Archive for the ‘Jamalpur Era’ Category

Tue, 18 Jun 2013


This entire posting is composed of 2 parts:
(1) Posting: Who Is Clean & Who Is Dirty
(2) Prabhat Samgiita #1222;


Some may claim that Baba only told to wash the urinary organ with water, and He did not say to wash the backside with water. Following is the reply.



As we know Guru’s teaching is always concise and pointed. What was needed to tell, He has beautifully revealed. And what was not needed, He did not tell.

(A) For example the Indian society was prone toward idol worship so Baba was very strict and He has warned everyone that idol worship should not be done. But never once did He warn people not to flap their arms and fly to the sun since no one was ever going to do like that.

(B) Secondly, it was obvious that people had the negative tendency to create tiirthas (pilgrimages). That is why for fourteen long years Baba did not go to Jamalpur. And from 1965 up to 1990 Baba never emphasized the importance of Jamalpur or any such place. Rather on numerous occasions He has guided us that external tiirthas are nothing but one nasty dogma, because Parama Purusa is everywhere.

(C) Similarly Baba has guided us to trim our fingernails but never did He tell us to cut the horns on top of our head. Because when we do not have horns then what was the need to tell anything about that.

(D) Likewise human beings have the natural tendency to live outside of the water, that is why there was no need for Baba to guide people to live primarily on land. Because human beings are already doing like that.

The sense is that when people are naturally following any given point then what is the need for Baba to give that as a rule.

Thus when 16 Points itself was first given in India and when at that time the general populace was already using water for washing after defecation then there was no need for Baba to tell that point. But since the general populace had lost the notion of washing with water after urination, there was the practical need for Baba to give that teaching.

Hence Guru’s instruction is very pointed and precise – perfect. And He always gives what is needed.


Thus Baba has given point #1 of sixteen points as: After urination wash the urinary organ.

And by this way anyone can understand that included in this is the idea of washing the backside after passing stool also.

Unfortunately, in most of the so-called advanced societies the general people are only using toilet paper or blotting paper as a means to “clean” themselves after defecation. But this is not proper.

Here is the proof: When they want to clean their toilet bowl, they use a huge amount of water. By that way they see & feel satisfied that indeed their toilet bowl / commode has become clean. They never try to clean their toilet bowl by only using dry papers. Because they know that such paper alone will not rid the toilet of the residue. They understand that water is needed to clean the toilet.

Yet when the moment comes to cleanse their own backside of that same sort of waste, they only use toilet paper. As if toilet paper can do the job – when in fact it cannot.

That is the contradiction and poor hygienic sense of so many of our so-called first world nations.

Thus we are left with this following quagmire: Namely that when animals do not wash their backside with water and when humans also are not doing, then from the perspective of hygiene what is the practical difference between the two. Unfortunately, this is the sad state of affairs in some areas.


Actually those common people not aware about using water are not to be blamed. It is never anyone’s fault for being downtrodden, ignorant, or dirty. Rather it is our fault for not bringing them onto the path of light.

Because Baba always guides us we should never blame those innocent people from disparate parts of the globe for their “backwardness”. Because it is our wrongdoing for not helping them to develop.

Similarly, when some of our European & western nations could not develop a proper sense of hygiene, those citizens should not be blamed. Just we should take care to show everyone the proper way.


In all the realms Baba’ teachings are crystallized points of dharma– very concise. So to properly understand any guideline or teaching, it demands a little concentration or mental thought.

For example a group of fools may think that by walking together to McDonalds for a hamburger then they are following samgacchadvam since they are all “moving together”. But that has nothing to do with samgacchadvam.

Here the point is that a literal interpretation of Guru’s teachings will never work. Rather greater explanation is needed to get the proper picture.

That is why when Baba has given the pin-pointed sutras of Ananda Sutram, then side by side He also gives a purport so that those distilled teachings, i.e. sutras, can be understood in the proper way.

This should be done with each and every aspect of Sixteen Points. Because Guru’s teaching is distilled and given in seed form.


As we are all aware, Revered Baba graciously introduced Sixteen Points just prior to the jail period and Emergency, as He wanted everyone to be prepared and ready to deal with the dangers and difficulties to come. Or to say more strongly, by this way we Ananda Margiis will be able to overcome and annihilate the demonic forces.

If anyone visited Baba in jail and told Him about the problems and difficulties sadhakas were facing, Baba’s standard reply was to be strict in Sixteen Points: “By that way everything will be alright and you will be victorious.” There are so many stories from margiis about this.

And indeed here is Baba’s stated guideline.

“Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the evil forces will be silenced.” (1)

“… In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points.” (2)

So this is the special blessing which Baba has been given. And it applies universally to each and every circumstance in life. Thus 16 Points generates tremendous vitality and force.


Now some people may carelessly think that it is not needed to follow all the points. But that is not correct. We should see it in this way:

If a boat is otherwise fine but whether there is one hole or 5 holes or 16 holes, under any of these conditions the ship is going to sink. So best is that all the holes should be plugged and sealed.

Likewise we should not invite any problem by being loose or slack in any of the Sixteen Points. Baba has graciously given each and every aspect of 16 Points for a particular reason and each one has its own specialty and use. So step by step we should be more and more practiced in all the points.


Each and every point of 16 Points is beneficial for our spiritual development. And all points help a sadhaka do better sadhana. Because a healthy body and a strong mind are needed to do sadhana. Without a well-maintained body then sadhana will be disturbed. While a sentient body will help the mind rush up towards Parama Purusa.


As a reminder, for maximum benefit of point #1 it is absolutely necessary to slowly pour a sufficient amount of water over the entire pubic region. That means using a full liter or more of cold water. So no one should cheat themselves by applying a meagre amount and then start wrongly thinking that they are following 16 Points. Because that is not the way.


Because Sixteen Points is an essential part of our existence, it is helpful to have more information about these pointed guidelines. Here below are some of the historical, social, and practical aspects of the first point of 16 Points.


Long ago in India, thousands and thousands of years ago, various rishis and seers of the society introduced the idea that water plays an important role in life – especially for health, hygiene, and proper maintenance of the human body. And they introduced the idea to the old Indian society that water should be used for washing before and after meals, before cooking, and those rishis also told that one should wash with water after passing stool as well as after urination etc. All these points they told.

And we have to remember that this was all given in that pre-historic era, in and around the ice-age when the general population around the globe was hardly even aware about hygiene; rather they were more involved in animalistic ways of living. In that historical context, those rishis introduced certain sentient habits to the Indian populace.



So since long these these practices were established in India. Yet over the course of time, degeneration occurred and the general populace lost the idea of using water after urination. But the practice of washing the backside with water after defecation did not get lost – primarily because people understood that it was obviously dirty. So they were conscious about that aspect. That was the case in old India and that continued up to the present time.


Yet in many of our so-called first world countries around the globe, that basic awareness of hygiene was never properly cultivated. In which case, water was not even used for cleaning the backside after passing stool.

Still today, most of our “developed” nations continue with this unhygienic approach of using toilet paper – in place of water. Even more tragic is that inhabitants of certain so-called third world countries have begun emulating everything that the so-called developed world does – including using toilet paper.

That has grown to such an extent that even certain people in India are also resorting to the use of toilet paper. Yet this approach of using toiler paper is neither hygienic nor healthy. Nor is it Baba’s guideline.


Thus during His Holy advent Baba has given the dharmic approach in each and every sphere of life. And in that course, He has given the point that how and when water should be used:

“After urination, wash the urinary organ with water”. (3)

Thus Baba has carefully guided us how we are to wash after urination – and the benefits of this teaching are wide-ranging and helpful in all realms of life. Seeing this, however,


“The more rigidly you follow the 16 Points, the more your mental strength will increase. It will increase so much that it will be more powerful than the collective mental strength of 100,000 people. In a psychic clash they will have to concede victory to you…The more rigidly you follow the 16 Points, the more psychic strength you will acquire. It will not take you long…Such development will lead to not only 100,000 people surrendering before you, but the entire universe.” (4)

“The mutative force is a hundred thousand times more powerful than the static force, and the sentient force is a hundred thousand times more powerful than the mutative force; hence you should not be afraid of any force in the universe.” (5)

In Him,
Janak / Jason Tyler


Some time back the discussion was raised about Sixteen Points. So this letter is part of the on-going series on 16 Points. A link to the initial letter is appended below. Here are some further thoughts and reflections on point #1 from that initial letter.

