Archive for the ‘Jail Period’ Category

Thu, 20 Jun 2013 11:05:56


This entire posting is composed of 2 parts:
(1) Posting: How Baba Blessed that Doctor
(2) Prabhat Samgiita #2350;


Baba has always given importance to sadhana. And as we know in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru.

In this regard, one story about the importance of spirituality comes to mind.



When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.

During one such period, Baba’s jail doctor was Dr. Kalwarji. Bear in mind that Dr. Kalwarji is not the nasty jail doctor who later poisoned Baba. Rather Dr. Kalwarji was a simple and innocent man who had deep reverence for Baba. Dr Kalwarji’s mother tongue was Maethilii and he was a non-margii. As the official doctor for the jail, his his duty was to care for Baba and watch over His health. For this reason, Dr Kalwarji went to check in on Baba everyday for health purposes. So he was there on official duty. However, because Dr. Kalwarji also revered Baba as a great master, on some of those occasions, Baba would tell him devotional stories and experiences of great bhaktas from the past.

The unique thing is that in the presence of Dr. Kalwarji, Baba would sing some of the devotional songs written by the great poet Vidyapati, who was also one great devotee of Lord Shiva. of course Baba’s grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr Kalwarji how great bhaktas like Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr Kalwarji shared the Maethilii language as their mother tongue.

As you may be aware Baba has cited Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati’s devotional songs in order to show how Vidyapati used to long for the Lord. Thus Baba’s approach was purely instructional. Thus on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. Kalwarji.


And in so doing most of the time Baba would graciously sing this following song. By this way He could verily instruct and guide Dr Kalwarji on devotional life. This was Baba’s great blessing on Dr Kalwarji. Here below is one of the songs Baba would sing for instructional purposes.

Vrtha’ janma goina’yaluin
hena Prabhu na’ bhojaluin
Khoya’yalu soha gun’anidhi,
Hama’r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.


Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.

Fate’s long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love’s strand,
Deprived, alas of a single draught. (1)

I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.

Baba has graciously given this teaching in order to show how Vidyapati used to long for the Lord. And then years later Baba included some of these lines in Prabhat Samgiita #340 also: ‘Vrtha’ janma gama’yalun, heno prabhu na’…”. As the Sadguru Parama Purusa, Baba Himself wrote such devotional compositions so His disciples would learn how to express their inner heart feeling to the Lord.



So in the presence of Dr. Kalwarji, Baba would graciously sing this above song to guide Dr Kalwarji. In response, Dr. Kalwar – who despite being non-margiis had a devotional heart – would later recount that, “I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration.”

Then with tears rolling down his cheeks, Kalwarji told that, “Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence.”

So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. Kalwarji would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.

In this manner, Dr Kalwarji would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr Kalwarji withe opportunity to discuss on devotional topics.

All in all, in this grand liila of the Lord, Dr Kalwarji had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.



Then on one occasion Dr. Kalwar could not reach at the proper time. He arrived a little late and he noticed that the door of Baba’s cell was closed. After considering the situation for a moment, Dr Kalwar thought that, “Let me see what Baba is doing.”

With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba’s cell door. What he saw was indescribable. Dr Kalwarji witnessed a huge flood of light emanating from Baba’s existence. It was brilliant beyond words.

Dr. Kalwarji could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking – in a blissful state – he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state – still divinely intoxicated by the experience. Then he did mental pranam and went away.

Afterwards, Dr Kalwarji recounted, “That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today – months and years later – these strong divine feelings arise when I think of Baba’s sweetness.”


So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba’s fathomless grace is always showering on all.

“Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (2)

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – 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), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (3)


Baba does not just appreciate Vidyapati but so many great devotees like Bhakta Surdas, Mirabai and others – Baba appreciates all. So this gives one picture how with devotion one can bind Him, otherwise not. So devotion is the top-most and if anyone has devotion, whether margii or non-margii, then that is great because devotion is everything. And Baba recognises and blesses all sadhakas who have a devotional heart.


In a deeply melancholic mood, Vidyapati used to express remorse that, ‘My life has become wasted as I did not worship Parama Purusa.’ In this way he used to cry for the Lord.


“Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive.” (4)

“Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.” (5)

“Vidyapati Thakur says –

Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.

“I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (6)


“All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement.” (7)


“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (8)


“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)



“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)


“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

In Him,

1. Subhasita Samgraha -3, p.63
2. Ananda Vacanamrtam – 31, Dharma Sádhaná
3. Guide to Human Conduct
4. NKS, Dic: 17
5. Ananda Marga Karma Sannyasa
6. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
7. SS-12, To Whom Do You Belong? Where Do You Come From?
8. SS-1, Call of the Supreme
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. AV-7, Devotion Is the Life-Force of a Devotee
11. AV-33, Samádhi, Senselessness and Sleep

******** Prabhat Samgiita #2350

“Prabhu, toma’r na’mer bharasa’ niye aga’dh sa’gar pa’r’i dobo…” (PS 2350)


O’ Parama Purusa, surrendering in You has immense force. Trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O’ Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

O’ Supreme One, holding Your flag in my hand and singing Your name in my heart, I will go on marching forward with my head held high – it is Your grace. O’ Prabhu, by Your ahetuki krpa’, I will bring the neo-humanistic era onto this dusty earth. The victory mark will be on my forehead.

Baba, O’ Parama Purusa, by keeping You in the heart, there will not be any dilemmas or doubts in anyone’s mind. The mind will be pointed, straight-forward, and clear. Everyone’s longing will be satiated – permanently. O’ my Lord, by Your grace, I will shower my love and win over everyone’s heart by my selfless service and sacrifice. I will honor everyone’s right to live.

O’ Parama Purusa Baba, by keeping Your feet in the heart, one can do anything. Nothing remains difficult or impossible. Baba, please reside in my heart eternally…

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== Re: Example of False Baba Story ==

I read the posting (appended below) and it was shocking how that story attempted to paint Dada Dineshvaranandji as emotional not devotional.

Here is a first-hand account that shows how Dada Dineshvaranandji was devotional. (See the letter by Dada Abhidevanandji directly below)

So we have to be very careful. Those suffering from the psychic disease of narrow sentiment will introduce dogma by the medium of Baba stories. That is what has been attempted to be done here by Dada Maheshvaranandaji.

How far Dada Maheshvaranandaji is guilty, but he has some responsibity for publishing, keeping, and circulating such stories. Best is Dadaji should critically read and evaluate those stories and not blindly circulate those based on falsehood.

Let us not forget that through the medium of fake stories, it was depicted in the Mahabharata that Lord Krsna had the flag of the monkey god on his chariot. By this story, many people accepted the bogus idea that Lord Krsna is a devotee of the monkey god – Hanuman.

So stories are the medium for bad people to propagate nasty ideas.

Already such stories have entered into our Ananda Marga such as with the “merge in misson” dogma. (See links at the very bottom of this email.) This dogma entered Ananda Marga via the dogmatic “merged in mission” story.

Another instance is that B group injected the story that Baba came in dream to Shrii Kinshuk ji telling that (Kinshuk) should accept the top post.

Verily there are many such stories.

Because story is such a powerful medium, that even if it is glaringly bogus, even then various intellgient magiis became addicted to this bogus claim of “merge in mission”.

