Archive for the ‘Life is Short’ Category


This entire email is composed of 3 parts:

(1) Posting: As You Grow Older, You Gain Many Things;
(2) Trailer Quote: Divine Guideline in Dhyana Process;
(3) Prabhat Samgiita #838;

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


Those who are born will one day die, yet in that process of aging, people gain many positive attributions and useful qualities.

Typically speaking, people are very scared of growing old. But one need not be scared or worried. Old age is not just wrought with diminishing abilities and deteriorating faculties etc. Rather, as one gradually ages, they continue to grow and develop – their outlook becomes more mature based on their accumulated life experiences.

So those who think that people become decrepit and useless in old age are naive; such persons are victims of the shallow thinking of materialism.


One of the key reasons for addressing this topic – i.e. value of old age – is because so many are living the lie of materialism. In materialism, superficial beauty is everything. With this message being sounded throughout the commercial avenues, the common people have succumbed to this outlook. Knowingly or unknowingly, common citizens want to look young and verily older adults are trying to compete with teenagers in this regard. This has led young adults, middle-aged adults, and older adults to get cosmetic / plastic surgery. They change their shape and form, and use so many cosmetic products to shine their face, paint their nails, and pretty themselves. They are sunk in the notion that their superficial beauty defines whom they are. In that way, they overlook their inherent psychic strengths and life experiences and waste their money and time in cosmetic beauty. Alas, they become depressed realising they will never be 18 again. This is the sad state of affairs wherever materialism has come into play.

Shockingly, this same debased outlook has spilled over into our Ananda Marga as some of our very own wholetimer Dadas and Didis have made the mad dash towards cosmetic charm. Instead of honing their practice and engagement in Sixteen Points, some of our Wts are involved in dyeing their hair, colouring themselves, and participating in all kinds of beauty parlor treatments. Baba clearly guides us to shape the mind in a spiritual manner, yet certain wholetimers are plunged in materialistic beauty pursuits. These workers are supposed to be the guiding light of humanity yet see how they have become trolls of materialism. This gives a sense of the outrageous allurement of materialism and superficial beauty – even our monks and nuns got affected. For more about this WT beauty competition read the letter (link) appended at the bottom of this email.

Even then, many, many Wts remain unscathed by the blows of materialism and are committed to the spiritual ideal. So we should not think that our entire Wt cadre is involved in this way. Rather we should not underestimate the force of materialism that it even had the power to swallow whole a few of our Wts. In that case, how will general members of society withstand the sparkle fo materialism.

That is why it is our clear-cut duty to rise above keeping the mind fixed on Him and be an example to others – otherwise how will they ever be able to esacpe the rough seas of materialism.


Traditionally in the west and wherever materialism reigns, old-age is looked upon as something bad; whereas in the various eastern traditions, old-age is seen as something venerable.

Even then, the distinction is not so clear-cut. Often we see a stark dichotomy.

For instance, in the western nations, in many fields, the experience that comes with being a senior person is highly valued. Supreme court justices, university presidents, top lawyers, chief engineers, detectives, etc, in all these fields, age and the accompanying life experience are embraced as great qualities and characteristics. In those arenas, the wisdom, experience, decision-making, and contemplative abilities of seasoned veterans and aged professionals are respected.

For the most part, it is primarily the pseudo-culture film and beauty industries that place such a tremendous emphasis on skin, youthfulness, and superficial beauty. In those enterprises, experience and mental capabilities are not valued.

So this is the dichotomy that exists in many places: Some arenas of life value old-age and others not.

In Ananda Marga, we agree with and support the idea that those who have lived into their senior years and old-age have much to offer society. Their values, manner of thinking, and life experiences bring forth a wealth of knowledge and insight. That is why Baba has directed that the senior persons should oversee collective functions and play a leading role in various aspects of our social life.


Here we can say that one of the main benefits of having lived on this earth for a longer period is experience. Experience is that great teacher. People learn from their own life interactions as well as from the stories and tales of those around them. This builds a mature and valuable outlook.

In addition, although in old age the body may have started its path of moderate degeneration or worse, one’s brain and thinking capacity can remain extremely sharp and pointed far into the later years. So in those arenas where success depends more upon the psychic realm, then aged persons are better equipped for the job.

That is why we see Supreme Court justices, parliament speakers, heads of state, professional counselors, economic advisors, ministers and so many others taking on huge responsibilities in their later years – and they are respected and honoured for their work and contributions.



The same holds in the field of religion. Catholics always choose an elderly, senior person as their pope. They never choose a dashing, handsome young man; always they select someone in their later years – whose body is weak – but whose brain has accumulated much experience and insight.

And not just Catholicism, but in all the religions and in our Marga also, we place great emphasis and value upon the contributions and guidelines of older people. Because due to their diverse experiences, their mental outlook has become more mature.

So in a word, we can say that experience is one key characteristic that accompanies aging. Such experience is invaluable.



A second distinct quality that arises within aged people is a more spiritual outlook. That does not mean that all older people are more spiritual than younger ones. Rather, within the context of one’s own life, their spiritual outlook often heightens with age.

As one ages, they realise that this life is transient and that they will not live forever. They see their friends pass, money come and go, and so many changes. By this way, their feeling that this world is impermanent multiplies as they age. Naturally that brings forth a more spiritual vision because the only option left is to seek out that which is permanent.

In their youth, most could not conceive of the idea that they will one day die; they did not consider their own mortality. Rather as youths, one took great risks and did daredevil things, thinking that they are indestructible etc.

But as one ages the psychology changes and people are forced to think about the ephemeral nature of this created world. Everything is temporary. One is forced to more deeply consider what is beyond their own unit existence. So that is another benefit of aging.

And this sort of psycho-spiritual approach is heightened when one is suffering from a grave disease. Then, they are faced with the prospect of their own death in a more direct manner. This leads them to consider and / or strengthen their connection with the divine world.


Nobody looks forward to growing old, and often people think that aging just means futility. But in Ananda Marga – and in various communities where one’s mental prowess is respected – then one’s advanced age brings a wealth of knowledge and experience. By this way, they are in proper position to guide others as well as adopt a holistic spiritual outlook.


In our Ananda Marga, great importance and tremendous respect is given to senior persons based on their life experiences and long-term endeavour. Here are a few of the many ways in which this occurs:

“In absence of the ácárya the ceremonies can be conducted by the senior man present. The presence of the ácárya is desirable since he enjoys considerable esteem. Ácárya is also more conversant. He combines esteem with efficiency.” (1)

“Plant the tree while mentally reciting guru mantra. Then while pouring some water on the tree, everyone will recite the following with the ácárya/á or a senior person leading.” (2)

“All the social festivities are parts of Brahma sádhaná. It is meaningless to wait in expectation of the ácárya. For this reason alone, it has been laid down that an elderly man can conduct the function in absence of the ácárya. The potentialities of vested interest persist if things are reserved in the hands of a particular group.” (3)

Here following are further important teachings from Sadguru Baba.


“Many people are under the wrong impression that perhaps the people in ancient times lived long lives. In my opinion this idea is not very correct. Had it been so, then why is it maintained in the shloka, “you should aspire to live a hundred years”. It is not true that many people lived a hundred years. Then only the lifespan of a hundred years was considered to be something covetable. In fact the people would not lived very long years. Life in those days was full of struggles. A gorilla in a wild environment lives about 22 years. If it is brought to a zoo and provided with good food and if it is kept free from any worries and anxieties then the gorilla may live about 28-29 years. Life in a zoo is comparatively safe – free from worries of wild life. Life in ancient days was not in the least carefree. It was full of struggles and dangers. There were struggles amongst human beings, between human beings and animals, and between animals. So human life was rather short-lived. Now the average longevity of human being is on the increase. People of those days would bless the juniors – “Shata sharadaḿ jiiva” – Live a hundred autumns. That shows that the lifespan of a hundred years was not usually the longevity of an average person. “Shata sharadaḿ jiiva,” “Shatáyurbhava” [“Live a hundred years”].”