“After urination wash the urinary organ with water.”
(Sixteen Points, pt #1)

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

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

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

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



1. Ananda Vanii #44
2. Ananda Vanii #45
3. Point #1 of Sixteen Points
4. AV-7, p. 80-81
5. CC-2, ’87 Edn, p.18

******** Prabhat Samgiita #1222

~ Those Dark Days Are Gone ~

PS Intro: This is a neo-humanistic song as it expresses love and affection for those shelterless, homeless, and downtrodden people, and those suffering from the 3 afflictions. We know that Baba has made songs which reflect all aspects of AM ideology. This song expresses empathy and compassion towards the suffering humanity and propagates neo-humanistic ideals. This is the unique quality of this song.

“A’siya’che sedin ogo a’shrayahiin…” (PS 1222)


The golden era has come; sadavrata [1] has started. Now everywhere the divine flow is spreading all around. In this human family, no one will be downtrodden; no one will suffer. Those who are without shelter, I am calling you. The day has come when His door has opened for you. By Baba’s
causeless grace, He has come to save the suffering humanity– to turn your tears into smiles. It is His infinite compassion. For those who have neither food, nor clothing, nor shelter, and do not have the minimum requirements, everyone will be served. Now no one need suffer from any want in this world.

In this golden, new era, no one in our human family needs to go under the tree in search of shelter. Everyone will have their own hearth and home– their own abode. Nobody will be homeless. We are all kith and kin; we are all one family; Parama Purusa is our Divine Father. Not a single human being shall remain as an orphan or distressed any longer. Those dark days are gone by His grace. All will equally receive His love and affection. Everyone will get His sweet touch; everyone will feel His divine blessing and infinite love in all the three realms of life: Physical, psychic, and spiritual.

By Baba’s grace there will be plenty for one and all; no one need undergo the pangs of hunger and thirst. The loud lamentations of the suffering humanity will be gone forever. Everyone will have the opportunity to live life in a new way; all will feel content in their heart and mind
and move towards Parama Purusa, the Goal. The cimmerian darkness of avidya’ maya will vanish forever. Now, by His grace, divinity has been awakened in the minds of human beings, and those three afflications will be eliminated.

The golden dawn has descended on this earth. It is His grace; it is His grace…


[1] Sada’vrata: ‘Sada’ literally means ‘always’ as in to do every day; ‘vrat’ literally means ‘vow’ as in to always remain committed to helping others. So sada’vrata means always ready to serve whenever the opportunity comes. It is not that if one did sadavrata on Monday then one need not to do it on Tuesday. Always one is to be ready and willing to serve others. Whatever those people need, then one must help them fulfill that need. Hence helping poor and seeing them as expressions of Parama Purusa is called sada’vrata. As we all know, our AM social service endeavours include sada’vrata– the mass distribution of food, clothing, medicine, and all
sorts of requirements and amenities.

Here in His below guideline Baba describes how sada’vrata is related with our sadhana practice.

Baba says, “In the third stage of sa’dhana’ sa’dhakas accepts the cognitive faculty as their goal. They wish to advance along the spiritual path while simultaneously serving the subtler expressions of Parama Purus’a. This is the true dharma of human beings. The sada’vrata (mass feeding & clothing distribution etc) which you organize comes within the scope of this
practice. While performing sa’dhana’ in this stage the human mind attains a greater proximity to Parama Purus’a and sees the entire universe as a divine expression of Parama Purus’a. Through this realization one enjoys pure unblemished bliss. When people served good food during sadavrata smile happily, you feel inner joy.” (APH-6)


Here are the first two Bengali Bengali lines of this Prabhat Samgiita:

A’siyeche sedin ogo a’shrayahiin
Tave tare ta’r dva’r khule geche, khuleche

And here below is a basic translation & fundamental idea of those lines:

O’ my brothers and sisters, those who are without shelter,
the day has come when His door has opened for you.

So in the above stanza the bhakta is telling the humanity that no one will be shelterless any longer. Parama Purusa is bringing all unto Him and everyone will be served.

Now look how these very same lines were translated on one of our sanctioned Prabha’t Samgiita websites:

O’ Lord, the one needing no shelter,
the day has come when for you their doors have opened.

Please excuse me, but by reading the above anyone can see how this latter translation has gone astray.

Here the entire point is that Prabhat Samgiita is Baba’s divine gift to the humanity, so we should be careful and diligent in its presentation. Otherwise, we can see how it may get translated.

Read Full Post »

Date: 13 Jun 2013 08:16:08 -0000





Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)

The review of the below Prabhat Samgiita #1125 is comprised of five distinct sections:

(A) Special Note on Spelling & Pronunciation

(B) Transliteration

(C) Line Meaning

(D) Notes

(E) Purport

Please be sure to read each section carefully and they build upon each other. Please do send your suggestions, comments and thoughts.


Here is the full song using phonetic spelling. That seems to be the most conducive way for the majority of readers to get the proper pronunciation.

For instance, take the English words “know” or “knowledge”. Without having first memorized the pronunciation, people will pronounce those words as “Ka-now” or “Kay-Now” and “Kay-Now-La-Di-Ge”,respectively. Simply sounding out the letters will not produce the desired result. Because in the English language, spelling and pronunciation must be memorized. Otherwise it is not possible to pronounce words properly.

Same is the case with Bengali.

For example, in the second line of the below song #1125, the actual spelling of the first three words is pa’oya’ ye ya’ya but unless one knows Bangla well, they will mispronounce it. Hence we have given the phonetic spelling, pa’va’ je ja’y. Then even new readers will be able to pronounce the words correctly when listening to and singing the song.

Here is another example. The actual spelling of the word in the last line is bendhecha, but that will not yield the proper pronunciation for non-native speakers; hence, we spelled it as bendhecho. With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples.

Only native Bengali speakers – or those extremely fluent in Bangla and familiar with Prabhat Samgiita – will pronounce all the words correctly. Yet everyone wishes to listen to and sing Prabhat Samgiita and enjoy the song. If the lyrics are written in a technical manner then people will not be able to pronounce all the words properly. Hence the decision to write it phonetically.

With regard to the repetition of certain lines when the song is sung, while listening to the song you will just have to be alert and adjust accordingly as all the original lines are present below.


Vishva ma’jhe toma’y khunje pa’va’ je dus’kar
Pa’va’ je ja’y hole he krpa’r a’kar

Ajasra shiirs’a tumi je, ajasra buddhi je ra’je
Buddhibale vidya’bale tumii para’tpar

Ajasra caks’ute ajasra mamata’ ra’kho
Otao proto saba’r sa’the bendhecho je ghar


O Lord, searching You in the external world is impossible. O’ Treasure of Grace, O’ Divine Entity, You can only be attained when You bestow Your grace.

Baba, You have innumerable heads [1] and are possessed with an infinite intellect. In the realms of intellect and knowledge, You stand above all.

Baba, You see all with innumerable eyes, and have infinite mamata’ [2] for everyone. With the bond of Your ota and prota yoga [3], You have made this entire creation into one universal family. [4]


[1] Innumerable Heads (ajasra shiirs’a): Parama Purusa sees everything in all directions; He watches everything and does everything. His intellect is infinite. That is why it is explained that He has infinite heads. In Subhasita Samgraha it is said:

“This Puruśa is sahasrashiirsá. In Saḿskrta “Sahasra” means one thousand but in Vedic language “sahasra” means “many”. One person works with one brain. He works according to it and his praise and criticism is also done accordingly. But Puruśa is Sahasrashirśa; He works with innumerable brains. So if the unit tries to compete with the Cosmic, he is bound to be defeated. It is quite natural. We work with our brain but Parama Puruśa works with all the brains of the world. He works with this collective brain and He is its master. The portion which has not been converted into brain cells remains as matter, so it also has the potentiality of a brain. That is why He is sahasrashiirśá.” (Subhasita Samgraha, part 18, Microcosm and Macrocosm)

[2] Ajasra Mamata’: Ajasra means unlimited; and, following is the definition of mamata’.

“What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam, Part 7, The True Nature of Bhakti)

[3] Ota-Prota Yoga: In Subhasita Samgraha part 17, the meaning of ota yoga and prota yoga has been given in English. Ota yoga is “individual tactuality” between Parama Purusa and the unit entity; and, prota yoga is “collective tactuality” between Parama Purusa and all the entities, simultaneously.

The above definition is exclusively describing the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same devotional term has been explained in a slightly different manner in the following discourse.

“What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father’s relationship with each entity individually, prota yoga means His relationship with all collectively.” (AV-6)

[4] Third Stanza Meaning: Parama Purusa has created this entire universe. He is associated with each and every entity through His ota and prota yoga. Nobody is alone, isolated or uncared for. He is related with each and every individual, personally and collectively. His relation is that of a bond of love. He has created this one universal family with the bond of His ota and prota yoga. By this way He loves and cares for all: Collectively and individually.