Chandra Devii


Behalf Of Acarya Abhidevananda Avadhuta
Sent: Wednesday, 24 April 2013 6:25 PM

Subject: 40th Anniversary of Ac. Dineshvaranandaji’s


Namaskar all,

On 1973 April 24, Ac. Dineshvarananda self-immolated in Delhi in protest
against Baba’s imprisonment. It was a last-minute decision.
The worker who had announced that he would self-immolate on that day lost
his resolve. Dineshvaranandaji came forward to save the honor and prestige
of Anandamurtiji and Ananda Marga. While dancing kiirtan, Dineshvaranandaji
poured kerosene over his body and lit a match.
Singing ‘Baba Nam Kevalam’, he expired.

Of all the Ananda Marga workers that I have known, Ac. Dineshvarananda
Avadhuta was perhaps the best example of tejasvita (spiritedness).
Moreover, his spiritedness stemmed from a deep devotion to Baba. In early
1972, I encountered Dineshvaranandaji in a rare state of samadhi, a state
associated with the monthly secretion from the pineal gland. With bloodshot
eyes, he leaned on my shoulder and stumbled about like a drunkard. At first
I was confused. Soon, however, it became crystal clear to me that
Dineshvaranandaji’s intoxication was of a divine sort.

On this day, forty years after Dineshvaranandaji’s supreme sacrifice, may we
all resolve to emulate Dineshvaranandaji’s constant readiness to surrender
everything – even life itself – at the lotus feet of our beloved Gurudeva.

Abhidevananda Avadhuta



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

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


Please re-read this line from the above story:

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

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



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

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

The following comments are based on this above line.

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

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

3. To read this entire entire letter click below:


Also for those interested here are links to the way they used story to implement the “merge in mission” dogma:

#1: http://www.am-global-01.blogspot.com/2012/09/about-that-famous-bogus-quote.html

#2: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-2.html

#3: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-3.html

#4: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-4.html

#5: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-5.html

#6: http://am-global-01.blogspot.com/2012/09/re-about-that-famous-bogus-quote-6.html

#7: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-7.html

#8: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-8.html
#9: http://am-global-01.blogspot.com/2012/10/re-about-that-famous-bogus-quote-9.html

Read Full Post »

From: Vidyabhusan
Date: Tue, 12 Feb 2013 22:48:11
Subject: 5 Years, 4 Months, & 1 Day


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1370;
(2) Posting: 5 Years, 4 Months, & 1 Day;
(3) Trailer Quote: Sometimes Democracy is Harmful.

Each section is demarcated by asterisks (*).

****Here begins the Prabhat Samgiita.

“Nayaneri ainjan ma’nasranjain tumi janame maran’e sa’thii mor…” (PS 1370)


Baba, O’ Parama Purusa, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; You are with me life after life, in birth and in death, always – up to eternity. O’ Divine Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become completely captivated and devotionally ensconced in You.

O’ Parama Purusa, this expressed universe is situated in the mirror of Your maya. Everything is resonating in Your divine sound – omnkara (shinjit o nu’pure) [2]. Please grace me, by looking towards me; please shower me in Your divine compassion. O’ Citta-cor / Chit-chor [3], O’ Parama Purusa, You are captivating my mind in all the ways.

Baba, O’ my Dearmost, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. I want to surrender my entire being unto You. O’ Lord, please grace me and allow me to concentrate all my feelings and surrender my whole existence at Your feet. You are my Goal; You are my Ista. Baba, You are like the moon and I am the like the cakor / chakor [5] bird, always involved in Your ideation.

O’ Divine Entity. O’ Baba, You are my everything; You are the Goal of my life. My only desire is that You please grace me and give me a place eternally at Your lotus feet by granting me parabhakti…


[1] Ma’nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one’s object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard’s mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.

When Parama Purusa graciously colours a sadhaka’s mind with devotion, they remain wholly ensconed in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with devotion. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.

Depending on the nature of one’s thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Pursua exclusively will have a white-coloured mind; it will be white effulgence. A violent person’s mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind – nothing else.

Baba has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other’s mind. Then that devotee would be able to clearly see the colour of the other sadhaka’s mental plate. Still today this is possible. When one advances in sadhana, they can easily see another’s mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.

Parama Purusa, in His role as Ma’nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.

Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam – 1)

So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

We all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.

[2] Shinjit O Nu’pure: In the process of creation, the universal sound of omnkara is generated. There is a variety of such sounds: The roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds. In this song, all these sounds are symbolically represented by the ankle bell – shinjit o nu’pure – Parama Purusa.

[3] Citta-cor / Chit-chor: In His role as ‘Citta-cor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citta-cor – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citta-cor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest devotion. In that blessed state, devotees want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything.

Baba says, “When one wants Parama Purus’a from Parama Purus’a, then that bhakti is para’bhakti…And what is para’bhakti? ‘O Parama Purus’a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not — but I want You…I want You. And why do I want You? Because I want to serve You’.” (Subhasita Samgraha – 24, p.97)

[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon – wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In Baba’s above devotional song, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.

== 5 YEARS, 4 MONTHS, & 1 DAY ==

Everyone is aware that after being poisoned Baba took to fasting for 5 years, 4 months, and 1 day. He was poisoned on 12th February 1973. After being refused a judicial hearing, Baba began His fast in April 1973. And He did not break His fast until after His release from jail in early August 1978.

This entire episode stands as the basis of our “Niilkantha Divas” – when the whole society was transformed, by His grace.


As we all know, the important Ananda Marga observance Niilakantha Divas was on Feb 12. Now, here is more about the significance of this remarkable moment in history.

Specifically, how has the name been born & why do we call Baba as “Niilakantha”. What is the meaning, and how did it happen. These are the questions addressed in this letter, as well as the grand mythological tale surrounding Lord Shiva.


There is a reason behind the name, and why we call 12th February as a Niilakantha Divas. The reason behind that very day is well known. This was the day Baba Himself swallowed the poison while in jail.

But there is also a reason behind the term “Niilakantha”. Why the name Niilakantha? Niilakantha is a Sanskrit / Samskrta term. “Niila” means blue; “Kantha” means throat. The literal meaning of Niilakantha is Blue throat; and, the common meaning in everyday parlance is Lord Shiva. And divas means day. So the entire meaning of Niilakantha Divas is “blue throat day”.


There is one mythological story related with this term “Niilakantha”. To save the society from the poisonous effect of deadly poison or “Kal Ku’t'”, Lord Shiva Himself swallowed all that entire poison.

In that magical story, the churning of the mythological divine ocean was arranged. The ocean took the form of a bowl or mortar, as from ‘mortar and pestle’. And in the ocean one big mountain was placed as a pestle to churn the ocean. And the mythological cobra, Shes’ Na’g, was tied as a rope around the mountain. On one side of the mountain a party of demons was holding one end of the rope-like cobra. And on the other side of the mountain a party of devatas was holding the other end of the cobra. By this way they could move the mountain back and forth. These two parties used the mountain to churn the ocean. Then various things emerged from the ocean in the course of that churning. One thing that emerged from the ocean was the deadly poison “Kal Kut'”.

That poison was so deadly, if it had remained there, it would have spread all around and destroyed everything. To save the society, Lord Shiva swallowed all the poison.

Although we don’t believe these mythological stories, there is one meaningful teaching behind this mythological tale. Namely, to save the society, Lord Shiva swallowed the poison and counteracted its negative effect. This is one great example: Serving the society even by swallowing poison. That is the great meaning of this mythological story.


