to their pets. They tell their pet all their worries and fears – that is much easier than having to deal with another human being. So due to selfishness some bond more with their pets than with other humans.

Japa on Enemy

Baba says, “If anyone’s name is to be chanted in japa, it is the name of Parama Purus’a. What is japa? A word has a particular meaning; repeating the word inwardly again and again, after having understood its meaning, is what is termed japa. As a result of the prolonged repetition of a word, whose inner meaning is clearly understood, its ideation becomes permanently imprinted in one’s mind, and consequently there occurs a radical change in one’s mental arena. The extroversial tendencies of the mind gradually become introverted. This is the benefit of japa. And if anyone’s name is to be repeated, it is the name of the Lord.”

“Usually worldly people constantly repeat– do the japa of– their earthly joys and comforts, or do japa on the names of their enemies. But that is all useless. Only the name of Parama Purus’a should be repeated in the form of japa, for ultimately one will have to reach Him, to merge in Him. Ultimately one will have to reach Him. There is no other way. Hence wise persons take only the name of– do the japa of– the One and Supreme Lord, and never the name of any other entity.”
(12 November 1978 DMC, Kolkata)

Note: Usually people do not realise that they are doing japa of something which is meaningless, silly, or sometimes even harmful. But it happens because the general tendency of the mind is to degenerate towards crude thoughts. For example, if someone is plunged in worldly problems or court case or enemy, then in that case they are unknowingly doing japa of that problem or enemy etc.

Another feature of the mind is that when the mind is empty then it is the usual characteristic of the mind to start thinking of something which is meaningless, stupid, or harmful etc. Or it will think of something that will bring degeneration.

Hence, without even their own awareness, countless people are getting adversely affected and getting poisoned by doing the japa of crude things. In His above teaching Baba says that at any cost this should be avoided– averted. Repeated thinking or japa should only be done on the name of the Lord. That will bring ultimate salvation and bliss.

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Subject: Baba’s Dream
Date: Tue, 8 Nov 2011 18:46:52 -0800 (PST)
From: Abhisri


“Toma’ke peyeo pa’i na keno…” (P.S. #2056)


Baba, I feel in my heart that You are along with me, but even then I do not feel satisfied. I want more and more of Your proximity and presence. So please come in my mind and heart. Please remain along with me in a very intimate way in all my works. Grace me so that I can feel your eternal presence always– with more & more closeness and proximity. Baba You know that my existence is because of You. My life is proceeding on by Your grace; my everything is based on You. Day and night I am deeply engaged in the work which You have allotted me. I am divinely intoxicated in the ideation of the songs which I have made into a garland for You. So Baba please come closer and still more close. Indeed You know the language of my heart- my inner feeling & sentiments. O’ Baba, how much love I have for You. Baba, please grace me and please do not play Your liila of hide and seek. Please do not remain inaccessible. Baba, please come close…


I would like to share a recent dream I had with Baba.

I do believe that He works through people in all ways possible, even through dreams if needed, as a way to remind us: “Isn’t it time to wake up and do some service?”

Here then is my experience with Baba which I have simply titled: Baba’s Dream. First though, I have to share some background information about myself and my own state of mind.


All my life I have dreamed about how nice it would be to feel “normal”. For 12 long years I was a victim of bullying and didn’t know what to do.

At night, I used to have dreams where I would make people feel happy, only to then come back to the “real world” where it was always the opposite. The night I dreamt about Baba and became a margii changed my life, and I stopped acting like a victim.

Since March 2011 I started having dreams again about what would my life be like if I changed it. What would I do to improve my spiritual life? Which things would I do today and tomorrow and the day after to improve things? Who will benefit? What would change? Each day I thought I was in a new phase of life. I was feeling it. Something needs to change. But what? I was very confused with my meditation lessons. I thought I only had first lesson when in fact I already had both first and second lesson. And, interestingly, I used to practice the 2nd lesson unconsciously. Lately I have been dreaming of Baba.


Here is that dream:

The truth is I don’t like to get up early. In my dream, I was sleeping on my bed and Baba appeared sitting down on a chair in my room…He was so beautiful, smiling at me, shining, bright!!

He told me: “My daughter, what are you doing? You should work in my Mission*!” And then He disappeared. I woke up. I felt blessed and happy for having had this dream with Baba. But I was still sleepy, and wanted to sleep more. So once more, I closed my eyes and fell asleep.

Baba kept insisting.

Again, He appeared in my dream. But this time He only smiled at me. And this happened again and again. So, I got up and did my sadhana.

I started my day with my sadhana, breakfast, housework and I was feeling very happy for having had a Baba dream. At night, as always, after meditation, I went to bed.