“Let people live for a hundred years or more and engage themselves in noble deeds.”

Nányathe tehasti na karma lipyate nare.

“If a person wishes to live a hundred years for the promotion of human welfare his life will really be a meaningful existence. Such a person will never fall into the bondages of reaction, because all of his actions are intended for public welfare.”

“Thus if people continue to perform deeds for public welfare then they will be able to avert the bondages of action. They will not be required to be reborn in a world to reap the consequences of their actions. Good deeds produce good reactions and bad deeds produce bad reactions. To reap the good reaction and bad reaction they will not be required to come to this world, if they perform deeds with the sole intention of public welfare and not any other intention. Then they can avoid being trapped into bondages of actions. Then the welfare of others brought about by his deeds will be considered a reward for his deeds. This is the life of a real person – a righteous person. This is the reason for which human beings have come to this world.” (4)


“There is a common notion that people in ancient times lived longer than the people of today; but this is incorrect. Rather due to scientific progress and advances in medical science, as well as spiritual progress in Tantra Yoga, modern humans are living longer lives than the ancients. People in the olden days hardly lived longer than forty-five years; but today people live much longer. To live a life of one hundred years was a rare accomplishment in those days. And thus the sage said, “Human beings may pray to God for a long life of one hundred years – in order to perform noble deeds” (otherwise why should they drag on their existences unnecessarily?). In the present-day world, there are a few people who have passed the age of one hundred, but not very many…”

“But although the human beings of today may live even longer than that, mere survival is not enough; what is important is to live a dignified life. The excellence of human life lies in action; it is through action that human beings survive. They should aspire to live long while performing noble deeds; it is futile to live just like an earthworm. Indeed, each and every human being should vow, “I do not know how long I will survive; but as long as I exist I will live a glorious life, not an ignominious existence like that of an earthworm.””

“Human beings have to earn their livelihood and perform their assigned duties. The degree of physical labour they have to perform depends on the economic condition of their land. The citizens of those countries which are socio-economically developed have to perform less physical labour; instead their intellectual labour has increased. This is the natural law. The human beings who lived one hundred years ago used to perform much more manual labour than do those of today. Those who washed clothes used to stand in knee-deep water. This type of life for years on end markedly reduced their longevity, and thus washermen and women did not live longer than forty to forty-five years; their excessive physical labour would shatter their health. Due to their lack of knowledge of hygiene and absence of spiritual practice, their life-spans were shortened.”

“Spiritual practice makes the mind calm and quiet, and maintains the nerves in a state of equipoise; and thus spiritual practice increases longevity. Those Vaishnavites who are vegetarians, who regularly sing spiritual songs, do meditation, perform virtuous deeds and think pure thoughts, live longer than ninety years.”

“Now, one may say that some people like Vivekananda did not live long; but the cause of their early death was excessive labour. Extreme physical labour definitely reduces one’s longevity. Chaitanya Mahaprabhu lived [less than fifty] years; he could perhaps have lived longer, but due to excessive labour, he could not survive. He undertook long tours throughout India on foot. Shankaracharya did not live long, either, because he also toured India on foot; he walked from Cape Comorin to the Himalayas. This extreme physical labour told upon his health; otherwise he could perhaps have lived longer.”

“I want you all to live long – but you must live glorious lives, not like those of earthworms. Your lives should be bustling with activity.”

“Human beings always yearn for the destruction of the evil forces, for the removal of darkness and the flooding of effulgent light. Let your dynamic forward movement make your lives ever joyful – see that you never lag behind, or slump down dejected. No human being wants this. Rather let your slogan always be, Caraeveti, caraeveti [“Move on, move on”]. Let the chant of your forward movement be ever on your lips.” (5)


“Why do you want to live for a hundred years? To do more and more work. You want to live long because you hope to do more and more work in this life – being goaded by this desire, you wish to live a long life. So in the psychic sphere one must always remember that one has a mission in life, and just to materialize that life, for proper practication of that mission, one is to remain in this world; otherwise one must not remain here, one should retire from life as early as possible.”

“Once I said, “It is good to die working, but still better to work even while dying.” So one should always bear in mind, “I am alive in this world for the fulfilment of my mission. This is the reason I am eating, dressing, sleeping. Apart from this, I have no worth.” And if one ever lives a life without a mission, then in that case, no endeavour in the psychic sphere will bring success. If you do not want to work, if you do not want to serve the world, you will become a burden on the world. It would be better to leave the world than to live as a burden on it. Human life should be enriched with intense activity….”

“Why do you undertake a mission? Átmamokśarthaḿ jagaddhitáya ca [“For Self-realization and for the welfare of the universe”]. You certainly undertake it in order to promote the welfare of the world. Along with this you have to take up another mission, and that is to bring about your own spiritual salvation. If one does not try for one’s own salvation, if one does not do spiritual practice, one can never serve society. It will be totally impossible. When you take a vow to work for your mission, just remembering that vow will not make it possible for you to win salvation, though through that vow you can serve the world.” (6)


“Human life, you know, is a measured one. Human beings come here for a very short span. If during this short span one tries to go through all the scriptures it will take more than one thousand years? And one is only here for approximately one hundred years. So, going along the path of jinána is a mere waste of existence. And karma is infinite and the human structure is a finite one, with limited stamina and limited capacity. So the path of bhakti is not only harmless, but the wisest one and is the approach of the most blessed people. So my advice to you all is to move along the path of bhakti. It is the best route.” (7)


Grhiitvaeva kesheśu mrtyurńá Dharmácaret

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (8)




Looking to Ashtavakra’s deformed body, the guards of King Janaka were amused.

Ashtavakra retorted, “Do not judge a person by his appearance and age, judge him by what he knows. Inform your king that there is a person ready to challenge the great minister Bandhi.”

The king came and was surprised to see a small deformed boy. He asked a few questions and was greatly impressed by his knowledge. King Janak soon arranged for the debate with Bandhi.

The Pundits and philosophers, all burst into laughter on seeing the queer form of “Ashtavakra”.

The boy (Ashtavakra) too reciprocated with a burst of laughter but in a loud way. Everybody got enraged.

King Janaka asked the boy “Why you are laughing young man?.

To this “Ashta vakra” said, “Oh King! I thought you called Vidwans and Pundits to assemble here but I find only “cobblers” in your assembly. ”

They roared, “How dare you call us ‘cobblers”.

Then the boy Ashtavakra calmly replied, “You all laughed at the twisted form of my body which is akin to leather. Only those who work with leather is conversant and they evaluate leather. Hence, there is nothing wrong in my calling you all as ‘cobblers”.

Janaka saw reason in the argument of the boy. Everybody who assembled there hung their head in shame.

Hence we should never criticise any based on their outer form.

To everyone’s surprise Ashtavakara defeated Bandhi in no time and secured his father and others.