Here I will add something further in connection with the story about Lord Shiva. For that lends also deeper understanding about what occurred with Baba.

Seeing the situation with the deadly poison, Lord Shiva took it upon Himself to swallow it. Otherwise, that very ‘vish’ (poison, or “Kal Ku’t'”) would have annihilated a huge population. So Lord Shiva saved the society by swallowing poison. He swallowed it and with His divine play, the poison remained in Lord Shiva’s throat permanently. And with its effect, the poison created a blue mark all around Lord Shiva’s neck. His neck became blue permanently. Yet it did not affect Lord Shiva more than that. That’s why one of the names of Lord Shiva is “Niilakantha” – Blue throat.

This was the greatness of Lord Shiva: He swallowed the deadly poison, with the sole purpose to save the society from the disastrous effect of that deadly poison, “Kal Ku’t'”. Saving the society was His only motive – nothing else.

For this reason, Baba has chosen the term “Niilakantha” and declared 12th February as “Niilakantha Divas”. There is a literal meaning and an inner meaning. The literal meaning is blue throat day. The inner meaning is, ‘The day of ingesting poison to save the humanity’.




A similar thing happened with Baba.

We know that when Taraka Brahma descends on this earth as Mahasambhuti it seemingly looks like He is human, but the truth is something else. Mahasambhuti is not just one human being that is full of shortcomings and limitations. Mahasambhuti is capable of doing anything He likes.

So it is with Baba.

To save the society from the disastrous effect of much deadly poison or many deadly and destructive weapons, He Himself knowingly, deliberately swallowed the poison. Why? To save humanity from the demonic and destructive forces. That is what happened symbolically in the jail. AMPS was not yet banned, most of the WTs and Margis were outside the jail. Then Baba took upon Himself the trouble of the entire organization, nay the entire society.


Not only the demon Indira Gandhi, but all demonic political groups like communists were spreading their claws to grip the entire society in their hold. Just as serpents do. Communism was most ghastly in those days. Such demonic leaders turned their full attention towards Shrii Shrii Anandamurtijii. By that way, they gave poison in the jail. And Baba swallowed that.


If Baba would not have done so, Indira Gandhi and communist Russia would have done more heinous crimes and killings – both to Ananda Marga and the general society. They would have wreaked even more havoc on this earth. Baba graciously defused their negative plan. In that way, their negative intentions were neutralised: Everything was controlled and everyone was saved – and Indira Gandhi was destroyed.

Those aware about Baba’s divine play know if Baba would not have taken the poison, Indira Gandhi would have brought more disaster on the country. And communists would have ruined many more lives on this earth.

And Indira Gandhi would have poisoned or killed many WTs and Margis. But she could not do anything. Rather every one of us, those in jail, saw that Baba controlled the situation. He transformed thorns into flowers. All trouble He took upon Himself. And digested everything to save us.

So those who do not have deeper understanding, they think that Baba was poisoned in the jail, etc. And those who know the inner truth, and Baba’s way of playing His divine play, they know that by swallowing poison, He saved Ananda Marga and the entire society from the deadly effect of various negative events. Baba disclosed all this to many devotees while in jail. On that very basis, I wrote here the above section related with poisoning and saving the society.


So this “Niila Kantha” term and “Niilakantha Divas”, has deep meaning. And as we know that “Niilakantha” means blue throat, and the ‘blue throat’ appeared because of swallowing the poison. And this name Niilakantha was related with Lord Shiva. And a similar thing happened with Lord Shrii Shrii Anandamurti ji. That’s why one of the names of Lord Anandamurtiji is also Niilakantha. On 12 February day, Baba became “Niilakantha”: He swallowed the poison and saved the earth.


“It has been seen that whenever the Divine Entity has descended on the earth, one group of human beings has stood in its favour, while an opposite group has opposed it. Kansa was against Krśńa; Ravana was against Rama.” (1)

” when Parama Puruśa brings about social welfare by speaking truthfully and unambiguously and performing many good deeds, good people, common people, derive the benefit and speak highly of His deeds. They are full of praise for Him. They love Him and they revere Him…Much time has passed since Krśńa left the earth, but still today thousands of people praise Him, and at the same time many people continue to slander Him. I will not call them wicked; let the people pronounce judgement. Thus yashasah implies both yasha [fame] and apayasha [infamy]. Positive and negative go hand in hand. Interestingly, a clear polarization emerges in the minds of people. Two unmistakable lines are drawn; two opposing camps are formed – the Kaoravas and the Pandavas. This is yasha.” (2)

“Yasha: One who is praised by the world for his or her uncommon virtues or else is continually slandered by those blinded by jealousy, is called yashasvii. His or her essential quality is known by the name yasha (yashas).” (3)

“Lord Shiva came to this world about 7000 years ago; even now there are many who are His admirers, there are many others who are His opponents. The Iyers in South India will say, “Oh! Lord Shiva was great;” the Iyengars will say, “No, Lord Shiva was not great.” Lord Krśńa came about 3500 years ago; even now you will see there are so many admirers and so many opponents of Krśńa. That is, when Táraka Brahma comes, the entire intellect of the world gets polarized – one north pole, another south pole; one admirer, another opponent. There were the gopabálákas [cowherds] of Vrindavana who loved Krśńa very much, and there were Kansa, Putana Raksasi, Bakasur and Aghasur who were His deadly enemies. So during Krśńa’s time there was polarization.” (4)

“Yasha: By His advent two things happen simultaneously. On the one hand, He gets staunch supporters, and on the other, sworn enemies. The whole human society gets clearly divided into two camps – moralists and immoralists, the bad elements. Everyone has to join either of the two camps, and complete polarization takes place. If one is the North Pole, the other one is the South Pole. He is crowned with success and glory and at the same time faces bitter criticism and infamy. This happened to Lord Shiva and Lord Krśńa also. During their time also the whole society got divided into two camps – the moralists and the immoralists. Remember always dhármic people are ultimately bound to be victorious.” (5)

“Suppose an evil force says, “I, the lord of a certain country, will destroy Ananda Marga from the very root.” A dhármika should maintain patience, should be patient. Because the day is soon to come when that evil force is going to be destroyed. Its weapon will serve as a boomerang for its own death. And this happened in the near past, as you all know.” (6)

“Those who misuse their faculties are also doomed to destruction. The misuse of one’s qualities not only brings harm to the world, but it also exhausts one’s own inherent strength. You have seen with your own eyes that in the past certain powerful persons thought, in their extreme vanity, that they could make or break anything. They perpetrated indescribable tortures and atrocities on Ananda Marga. But even in the face of such torments, Ananda Marga held its head high. There is no power in the universe, in the heaven or in the underworld, which can annihilate Ananda Marga, because Ananda Marga is established on the solid foundation of rationality and righteousness. If those wicked forces engage in fight with Ananda Marga, they will themselves be pulverized: they will be crushed like ants.” (7)

in Him,
Vidyabhusan Deva


In preparation of this significant observance, a few days ago there was a posting about Baba’s famous darshan of that day.