The gardener loves the entire garden as well as each and every individual flower. He pays attention to each plant and each flower separately and also watches the entire garden in its entirety. Similarly, a mother of four children has an intimate and personal relation with each child individually and cares for all collectively. So she has ota and prota relation with her progeny. The only difference is that the mother’s vision is limited, whereas Parama Purusa sees 24 / 7, across time, space, and person.

Parama Purusa is always linked with His vast creation: Individually He watches, cares for, and loves everyone on an intimate and personal basis; and collectively He watches over all in grand fashion. He operates always through His ota and prota yoga, from the beginning of time up to eternity. In contrast, worldly relations are limited and temporary. So the real expression of ota and prota yoga is with Parama Purusa only. Parama Purusa loves His entire manifested universe as well as each and every unit being across all time and space.


O’ Lord, O’ Parama Purusa, You are grace personified. You are the Treasure of Krpa’. You shower causeless grace. Many move around in search of You in various tiirthas and caves. Others think they can get You by their own efforts in dhyana and sadhana. Alas, it is impossible to attain You those ways. Nobody can have You by their own merits. Only when You are gracious do You appear. There is no other way.

Baba, You see everything; nothing is hidden from You. You go on witnessing everything always. You have infinite eyes and You think about everyone with Your infinite heads. You hear everyone’s tales and You have infinite hands and feet to do everything. Baba, You are unparalleled. Nobody with their limited, meagre intellect can compete with You. You are above all.

Baba, You are the most loving one. You care for everyone with Your infinite mineness. You are so loving. You look upon all with infinite compassion and Your very loving eye. No one is left alone – ever. Nobody is forgotten. With Your ota and prota yoga, You have bonded with all. You have made the entire universe as one family with the bond of Your love. Baba, You are so gracious.

O’ my Lord. I surrender at Your alter. Please shower Your causeless grace on me…

Note: A link to the actual sound file of this song has been uploaded here. (Note: This is a clear recording, though there is a “cut” in the middle of the song. If anyone has a more complete or better version, kindly let us know.)


Read Full Post »


“Ga’n geye ja’bo…” P.S. 2305


Baba, O’ Supreme Entity, I will go on singing Your song – Your glory. It’s up to You whether You grace me by listening to these songs or not. But with these songs, in the depths of my contemplation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, with my deep yearning, I am calling You again and again without getting any response – You are not paying heed to my call. By avoiding me maybe You are thinking that I will not sing Your song anymore and that I will remain quiet. And that in frustration, I will give up the hope of getting You. And that I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky, by Your grace. And that I will not utilize these melodious treasures in my practical life to go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. By surrendering that very unit “I” which already belongs to You, and with the divine sweetness of singing Your name, I will surely get You, by Your grace.

Baba, I sing my songs only for You. Please, listen to these heart-felt loving melodies – and be gracious…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, then the sadhaka makes one loving accusation towards Parama Purusa. So actually that is not an accusation per se, but rather an intimate type of loving expression. And Baba is approving that devotees have the right to do like this and that this loving way of communication is quite natural.


We all know that Baba is the most loving One – the Parama Purusa Love Personified. Every sincere sadhaka has realized this in their day to day life.

Yet, in his book, one “writer” has presented Baba as being very harsh and rough like those avidya tantrikas, or like those notorious police officers who forcefully interrogate alleged criminals. Unfortunately, the entire book moves in this way. As an example, here is one such story from this publication.


Baba has just entered onto a train with Anant Prasad Thakur and the following scene takes place:

“Baba [was] sitting across from a group of [non-margii] teenagers, one boy and three girls. Baba asked the boy in a stern voice who the girls were. It was a tone I [Anant] was quite familiar with. The boy replied that they were members of his family. Suddenly Baba started rebuking him. “You bastard, you liar.” The boy was shocked. Baba started telling who the girls were and where they were from. The moment he began exposing the unsavory relations between the four of them, the teenagers fled the compartment. The rest of the passengers were astonished to see this.” (JY, p. 211)

Such is one of the many false and misrepresentations of Baba’s personality in this book.


Firstly, nobody can say that Baba ever behaved in this manner and use such language with margiis, let alone non-margiis, or anyone at all – in public view on a train or anywhere. Baba would never scold and abuse non-margiis in this way, especially not youths. Indeed, Baba would generally overlook the conduct of margii teenagers, let alone non-margii teenagers. So this above episode and outlandish encounter is completely outrageous. Baba would never behave in such a manner, yet that is how He is depicted in this book – throughout the entire publication. This is very unfortunate.

Top of all, it is unthinkable that Baba would ever use the term or call anyone a bastard. That is way off base.

Those new people not familiar with Baba will form a very poor opinion of Him by reading this book. In the above story, Baba is shown as being very rough and brusque with those youths; in turn, they ran away and the entire train car is horrified by Baba’s dealing. In this situation, we can easily understand that non-margii passengers who witnessed this would think that Baba is a thug because only thugs deal so gruffly with anyone and everyone who is around.

Imagine if you yourself saw this happen. Think of yourself as a non-margii who had no idea who Baba was. Then what would you think if you saw Baba deal with teenagers in this way. Such is the way that general readers will form their opinion of Baba by reading this bogus account.

Yet, Baba would never behave in such a manner. Baba never approached known margiis or non-margii strangers and rebuked them in any way. That depiction is very false. Rather He would shower them in His grace or deal in a very psychological and supportive manner, especially when in public.

Indeed, Baba would not even point out workers or senior margiis in public. So this entire account runs directly contrary to Baba’s benevolent approach.

The above story is not an isolated example – that JY book is loaded with harsh and unruly depictions of Baba, all of which are entirely false. But those readers who have no other experience or knowledge about Baba will unfortunately believe all that is written in this book. They will be terrified of Baba and conclude that He is rough and unruly – i.e. that He does not know how to behave with anyone.


As we know, the name Shrii Shrii Anandamurti ji denotes that He is bliss personified; and in so many discourses it is stated that Parama Purusa is love personified. Every sincere sadhaka has realised this in the depths of their heart. Yet this so-called writer’s book presents an entirely different account wherein new readers and members of the public will form a very unfavourable opinion of Dearmost Baba. That is the real tragedy of this publication.

Baba is Love Personified and has come to flood the world with divine love and devotion; but this book depicts Baba as being heartless and cruel, lacking all ethics and social mores. New and innocent readers will get the wrong impression entirely.

Those blessed to come in His close physical proximity, and those who did or are doing sadhana know in their heart that Baba is Love Personified. Not only that, in the future also, those who do sadhana will also realise this divine truth.

So this book has done a terrible disservice, unfortunately. It does not present Baba in the way that He is, but rather presents a distorted version that is completely opposite from the truth. The above account from this JY book is not an isolated case – there are many more such instances from this book. More will be discussed soon.


The motive for writing this letter is to bring forth the truth. Readers must not be misled. The “writer” must fix all such errors in his book. So this letter was written in the spirit of constructive criticism, not destructive criticism. The aim is to improve the overall expression and not rub the writer’s nose in the dirt.

This letter will help those sadhakas who are trying to write their experiences also.

Properly written Baba stories will enhance one’s devotion and bring people along the path of satya.

The outcome of such a book should be positive; new readers should be given dharmic teachings and gain a truthful depiction of Baba. But that is not the case the way the JY book is now. Keeping the book in its current form means yielding a negative result.

The chief problem with the writer is that he is like one drug dealer writing a book about space technology. If a drug dealer writes about drug dealing then that is ok. But when a drug dealer ventures off into an arena that he is not aware about like space technology, then book will be useless. Same is the case with the so-called writer of the JY book. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta does not have the requisite devotional feeling, so he has no idea how to express himself and instead creates a mess in his JY book.

The approach of Devashish is like one greedy goat trying to swallow one big pumpkin in one gulp, but the goat could not manage it and instead creates a mess all around. Likewise, Devashish has written a Baba story book but has no clue what he is writing. To write a Baba story of this nature one should have a basic knowledge of how things were going on those days, but Devashish does not have that so he creates many problems.

Every line and every word in the JY book (The Jamalpur Years, 2010) is not garbage, but in many key places he has made crucial mistakes. In that case it is like in one pot of cooked rice with 1 spoonful of roadside mud inside. Then how can anyone eat it? How is it edible? That is the unfortunate situation. For common people to remove the roadside mud from the rice is not easy.