This is the message as i already showed in my answer: ””Do not judge a person by his appearance and age, judge him by what he knows”” (9)

In Him,

1. Tattvika Diipika, part 5
2. Caryacarya – 1, Tree-Planting Ceremony
3. Tattvika Diipika, part 5
4. Ananda Marga Karma Yoga, “Kurvanneveha Karmmáńi”
5. Ananda Vacanamrtam – 33, You Must Live Glorious Lives
6. Subhasita Samgraha – 24 Incantation and Human Progress
7. Ananda Vacanamrtam – 6, Bhakti Is the Best
8. Subhasita Samgraha, part 11
9. http://in.answers.yahoo.com/question/index?qid=20120524205446AATo24s



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

Divine Guideline in Dhyana Process

“In the fourth phase the relationship is just like a piece of paper; the unit consciousness of the spiritual aspirant is one side of the paper and the Cosmic Consciousness of Parama Purus’a is the other side of the paper; they are inseparable, one cannot be removed from the other. By His effulgence the unit existence, the existential faculty of the aspirant gets lighted, gets illumined. With His illumination the aspirant is to move forward and enjoy the Supreme Beatitude and the Supreme Composure.” (Subhasita Samgraha -18, p. 13)

Note: Here above Baba is indirectly guiding about the last part of the practice of dhyana– which every sincere sadhaka practices regularly.

************ Prabhat Samgiita

“A’mi a’ro keno kichu bhuli na’, shudhu bhule tha’ki tava na’m…” (P.S. #838)


O’ Parama Purusa, it is so unfortunate and painful, that I always forget Your divine name. I cannot remember it constantly, because worldly things always come in my mind. And those mundane things I always remember, only I forget Your name. Baba, please grace me. I want to remember Your name all the time – within each and every breath and respiration – but alas I forget.

O’ Divine Entity, although I don’t chant Your name and remember You, even then I can see that You love me. Baba, by Your grace I always feel Your love, especially when I look towards You. You are very charming and gracious. You are the most magnificent One. When, by Your grace, the stars shower from Your heavenly effulgent bosom, then the effulgence from those particles fills my heart with divine ecstasy.

O’ Parama Purusa Baba, You are the most compassionate One. The divine love which You have poured in my heart always vibrates my being and brings me to the divine world. Baba, by Your grace, today I do sastaunga pranam to You again and again with that tune and melody which You have resonated in my heart & mind.

Baba, please shower Your causeless grace on me so that I always chant Your divine name…

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This letter contains two parts:
1. Posting: Wt Beauty Competition: Dyeing Hair
2. Trailer Quote: Science Of Gender Allotment Of Some Gay & Bisexual Etc


Note: This letter addressed to our Wts; they should not do like this. For family margiis, they have their own personal choice. But Wts do not; they must be strict and abide by their conduct rules.

Some Wholetimers (WTs) are unfortunately coloring their hair to enhance their superficial beauty; one fine morning they will color their lips also. This is the tragic trend and way things are going. However, this is not the way out wholetime workers should conduct themselves. They should not become victims of materialism. Rather their outlook and actions should be radically different.



When the topic of having gray hair arises, they should think in this way:

“I am not worried about my gray hair; I am concerned about my entire existence. This world is temporary – those who have born are going to die. Everyone will die and one day I too will die – that day can come at any time. I have no control over this.”
“Although i am in good health, by Baba’s grace, even then this body is temporary – anytime I can die. That my hair is gray is a helpful reminder to me that this life is ephemeral – this body is very temporary. I may not see tomorrow’s sun rise. Yet I have many works to complete before I die. that is my main concern – not whether my hair is gray or not. Rather this gray hair helps me in my endeavor as it reminds me that I am not here permanently, forever.”

Those ignorant people who give so much importance to the external colours are preya + ashreyii (worshipers of preya).

With our wholetimer workers, there should not be any complex about having gray hair. They should not waste their valuable time worrying about this when they can instead vigorously involve themselves in dharmic work.


By seeing those wts colouring their hair, I become surprised and think, when will the day come when they colour their nails, lips, or other body parts. Or when will their pierce their nose, ears, or other parts beautify themselves; or when will they get a tattoo? These are the types of thoughts that arise by seeing our Wts succumb to the materialistic temptation of colouring their hair. Not only that, when will they get a face lift or starting using botox to “beautify” themselves.


In future letters, we will post the names of those wts who are dyeing their hair – some of these Wts are male and some are female. Regardless of the gender, any Wt involved in this way are sadly under the influence of negative microvita:

(Note: Devayonis are microvita; they are not something great, rather degraded.)

“They prayed to Parama Puruśa for beauty instead of for Parama Puruśa Himself. Such people, after their demise, attain the status of kinnara devayonis.” (Microvita in a Nutshell)

“The third category of devayoni is called kinnara. People who have an extraordinary fascination for beauty become kinnaras after death. They have an immense weakness for fashionable clothes, expensive ornaments and so on for they believe that if they are well dressed they will be treated as gods.” (Ananda Marga Philosophy in a Nutshell – 6)

“Kinnara. “Bábá has given me everything, but I am not good-looking. I want to be very good-looking, so that people will say – No, no, no, it is very bad.” Such good persons, good souls (and they are good people, not ordinary people) after death also acquire this type of three-elemented body. They are called kinnara.” (Ananda Vacanamrtam – 3, Ghosts & Evil Spirits)



The basic motivation behind dyeing one’s hair etc is to highlight and show oneself in a manner based on superficial beauty. But one should not forget that the mind is one. If anyone is highlighting themselves then their entire existence is focused on their own petty I-feeling and not Parama Purusa. By that way their mind becomes smaller and smaller. That will lead them along the path of negative pratisaincara – i.e. the path of degeneration.

As one thinks so one becomes. If one indulges in their own petty-I feeling, their mind will become narrower and still more narrow. That is the practical science and that is what happens to those engrossed in their own superficial beauty.

Giving importance to one’s own self on the path of spirituality is very bad. That is why such type of activities that make the mind self-engrossed are antithetical for spiritual progress. No right-minded person – let alone one of our Wts – should destroy their future in this way.


In the past, prior to 1990, our wholetimers were ensconced in the ideals of sadhana, service, and sacrifice. Our Wt monks were glorified in this way – that was their beauty and charm. Unfortunately now some workers have turned to cosmetics and beauty parlors to shine themselves. This is the height of superficiality. This is a shocking state of degeneration. Such is the dominance and allurement of materialism that even our Wts have gotten involved in this way. Their dharmic role is to bring others onto the path of spirituality, but instead the opposite has occurred.

Certainly there are many strong and dharmic Wts in our acarya cadre, so it is sad and tragic that a few have fallen in this way. It lowers the standard dramatically.

If you are hearing this for the first time you may not believe this but if you investigate this matter you will easily discover that all that is written here is true and verily going on.

In India and in many nations, a few decades back, gray hair was looked upon as being very respectful. People were respected for their longevity and knowledge. But now the era has changed; everything has been turned upside-down. In so many parts, hair dying has become common – even a national trend due to the extreme rise of materialism. It seems that the samaj gurus have become legally blind; then how can they help others from falling in the ditch of materialism. It is our duty to save them and show the right path that superficial beauty is not everything – only Parama Purusa is everything.


It is our dharmic duty to save those treading the path of ut’a yana (path of hell). We should try to swiftly rescue them from their terrible plight. Otherwise, after certain amount of time, it is virtually impossible to bring them back onto the path of immortality (amrta yana). The time to act is now.


On this topic of Wt beauty competitions, there are many avenues we will discuss such as as visiting the beauty parlor, using cosmetics, applying artificial scent, and other superficial approaches that are contrary to WT life. And we will release the names of those involved as well.

Our workers must not go against their WT conduct rules. Unfortunately, they are wasting hard-earned money that margiis made and donated as our Wts and spending that in the beauty parlor.