1. Discourses on Krsna & The Giita, The Significance of the Word “Bhagaván”
2. Namami Krsnasundaram: Párthasárathi Krśńa and Pariprashna (Discourse 24)
3. Shabda Cayanika – 2, Disc: 8
4. Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma
5. Ananda Vacanamrtam – 1, Devotion
6. Ananda Vacanamrtam – 6, Ten Wonts of Dharma
7. A Few Problems Solved – 4, Forward Movement Is the Essence of Life

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


“There are occasions when majority decisions do not create unity in society because people are more or less divided on an issue. In such circumstances, the leaders should be very cautious when making their decisions, and take special care to safeguard the interests of everybody. In particular, they should select a course of action which does not harm the sentiments of any group. For example, suppose there are seven brothers in a joint family, and these brothers are divided on an issue. Four brothers may be on one side and three brothers on another. If the head of the family takes a decision based on the wishes of the majority, the family will be divided into two groups. Therefore, a decision should be taken which safeguards the interests of all the brothers.” (Prout in a Nutshell – 16, Three Cardinal Socio-Political Principles)

Note: Up till now, amongst the various political systems, democracy is the best of a bad lot. The ideal system will come in the future. Until that time, we must stick with democracy, despite its pitfalls and limitations.

On certain occasions, the democratic approach works well, but in many circumstances the result of majority rule is harmful. There are many delicate issues that should not be decided by the democratic process because such majority decisions harm the sentiments of the people, thereby leading to disunity and division. That is Baba’s above warning.

Here are a few practical examples from the greater society.


(A) After Indian Independence, using the democratic process, a majority decision was taken to make Hindi the national language. Ten of millions of people were extremely displeased and angered by this decision, especially in South India. That led to chaos and bloodshed within the country, and national unity was lost. This was clearly a case where a majority-based decision went against the well-being of the country, and failed to protect the interest of all. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.


(B) In certain Middle Eastern nations, the majority Muslims made Islam the national religion, thereby alienating those citizens who followed a different religion. This too led to infighting, socio-religious tensions, and disunity among the populace. Here again we see that a majority decision led to the fragmentation of society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.


(C) For decades Pakistan and Bangladesh were one nation. But majority leaders of Pakistan suppressed the mother tongue (Bengali) of Bangladesh. In addition, those Pakistani leaders imposed various rules and laws. The people of East Pakistan felt suffocated and in result broke away and formed their own nation, i.e. Bangladesh. This also shows how a majority vote by Pakistani leaders led to a divisive outcome. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.


(D) As Baba points out above, majority decisions can lead to disunity and divisions within a family as well. Suppose there are 6 grown siblings who share a house together. Four are smokers and wish to smoke inside the house. The two non-smokers object. A voted is taken and by a 4 to 2 majority it is decided that smoking is acceptable in the house. This greatly annoys and disturbs the non-smokers and they move out, thereby dividing the family. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

In such a circumstance, the rational approach for these six siblings would be to consider the wishes of everyone and ban smoking in the house but allow for people to smoke outside on the porches. By this way, all can still peacefully and practically co-exist.

(E) A similar type of example can be raised regarding loud music. Suppose there are 6 people living together and 4 wish to play loud music at night while the remaining two prefer a quiet house. If a majority decision is made to allow loud music, then the remaining two will leave. Here again, majority decisions leads to the breakdown of a family or social unity. That is why on sensitive issues, other means need to be employed to protect the comfort and interests of all.

The above are all cases where a majority decision alienated and infuriated a section of the population. In result, there was serious social discord, violent uprisings, and division.



There is another way to examine this issue.

(F) There are occasions where majority rule was not followed and in result there was greater unity in society. When the black slaves were freed in the US, that was not a majority decision. If it had gone to a democratic vote or referendum, their freedom would not have been granted. In response, there would have been a revolt, and that would have led to more struggle and strife and tremendous bloodshed. Those in power understood well that a majority decision to keep black enslaved would be tantamount to pouring gasoline on a fire. Thus, a proclamation was made to set blacks free; this issue was never sent for a referendum. In result, the blacks were freed and society was far better off than if they voted and the majority decided not to free the black slaves. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

(G) A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. A similar event occurred with granting women the right to vote. In various countries around the world, the ruling males could have taken a majority decision not to grant voting rights to women. Had they done so, there would have been terrible discord and tension in society. Due to social pressure and circumstance, those at the helm came to the conclusion that women must be given franchise. They understood that in so doing there would be greater peace and harmony in society. Thus, on sensitive issues a democratic, majority decision sparks anger, alienation, and disunity.

The overall point which Baba has given is that the democratic approach does not bring social harmony if a majority decision is made on certain sensitive issues. On certain occasions, the rule by majority is fine. Yet there remain numerous instances on delicate topic where a majority decision only serves to alienate and anger many people ultimately cause division and disunity.

Thus care and caution are needed to build a unified society. Simply resorting to majority rule will not do. That is Baba’s guideline.

Read Full Post »

To: am-global@earthlink.net
Date: Thu, 07 Feb 2013 23:31:51
From: “kalyanmurti…”
Subject: Discourse Transcription: Niilakantha Divas & how to Observe


This entire email contains three distinct sections:
(1) Prabhat Samgiita and explanation;
(2) Posting About Niilakantha Divas;
(3) Trailer Quote.

Each section is demarcated by asterisks (*). Here begins the Prabhat Samgiita:

“Apa’r ananta tumi, ki va’ ja’ni a’mi,
toma’r krpa’y mor din cole ja’y…” PS# 2147


O’ Parama Purusa, O’ Baba, You are endless and infinite, yet I am small and meagre. How much can I know of You; I know not. O’ Lord, my days are passing only by Your grace. O’ Divine Entity, by taking Your name and singing Your song, I am moving along Your divine path of Ananda Marga, according to Your desire. My existence moves on in Your flow.

O’ Parama Purusa, I love You; by singing Your name, I smile and weep in Your love. By singing Your name and ideating on You, I am drenched in your overflowing divine love. Ensconced in that vibration, I weep and smile [1]. Baba, O’ Prabhu, to do Your work, I come onto this earth again and again. The way You want my life to proceed is the way it moves on. You make me act according to Your desire.

One cannot know Your whereabouts – one cannot get You – by the study of scripture, philosophy, and science. By this way, one cannot get any idea about You. Baba, according to Your desire everything happens. Everything happens due to Your karuna’ [2], due to Your immense compassion.

O’ Parama Purusa, O’ Baba, You are infinite, beginningless, and endless. By chanting Your name and singing Your song, my whole life is passing according to Your direction…


[1] Ensconced in that vibration, I weep and smile: Here below Baba enlists the many different ways a sadhaka might express their deeply devotional feeling and realisation.

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – 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), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (A Guide to Human Conduct)

[2] Karun’a: When Parama Purus’a sees the suffering of devotees, He feels pained by their inability to move ahead because of so many problems and difficulties. In such circumstances, Parama Purusa cannot bear to watch His bhaktas go through so much struggle and strife. When devotees are helpless and trying hard to progress but their pathway is completely obstructed and they cannot advance in their sadhana or any sphere of life – overcome by various complexes, bondages, and obstacles – then a feeling of deep, deep empathy develops in the mind of Parama Purusa. This feeling or mind-set is karun’a bha’va. He feels He must rescue them immediately. And when He steps in and helps that is His showering of His karun’a. In that way, Parama Purus’a comes. With His immense feeling of karuna’, He blesses His devotees and relieves them of their pain and suffering. This is nothing but His divine karuna’: Wherein Parama Purus’a cares for the devotees and removes their troubles and hindrances so that once again they can move ahead. So there is a distinct difference between krpa (grace) and karuna (compassion). Finally, there is more to say about this topic of karun’a so kindly consider this an ongoing topic.