At His lotus feet,
Radharaman Thakur


By the way, Baba points out the defects of those very close to Him, but not to XYZ. In those occasions when Baba did point out sadhakas, He was verily bestowing His blessing by lovingly guiding them onto the path of benevolence. This fact every sincere Ananda Margii knows.

“The quantum of punishment must not exceed the quantum of love.” (Caryacarya – 2, Society, pt# 39c)

Baba’s each and every expression and action was imbibed with the spirit of welfare. To lovingly bring people close.

Furthermore, in a public setting, such as on a train, Baba would never scold anyone – not margiis let alone a member of the general public. This is impossible; under such circumstances He would never do this.

Rather, Baba’s approach was to bring that person into Ananda Marga and bring them close by showering them with love and affection. And then once that relation was well-formed and established and they were close, then Baba would lovingly point out their defects to enhance their progress on the path of supreme benevolence. Baba points out to make someone better not to terrorise them.

And certainly, He would never point out insincere Ananda Margiis who lacked devotion – let alone non-margiis – in that setting and in that way. Just as a mother who loves and points out the defects of her own child does not walk around the market abusing and scolding every other child. Similarly, Baba was not moving around abusing everyone – this is a silly notion. Who can think like this. This is ludicrous and outlandish to say that Baba is moving around the abusing unknown people; i.e. unknown teenagers on a train for all to see. Devashish depicted the situation as if only those teenagers were “bad.”

As if the entire train or populace was purified and divine and only those kids were doing wrong. As if by abusing them, then everything in the universe will be pure and blemishless.

Finally, Guru points out the defects of those devotional sadhakas on our own Ananda Marga premises etc, not in public. And He would only do this with devotees, not xyz and non-margiis. And never that way using the term “bastard.”

“He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (Ananda Vacanamrtam – 31, Dharma Sadhana)


Baba’s guideline is that one should preach only satya.

“All your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible.” (Tattvika Diipika, Part 2)

Then why is Devashish spreading falsehood. Either he is ignorant & has no idea, or he has some ulterior motive. Otherwise why is Devashish depicting Baba in such a bad way as if He is a thug. That is unfortunate.


By the way, in this universal human family, no one is shelterless, no one is fatherless, therefore it is completely against Ananda Marga philosophy to think of or call anyone a bastard. There is no such thing and Baba could never do like this.


It seems that Devashish concocted the entire story, otherwise he put wrong name. Because there is no such Ananda Prasad Thakur. The person’s name is Anant Prasad Thakur. So it looks like Devashish put the name of one imaginary person – i.e. Ananda Prasad Thakur – so he could concoct the story himself.


Here are more postings about the wrongs published in this book – “The Jamalpur Years.”




Many more letters have been written about the mistakes and dogmas associated with this book. If you wish to receive these postings simply respond to this email.

Read Full Post »


This entire email is composed of 4 parts:
(1) Posting: Baba Story: Notes From Kashi Avadhuta Meeting
(2) Posting: Baba Story: Baba Story: My Cowardliness
(3) Trailer Quote: Encumbrances Cannot Be More Powerful Than Your Capacity To Solve Them
(4) Prabhat Samgiita #1723;

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


We should search and seek out avadhutas / avadhutikas according to this definition which Baba has given in His renowned discourse, “Kashi Avadhuta Sabha”.

“Sincerity means they [avadhutas / avadhutikas] should be one in thinking, saying, and in action. There will be no difference in their thinking, saying, and action. There will be no hypocrisy. Their saying and action will be clear, concrete, and conclusive. In our day to day life, we meet some persons – those who are thinking one thing, saying another, and doing some other thing. The avadhutas should not do this thing. Their heart should be clean and simple. The simple heart is the only qualification of the sadhakas.” (1)

In reading Baba’s above teachings we can easily understand that merely having the title of avadhuta and the suffix -ananda attached to the end of the name does not make one an avadhuta. Dress and name alone are simply not enough. Everybody and anybody can get those two things: Dress and name.

In order to become a true avadhuta, sincerity is needed. Without that one will never be a true avadhuta.

Those who have the dress and name of an avadhuta but lack the requisite sincerity should still try and pursue this endeavor of becoming a true avadhuta.

In fact, everyone should aspire to this ideal. The type of sincerity Baba describes above is the sign of an ideal sadhaka.

We should all seek out and find such persons who are true avadhutas. And we should aim for that ideal ourselves by achieving perfect symmetry between thought, word, and deed.

“There must not be any gap between your thinking and your actions. If there is any gap, that gap should be minimized step by step, and finally thought and action should coincide.” (2)

“In the final stage, that is, when one attains the stage of devatá, then what one thinks, one says; and what one says, one does. There is no difference amongst thinking, saying, and doing. And that is the best stage of human structure or human existence. You should all try to be like this, and I want the number of such persons, who have attained the stratum of devatá, to increase. And you have become workers, or wholetimers, just to increase the number of these devatás in human society.” (3)

“One who is totally absorbed in ideation on the Supreme becomes one with the Supreme at the time of death. This is certainly true in the case of devotees. The duality between the one who serves and the entity served ceases to exist. Ultimately the one who serves, the entity who is served, and the action of serving become fused into one. If one’s goal is right, one is sure to attain the supreme stance. And one who attains the supreme stance will never make the mistake of differentiating between high and low, literate and illiterate, touchable and untouchable.”

Shmasháne vá grhe, hirańye vá trńe,
Tanuje vá ripao, hutáshe vá jale.
Svakiiye vá pare samatvena buddhyá,
Viráje avadhúto dvitiiyo Maheshah.

[The sádhaka who views everything with equanimity, be it his home or the burial ground, gold or grass, his own children or his enemies, fire or water, his own property or another’s property, lives in the world as an avadhúta, as if the second manifestation of Shiva.] (4)


1. Kashi Avadhuta Sabha, May 1980
2. Yoga Psychology
3. Ánanda Vacanámrtam Part 1, From Animality to Divinity
4. Ananda Marga Ideology & Way of Life – 9, The Devotee and the Lord


Date: 02 Apr 2013 22:48:58:07 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net
Subject: Baba Story: My Cowardliness


Note: The below is a first-hand account from Shrii Ramchandra, an extremely senior margii from Rampur Colony in Jamalpur .

As I have told in an earlier account (link below), in my public life, I did not want to be seen or known as an Ananda Margii. I was plagued by this split personality. In my personal and inner life, I wanted to be with Baba and work for the mission; in my public and professional life, I did not want to be associated with the Marga.


When I was out in public – moving around my hometown of Jamalpur – and saw another Ananda Margii, I would quickly turn the other direction, hide my face, or move away. I did not want to do namaskar to any margii in public.

I thought people would say things like, “Oh look, Ramchandra has also been brainwashed by those Ananda Margiis.”

Because of the controversy always swirling around Ananda Marga and its poor reputation in society, I thought I should keep myself arms distance. Hence, from an external and social perspective, I remained aloof from AM.


Internally, things were quite different. I longed to see Baba and always wanted to have a glimpse of Him. Behind closed doors I would attend all kinds of Ananda Marga functions and in my heart there was always a fervent desire to go close to Baba.

In essence, this was my mind-set those days and that will give you insight into what I am going to share with you now.


One day I was walking down the street and out of the corner of my eye I saw a saffron robe – the type that our avadhutas wear. I immediately became alert and began to duck (squat) so no one would see me. I was sure that Baba must be nearby. And indeed there He was – walking with His entourage in my direction. To avoid being seen I hurried into a local store and hid behind the counter. My plan was to stay there until Baba passed by. That way no one would suspect me of being affiliated with Ananda Marga. So I hid. But while in my hiding spot a deep yearning arose in my heart to have just a quick glance at Beloved Baba. I could not resist this devotional urge. So I slowly lifted my head and looked around the counter in order to see Baba; by that point Baba and His entourage had clearly passed my hiding spot. Yet at the exact moment when I had lifted my head to see Him, all-knowing Baba turned around and looked directly towards me with His palms together in a folded-hand blessing.


Then there was a second such occurrence.

I was in the street when I suddenly noticed that Baba’s car was coming towards me from the opposite direction. I did not want to greet Ananda Margiis in public or do pranam or sastaunga pranam to Baba in public. So I quickly shifted my position to the very edge of the area and stood behind other people. I was completely blocked from view. No one in Baba’s entourage could see me. The car passed by – no one said a word or called my name. Success. At that moment, I felt an upsurge of devotion and wanted to at least have a quick look at Baba. I changed my position so I could ready myself to see Baba’s car as it drove off in the distance. The moment my eyes and head were in position to see Him, all-knowing Baba turned completely around in His vehicle and looked back with His folded hands blessing, looking directly towards me.