“Perfumed oil should not be used.” (32 Rules for Avadhutas, pt #3)

“Any medicates soap but not cosmetic or perfumed soap should be used. (32 Rules for Avadhutas, pt #8)

“The use of things which are naturally perfumed are not prohibited, but artificially perfumed things should not be used.” (32 Rules for Avadhutas, pt #12)


“There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtana is not for one’s own self but for Hari. Even though people are taught to do kiirtana for Hari, they still make the mistake of praising themselves too much. Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.” They forget that their self-applause is rather boring for others. Human beings should realize that no one likes to hear the self-praise of others.” (Ananda Vacanamrtam – 8, The Lord Should Always Be Praised)

“Habitual exhibitionism is one of the mental diseases of humanity. The root cause of this disease is the psychology of inflating one’s personality so that others are confounded, stupefied and overawed – they become speechless and gape with wonder at that inflated personality. Leave aside the person who has some merit, some capacity – even those without the least wealth, from whom you cannot expect a single penny even if you do seven hundred sit-ups and push-ups before them – even such people seek to exhibit themselves like fools or pandits. They never even care to know whether anyone has detected them or not, or whether others are actually laughing at them behind their backs: they remain totally obsessed with themselves. They even tend to forget that the Operative Principle, which is responsible for all actions, big or small, benevolent or malevolent, is absolutely dependent on the witness-ship of the Cognitive Principle. Those who have meagre intelligence may not be able to grasp this philosophical idea, but those who claim to have some intelligence, although they understand it, want to forget it. And behind this, the same psychology predominates – the psychology of exhibitionism, the psychology of self-display.
“There is a story for children about a certain king who had an iron safe where he kept his gold coins. These coins, because of long disuse, became mouldy. One day the king spread the gold coins in the sun to dry, and a frog picked up one of the smallest pieces. At this its belly puffed up and its throat swelled up, and it began to announce in its characteristic rasping voice….[Why shouldn’t I sing – I’m as rich as a king!] At this, everyone came and asked the frog, “Well, sir, what wealth do you actually have?” Then the frog spun that little coin around at least seven hundred times, saying, “Am I less than the king?” This is an example of the psychology of exhibitionism….”

“People with this mental defect lose their power of discrimination. First, they think that since they are so great, there is no need for them to learn anything from others. As a result of this, their further progress comes to a halt. Secondly, the arrogant attitude of this asmitá banishes from their minds the humble psychology of the learner. They lose interest in learning anything useful; so not only in the world of knowledge, but also in the world of practicality, they become misfits in life because of their mountainous accumulated ignorance….”

“It is not that arrogance of this sort simply obstructs their progress. The human mind, like the human body, is dynamic. No one has come to remain here; everyone is moving – for movement is a must. Now, the mind whose further progress is blocked will also have to move this way or that; so when one must move, but the path of progress is blocked, one is compelled to move along the path of degradation. Thus the arrogance born of this asmitá will lead people towards their downfall. This arrogance, which makes them want to display themselves, forgetting all other things, is termed ahaḿkára [vanity]. The predominant vrtti behind it is aham [ego]: “I am everything, there is nothing beyond and outside me.”” (Namah Shiváya Shántáya, Disc: 10)

In Him,

Science Of Gender Allotment Of Some Gay & Bisexual Etc

“Jiivátmá is neither a male nor a female, nor a hermaphrodite. For the proper expression of one’s latent samskáras [reactive momenta] one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiivátmá is just the witnessing faculty of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (samskáras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure, at a proper time and a proper place, providing a congenial environment for the expression of the unrequited samskáras. Depending upon the nature of the samskáras there is either the predominance of the tendency to attract (samyojanii shakti) or the predominance of the tendency to be attracted (vibhájanii shakti). The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of samyojanii shakti in one’s latent saḿskáras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibhájanii shakti, it attains a male body. Where there is an approximate balance between the two, the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between saḿyojanii and vibhájanii shaktis is not perfect; there is a slight tilt in favour of one or the other. That’s why some hermaphrodites are more inclined towards masculinity, and some, femininity.” (Ananda Marga Ideology & Way of Life – 7, Form and Formless)

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



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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


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

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

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


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

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

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

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

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

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


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

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

Brotherly yours,
In Him,


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

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

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

Tasmáddharmah sadákáryah.

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

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

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

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

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

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

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

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

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

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


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


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

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

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

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

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Date: Mon, 16 Jul 2012 21:17:04 -0000
From: tantra_works@compass.north….
Subject: Proper Plan of Life


PS Intro: This song is the expression of a one great devotee who is crying in yearning and longing for Parama Purusa. But because Parama Purusa does not respond with the degree of closeness that the devotee wants to get Him, then in that state of mind the devotee starts accusing Parama Purusa of being heartless.

“Toma’r ka’che a’ma’r prashna, shono ogo bedaradii… (P.S. 726)


O’ Parama Purusa I have a few questions for You. Please listen:

What a liila You have made. When infants are born, why do they cry? And why do they suffer throughout their entire life. When You create everything by Your mere thought, then why don’t You make it that everyone is always laughing, full of smiles, and feeling happy. Please tell me O’ heartless One.

The tender new flower blossom gets bitten by insects and destroyed. Such a cruel liila You play. You fill the heart of the sweet, tender flower with nectar but that very nectar is eaten away by the ugly black bumble bee. Why like this?

When smiles and laughter brings new charm & rejuvenation into the life, then why is it not available in the market? Why is it that the small little baby, which is as tender as a flower, cries bitterly all the 24 hrs. Such a painful liila You do.

O’ Parama Purusa some more questions are there.

You have created this entire creation then why all this disparity. A small few are enjoying with their dainties and delicacies while other are starving without even a plain meal to eat. Why like this.

At the time of evening sunset, everything is very beautiful, charming and so attractive and then within a short time it is lost in deep darkness. Why do You not allow this sweetness to last longer.

O’ Parama Purusa, it is the eternal truth that You are constantly living with each and everyone through Your ota and prota yoga. In spite of this why does the mind often go in a negative direction. Why like this? Why don’t You control the situation.

O Parama Purusa, O’ my dearmost, O’ heartless One, please reply all these questions and come close to me. I am crying day and night for You, but You never pay heed…


There are two types of persons who accuse Parama Purusa: Atheists and stronger devotees. These bhaktas feel so close to Him that they feel in their heart that they have the right to accuse Parama Purusa. It is just like how small little babies accuse their mother for being away. This type of accusation is one of the sweet expressions of life because everybody knows that babies have such a loving relation with their mother. The same then is the case of those devotees who accuse Parama Purusa.


Baba is revealing how ignorant, short-sighted people think and plan in their dogmatic way.

Baba says, “Some people consider that one start intuitional practice in old age when a person has more leisure, after one has spent the prime of one’s life earning money. People are afraid that they may face insecurity and difficulties in their old age if they do not accumulate enough wealth before their bodies weaken with age, rendering them incapable of hard work. They regard the prime of life as the period intended for earning money, and old age with its decreased capacity for hard work as the time to remember God. They are labouring under the misconception that hard work is not necessary for intuitional practice and that old age is therefore the proper time for it.” (Ananda Marga Elementary Philosophy, ’98, p.131-32)

Now here following Baba is giving the answer.