*** Prabhat Samgiita ends and now the letter starts ***


We all know that the observance of Niilakantha Divas stands as one great occasion in our Ananda Marga society. That marks the very significant day – Feb 12, 1973 – those sinful forces poisoned Baba when He was in jail.

Upon initial reflection, one might think this day of Niilakantha is a time to grieve or be sorrowful, and to solemnly recall the past. After all, this was the time when a dreadful attack was done against our Sadguru. In those early years many were thinking like this.

Specifically from 1973 – 1979, margiis were observing this date by fasting and engaging in protest. To clear the matter to one and all, in His divine way, Baba Himself has guided us that Niilkantha Divas is the day to express sentient anger against those sinful forces.

This occasion hold dharmic spirit that and long-term & far-reaching ideological significance.


By Baba’s fathomless grace I was present at that very morning general darshan on 12 Feb 1979 in Patna when Baba Himself has given the full descriptive analysis about how to observe Niilkantha Divas.


We are remember that we are expressing sentient anger toward those demonic forces who poisoned Baba by not giving in to their tactics and instead feeding the impoverished and need people delicious food. This is our special approach and more about this is explained below.


Niila Kantha is a Sanskrit / Samskrta term. “Niila” means blue; “kantha” means throat. This is the literal meaning of Niilakantha: Blue throat. And ‘divas’, as we all know means day. So the entire meaning of Niilakantha Divas is “blue throat day”. As this was the day when Baba Himself allowed His throat to ‘turn blue’ by swallowing the deadly poison that those papiis gave Him when He was in jail.

Niilakantha is also the name of Lord Shiva. Lord Shiva swallowed the poison to save humanity and that poison remained stuck in His throat. In consequence, His remained blue. By His divine force, Lord Shiva he did not allow the poison to be digested and spread throughout His entire body. More about this account is written in note 2 after the signature.


Here below is a transcription of the English portion of the original sound file 12 Feb 79 in Patna. The Hindi and Bengali sections are not included here.

This morning general darshan of 12 Feb 79 was the first observance of Niilkantha Divas after Baba was released from jail. As all may recall, Baba Himself was released from jail towards the end of 1978. And Baba’s below darshan took place on Monday, 12 February 1979 in Patna, six years to the day of that poisoning incident.

The following is an actual transcription of the original audio recording. It is printed “as is”.

[मार्गी लोग एक साथ बोल उठे—“नीलकण्ठ बाबा की, जै !!”]

[Margiis are raising the slogan, “Niilakantha Baba Ki – Jay!!”]

Baba addresses Ramanandji: “अंग्रेज़ी में भी बोल दो |” [Now speak in English.]

[Ra’ma’nanda—“Actually you know, on 12th February, 1973, on this very day Baba was poisoned in Bankipur Central Jail. And this conspiracy was hatched by CBI, those who since the very beginning were trying to finish Baba, remove Him from this world. So, on this very day in 1973 He was poisoned in the jail. Actually, I was the first visitor to visit His cell, and when I saw Him lying on the bed, He was neither able to move nor to speak. And I came to know, just through indications, that His nerves and brain were not properly functioning. His eyes were red, and were watering profusely. And these were the signs which indicated that something serious had happened. When I came out from the jail, I inquired with the doctors–some Margii doctors, and other doctors were there. They immediately said that He has been poisoned, and these are the reactions of the poison. So we felt that there should be inquiry into this incident. That, who is behind this nefarious work.”]

Baba: “Judicial probe
[Ra’ma’nanda—“Yes. Who are the persons behind this nefarious work. So we wanted judicial inquiry, judicial probe. The Indira government never gave us the opportunity to express ourselves or to place the fact before the public, as to what are the issues. She suppressed this thing, she didn’t institute any inquiry. Then Baba was compelled to go on fast from 1st April 1973. And He continued His fast up to 1st August 1978. So five years, four months, and one day He continued His fast. So these things, actually—“]

Baba: “I wrote a letter to the President of India, that I know who are the black hands working from behind the curtain.”

[Ra’ma’nanda—“Several letters were written and there are many things as you know, which happened. Self-immolations, for that, agitations—“]

Baba: “So many boys and so many girls died.”

[Ra’ma’nanda —“So, in spite of that, many things had happened. Anyway, we were not knowing how to commemorate this particular day, this 12th February. Then we just sat together and asked that what we will call this very day. What will be the name of this particular day. And, we came to this conclusion that this day will be commemorated in the name of, “Niilakant’ha Divasa”. So, we were observing since 1973, and we were continuing. But, we were not having the proper guidance, in which way we can commemorate it. So, today, just I asked Baba how to do it. And then He told that, “You people will decide how to commemorate it.” Then, when we didn’t give proper reply to Baba, then He Himself told that, “Why you will be fasting? It will be, You will have to show your sentient anger, not just go on fasting or something like that.” Then, He told that, “You will have to give the reply if somebody has poisoned you, you will have to show some—“]

Baba: “Give the reply in a subtler way.”

[Ra’ma’nanda—“Give reply in a subtler way, giving them Amrta.”]

Baba: ““Amrta” means nectar.”

[Ra’ma’nanda—“Amrta means nectar. So, we are to take food that day, and the best food we should give to the needy on this very day. Whosoever we may be, whether margii, avadhuta, or acarya. If avadhutas, or acaryas, or wholetimers having not money, they will have to beg.”]

Baba: “Avadhutas have got no property, personal property.”

[Ra’ma’nanda—“They have to raise funds, they will have to collect, and buy something and feed to the people.]

Baba: “They will collect funds by begging. And feed the poor people.”

[Ra’ma’nanda—“So in this way, we can comemmorate this day, of Niilakant’ha Divasa.”]

[बाबा ने उपस्थित मार्गियों से पूछा—] अच्छा, तुम लोगों को यह मंज़ूर है ?

[Baba asked all those margiis present, OK – do you all agree with this?]

[मार्गी—“जी बाबा |”]

[Margiis repleid in one voice: Yes, Baba]

[मार्गी लोग एक साथ बोल उठे—“नीलकण्ठ बाबा की, जै !!”]

[Margiis are raising the slogan, “Niilakantha Baba Ki – Jay!!”]

[परम पिता बाबा की जय ! परम पिता बाबा की जय ! परम पिता बाबा की जय !]

[Parama Pita Baba Ki – Jay! Parama Pita Baba Ki – Jay! Parama Pita Baba Ki – Jay!]

That concludes the transcription of the audio file from Baba’s unique darshan of 12 Feb 1979 in Patna.


Here is another way that we could consider adding to the observance of Niilakantha Divas.

Just as Light Festival and Victory Day have their historical significance as well as their present day value, we could do the same with Niilakantha Divas. We could think of it not just as as point of history but as a day to oppose injustices. We could take a strong resolution and vow to fight against injustices and establish dharma.

It could be a day to oppose any and all sinful acts – wherever one may be, where we wholeheartedly raise our voice and take a staunch stand against all sorts of misdeeds committed by those terrible sinners.

It could be a time to express our sentient anger (sattvika krodha) and forcibly create the necessary circumstantial pressure to make those unrighteous and wicked people give up their nasty activities and mend their unjust ways. It could be a time to bring negative elements onto the path of welfare.

So just as other festivals have their own specific purposes such as Light festival, Spring festival, Ananda Purnima etc, likewise Niilkantha Divas could have its own special value both historical and contemporary.