Now, years and years later, I feel repentance for having been so shy and meek in those early days.

By the way, I entered Ananda Marga in the 1960’s. Internally I wanted to be an Ananda Margii and was attracted to Baba’s magnetic personality. I was initiated, began practicing sadhana regularly, and ultimately was blessed to receive PC with Baba.


The above story recounted by Ramchandra ji holds key insights into how the level of devotion affects one’s personae and behavior.

When one’s devotion is lower then they feel shy, even ashamed, to express their spiritual way of living in public. That is Baba’s stated teaching.

“Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

And indeed this is what we saw in Ramchandra’s story. In those early days, because of his lower stage of devotion, he felt shy to behave as an Ananda Margii in public. Similarly in the west – and in many areas where materialism reigns – people are very hesitant to express their spiritual life in the public domain.

For instance, a person might refrain from using their Sanskrit name at their job even though this is Baba’s directive (reference Caryacarya), or one may feel embarrassed to sing kiirtan in public, or so many things they may be afraid or worried to do. In all such cases it is due to a lower feeling of devotion. They love Baba no doubt, but that love is not enough to overcome their feelings of insecurity.

However, as one advances on the path, they will develop the requisite courage and nothing will obstruct their forward movement in the spiritual realm. They will always stick to their ideal – regardless of what others think. That too is Baba’s teaching.

“Let those well-versed in ethics criticize me or praise me, as they so desire; let Lakśmii, the goddess of wealth, either be gracious enough (because of my activities) to reside in my house, or, if she prefers, go elsewhere; let death visit me today or decades later. It makes little difference to me. Wise people will never withdraw from the path of ideology, the path which they accept as their ideal.” (2)

And indeed later on, Ramchandraji was an exemplar in this regard – all will attest to this. And this is what we should aim for: Deep ideological zeal in life, without compromise.

When anyone has deeper devotion for Baba they will do anything and everything for Him – never swayed by public opinion or other mundane channels. Such persons keep their ideological stance always.

In conclusion when a person has lower feelings of devotion then they may not like to call themselves an Ananda Margii and when their devotional standard is higher they overcome all such feelings of shyness.

Here is another way of thinking about it.

When devotion is less then the sadripus (six enemies) & astapahas (eight fetters) control the mind. In that case one is terribly affected by fear, shyness, anger, envy and so much more. And when, by His grace, devotion is more, then people rise above such feelings. When their attraction to Parama Purusa is deeper then all feelings of shyness go away and that sadhaka becomes an embodiment of Ananda Marga ideals.


1. Subhasita Samgraha, part 3, p.86
2. Namami Krsnasundaram, Disc: 2


Not just in the field of devotion, but in all realms of life, when a person is deeply affected by a particular tendency then they will express that urge in public, not caring about what others think or say.

For instance, suppose one receives some upsetting news at the office then they will not like to cry in public. They will control their tears. But when that news is so devastating that they are fully overcome with grief and sorrow, then that will overpower all feelings of shyness and they will cry in front of everyone.

Likewise a person with a little bit of greed will control that tendency when they are around others, but when they are overwhelmed by greed then they will grab all the money or eat all the food in front of others – they will not be concerned about what people think about them.


Here is the link to the previous devotional story told by Ramchandra:


The section below this mark is an entirely different topic and not related with the subject matter up above.

Encumbrances Cannot Be More Powerful Than Your Capacity To Solve Them

“The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others Sadvipras also.” (A Few Probems Solved – 6, The Future of Civilization)


“Ghor timire ruddha ghare ghumucchilum eka’ eka’…” (P.S. 1723)


O’ Parama Purusa, You are so gracious. I was sleeping alone in the pitch dark room with the doors and windows closed; I was lost in a sea of frustration and hopelessness. O’ the Divine Entity, who are You who has blessed me by coming in this isolated place and broken my slumber. O’ Divine One You are most charming and very sweet.

O’ Effulgence Personified, Divine One, Parama Purusa Baba, my whole existence has been overcome by drowsiness and sleep since ages & ages. My life was dominated by staticity. Now, with Your infinite compassion, in a flash, You have removed that by showering Your cosmic grace. And in place of that Cimmerian darkness, all around there is Your divine effulgence. Baba, You have opened the windows of my mind. I can see that You are mine; now there is no question of frustration in my life.

Baba, now my whole existence is filled with the grace of Your divine effulgence. There is not even an iota of darkness which remains. My life has gotten new pra’n’ a – new energy. Baba, You are so loving; You have saturated me with Your unfathomable love and own-ness.

Baba, You are my everything. Please accept my surrender…

Read Full Post »

Date: 07 Mar 2013 23:07:44 -0000
To: am-global@earthlink.net
From: “Cinmay” cc47@agency.profile…
Subject: Example of How Avidya Maya Binds In Its Noose


This entire email is composed of 3 parts:
(1) Posting: Example of How Avidya Maya Binds In Its Noose
(2) Letter: Yet Another Mistake in that Book
(3) Prabhat Samgiita: 3185

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


By Baba’s grace and by following His guidelines, every Ananda Margii is advancing steadily ahead in their spiritual growth and development. And, verily, this is the greatest achievement in life – coming close to Him. Invariably, however, we encounter various obstacles and hindrances along the way. Some avoidable and some seemingly not.

Admittedly, there are many aspects of our life over which we have complete control – but even then we may slide in the opposite direction. The point being: We clearly have the opportunity to do something good and noble, yet we do something else.

Most often, this comes when worldly friends or various acquaintances invite or pressurise us to join in their mundane activities etc, and, not wanting to let them down, we may partake in those things – at the expense of our spiritual values and AM ideals. This is the very real problem that confronts many of us.

And this entire letter is aimed towards resolving this matter.


While living in this world, we should do anything and everything to please Parama Purusa. Practicing sadhana, following yama and niyama, doing pracar, serving the needy, singing kiirtan, adhering to 16 Points, engaging in satsaunga etc. All these dharmic duties and responsibilities fuel our movement forward.

Even then, it happens that we find ourselves in such a predicament that we feel we should do things just to please certain worldly relations.

For example someone may say, ‘Aw c’mon, let’s go catch a movie tonight – a new film just came out! What’s wrong, why not join us.’

Then, under the pressure of their demand and not wanting to ruin the relation, we may say ‘ok’. In that case, sadhana gets minimized or skipped entirely and evening asanas may also be left by the wayside. The point being we miss out on our dharmic duties.

Or in another scenario, some old acquaintances or laokik family members may say, ‘Come over during the holidays and let’s talk about old times etc’.

Or, someone might say, ‘I never see you anymore, how about a trip to my beach house this weekend, or a reggae concert this Friday night, or what about getting a bite to eat at the deli.’

All these things can happen and in so doing we lose the opportunity to adhere to our spiritual path. And this costs us dearly.

These are all examples of how avidya maya tries to bind us in her noose.

These are all real-life situations that we may encounter and in wanting to please such persons we may acquiesce. We may say, ‘yes’. In which case, the result is always the same: We skip out on doing or shorten our spiritual practices and overlook our social responsibilities etc. By this way we commit pratyavaya – “not to do what should be done”. (1)


Here, in crystal-clear language, Baba warns us that pratyavaya – not doing those noble deeds that should be done– is worse than sin.

Baba says, “Pa’taka also means sin against religion or God. Pa’taka is divided into two categories. One category is papa or sin. If something is done which should not be done it is called papa. That which is not done but should be done is called pratyava’ya. Papa and pratyava’ya are both undesirable things. But according to the ancient saints and sages, pratyava’ya was more abominable than papa.” (2)

So committing pratyavaya by not doing sadhana, or failing to help in a service project, or skipping our designated duties and responsibilities, is a veritable offense that severely hinders our growth as we lose momentum on the spiritual path. And this happens quite often due to wanting to please this or that worldly relation. I am sure in our own lives we can think of an example or two when this has occurred.

And if we are not careful, saying ‘yes’ to such worldly relations and failing to adhere to our dharmic duties can hinder, obstruct, or even ruin one’s life.


Perhaps no one in the course of history suffered more due to this defective mentality of ‘doing to please others’ than Karna. During the Mahabharat era, Karna was the epitome of this defective approach.

Because in order to please the evil-minded Duryodhana, the well-intentioned Karna passed up his dharmic responsibilities countless times: Karna had the opportunity to join Krsna and the Pandavas; Karna had the opportunity to oppose injustice; Karna had the chance to become a real ksattriya; Karna had the chance to bring peace to the entire Kuru kingdom. But none of those things did Karna do.