Baba says, “Whoever is born is bound to die and one is constantly approaching death, not knowing when it will come. It is never certain if one will live to grow old. Yet people reserve the most important work of practising sa’dhana’ for the time when the body has become completely enfeebled and the fatuous mind of old age has become entangled in the reactions of this life to such an extent that it is afraid of starting anything new. Ordinarily it is fear of one’s approaching death that makes one think of God in old age. One’s evil deeds begin to haunt one, and one starts praying and imploring God to save him or her from the consequences of one’s deeds. There is no value in remembering God in old age, when it is not possible to concentrate the mind due to the weakness and disease of the body and its preoccupation with the reactions (sam’ska’ras) of the deeds of this life. The mind then is caught up in the infirmities of the body, in the diseases of old age, impending death, and most of all, in memories of past incidents, and it is impossible to concentrate it. For these reasons one is incapable of intuitional practice.” (Ananda Marga Elementary Philosophy, ’98, p.132)

This problem is such a common ailment that 99.9% of the people in the present society are caught up in this whirlpool. And by this way their whole life gets wasted. It is our duty to think again and again and reach the conclusion about what is the best approach to utilise this priceless human life, and guide others as well.

Valmiki Deva

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Date: Tue, 10 Jul 2012 22:32:43
To: am-global@earthlink.net
Subject: Do Not Wait for Next Mahabharata


“Bha’loba’so jadi tave eso priyatama diiner e kut’iire…” (P.S. 2619)


O’ my dearmost Baba, if You really love me then please come to the hut of this lowly person. I want to make You listen to my love songs up to Your full heart’s content; that’s why in my mental viina I have practiced many tunes and melodies for You.

Baba, I do not have any knowledge or intellect. Nor do I have any virtue, name & fame, or the weight of those things. I have only one thing: Love for You in my mind. My whole heart is completely filled with love for You. And by offering that love I will satisfy You, by Your grace.

Baba, I do not have any prestige nor do I get any respect or honor. None of these do I have. Nor do I have such devotion that I feel my ego getting wounded by Your not coming. Baba, I have only gratitude in my heart for all those things which You have graciously bestowed upon me. Please shower me in Your ahetuki krpa.

Baba, I know in my heart that You love me, but if You really love me then please come close in my heart. For You I have prepared and decorated my mind in Guru cakra. Baba, please come close and grace me…



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

Sometimes in our day to day life, we forget to follow dharma in small ways such as by not using water after urination or not doing bhuta yajina (feeding animals and plants) et. Yet we think that when the next Mahabharata happens or when there is a battle to establish Prout and neo-humanism, then at that time we will come forward wholeheartedly and fight. But we should remember that in the beginning it is needed to follow dharma in small ways. Such as by doing proper half-bath etc. But often we see that we overlook and neglect various small points of dharma and we justify to ourselves that it is fine. Because we mistakenly think that when the big battle for dharma happens then we will be prepared. But we should remember that such a battle may never happen in our lifetime and if it does then only those who follow the small points of dharma will truly be prepared.


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Date: Mon, 25 Jun 2012 21:54:33 -0000
To: am-global@earthlink.net
From: “Nataraj Deva” N_deva.deva@Millenia.net…>”
Subject: Possible Scam by GS




I have heard this news which I am writing below. If any reader has more information, please write.

Current GS Dada (Ranchi), Ac. Citsvarupananda Avt, recently collected a huge sum of money (25 – 30 lakhs of rupees) from various Wts and margiis as a loan.

GS Dada promised to return back the money many-fold to lenders. But now he is not willing to return any of the money back to margiis and WTs.

Rather, GS Dada is abusing and scolding those workers and margiis who ask for their money back.

Dada Citsvarupananda is trying to convince everyone that he lost that huge sum of money, i.e. 25 – 30 lakhs. Dadaji’s claim is that he already lost all the money which he borrowed; all that loan money is gone.

So Citsvarupanandji is telling everyone that he cannot return the money to them; all those margiis and workers who lent him money have now lost their money. Dadaji says: Margiis & workers should console thus themselves that they donated to the organization. That is what Dadaji is telling everyone. He is also requesting everyone not to remind him of this matter because he cannot return the money since he lost it all.

Hearing this reply from Dada Citsvarupanandaji, WTs and margiis are frustrated and furious.

If any margii has come to know more about this incident please write.



Most probably know that one lakh is equal to 100,000. So 25 – 30 lakhs is the equivalent of 2.5 – 3 million rupees. Thus GS Dada borrowed nearly 3 million rupees from margiis and workers; and now he is claiming that he lost all that money and people cannot get their money back.


“Tumi eso pra’n’e o pradiipe…” (PS no. 2535)


Baba, please come in my heart, in the deep core of my mind. You are my everything– You are my dhya’na, You are my jinana, You are my Ista. You are most sacred, holy, and sweetness Personified. Baba, You are the controller of my entire existence. Keeping Your love and divine guidance in my heart I am moving on path which You have graciously shown me. By Your grace I go on remembering Your name constantly. That is my strength of forward movement. Baba, please grace me by coming in my heart…

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Date: 19 May 2012 21:49:11 -0000
From: “Gurumurti”
To: am-global@earthlink.net
Subject: Everyone Should Know and Practice


“Keu toma’r ka’che shudhu pete ca’y, keu toma’re ca’y prabhu…” (PS 3887)


Baba, this world is colourful. Some people want to get something from You, whereas some want to get You Yourself, O’ Prabhu. Some just waste their time desperately searching for oysters at the shore of the ocean of effulgence, and they do not want to behold the Divine Ocean Itself [1]. So they just run after mundane objects, name and fame, or occult powers etc – and they never try to get You [2]. Whereas other sadhakas want You and You alone. Such sadhakas are the blessed ones – top-grade devotees.

Baba, Your divine liila is unfathomable. To the jiivas, You have given toys made of the five fundamental factors. While hiding Yourself, You have fulfilled everyone’s minimum necessities by providing all with clothing food, water, education, and medical care. You have graciously bestowed Your soft and tender love, even then my heart is aching for You and I want You still more close.

O’ Parama Purusa, You have created this world where nothing is permanent – stationary. It is a passing show, a moving panorama. Everything moves on and on; that is why this world is called jagat. No one comes here to stay permanently. Everyone comes and goes from this transitory world – those who are born one day die [3]. Nobody comes here to stay forever and ever. Everything and everyone in this transitory world is constantly moving. Baba, You are very gracious. Those whose mental peacock is ensconced in Your love, they dance around You eternally. They reach beyond the cycle of life and death. By Your grace, they bask and float in Your divine effulgence, O’ Lord. Those whose mind is absorbed in You become one with You [4]. It is Your grace.

O’ Baba, by Your grace those who have gotten parabhakti have gotten everything – they have gotten You…


[1] “Keu toma’r ka’che shudhu pete ca’y, keu toma’re ca’y prabhu”: In the first line of this above Prabhat Samgiita, Baba is teaching us this following idea.

“”Oh Lord, I am your devotee, help me to pass my examination. Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor. Let the bridegroom be ideal, let me not spend much on the wedding.” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Purus´a. Such devotees never say, “Oh Lord, be mine. I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Purus´a, this is the true devotion, para´bhakti.” (Ananda Marga Ideology and Way of Life – 11, ‘Taking Opposite Stance in Battle’)

[2] “Keu a’lora sa’gar tiire shukti khunje mare, sa’gare na’ here kabhu”: In the second line of this Prabhat Samgiit Baba is telling us that some run after useless things like worldly gain and occult powers, but we should not do such things. Rather we are to run after Him.