The next day in the early morning, Baba came in my dream again. He was sitting down on the same chair and smiling at me. I woke up and realised that, “…You need to do my Mission*…”, meant doing sadhana and more social service. From this day forward, I started waking up earlier, doing my sadhana and engaging in more social service.


This is my new phase of life.

The phase that I can realise who I am, how to be myself, how to surrender, how to improve, how to find my motivation and balance…changing the words: “I need to” and “I should do” into “I must do” and “I will do”.

It is good when we don’t need the necessity to “add” more things…When we realise who we are and what is our mission…and when our doubts fly away and we know what to do and how to do when facing things…it’s good to surrender and feel we are doing our best to improve things that must be done correctly…Baba Nam Kevalam…!

It’s up to me to choose what I want in my life. It’s up to me what I want to turn into…we do our best and if needed, Baba gives extra help and strength…I feel blessed by Baba for giving me this awareness of conscience…

In Him,

* MISSION: In my dream, Baba told me, “You should work in my Mission!”. In that case it is necessary to know what is meant by the term mission in Ananda Marga. Here following is Baba’s discourse that shed’s light on this term.

Your Mission

Shrii Shrii Anandamurtiji

December 1966

Human beings cannot propagate a great ideology by their knowledge, intellect or social status alone. They can only do it through their conduct. Human conduct gets purified by intuitional practices. It is not necessary that one should come from a so-called high family, or that one should have completed university studies. Rather, these factors may create false vanity in one’s mind which may ultimately stand in the way of reforming one’s conduct.

In this universe of ours, two forces are working side by side – the sentient and the static. Sometimes the sentient force and at other times the static force dominates. There is no scope for a pact between these forces. Human beings will have to march ahead amidst the ceaseless struggle of these opposite forces. In the society, on the one hand we see the hoards of antisocial elements, and on the other hand we feel a sense of frustration among the moralists. These moralists have therefore developed a tendency to go out of the society. With more wealth and strength, the antisocial elements are in an advantageous position, and the moralists appear to be the culprits. This state of affairs is neither desirable nor behooving, and it should not be allowed to continue.

Your duty will be to unite the moralists. Let there be two camps. Let there be an open fight. The moralists have been scattered for so long that they could not fight. The united strength of five moralists is much more than the united strength of a hundred immoralists because there is an unholy alliance amongst the latter. Meditation behind closed doors will not do. Gather strength by intuitional practices and unite yourselves against the immoralists.

So your duty is three-fold. Your first duty is to observe morality and to do intuitional practices. Without this you cannot have mental determination. Your next duty is to unite the moralists of the world, otherwise Dharma will not endure. The exploited mass who do not observe Yama and Niyama – the cardinal moral principles – cannot fight against their own sense of frustration. It is therefore necessary to unite the moralists. This will be your real Dharma. You will become great by doing this, because ideation of the Great makes a person great. At the third stage, you will have to mercilessly fight against sin wherever it has taken root in this world.

You will have to propagate this mission from door to door. No political party or so-called religious institution can bring salvation. Praising God in concerts with drums and cymbals will not bring salvation either, because this will not bring the sinner to submission. To curb the onslaughts of the immoralists today, arms are more necessary than drums and cymbals.

It is not possible to fight against sin as long as there is some weakness in your mind. In this fight, your goal is not the sin or the sinner, your goal is the Supreme Consciousness. Anything that comes in the way of this has to be removed mercilessly. When clouds collect around the pole-star and cover it, your duty will be to remove the clouds and follow the pole-star without caring to see where the clouds have gone. If you always think of your enemy, your mind will adopt the bad qualities of your object of ideation, but if the Supreme Being is your goal, your mind will be metamorphosed into the Supreme Being itself.

Remember – you have to serve humanity. You have to dedicate yourself to the cause of humanity as a whole. Your life is valuable; your time is all the more valuable. You should not waste a single moment. The task is glorious. The task is novel. Lead the life of a warrior and constantly fight against evils. You will be victorious. So march ahead!

(The above discourse is printed in Prout Nutshell, Part 18.)

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Check Your Log Book

To: am-global@earthlink.net
From: wellsley29@markwebmail….
Subject: Check Your Log Book
Date: Thu, 29 Sep 2011 19:04:06 -0700 (PDT)



When a cab driver wants to know how his day went, he checks his log book. Then he is able to review and see where he drove.

When a company needs to calculate their output, they view their log book so they can understand their position.

In that way, each and every person or institution consults their log book (electronic or otherwise) to find out their true status.

As sadhakas, our approach should not be any different. We too should have our “log book” – be it a diary, journal, or psychic memory – so we can understand our course in life.