All because the kind-hearted Karna did not want to displease his friend – the evil-minded Duryodhana. Rather he wanted to do anything and everything to please his friend Duryodhana. And because of this, Karna suffered a lot until finally it cost him his very life.

This entire chapter is quite well-known; and indeed it is a tragedy.


One of the most startling things in all of this is that good people tend to suffer the most from this defective approaching of ‘doing to please others’. Due to their simplicity, due to the desire of not wanting to disappoint anyone, due to their desire to please anyone and everyone, good people say ‘yes’ to so many nonsense things that spoil and widdle away their time. And in that manner they commit pratyavaya, by failing to do those dharmic works which they should do.

So really it is good people who suffer the most from this because those who are bad just attend to their own selfish desires and never do things to please others.


And, of course, Ananda Margiis are essentially good people. Margiis want to be kind and help others etc. And those are certainly desirable traits – until with our simplicity we fall away from our AM dharma due to this very attribute. At that point it becomes our achilles heel.


The problem is that most of the globe has no idea what dharma is nor are they interested in following it. But for we Ananda Margiis, we have a Dharma Guru in which case our entire life is just meant to spin around the cosmic wheel of dharma. That is the whole purpose of our life.

Baba says, “I should do something. I have a human structure. I am a human being. I should do something. I should act like a human being. I should try to goad myself to the realm of divinity, it is my dharma. I should follow dharma, I should strictly adhere to the code of dharma.” (3)

Thus Baba guides us that we are to follow dharma always. That is why we have come on this earth.


Yet, in this crude, capitalist, materialistic era, when we are surrounded by so many co-workers, neighbors, laokik family members, in-laws, friends, etc– all of whom do not follow dharma, then naturally the whole scene becomes a little sticky.

And in our desire to be nice, friendly, and hospitable, the danger always is there that in order to please others we may fall or slip away from our dharma.

We all know how various invitations come our way, and in our desire to maintain friendship with those people, we say ‘Yes, I will be glad to’. But unless that ‘yes’ is going to help those people in a dharmic way, then that ‘yes’ is going to pull us of our dharma. That is the point. That is the dangerous part.

And the ironic thing is that we do these things and satisfy our friend’s desires to ‘maintain our friendship’ with them. Yet that very friendship is destined to break due to its worldly nature. The friend may move away, or get a new job, or marry in a far distant land, or die, or they may decide that they just do not like you anymore. So many things can happen. And in the process, in order to safeguard that worldly friendship which is temporary in nature, we ourselves fall from dharma by committing pratyavaya. That is the outrageous irony.

This is how avidya maya works and tries to keep us in her clutch.


Truly speaking then, to maintain any friendship we must convince those persons to come onto the path of dharma. Then only will that friendship last through the ages, otherwise not. And then also can we keep ourselves on the path. So that is the best solution: To bring those whom we know onto the path of dharma rather than letting ourselves get pulled off it. Hence we should not fall prey to the mentality of ‘doing to please others’ when that very action will not allow us to fulfill our dharma. On this point we should be adamant.


By Baba’s grace, in this following passage, He reveals some of the special secrets to leading a successful spiritual life. Really it is a unique quote so please read it down to the very end. There are only a few places where Baba gives this type of special guideline– in this type of language.

Baba says, “A spiritual aspirant who wants to attain sama’dhi needs to develop vaera’gya (spirit of renunciation) and abhya’sa (continued practice). Remember, sama’dhi is neither pavrtti mu’laka nor nivrtti mu´laka. Vaera’gya is the absence of attachment, not repulsion. In order to deal with objects properly one should never become subservient to them, but should ascribe Brahmahood to them by cultivating the repeated practice of cosmic ideation or Brahma Bha’vana.”
“What is abhya’sa? Tatra sthitao yatno’bhya’sah. Abhya’sa is the creation of a particular continuous psychic vibration. It is the most essential factor in the spiritual sphere. The continuous endeavour to maintain the state of equilibrium of citta leads to the attainment of sama´dhi. When one is attracted by an object one runs after it, and when one feels repulsion for an object, one runs away from it. A person who is fond of wine often thinks of wine, whereas a person who detests wine prevents his mind from thinking about wine. Unless attraction and repulsion are both transcended, the mind can never attain a state of equilibrium or sama´dhi. Mental equilibrium only becomes possible when one makes a constant endeavour to attain psychic balance.”
“Sama’dhi becomes a natural phenomenon as a result of continuous spiritual practice. Procrastination is something undesirable on the spiritual path. If ever spiritual practice is discontinued endless desirable and undesirable waves of thoughts occupy the mind. Spiritual practice should be continued uninterruptedly and with proper sincerity and veneration, otherwise sama´dhi will forever remain a theoretical subject of philosophy, never entering the periphery of practical realization. One must not adopt the psychology, “I’m practising spirituality because my a’ca’rya (spiritual teacher) told me to.” Rather one should think, “I want to attain spiritual realization. My a’ca’rya is merely guiding me along the path.” Only when one takes full responsibility for one’s own spiritual life can one attain the peak of spiritual progress and become fully established on the solid ground of spirituality.” (4)


“Hindrances are created by Avidyámáyá, which is one’s own evil force. Merely leaving the human world and living in a jungle will not set one free. Avidyámáyá will go with you to the jungles and mountains and create obstacles in sádhaná by substituting the howling of animals for the bustling sounds of human society.” (5)

“Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice.” (6)

“In the embryonic form, in the starting phase, it is the inborn instincts that may stand in the way, that may create hindrance in your march. One must keep these inborn instincts under control. The reins must not be loosened; in behaviour, in different types of psychic expression, there must be some kind of restraint. Human beings by dint of their own ordinary power very often cannot do this. I already told you that human beings at the most can make efforts, and if Parama Puruśa is pleased with their efforts, He will help them with positive microvita; Parama Puruśa will get the work done with the help of positive microvita. The duty of human beings is only to continue their efforts to please Parama Puruśa. Thus when any work is done.” (7)

“In the stage of vyatireka the obstacles appear more from within than from without. These obstacles are psychic in nature. For example, when in the course of sadhana one attains the state of yatamána, then obstacles appear from all sides. Family members create obstructions. The environ-ment creates obstructions.” (8)

“It is a fact that the force of Avidyá disturbs a spiritualist more than it disturbs an ordinary person. Various situations arise in life such as material difficulties, family unrest, abundant wealth, tremendous reputation, acute financial distress, or extreme humiliation. Sádhakas will have to bravely confront these mundane situations as a test. They must never think in terms of retreat – it would be fatal, for the Avidyá force would stab them as soon as their backs were turned. In all circumstances one must continue the process of sádhaná to gradually enhance one’s latent psychic and spiritual power. Just as all-round physical exercise makes the body fit, similarly appropriate psychic and spiritual exercise (as a struggle against Avidyá) leads to one’s psychic evolution and spiritual elevation. If one is keen to advance, if one wants to attain expansion as well as bliss in life, one must continue to struggle. Brahma sádhaná is an all-round struggle leading to all-round progress and the ultimate goal of merging in the Supreme Source.” (9)



Here again we should be strict with ourselves and not fall prey to the defective approach of trying to please everyone. In that case we are sure to neglect our dharmic duties – committing pratyavaya

Baba says, “Throughout life people should…move along the path of righteousness. If people do not do the things which they should do by thought or deed, and engage in activities opposite to this, they are committing pratya’va’ya.” (10)

1. Namami Krsnasundaram, Disc: 18
2. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’
3. Ananda Vacanamrtam-23
4. Ananda Marga Ideology & Way of Life – 9
5. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
6. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
7. Subhasita Samgraha – 18, The Path unto the Abode of Beatitude
8. Ananda Vacanamrtam – 10, Vyatireka – the Stage of Control
9. Ananda Marga Ideology and Way of Life – 8, The Supreme Question – 1
10. Prout in a Nutshell – 12, ‘Sin, Crime, & Law’


Yet Another Mistake in that Book

There are so many mistakes in the book: “The Jamalpur Years.” And, unfortunately, here is another.

On page 395, the writer is proclaiming that Chaitanya Mahaprabhu created this kiirtan: “Hare Rama Hare Krishna.” But that is not correct; that is wrong.

According to Baba, Chaitanya Mahaprabhu wrote two distinct kiirtans:

1. Hare Ram Hare Ram Ram Ram Hare Hare.

2. Hare Krsna Hare Krsna Krna Krsna Hare Hare.

Thus, Baba guides us that Chaitanya Mahaprabhu did not mix the names Ram and Krishna (Krsna) in the same kiirtan.

So Devashish’s book – “The Jamalpur Years” – goes in the wrong direction.