Baba says, “Will you will choose occult powers, for people to say, “Oh, D is a supernatural man! D, you’re a great yogi! You have so much power!” Will you do like this? No, no, you want [Parama Purus´a]. And you? [asking various disciples] And you? Don’t you want occult powers? No, you do not want occult powers. That is [right]. “I don’t want occult powers, I want the Lord of occult powers”.” (Ananda Vacanamrtam-30, ‘Occult Powers or Parama Purusa’)

[3] “Tha’kite a’se name keu, sada’ rat cale yete”: In this middle line of the last stanza, Baba is describing this idea that this world is transitory – nobody comes here forever. This who come will one day die.

Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sa´dhana´. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (Subhasita Samgraha-3)

[4] “Maner mayu’r ya’r na’ce, ma’te toma’te se bha’se udbha’se vibhu”: The below quotation describes this final line of this Prabha’t Sam’giita.

Baba says, “If you cherish the sentiment of attaining Him, you will have to be devoid of all sensuous desires by carefully and deftly bringing under control the selfish, individualistic frivolities of your mind. In such an event you attraction for the finite objects will disappear. You will bask in the sunshine of Macrocosmic favour. Your mind will then be installed in the super-celestial region of abiding tranquillity beyond the pale of weal or woe. Then alone you will be free from grief – then alone you will realize that Grand Glorious Brahma.” (Subhasita Samgraha-3)

Final Note: Baba has given the beautiful lines of His Prabhat Samgiita collection in a very condensed manner. The ideas are in seed form yet these are the very same ideas which He is describing in a much more details way in His divine discourses.


Here is something for us all to consider, know and practice in our day to day lives.

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

Gurumurti Deva

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Date: Th, 19 Apr 2012 20:27:28 -0500
From: Ramesh Deva
To: am-global@earthlink.net
Subject: Avoiding Junk



Here following is a key teaching that is highly related with life in this modern, technological era.

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

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

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

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

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

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

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


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



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

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

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


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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

At this very moment I repent.

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

Vibhuti Deva


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

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

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

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

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

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

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

Ramdhan Deva


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

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


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

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


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

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

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

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


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

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

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

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


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

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

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

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

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

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

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

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

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



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

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

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


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

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

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

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

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


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

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

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


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

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

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


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

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

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

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

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


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

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

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

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

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

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


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

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

Grhiitvaeva keshes’u mrtyurn’a’ Dharma’caret

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



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





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


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

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

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

Good Sadhaka

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

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From: “Jorge Santana”
To: am-global@earthlink.net
Subject: Story: King of Lucknow Killing Time
Date: Tue, 07 Feb 2012 22:39:54 +0100



We all know that we have come on this earth for very short period. And that in that short period there are many things to be done. Indeed there are many great works to do. All margiis are aware about this fact.

Yet in various conversations sometimes you can hear people saying that to ‘kill the time’, or to pass the time, or so many things say day: To cure their boredom they search millions of miles of web pages– just to pass the time. This is one type of person. Some margiis may or may not come in this category.

Then there is a second type of person that thinks that actually what they are doing is very important when really in their heart of hearts they secretly know that they are just wasting away their time. But to justify their actions they convince themselves that what they are doing is really important. For example there are some who watch junk TV shows for their crude enjoyment but they convince themselves that ‘they are watching this junkie TV show to learn about the collective mind-set of society so that they can establish Prout’. This type of hypocrisy you may have seen now and again.

In any event in both the above cases time is not being properly utilised– though for obvious reasons the second case is worse than the first as that wastage of time is intertwined with self-deception and hypocrisy. About maximizing our use of time we should refer to Baba’s poignant guideline.

Baba says, “I advise you not to waste your time any longer. Utilise your time in worthwhile pursuits…While you are executing your noble task do not waste your time. In this practical world, in this relative world, the most valuable relative factor is time. Once the time has passed and gone, it does not return again, so never misuse time.” (AV-8, p. 45-6)

By this guideline it is quite clear that Baba directs us not to waste the time– in any way, shape, or form.

So which sadhaka, which margii, has the time to mindlessly search the web from one corner of the universe to the other. Or who has time to pursue games like chess etc. Because by searching the web just as a means of entertainment and by playing chess, then those people forget everything– and hours and days get blended together and time just passes. And indeed who has time to watch low-grade TV shows for sheer entertainment, simultaneously lying to oneself as well.

Surely such type of goal-less pursuits are not at all appreciated in our Marga. And Baba is very strict on this point as it makes the mind dull and soft and one loses their inner vision of life.


One story is there how one debauched King, King Wazid Ali Shah of Lucknow, was deeply involved in the game of chess– indeed he was addicted to chess. And several weeks ahead of time, the King got the important report from his ministers that the British army was going to raid his kingdom.

But when the King got this information from his intelligence officers then the King’s only answer was: ‘How far they are?’

And then after that the King again joined his chess game.

From then on the King’s military advisers were constantly giving him information about the progress of the British army. And the only thing the King continued to tell them was, ‘Ok, the enemies are far off, let me continue my chess– the enemies are far away’. Like this the King was responding.

And when the situation developed to such a degree that the British soldiers reached just nearby in the local area. Then the king’s intelligence advisers were giving more and more warnings. And the King replied, ‘It is okay, I can still play chess till they come closer’.

Then when the British Army actually reached to fort door, then after hearing this news all the other chess players quickly left the King’s palace. In fear they escaped. And the King remained there alone.

The King was completely oblivious to the threatening situation at hand. And instead the King was just calling out to those chess players who left. The King was just yelling and abusing those who escaped, ‘Why you left! Come here and play chess’.

Finally on that fateful moment when the Britishers reached into the compound itself and actually entered into the King’s room, then the British Army personnel surprisingly exclaimed, ‘Oh, King, you are alone here’. And the British commanders saw that next to the King just his chess board was there. And the King was still busily yelling into the void at those who had left the chess game.

So this way the British Army officials got introduced to that King. And the King said, ‘There were many persons here but they escaped’.

Then the senior British officer asked, ‘What are you doing here alone?’

Then the King replied, ‘I am waiting for them return in order to resume our chess match’.

In the last the British arrested the King and took him away to the jail. And they told to the King, ‘Finish your chess game here; indeed here you will get a lot of opportunity to play chess’. And so accordingly the King passed the whole rest of his life locked up there in the jail.


So this is how addiction happens. So the whole cause here was this useless psychic pursuit. Chess brought the negative situation where the King lost his senses and he could not retaliate even.

Unfortunately these days one or two people are commonly involved in useless activities such as searching the web, joining clubs, or participating in recreational or intellectual endeaours with no goal in mind etc, where they just waste away their precious time– time just gets utterly wasted.

Baba says, “Now, everywhere, in cent-per-cent of the cases, there is wastage of human psychic potentiality. The psychic potentialities of human beings are immense, but people do not utilise them because most of their valuable time is wasted in undesirable thoughts, in psychic extravaganza.” (YP, p. 134)

So Baba is adamant that we must not waste our time in useless pursuits such as chess, uselessly reading thousands of websites just to pass the day, or mindlessly watching junk TV. The tragedy here is that even sadhakas do such things yet convince themselves that what they are doing is really important. We must not fall into such an unfortunate circumstance. Rather cent-per-cent honesty is needed.

Indeed Baba guides us that direct intervention is need to stop this degenerating free-fall into crudity.

Baba says, “This psychic extravaganza should be checked either by physical approach, or psychic approach, or by spirituo-psychic approach. (YP)

So Baba strongly commands us not to ware our psychic faculty because if anyone fails to stop such type of mental extravaganza, then ultimately they cannot follow the path of sadhana– they will become totally lost.

Here again, Baba guides that we should always cleanse the mind of needless thoughts and mental engagements.