Here is brief summary for how we are to observe Niilakantha Divas.

If one is a family margii one must buy and prepare food and create a delicious dish to serve to the neediest person. All must participate in this way. Each individual in Ananda Marga must feed at least one financially impoverished person the best food available. And if one is part of a family of 5, then that family must feed at least 5 economically destitute persons a sumptuous meal. If a Wt does not have sufficient funds to buy food then they must beg for enough money to purchase food. Accordingly, they must prepare a delicious meal and serve theat to a needy person. So everyone is involved: WT’s and margiis.

In a phrase, we are to replace the poison with nectar. Every margii and worker must participate in this way.

In Him,


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never really became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way, He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Usually in anger one does not have control over their nerve cells and nerve fibres. Their face gets red and their body starts trembling and ultimately they lose control over their motor and sensory organs. In that case, they may engage in uncontrollable anger, talk in an outraged manner, and lose all their physical and intellectual strength. That is tamasika anger when they are over-powered in that way.

In contrast, when you feign anger then one is not affected. They do not lose their rationality – just they may use their voice to get their point across.

In feigned anger you are in control – you are the master of your anger vrtti – and in real anger you are a slave to your anger vrtti. Those who are occupied by this vrtti later repent, because they do nonsense things and harm others. That anger is very harmful, whereas sentient anger is not.

One can usually analyse if anger was real or feigned by synthesizing the entire situation. The person who is overpowered by or feigning anger certainly knows – others may or may not know.

Baba says, “Suppose a very good man is harshly rebuking an immoral person for having insulted him. Is that unfair? No, no, it is not unfair. It is called sentient anger. Anger is static; but sometimes it may be sa’ttvika, it may be sentient. And that type of anger is sentient anger– sa’ttvika krodha in Sanskrit.” (Ananda Vacanamrtam – 2, p.73-4 Sept ’78)


The mythological story about Lord Shiva swallowing the poison goes like this. The mighty ocean was churning and so many good and bad things emerged from the mouth of that ocean, including a huge amount of terrible poison. The rishis and devates saw all that poison and thought that only Lord Shiva can handles this – everyone else will be ruined. So to save the universe Lord Shiva graciously ate that poison.

In a devotional way, we can understand that without the sweet will of Parama Purusa nothing happens. To save the universe from the tortures and lethal effects of the demonic forces – who wanted to wipe out everyone, i.e. all the dharmic people from this earth, Baba took the poison and saved humanity.

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


“In that era people used to live in trees. They used to secure themselves to the tree or the tree branch with their tail so that they would not fall out of the tree while they were asleep. Later on, when human beings began to build temporary dwellings in the trees, the possibility of falling out diminished. Naturally, since the need for a tail diminished, the tail became smaller. Later still, when human beings learned to build permanent dwellings on the ground the need for a tail completely disappeared. Since there is no need for a tail now, there is no tail. The need for a tail disappeared some hundreds of thousands of years ago. There is, however, a truncated bone at the base of the backbone which is a carryover from that past time. It is present in the fetus while it is in its mother’s womb. Thereafter the tail does not grow in proportion to the rest of the body. By the time the human child is born the tail is no longer outside the body. A somewhat similar thing happens with frogs. The tadpole has a tail but when it gets bigger it falls off. This all happens in the path of emanation.”

“In those days there was little security in people’s lives. On one side there were fierce animals and on the other a scarcity of food. Both of these were constants. Nowadays if there is a scarcity of food in one place people can bring food materials from someplace else but that was not possible then. If food appeared one day there was no certainty [nishcitatá] that it would appear the next. Due to these kinds of circumstances human beings used to have an appendix to their intestines for accumulated or excess food. As it was needed this food would stimulate salivation in the mouth and be fully eaten and digested. The proper eating and digesting of the surplus food in the appendix is called romanthana in Sanskrit and jábar kát́á in Bengali. In good English we call it “rumination” and in spoken English “chewing the cud”. Many herbivorous (vegetarian) animals still ruminate and a need still exists for it in their wild state. As the certainty of food supplies gradually increased, the need for a corporal appendix to the intestines lessened. Eventually there was even not the slightest need for it. Today a small vestige of it remains in the human body although it is no longer used in times of distress. Human beings have lost the capacity to ruminate.” (Varna Vijiana – Emanation (Discourse 20))

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From: Shantatma.93@add-ont-
Date: Wed, 30 Jan 2013 23:22
Subject: Who Can Follow Dadaji’s “Great” Examples #2


~ Part 2 ~

(Note: This the second letter in this series. A link to the first letter has been appended below. – Eds)

“Dada Shivananda [a.k.a. Ac Samanvayananda Svt] left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.”

“Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.”

“Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.”


When Guru was in jail then true Ananda Margiis bravely took a strong stand and faced a lot of trouble and suffering in various ways. We all have deep respect for them.

But what respect should one have for Dada Samanvayanandji when he betrayed Baba and left Him during that very crucial time when Baba was in jail. Then years and years after Baba was released, Dada Samanvayanandji painted his own black face with white oil paint and appeared before margiis around the mid of 1984 as a great saint, as if nobody knew about his hypocrisy and betrayal to Baba.

“In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.”

“Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.”

“It was not until around 1984 or so, that Dada Samanvayananda showed up…”

“All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.”

“Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.”

When the good days of Ananda Marga came, Dadaji returned back because his fake guruship of Prema Marga was not as beneficial / enticing as posing as a great avadhuta in Ananda Marga and befooling margiis to enhance his prestige. Such was the extent of his hypocrisy.

Then after ’90, Dadaji jumped into a very high post. Who will appreciate his hypocritical behavior. I don’t think that any true margii and worker will appreciate Dadaji’s manner.

As a brother we certainly love him, but he is not an example to follow.

In his later years, one ruling group made Dada Samanvayanandji their priest; and Dada Samanvayanandji moved all around the globe giving his sermons like the Pope of Rome. And he praised himself along with his so-called illustrious past. So he was shameless up to the very end. Never did he express an ounce of repentance for his betrayal and wrongdoing.



About hypocritical people Baba’s guideline is very strong. Please read below.

Baba says “Hypocrites must not be tolerated.” (1)

Baba says “Hypocrites are those who betray. Don’t forgive till his nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society.” (2)

“Sincerity is reflected in actions, not in words only. One who displays sincerity in words but not in actions is a hypocrite. You should not tolerate hypocrites.” (3)

Everybody in this universe can forget Dada’s back-stabbing to Marga Guru. But true margiis and Wt’s cannot.

Not forgetting means, not following Dada Samanvayananda’s negative example. No matter the circumstances one must stand with Guru and not drift away seeking glory elsewhere. Yet that is what Dadaji did. He left Baba and he left Ananda Marga.

As a brother we love him, yet as an acarya and disciple, his example is nothing but a black stain. None should fall into a similar demise. That is the learning we should take from his life on this earth: What not to do.


Here below Baba uses the analogy of a pitcher of water to delineate who is a proper disciple.

“The worst category [of disciples] are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.”

“The best category of disciples are like pitchers positioned right side up. When such pitchers are put in a tub of water, there is water both inside them and all around them; and even when they are removed from the tub, they remain full to the brim with water. These disciples carefully preserve in the jewel caskets of their hearts whatever they learn from their preceptor.” (4)

So Baba is very specific. The lowest grade of disciples immediately forget all they have learned from the Preceptor the moment they are separated from the Preceptor. They are like the pitch that is upside-down in the tub. Once of of the tub – once away from the preceptor – they forget everything.