Here below Baba guides us how to do it.


There are so many beings in this cosmological order and each has their own manner of operation.

Small bugs, beetles, worms, crabs, and lizards just function by their own instinct. They have no higher faculty of mind by which to direct their life. Such beings just walk or slide along engrossed by their own inborn desires.

Baba says, “In certain undeveloped creatures, instinct means only inborn instincts, and in such creatures the psychic waves cannot move beyond the arena of corporality.” (YP)

Then there are some higher animals like dogs, monkeys, cows, and horses etc. They are guided by instinct as well as by psychic urge and emotion. Such animals can be tamed and trained & by that way they develop bonding relationships with their masters. Instinct does not totally dominate their life, they also have higher functioning minds that allow them to act according to their psychic or sentimental feeling.

For instance, your dog may not defend your neighbor from an intruder but certainly if you are attacked then your dog will defend you with all its might. That is because your dog is emotionally attached with you – it has that psychic connection.

Likewise your horse or cattle will not respond to others but it will obey your direction. All higher animals have that capacity or psychic urge. They are not exclusively guided by instinct. They are a bit more developed.

Baba says, “Animals who have developed themselves to some extent, mentally, spiritually, just like monkeys, just like dogs, have got some intellect. Although they are also guided by instinct, [but] because of close association with human beings that intellect has been a bit developed. A dog can carry a hurricane lantern like this, can carry a stick like this. It can feel the pains and pleasures of its master.” (Ananda Vacanamrtam-14)

So there is a world of difference between undeveloped and developed creatures.

Finally we come to human beings. We have instinct, psychic urge (sentiment and emotion) and ideology. However, we are only to be guided by ideology, not by instinct or emotion. That is Baba’s strict directive.

Baba says, “Human life, unlike animal life, is an ideological flow. Where there is no ideological flow, in that case, even if the physical structure is just like a man, he is not a man, but is an animal. So each and every human being must try his best to maintain the special status of humans. It is our first duty. It is our fundamental duty. This ideological flow must be maintained at any cost.”


Thus it is our bounden duty to check our log book daily. This human body is a machine. It was not designed for carnal pleasures or sentimental delights. Ours is the path of ideology. Our minds are to be trained in that way and our bodies are to be used for that course of movement – not any other.

So we have to be vigilant and ensure that our every action is according to AM ideology. Failing that we will be involved in misusing our bodies and minds, in which case either in this life or the next, we will get a body that is only usable for more crude pursuits. We will become an animal or even worse.

The situation is serious and the best way to keep abreast of the matter is to consult your log book and review your course of actions. With an unbiased mind, one is to critically analyse their modus operendi in life. We should ask ourselves: Was that action guided by ideology?

If the answer is a “no” or partial no, then that is the degree to which we are going against our human dharma and becoming transformed into a beast.

So multiple times through the course of every day we should consult our log book and see how we are doing. When with co-workers, when with our family, when making decisions, when at the dinner table, and throughout all our movements in life, we should readily consult our logbook and ensure we are heading in the right direction. Because if we are not, then our fate it not good – we will become a beast.

That is the very serious matter at hand. That is one way to think of it.


The other way to think of it is to view this life as an opportunity to reach Parama Purusa. In the former manner we are trying to refrain from being dragged into animality and in this outlook we clearly have our sights set on divinity.

In this approach we are to wholeheartedly embrace ideology and cross the ocean of maya. We are most fortunate to have such an opportunity. That is the proper use of this human machine or human body.

Baba says, “Then who can get Him? They say it is very, very easy. What to do? “O Lord, I am Your creation. I am Yours, I am at Your disposal. This body is a machine. Utilize it.”” (AV-14)

By surrendering one’s mind to Him and using this body to do His work, then one is sure to cross the ocean of maya and reach up to Him. That is what happens when one leads a life based on ideology, by His grace.

That is the best use of this human life.


Furthermore, in His discourse, “Utilize All Your Potentialities” (21 April 1969 morning, Manila) Baba clearly tells us that if we have a tractor and a big lot of land then we are foolish and ignorant if we do not use the tractor and just let the land become totally wild and unusable. Our job is to use the tractor to make the land arable – that is the proper use of the tractor. That is what that machine (i.e. tractor) is for.

Similarly, this human body is a tool or a machine for attaining Him.

Yet all too often people misuse their bodies for other crude pursuits. Some get diverted towards sex and others towards all kinds of emotional cum sentimental attachments. In that case not only are they going to degenerate, but they are losing out on a great opportunity to attain godhood and sit on the divine lap of Parama Purusa.