Baba says, “From the psychic sphere also, unnecessary waves are to be removed. This will remove many burdens from the mind. ‘I must not bother about petty things, because that will waste my time’ — people should remember this. This removal or rather withdrawal of unnecessary and undesirable thoughts emanated from the mind, will help you in rationalising the major portion of your mental faculty, and so this must also be practised.” (YP)


Baba guides us how when good sadhakas gather for satsaunga then they never like to waste the time in useless activities like chess or needlessly roaming the web, rather they prefer to goad their minds toward that Supreme Hub, the Parama Purusa.

Baba says, “Whenever the devotees of Hari assemble together they do not like to gossip, but prefer to do Hari Kirtana, and nothing else.” (AV-7, p.96)


Baba has graciously blessed us with all the psycho-spiritual tools to become 100% successful in life. Toward this endeavour His varabhaya mudra remains eternally with us by His grace.

Baba says, “Inner channelisation and one-pointed conversion into psycho-spiritual pabulum brings about radical changes in individual and collective life. The psycho-spiritual approach makes a person deeply introversial, one-directional, strong and dynamic.” (Baba)



“Kon shala’ka’y pradiip jvele enecho tumi a’ji…” (PS 1200)


O’ Lord, today You have brought an effulgent lamp after lighting it with one divine match stick. Baba, by Your grace You have come and lit the devotional fire by giving initiation, Ista mantra, and Your varabhaya mudra. O’ my dearmost, the divine lamp is illuminated and it has been decorated with a countless number of wicks. The lamp is glowing with its
innumerable flames.

Baba, the divine lamp which You have brought has made all the seven lokas effulgent. All the darkness has vanished from the mind. All the dogma and staticity has disappeared because the light of devotion has brought purity and cleanliness. All the lokas have been lit; the animalistic tendencies have been eliminated. Now by Your grace everyone is immersed in the flow of life divine. Baba, with Your divine compassion You have lit the lamp of devotion and made everyone’s personality more pure, more sentient, and more devotional– their heart is satiated.

Baba, after the long penance of the jiivas, in the blink of an eye You have lit the lamp of devotion by Your grace. With that effulgent torch, in the end, You have completed all Your work and spread divinity throughout this entire universe and removed all the afflictions. Baba, it is nothing but Your mercy.

Baba, You have come to us with Your divine lamp– with Your causeless grace…


Baba has also expressed the central idea of the above Prabhat Samgiita in this below A’nanda Va’nii. As we know Prabhat Samgiita is a poetic and distilled expression of His entire Ananda Marga ideology. So the condensed ideas found in His divine songs– Prabhat Samgiita– are also described in greater detail in His discourses like this below Va’nii.

Baba says, “The flame of a lamp lights up countless lamps. The touch of a great personality wakes up innumerable sleeping hearts. In the same way, the eternal glow of the boundless élan vital of Cosmic Consciousness has been illuminating the life-lamp of universal humanism since time immemorial, is illuminating it, and in future will do so even more intensely. That is why I say, the future of the human race is not dark, rather it is strikingly resplendent. So proceed on, ignoring the frowns of darkness.” (A’nanda Va’nii, #49)

Only Remedy

Baba says, “It is the duty of all human beings and especially those who are devotees, it is their mandatory duty to always think that, ‘I am a machine and the controller is Parama Purusa. He is the machine man and I have to work according to His desire. I have to fulfill His desire. This body of mine is a machine and it belongs to Him. This is His machine and this machine has to do His work.’ If one constantly thinks in this way then the vanity of action will never sprout. This is the only path to save oneself from vanity. One has to think ‘I am just one machine; I am a tool and according to His desire I have to work’.” (SS-16 (H), p. 81, DMC Agra 19 Feb 84)

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Date: Fri, 25 Nov 2011 19:39:47 -0000
From: J.Deva
Subject: How You Can Save Money



In this day and age, people waste a lot of time trying to earn more and more money – laboring anywhere from 8 – 10 hours daily, or even 18 hours in a single day.

Plus most people are totally worried about money – so they think about earning money even when they are not working. They eat, sleep, and dream about it.

In this way their entire psyche and days are consumed.

The general psychology is to earn more and spend more. That becomes their entire life – that is the unfortunate truth. The tragedy is that this human life is about so much more than just collecting money. Human life is far larger than this.

To resolve this critical issue, Lord Shrii Shrii Anandamurtiji has given a beautiful way of living that is very easy for everyone to do. And by following His guidelines, you are sure to save huge amounts of money.

So if you are suffering from any sort of financial worry or fiscal need, then read this following letter.


The guidelines in this letter are for everyone. If you are already an Ananda Margii or a sympathizer of the Marga, you will readily see how much you are saving by following AM practices. Plus you may get some new tips as well.

And if you are not yet an Ananda Margii, then by reading the below you will get a clear-cut vision how following our AM way of life will benefit you financially.

Hence this letter is for absolutely anyone and everyone who wishes to save money and live a financially secure life.


In Ananda Marga, as we all know, or as new people will soon learn, we do not use any intoxicants – none. This is the first great way of saving money by leading life as an Ananda Margii.

Cigarettes, beer, wine, and hard alcohol are all getting taxed verily heavily by the city, state, provincial and federal government. So the prices of these substances is skyrocketing.

Indeed recently the tax on cigarettes in NY state went up $1.60 to a total of $4.35 on taxes alone, so a pack of cigarettes now costs $9.20 (on average) in NY, and more than that in New York City. Smoking a pack a day over the course of a year would add up to more than $3,650.00 at a minimum. And this type of increase is happening everywhere. The same thing is going on with regards to alcohol.

Since in Ananda Marga we have no interest in or use for cigarettes, or any of these other legal intoxicants like alcohol etc, we are saving a huge amount of money. Just ask any ex-smoker or ex-drinker and they will most assuredly tell you about all the money they are saving by quitting their dirty habit.


Then of course there are the illegal drugs like marijuana, cocaine, heroine etc. These all cost a huge amount of money – it is big business – but for Ananda Margiis this is a non-issue entirely. Hence big $aving$.

Included in this topic are other health costs and legal fees. If one is using intoxicants of any kind they will certainly have to spend more money on doctors fees, health concerns, insurance premiums, hospital care and other medications etc, since those intoxicants will ruin their health.

In addition, drinking and driving is illegal so if one gets caught by the police they will incur big legal fees in order to clear their name and stay out of jail, if possible. Same is the case if they are caught using illegal drugs. Not only are the drugs expensive and addicting, but one have to spend huge money on attorney fees to clear their name in a
court of law.

So from multiple angles, our clean way of living that is free of any and all intoxicants saves us a lot of money. That is the first great savings for being an Ananda Margii.


Our style of eating, i.e. our vegetarian diet, is also a big money saver. In most places, fresh fruit and vegetables are far less costly than meat – both on our wallet and our health. Our daily or weekly shopping is less expensive plus we will not face all the health issues that hinders meat-eaters. So we will not have to pay those big medical bills either.

Various studied show how eating home-prepared vegetarian meals foods is cheaper (and healthier!) than a meat-based diet. Also always look into buying foods in bulk – one can save huge money this way.

There is much more involved in this point of food, but I think most of us are aware about them. And already there is a lot of information out there about the extreme financial and health costs of a meat-based diet.

The only further point that is worth raising on the point of food is that as Ananda Margiis we do not dine in restaurants or hotels. Of course the reason we do not do this is because those places are not sentient: The dishes themselves are dirty, the ingredients are unknown, and the cooks are non-sadhakas. So that is why we do not dine in such establishments. But, on the top, eating in these restaurants is an expensive habit. By not frequenting such restaurants we save a lot of money. What average people spend on a single meal in a restaurant is enough funds for wise, vegetarian shoppers to eat for 1 or 2 weeks at home.