On points of authenticity and veracity his book not up to the mark. If one just thinks they reading fiction when picking up this book, then it is ok. But if one picks up this book in hopes of getting the truth – then be careful.

The central idea is that our Baba is our ista: We meditate on Him, sing His glroy, chant His name, and keep Him in our heart.

Thus anything written related with any Baba story should be accurate and true. That should be pristine, clear, and not at all misleading.

If we accept whatever anybody writes about Baba – wrong or right – and do not oppose any errors, then the standard of books will decrease more and more. That will be very bad.

But if book writers are getting pointed out when they veer from the truth then in the future writers will be more alert. They will be forced to do some homework before putting something into book form and calling it a Baba story. They will be deterred from publishing wrong things in the name of a Baba story. That is the great benefit and need of pointing out the wrongs.

If you have this book – “The Jamalpur Yoga by brother Devashis / Devashish – and you have noticed some mistakes, please write us.

More Postings About the Wrong Published in this Book



***************** Here Starts the Prabhat Samgiita

“Bha’lo ba’siyachi, toma’re ceyechi a’ma’r maner mainjus’a’y…” (P.S. 3185)


O’ Parama Purusa, You are my most close; You are my dear most. I deeply love You with all my heart. I always yearn for You in my mental abode. Baba, I want Your closeness. Why are You remaining distant – & not coming close by my side. You are not understanding the pain of my heart nor my hope to always have You.

At a distance You go on smiling sweetly with Your charming smile. Why do You do like this. By this way You pull my heart; my heart gets taken away. O’ Divine One, all the sweetness of this universe is filled with Your nectar. But You are hiding Yourself within Your divine liila of darkness and effulgence. To understand You, to realise You is very difficult. Only by Your grace can one understand You.

Age after age, so many yogis have been ensconced in Your shravan, manan, niddhidhyasana, japa, kiirtan, and dhyan, but without Your divine grace nobody can realise You. In each and every atom, proton, electron, and neutron as well as in the stars, galaxies, and nebulae– all are singing Your glory, greatness, and magnanimity. They are spreading the love of Your causeless grace.

Baba, I always long for You; I want Your proximity in the abode of my mind & heart. I want to have You. Baba, You are my nearmost & dearmost…

Read Full Post »


This posting contains 4 sections:
1. Posting: My Personal Contact with Baba
2. Comment from Reader: RE: Comparing with Dogmatic, Misguided, So-Called Guru
3. News Topic: Still Do You Trust Company Food
4. Trailer Quote: Humans Are Social Beings

Date: Thu, 28 Feb 2013 22:37:04 -0400
From: Phanindra
Subject: My Personal Contact with Baba


In the 1950’s, I went to see Baba in Jamalpur for PC. Due to my Hindu religious upbringing, I thought that since I was going to meet my Guru, then I should not wear shoes as that would be disrespectful.

So I left my shoes at my home in Muzaffarpur to show my reverence for Guru, and boarded the train for Jamalpur. I was barefoot the entire journey to Jamalpur – and all the way from the station to the jagrti.

Once I arrived, I was very eager to see Baba so I waited to get called for PC. No one seemed to notice that I was not wearing shoes. Since my arrival in Jamalpur not even one person remarked that I did not have shoes; nor was I thinking that it was anything unusual. Of course, when inside the ashram or when going into Baba’s room, then every sadhaka would remove their shoes. But for moving around town and in between buildings, all were wearing shoes – except me.

None of this was in my mind. Only I was ideating on Baba and thinking about what everyone had told me. They said that, “Baba knows everything and He will brings up past incidents from your life and scold you.” So I was thinking again and again about what margiis had been telling me.

Most certainly I was feeling very inspired to see Him, but I also had some trepidation as well because everyone was warning me that Baba would point out my past mistakes and rebuke me. Thinking thus, the time passed.

Soon I was called and entered Baba’s room for PC. Immediately I did sastaunga pranam and lay prostrate before Baba. When I completed my salutation and looked at Baba, He asked, “What is your name.”


Then Baba inquired, “Where are your shoes?”

I was completely in awe of Baba’s question. I had not discussed this with anyone nor was this in my mind when I entered. Not only that, everyone enters His room barefoot – without shoes. So then how would and how could Baba know.

I replied, “Out of reverence, I did not bring them. I left them at my house in Muzaffarpur.”

Then Baba sweetly replied in my mother tongue of Maethili: “In the future when you come to see Me, then you must wear your shoes.”

“Yes, Baba”, I responded.

Baba continued, “When you go to your house to see your parents, then do you follow all kinds of rules and regulations or do you just go and see them?”

I said, “I see them, Baba.”

Baba said, “Yes, even if your clothes are dirty you will go visit them – you will not wait outside.”

Baba continued, “Similarly when you come here to see Me, just come in your regular attire, wearing your shoes.”

“Yes, Baba.”

Thereafter, Baba began to explain so many other deeply personal aspects about my life – which no one else knew. In a very sweet and loving way, Baba spoke as if He was watching me all along. All I could think was how Baba knows everything and that He loves me very much. He recounted so many events of my life that I understood that He is with me always – whether I am sleeping or awake, always He is along with me and knows what I am thinking and how I am feeling.

That entire PC passed in a very blissful way.

That day Baba told that, “You and I are very close – we have a very personal and close relation.”

By His grace I also could feel in my heart how the Guru-disciple relationship is very close – just like a family relation. That was the main feeling in my mind after PC: That Baba loves me very much and we have a personal relationship.

(Here by His grace I understood Baba’s kind message that while taking the train and walking in town on my way to see Him, then I should wear my shoes. And certainly, when coming in His room for PC then I would enter in the same manner as every other sadhaka, i.e. without shoes.)

In His service,


The above story was told by Ac Vaedyanath Jha – a family acarya from Muzaffarpur who was initiated in the 1950’s. In that story He is recounting a scene from his PC with Baba.

Here are other key points related with that story.

1. In the various religions, people often dress in a certain way and follow a particular code when visiting their temple, church, synagogue or mosque etc. Jews wear a yamaka and a shawl, Hindus go barefoot, Muslims have their particular dress, and Christians wear their Sunday-best etc. They all have their various rituals and attire.

However, Baba adamantly warns us that when one is just involved in such rituals then they forget Parama Purusa. That is Baba’s warning.

Ananda Marga says, “To count beads or practice ritualistic worship without directing one’s mind towards the Supreme Entity is of no use. To pretend to be virtuous outside while harbouring sinful thoughts within is absolutely meaningless. Such hypocrisy carries no value.” (1)

So that is His teaching. The most important point is to be sincere in one’s meditation on the Supreme and not get caught up in various dogmatic rituals as happens in the various religions.


2. Here following Baba reminds us that we have a close, family relationship with Him.

Ananda Marga philosophy says, “He is the Supreme Father. You have a family relation with that Supreme Entity, and not a relationship of external formality. He is yours, and you should also remember that nothing is external for Him. Everything is within, nothing is without. So you have been created by Him and you are in Him, and, because He is your supreme goal, finally you will be with Him, you will be one with Him. For this you require no special education, no knowledge of philosophy, and no other external attributions. Supreme love for the Supreme Universal Entity will make you one with Him.” (2)

“Iśt́a means the personal God with whom all unit beings can establish a relation of love and affection, to whom they can reveal their pains and pleasures, and surrender themselves and take the safest shelter in Him. That Parama Puruśa, that personal God is not the God of philosophy. Human beings cannot establish a very close relationship with something theoretical. If one closely follows Bhágavata dharma, the final result will be the realization of the Supreme, becoming one with one’s iśt́a.” (3)

“Human beings want a personal God who will understand their joys and sorrows, who will have love for them, and to whom they can express love and feel kinship. They certainly do not want a God who will only impart words of knowledge or punish them and not listen to their tales of sorrow in a sympathetic manner. They want an Entity who will sympathize with them cent per cent in their prosperity and adversity alike…Táraka Brahma is not only the liberator, the object of adoration, but also the loving Father. He is the eternal companion of unit beings in their joys and sorrows – not a God in the distant sky but an understanding Lord in the house where they dwell.” (4)

“The Entity whom you are trying to attain – Parama Puruśa – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you. When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap. Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright.” (5)

“The subtlest of this universe from which all waves, all expressions, emanate, is my Supreme Goal. And that Supreme Goal, that subtlest object, that perennial source of all inferences, is my goal, is my Parama Puruśa, is my Supreme Father. So a spiritual aspirant must always remember that his goal is not something physical or something psychic. His only goal is the hub of this universe, is the nucleus of this Cosmological order, is that Parama Puruśa, the Supreme Father.” (6)

in Him,

1. Ananda Marga Ideology and Way of Life – 8, The Macrocosmic Stance and Human Life
2. Subhasita Samgraha-21, Human Life and Its Goal
3. Subhasita Samgraha – 12, Ádarsha and Iśt́a
4. SS-11, A Devotee’s Object of Ideation
5. Ananda Vacanamrtam – 23, Your Personal Relationship with God
6. Ananda Vacanamrtam – 34, He Thinks and We Perceive


Subject: RE: Comparing with Dogmatic, Misguided, So-Called Guru
To: am-global@earthlink.net

== RE: Comparing with Dogmatic, Misguided, So-Called Guru ==

Namaskar to all!!