So as sadhakas we should regularly review our code of conduct and ensure we are moving on the path of ideology. We should be swift to use our machine for attaining Him. Just sitting back and letting life go by is not enough. We are to utilise this life for reaching His divine lap, by His grace. And the way to do that is to check your log book. We are to see how far our intentions and actions are ideological or not. Are we doing what we should be doing or not. Then we can ensure our human machine is being used properly – then we will reach the Goal (Baba).


By Baba’s grace, He has blessed us with a wonderful opportunity. We should not waste it and degrade back into animal life wherein we are just goaded by crude instincts. Ours is a human life that is meant for the expression of ideology. By consulting out log books on regular basis we can keep ourselves on track. That is the best utilisation of this human life. Then we will cross the noose of maya and get Him.

Baba says, “You have got a human body. Make the best utilization of it. Forget everything of the past from this very moment…Go on working in such a way that you give your proper worth to society, and you bring about the actual evolution of humanity. Be a devotee of humanity as well as a devotee of Parama Purus’a. Let victory be with you.” (YP)



This below letter is related with the topic discussed above.



“Tumi na’ bale esechile, a’j na’ bale cale gele…” (P.S. 1327)


Baba, without saying anything You came and appeared in my dhya’na, and now today without telling You just left– disappeared. Baba, I was lying in the dust on the path, but You just lifted me up and put me on Your lap. It is Your grace, O’ Parama Purus’a.

Baba, my dwelling was old and tattered– broken down. And not only that, I was also without intellect and conscience. Indeed, my condition was so pitiful that I did not have even one morsel to put into my mouth. But, by Your grace, You bestowed everything upon me and You taught me all the things. Baba, I was not understanding the dharma of human life– what human beings should do, what are the do’s and don’ts– about all these things I was not at all aware. To get You I did not do any sadhana. But even then by Your grace You have taught me sadhana and You have blessed me with perfection to move ahead on the path.

O’ my dearmost Baba, previously in my life I was not even getting the status of a human being. All the teachings I had been given were full of dogma. Baba, by Your grace You have poured the sweetness and given me a voice and lifted me onto Your Divine lap. Baba, You have done everything. Secretly You came and secretly You left– even then You have arranged everything for me. Baba, Your grace is unforgettable…

Avoiding Junk

Baba says, “Now everywhere, in cent per cent of the cases, there is wastage of human psychic potentiality. The psychic potentialities of human beings are immense, but people do not utilize them because most of their valuable time is wasted in undesirable thoughts, in psychic extravaganza…wasted in petty or useless activities. How much time do people really get to devote to worthwhile tasks?”

“This psychic extravaganza should be checked either by physical approach, or psychic approach, or by spirituo-psychic approach…”

“I have already said that the scope of rationality and rationalization should be increased more and more, and for this, unnecessary waves should be removed from the plane of physicality. From the psychic sphere also, unnecessary waves are to be removed. This will remove many burdens from the mind. ‘I must not bother about petty things, because that will waste my time’ — people should remember this. This removal or rather withdrawal of unnecessary and undesirable thoughts emanated from the mind will help you in rationalizing the major portion of your mental faculty, so this must also be practised.” (Yoga Psychology, ’91, p.134-35)

Note: This wastage of mental potential which Baba is describing above is the common problem these days. Even contemporary researchers and scientists have also come to realise this. That is why nowadays such professionals advise people not to overburden the mind with mundane news broadcasts etc since these programs only invite tension. Various studies have been undertaken about the effect of the news media on people’s mental well-being. And they’ve come to the conclusion that these news broadcasts and movies just burden the mind– making people feel worried and hopeless etc.

That is why such researchers and sociologists recommend that people take a few days’ break from watching those various news broadcasts and popular movies etc. Because these things create multiple problems in people’s psyche. Not only are they not useful in our practical lives but the scenes are horrifying and terrible. Just sensationalistic reporting– nothing more.

Hence Baba’s above guideline is that we should think positive thoughts and not indulge or expose our minds to that type of junk. If one can avoid such things altogether then that is very good; that is the best solution. Otherwise minimizing one’s exposure to those negative elements will prove helpful. Along those lines, certainly do not waste those delicate early morning hours exposed to such radio, TV, and crude things. If one really wants to watch these programs then one should only schedule a specific amount of time after noon and then watch with a clear notion of when you will finish.

But of course better is to eliminate it totally and immerse oneself more in Baba’s dharmic teachings like Ananda Vacanamrtam or Subhasita Samgraha. His unique discourses will provide a soothing touch and fill the mind with inspiration. So we should be extremely careful and wise how we engage our psychic faculty as this has a profound effect on our overall well-being and health– as well as how useful and purposeful our lives become. On this topic all Marga brothers and sisters are encouraged to share their views and experiences.

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