In contrast, the best disciples always remember Sadguru’s teachings always. They are like an upright pitcher – filled to the brim with Guru’s guidelines. Nothing gets lost – ever. Always they keep His teachings near and dear to them. Such a disciple can never think to run off in the hour of need and create their own ashram.

All should consider which category Dada Samanvayananda falls in.


In the general society, people’s quality, qualifications and attributions are measured on the grounds of superficial measures, but we do not follow such an approach in Ananda Marga.

(a) In present-day Indian Politics, brutality and hypocrisy is the criteria for gaining a high post. In the past it was not like that. There was hypocrisy but now criminal behaviour is the top-most qualification. This is a dogma.

(b) In general religious Indian psychology, the saffron robe has a lot of meaning. It gives deep respect. There is a religious teaching that “Don’t see the merit and demerit of the person who is wearing saffron dress. One must think that person is great. Whoever is using that dress is God’s representative. Don’t see their character and behaviour.” But all Margis know that this is one dogma.

(c) In the general Indian society, age is also one of the factors. White hair, white beard, wrinkled skin is one qualification. Even if that person is a hypocrite. This is also dogma.

(d) And in general capitalist society, money is the criteria to measure someone. In town, if you ask “who is most important”, the answer will be that person who is the richest. Money is the main qualification. And this is also dogma.


In Ananda Marga all these above characteristics have no value, as they are all superficial parameters that have nothing to do with the person’s behaviour and conduct. It is on this standard – i.e. conduct – that every sadhaka should evalauate Dada Shivananda / Samanvayananda. Indeed, history itself will evaluate Dadaji in this way.

“Actions and not logic establish one’s superiority.” (5)

“Conduct is the principal factor in dharma.” Be a sadácárii, a person of good conduct, and you will surely attain Paramátman.” (6)

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (7)


Here is one highly objectionable point that is completely related with this topic. As we all know Baba has graciously given Ananda Sutram as the seed teaching of Ananda Marga philosophy. Those sutras are eternal truths that perfectly outline His divine teachings and ideology. They are extraordinary and wholly unique. They come directly from Cosmic Mind and they cannot be imitated by anyone else. For any true disciple it is unthinkable to write a book of sutras that would in any way parallel, challenge, or undermine Ananda Sutram.

Yet that is exactly what Dada Samanvayanandji has done. He wrote his own separate book of sutras – titled Ananda Shatakam – which is distinct from Sadguru’s teaching.

And in his book – Ananda Shatakam – Samanvayanandji is proclaiming that if his sutras are followed then one will achieve liberation.

Ac. Samanvayanandji wrote in his book Ananda Shatakam on p.131 last para “Bhagavat….Paraman Padinca…”

Then Dadaji explained: “Those who not only read but follow the instruction noted herein (of Ananda Shatakam) with interest and care, they will surely overcome the delusion of this world and cross the stormy ocean of living in this world.” (p.131, Ananda Shatakam)

Thus Dadaji guaranteed liberation by following his personal teaching. Such is his audacity: To guarantee liberation and write a text that challenges the authority of Ananda Sutram.


Actually, Dada Samanvayanandji’s approach is nothing but an offshoot of Hindu dogma – the Hanuman Chalisa. The Hanuman Chalisa was written to impose and inject a fear complex into the general public. The aim was to force people to worship the god monkey, Hanuman.

To this end, the poet Tulsidaas wrote “Hanuman Chalisa'”. The edict was made that by reciting the Hanuman Chalisa daily, one will attain liberation. And if anyone does not recite the Hanuman Chalisa they will suffer. If the dogmatic poet of the Hindu religion would not have injected the fear complex then surely nobody would have appreciated to worship the monkey.

Human psychology is that people like to believe or pray that some divine being in human form is their god – not some monkey. So it is the power of the fear complex of that poetry that misguided / forced Hindu people to chant every day the Hanuman chalisa hymn, means the monkey god eulogy.

Following is the stanza of that dogmatic monkey god hymm: ‘Jo satbar…mahasukha hoi’. The meaning is that those who repeat those Hanuman Chalisas (eulogy of Hanuman monkey god) will get liberation and be free from all worldly problems, like money, matter, ghost etc.

So with fear Hindu dogmatic people are repeating this.

In the same way our Dada Samanvayanandji tried to impose his book Ananda Shatakam on margiis by creating a fear complex. It is obvious to all that Dada Samanvayananda did the same dogmatic technique as the dogmatic Hindu poet did.


Certainly, those living in India know very well about the monkey god Hanuman but for overseas readers let me please tell something more. The god Hanuman belongs to the ape family. He has a long tail and his face is like a monkey. It is not even a human being; Hanuman is one monkey. That is why one name of the monkey is Hanuman. And Chalisa’ means eulogy. Every Hindu dogmatic person is well aware of these things but for the benefit of overseas margiis it is meaningful to explain the matter in full.

However, the main point is that this dogma of the monkey god is deeply rooted in all fundamental Hindus’ mind. And every day they must repeat it minimum one time – especially when they feel fear of ghost. The dogma is that by repeating the monkey god name, ghosts will not come and monkey god worshippers will ultimately reach the goal of liberation and all desires will be fulfilled. And those who disrespect this will themselves burn in hell fire. Because of this dogmatic belief, Hindu people are afraid and they are repeating the Hanuman Chalisa with deep reverence.

So Dada Samanvayanandji unfortunately also suffered from the attachment to Hindu dogma. Clearly Dada carried this dogma on his head – otherwise what was the need for him to write his own separate book of sutras, that goes totally contrary. Dadaji imposed one falsehood that if any margii will believe,respects, and chants his sloka then surely they will get liberation, as if there is no need of astaunga yoga sadhana. Only his Ananda Shatakam will work as the divine ship to across the ocean of maya.

Such is the audacity of Samanvayananda Dada.


Here I close this letter with Baba’s guideline: Ananda Marga acaryas must lead by their conduct. That alone is what qualifies them as an acarya. So those whose conduct is not good are not…

“Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (8)

“An ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (9)

in Him,




1. Carycacarya
2. Caryacarya – 2, Society, #6
3. Ánanda Vacanámrtam Part 23, Silent Action
4. Ananda Marga Ideology and Way of Life -9, Tantra and Sádhaná
5. Caryacarya – 2, Sadhana, pt #15
6. Subhasita Samgraha – 21, Niiti and Dharma
7. Ananda Vanii #13
8. Ananda Vacanamrtam – 31, Conduct of An Acarya
9. Ananda Vacanamrtam – 31, Conduct of An Acarya

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



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

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

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

Your thoughts and reflections are most welcomed.



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

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

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

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

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


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

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

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

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

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

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

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

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

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


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

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


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

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

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

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

This has all had an extremely detrimental effect.

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


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

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

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

This is Baba’s distinct approach.


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



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

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

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

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

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

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


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

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

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

In Him,


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

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Subject: Re: Who Can Follow Dadaji’s “Great” Example
Date: Wed, 9 Jan 2013 06:14:20 GMT
To: am-global@earthlink.net



~ Part 2 ~

(Note: For your easy reference, the anecdotal portion of the first letter in this series has been pasted below, as well as a link to the entire first letter. – Eds)


This story you told about Ac Shivanandji (i.e. Dada Samanvayanandji) needed to be told. It was long overdue. Well done.