As you all know, I don’t write generally but I read here some thing about Devashis who wrote about the dogmatic Buddhist monk / guru Marpa and compared him (Marpa) with our Lord BABA.

This guy Devashis is doing all business with his book. He is not a writer of dharma, he does not know anything about the Ananda Marga philosophy of BABA.

Nowadays he became his own so-called guru of Brasilian margiis and is doing very very dirty politics against acharyas, especially Indian Acharyas and going against Guru, against the teaching of Guru and contrary to the Adarsha of Ananda Marga.

That is why he wrote in his book that the dogmatic guru Marpa is like Lord Shrii Shrii Anandamurtiji Baba. No true margii can write like that. And that is why he behaves the way he does.

The thinking of Devashis is one negative virus for the Ananda Marga; this mentality should be destroyed as soon as possible. The problem is that his mind-set is very negative; otherwise prakrti will not spare him. That is most unfortunate. As a person he is not bad, he is an initiated too but his thought is goaded by negative microvita.

Please my dear brothers and sisters help him to recover otherwise he will destroy himself and and badly affect on A.M. too.

In spite of all these things I sympathize with him as he is also a creation of Parama Purusa, so I want his welfare.

At HIS Lotus feet,
Narada Deva

Note: Here is a link to the original letter on this topic.



Date: Thu, 28 Feb 2013 21:37:22
From: Jagadiish
To: am-global@earthlink.net
Subject: Still Do You Trust Company Food

== Still Do You Trust Company Food ==

You might have heard that horse meat has been found in packeged beef products. This growing scandal is affecting many countries. Below is a news article about this.

Specifically, it has been determined by genetic testing that meat products labeled as beef actually contained horse meat. As mentioned, the circle of this scandal is widening. Just today, it was discovered more major companies like IKEA were involved. Other brands already linked with this scandal include major corporations like Nestle and Bird’s Eye etc.

All this time, people were purchasing beef product yet unknowingly eating horse meat – all the while thinking they were eating beef. In that case, how can anyone trust food labels and food prepared by companies that are profit-oriented. For money, they can do and say anything; they are utterly trustless in this regard. No one can say for sure when this problem began or how many foods are affected.

For tamasik it matters some, but not nearly as much for sadhakas, who strictly maintain a sattvika (sentient) diet.

After all, horse meat and beef are both tamasik items. Switching one for another is not going to have a huge impact as both negatively affect the human body and mind.

Labeling a food to be wholly sentient and vegetarian and putting something else inside that is non-vegetarian, like pork fat etc, is a very big deal. Then they are taking a sentient food item and making it tamasik.

In the US, food production companies have paid huge money to lobbyists in order to affect laws and codes in their favour so they need not label food very specifically. One of their most recent victories was the recent vote not to have to identify GMO’s (genetically modified organisms) in their products. Always they are spending millions and millions of dollars to affect food labeling for their own agenda.

For sadhakas who want to properly maintain their glands and cakras, and do strong sadhana by His grace, should be careful not to eat any company products. Reason being: It is an unknown as to what is truly inside. And the moment a company admits to scandal and issues an apology for adding meat to a sentient food item, then it is too late for a sadhaka to “undo” what they have already ingested.

For some it may be difficult, but one must choose between a human existence goaded toward life divine and one directed toward animal existence.


“As a result of eating sentient food and performing spiritual practices, the cells of the human body become sentient.”

“If cells are affected by food and water, and if the nature of the cells affects the nature of the human mind, obviously human beings should eat the correct diet, because food and mind are closely related to each other. Any food item, whether good or bad, must not be taken indiscriminately because it may lead to mental degeneration. Sincere spiritual aspirants must follow the dictum: Áhárashuddhao sattvashudhih [“A sentient diet produces a sentient body”]. Only food which is helpful in keeping the body and mind sentient should be eaten.”

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

“Every object of the world is dominated by one of the three principles – sentient, mutative, and static. Food is no exception, and according to its intrinsic nature, is divided into the same three categories.
(1) Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
(2) Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.
(3) Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.”

“In order to have a balanced mind and to progress spiritually, human beings will have to pay attention to the qualities of the food they eat. The idea that “I will just do my sádhaná and eat any food, proper or improper” will not do.”

(All above quotes are from His discourse: Food, Cells, Physical and Mental Development)


Another big food producer was ensnared in the scandal over horse meat in beef products Friday when the company that owns the Iglo and Birds Eye brands withdrew a dozen types of prepared meals from stores in four European countries…

“As a precautionary measure, we will withdraw all other beef products produced for us by Frigilunch,” Iglo Foods said. “Whilst this is not a food safety issue, it is clearly unacceptable.”

In addition to the chili con carne, seven more Iglo products were removed from Belgian supermarkets, and one from stores in the Netherlands. Meanwhile, three Birds Eye meals — spaghetti Bolognese, shepherd’s pie and lasagne — were withdrawn in Britain and Ireland.

The announcement came as the Food Standards Agency in Britain released updated figures for tests conducted by the food industry in that country…

Note: here is the full article


In Him,

Human Beings Are Social Beings

“Some animals are gregarious and others are not. The tiger is not a gregarious animal – it prefers to move alone. Goats are not gregarious, but sheep, elephants and lambs are. Human beings are social beings. They do not like to remain in isolation.” (AFPS-4, Plants, Animals and Human Beings)

“You know that humans are gregarious beings. There are some living beings who live in groups or clans, and some who live in isolation. In very olden days, human beings lived in clans” (NSS: Disc 8)

“You are social beings. One cannot live in isolation. When you feel thirsty, you can’t manufacture a spade, dig a well, and draw water yourself. One person will make a spade, another will add the wooden handle, and another will dig the well — this is how we work collectively. This is the way for human beings to live. In all spheres of human existence, in the aesthetic sphere as well, humanity should live collectively. You should live in unison. You should vibrate together to the same music. You should move in a common psychic flow. You should fight collectively against your common enemies. Unitedly you should face all problems, mundane and supra-mundane. In a word, you must reflect the spirit of harmonious collective living in conformity with the spirit of the Vedic mantra Sam’gacchadhvam’ sam’vadadhvam.” (5 April 1981)

Note: This is Baba’s special guideline which is lacking these days in the society. All should understand they do not exist alone, by themselves, in isolation. With collective spirit, all have to work together. By that way, many works can be done for the great cause, by His grace.

Read Full Post »

Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
To: am-global@earthlink.net
Subject: Comparing with Dogmatic, Misguided, So-Called Guru


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

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

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

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.


In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.



The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa’s misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa’s approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

“Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins].” (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa’s manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa’s samskaras. Rather, such an approach will create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa’s) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.


In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (1)




According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa’s dogmatic methods with Ananda Marga ideals. The “writer” himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer’s assertion that Marpa’s approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.



“Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced.” How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – “When the reactions are experienced, then only are they exhausted.” Avashyameva bhoktavyam’ krtam karmashubhá shubham – “one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions.” Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit.” (2)

“Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam’ krtam’ karma shubháshubham – “whether an action is good or bad, the reaction must be experienced.” (3)



“When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!”
“Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot.” (4)



In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.



Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.



Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm – we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.



The “writer” who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one “writer”, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).



“Avashyameva bhoktavyam’ krtam’ karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed.”
“If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful.” (5)


“An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth.” (6)


“There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala [“There is neither heaven nor hell”].”
“Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam’skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions.” (7)


“There are some people who say, “Well, we will undergo hardship for the welfare of the world.” This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one’s family, or for one’s personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: “I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance.” This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned.”
“One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, “As you have come to the world, you must leave some mark behind” That is, you must do something which will do good to human society for a long period, if not forever.” (8)


“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (9)

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma.” (10)

In His service,

1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam – 30, Dagdhabiija
6. Subhasita Samgraha – 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha – 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

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.

Deafness Is Not A Disease

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

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.

Read Full Post »

Older Posts »