When I was in my early 20’s I met this yogi. It was many years ago and had admired him for his mention of long sadhanas in graveyards but lost respect for him when he tried to discourage me to do the same. He tried to insert the fear dogma about it being too dangerous for me and that it would be unsafe for me to continue to go there as I had been doing. I am glad I was not affected by his scare tactics…by Baba’s Grace. Purely, Baba’s Grace.

The same can be spoken about former Dada Kritashivananda when it comes to establishing his own glory, I suppose. It hurts me that he left AMPS to become a guru and establish his own ashram. I traveled with him for periods of time and had appreciate his personal stories with Baba.I had fond memories of this acarya. But now I also lost respect for him, too.

Thank you for bringing to our attention how the ego can thwart our spiritual progress! Let this be a lesson to all of us so we will not make the same mistakes! I thank Baba that this article was written so that I will not go down the same road as these two Dadas. I ask Baba only to keep me in His Lap everyday. I ask Him only for devotion and to serve and please Him. That is my duty. Nothing else. No glory. No position. No material wealth. By Baba’s Grace I will remain close to Him only and do His will not my will. My will must be His Will, otherwise, life is not worth living.

I hope others will learn from this article, too.



Here in India and abroad, most senior margiis are fully aware about the history of Dada Samanvayanandji. But some new or junior margiis and workers do not know of him. For everyone’s knowledge and understanding – as well as for our own learning – here is Dadaji’s story.



When Baba was arrested under false charges and incarcerated, Dadaji did not stand by Guru. Instead, he lobbied against Baba, got frustrated, and ultimately went out on his own. And once he left, he was gone, i.e. away from Ananda Marga, for more than a decade. Here is the history.

In December 1971, the day before Baba was to hold DMC, He was arrested. In turn, Dada Samanvayanandji – then known as Ac Shivananda Avt – was appointed as Guru’s representative for that 1971 Dec DMS held in Varanasi. After that occasion, Dadaji developed a big ego, and he proudly thought that his next posting would be overseas.

So it was that in early in 1972, Baba was running the organization from His jail cell. All orders were coming from Him and being carried out in the organization. In this way, Dada Shivananda (i.e. Samanvayanandji) came to know he was given a posting in India. In disgust, Dadaji opted to never go to his assigned posting. Instead he traveled around Nepal, all the while presenting himself as a guru. Then he was given another posting and again he did not show up.

Later on in the year 1972 Baba gave the order that Shivananda (i.e. Dada Samanvayananda) was transferred to Udaipur (Rajasthan) as DS where he will oversee the school. Hearing this Dada Samanvayananda / Shivananda again became very upset and frustrated; he did not want this low post. Dadaji had grand visions: He wanted to go overseas and was looking to do some work in Rishikesh etc. When the posting order came as DS Udaipur, then he felt this was too much. Other workers who were friends with Dadaji tried in Jaipur to convince him to attend to his post. Ultimately, Dada Samanvayanandji went there with some of his own newly made disciples. Upon seeing the school he was to run, Dadaji proclaimed, “You do not know my potentiality.”

Dadaji remained at that posting in Udaipur for all of one day. He then went off on his own. Indeed, in that dark hour, Dada Samanvayanandji a.k.a. Dada Shivananda left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.

Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.

Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.

Meanwhile Baba was in jail and everyone was struggling hard to carry on. This went on for years.


Finally, in 1977, Mrs Indhira Gandhi’s regime was ousted, the Emergency was lifted, and all were released from jail. The authorities released everyone except Baba. From His cell, Baba issued a grand pardon to all. Baba was welcoming all back into Ananda Marga, regardless of what they had done. During Emergency, some had gone to their laokik homes, some were defectors, some testified against Baba in court, some had left their sadhana, others had turned to tamasik eating habits etc. People had gone astray for all kinds of reasons. And in 1977, Baba graciously pardoned all and welcomed everyone back, regardless of their story. And indeed, so many returned back into Ananda Marga.

But not Dada Samanvayananda / Shivananda. He was living the good life as a self-proclaimed guru, and he did not want to give that up. There was another thought in his mind as well. He was thinking that at any moment Ananda Marga could again fall into tough times. Because Baba was not going to change His teachings and those ideals are too tough for the authorities to accept. So again there will be trouble. Dadaji thought, “Better I should stay in my own guruship at my ashram.”

In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.

Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.


It was not until around 1984 or so, that Dada Samanvayananda showed up. He came to see Baba in Lake Gardens. Baba refused to see him and refused to let him inside the compound. So Dadaji stood outside the gate and waited. Days passed. Dadaji grew frustrated and despondent. He was standing outside the gate in his civil dress. He was thinking, “Why should I stand here – I can put on my sannyasi dress and return to my own ashram in Dehradun.”

Again his friends like Aksarananda came to his rescue. They pleaded with him to be patient and wait for Baba’s approval. An entire month passed, Baba refused to see him or look at him. Still Dadaji was thinking to go back to his old ashram in Dehradun, and he never considered donating his ashram to Ananda Marga. Instead he kept that as his “safety-net” in case he ever wished to return there.

Then one day, Baba gave the order that Dada should be accepted back and he was given the name Ac Sambunath Brc. And he was given the very simple and basic post of ZO, i.e. zonal organizer within SDM. Later on he became CO, or circle organizer. Even then, Baba barred him from attending all kinds of meetings and reportings.

All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.

Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.


Rather, after his return to AMPS and was named Samanvayanandji, then he used to talk about how great Shivanandji was and how he (Shivanandji) used to have so many siddhis and do long sadhana. With that unrepentent ego, he would talk about himself in the third person as a means of praising himself up to the sky. Dadaji marched around with an extreme sense of entitlement – and not an ounce of repentance.

Plus, Dada Samanvayanandji shamelessly glorified his days in Dehradun in his book. He never once admitted that he betrayed Baba or that what he did was wrong. Dada was never open and honest with himself or others about this. Rather he tried to present this as his own greatness.

He wrote his own book ‘Glories of …’. And in that book he mentioned many times about his great work in Dehradun. So that time when Sadguru Baba was facing so many injustices in jail and all workers and family margiis were struggling tooth and nail to survive, Dadaji went against Guru and made his own separate organization known as Prema Marg. Not only did he leave Ananda Marga, but he created a parallel ashram that was directly challenging Baba’s organisation and the path of Ananda Marga.

Yet about all this Dadaji says that this was his “great” work. In his book Dada Samanvayanandji writes on page 57:

“I had established an ashram at the foot of the Himalayas…in Dehradun District of UP.”

Indeed, Dada Samanvayanandji did not have an ounce of repentance for his betrayal to Baba. He does not write, “Unfortunately blinded by my own ego I left Ananda Marga in that critical hour.” Nor does he write, “How can I ever forgive myself for leaving Baba when so many inimical forces attacked Him.” In his book, Dadaji does not express an iota of repentance etc. Just he basks in his own so-called glory that he built up his own ashram.

And even after publishing his book he did not express any remorse. Not a word of repentance did he express for those black days in which he left Baba and created his own organization.

In simple language this is betrayal to Baba and back-stabbing to Guru.

We should not hold Dadaji’s example in some divine manner and others should not emulate Dadaji’s approach. Now when groupism is rattling our organisation, this is not the time to depart and plant one’s flag of glory elsewhere.


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