So much of the world indulges in gambling – either in casinos, or on-line, or at sporting events, or in lotteries, etc. The tragedy with gambling is the the “house” always wins. People waste their time and hard-earned money and come home empty handed. Not only do they lose their money, but they lose their mental balance as well as gambling is
an addition. People go so far as to sell their most valued possessions in order to support their gambling habit. Indeed, even the great King Yudhisthira lost his entire wealth and property in a game of dice. Such are the ill effects of gaming and gambling.

Our Ananda Marga does not allow for this at all.

Baba says, “The habit of making wagers is extremely undesirable. You must avoid lotteries and gambling.” (CC-2, Society, pt#38)

When there is no gambling then there is no question of losing money or wasting away one’s time. This is an absolute money-saver.


In our present era, this is a big, big point. So many people around the world, especially in the materialistic western nations, make it a hobby or even career in life to spend money which they do not have.

People incur debt by taking big loans to pay for things that they cannot afford: clothes, fancy meals, i-Phones, sports cars, gadgets, and so much more. By this way they lose money in two ways: Firstly by purchasing a costly item which they do not really need; secondly by having to pay the interest on the loan for that item. Hence it is a double loss.

Yet all “modern economies” around the globe are based on this faulty precept. Not only do individuals and families indulge in this, but entire cities, counties, states and even whole nations embark on this defective manner of taking loans to pay for things they cannot afford.

From beginning to end this is a totally costly and mentally taxing affair. People stay awake at night wondering and worrying about how they are going to pay back their loan. And countries even go totally bankrupt – that we are seeing today.

In Ananda Marga, Baba is entirely against the idea of taking a loan or incurring debt for superfluous items.

Baba says, “To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha.” (GHC)

Indeed the entire spirit of aparigraha is to live in a simple manner, within one’s means. This is only possible if oe can to cultivate the requisite santosa (mental ease), such that a person will not senselessly run after material goods. As Baba points out in many discourses, the practices of aparigraha and santosa are closely linked.

Baba says, “Human desire knows no end. Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, “Where is the money? I am somehow pulling on.” This answer indicates their ignorance of aparigraha. But such feelings have another adverse effect on body and mind.”

Here Baba continues His discourse.

Baba says, “Out of excessive fondness for physical or mental pleasures people become mad to earn money and amass wealth. As money becomes the be-all and end-all of life, the mind gets crudified. Constant hankering after money results in negligence of one’s health, and this makes the body unfit. Therefore, santos’a sa’dhana’ lies in being contented with the earnings of normal labour, without any undue pressure on the body and mind. To remain contented, one has to make a special type of mental effort to keep aloof from external allurements.” (GHC)

Hence by following yama and niyama and doing sadhana, one can easily become adept at the points of aparigraha and santosa. And this will lead to saving so much money – huge amounts.

Because without aparigraha and santosa, one will become a prisoner to the consumer mentality of “buy this” & “buy that” which is so infested within capitalism.

Hence this topic of loans in highly linked without our mental state and yama and niyama. When the mind is balanced one will steer clear of all kinds of unneeded purchases as well as unnecessary loans, thereby saving tremendous amounts of money.



Here is a brief list of other ways any sadhaka of the Marga will certainly save money. Again, anyone can follow this approach and get the financial benefits. I invite others to comment and elaborate on these below points.

– Fasting: By fasting 2 or 4 times monthly, we save 1 – 2 months worth of food over the course of the entire year. Plus fasting purifies the body and keeps us disease-free, and away from expensive medical visits.

– Marriage: In some traditions huge money or dowries are paid to get one’s children married. We do not subscribe to such dogmas. Our social ceremonies are free.

– Tiirtha / Pilgrimage: Traveling to so-called holy lands like Mecca, Jerusalem or Varanasi each year is an expensive proposition. In AM, we do not have such destinations – the only tiirtha in AM is Guru cakra.

– Birth & Death: Here again these entail social ceremonies that do not cost any money in AM, whereas in the dogmatic churches and temples, moderate to large sums of money need to be paid. Plus without a large payment, one will not even find a spot in the cemetery or get a good casket, whereas in AM the body is burned at no expense to the deceased or their family.

– Hobbies: In AM, our only hobby is social service and helping others whereas in the so-called first-world nations average citizens spend enormous amounts of money on hobbies and recreational activities. Thus we save a lot in this department as well.

– Psychic Disease: Sadhana keeps the mind balanced and without sadhana people encounter so many mental problems: frustration, depression, angst, phobias etc. In that case they have to spend huge money on psychiatrists and psychologists.

– Inferiority Complex: Anyone with an inferiority is bound to be exploited. Sadhana will free the mind from such complexes.

– Religious Taxes: In most of the religions, the tax for the average member is 10% or so of their total income. In Ananda Marga it is only 2%. Thus we save 8%.

And there are a multitude of other ways in which we save money. Everyone should write in with their experience of how they save money by being an Ananda Margii


By Baba’s grace He has given us the perfect system for living in this era of economic struggle and strife. By following His life principles we are bound to save large sums of money and feel relaxed about our financial picture.

So if anyone is suffering from economic turmoil, just become an Ananda Margii or redouble one’s efforts in following 16 Pts. Then one will be worry-free and unencumbered by economic problems.

Let us remember that human life is short and it is meant for sadhana, not getting caught up in financial concerns.

Baba says, “One should not forget that human life is short. From the moment of birth one slowly and steadily advances towards death with every passing second. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the world of invisibility. Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice.” (APH-4)



Here furthermore is another of Baba’s special guideline about taking loans.

Baba says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their a’ca’rya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender.” (GHC)


In this materialistic era, the mass of people weigh most of their decisions on money. People want to know what is most economical. This plays into our favour as this entire letter aims to show the innumerable ways how living life as an Ananda Margii is the best bank for your buck. So this is a good pracara strategy: Save money by becoming an Ananda Margii.

In addition, challenging or severe economic times are mounting, so as Ananda Margiis we need not worry so much since in a multitude of ways our way of life is the most economical. It is a better deal fiscally.

By the above listing of points, it is easy to see how and why our AM ways of life is great in all realms of life, including financially.


“Ajuta chande esechile tumi nacite nacite ha’site ha’site…” (PS #146)


O’ Baba, with the resonance of melody and in the manana [1] of my heart, and the jingling of the ankle bell [2], You came in countless rhythms, dancing and smiling, smiling and dancing.

You came with the resonance of melody; You came with the manana of my heart, You came with the jingling of the angel bell. O’ Lord you came, You came with the resonance of melody, O’ Lord You came.

You came with the manana of my heart, O’ Lord. You came with the jingling of the ankle bell. O’ Lord, with the resonance of melody, and in the manana of my heart, O’ Lord You came. In the manana of my heart, and the jingling of the ankle bell, O’ Lord You came.

If I blossom as a flower on the branch, then You become fragrance and fill me always. If I become the distant sky, then You become blue and fill me always. [3] O’ Lord, You fill me always. As a blue color You always envelop me.

If I become the distant sky, then You become blue and fill me always. O’ Lord, You fill me always. You surround me from all the directions, You came in countless rhythms, dancing and smiling, smiling and dancing.

O’ Baba, I am never alone. You are always with me, no matter what. You are ever gracious, I surrender at Your lotus feet…


[1] Manana: The contemplation or ideation of the Supreme Entity by repeating the Lord’s name in the mind. This special process Baba has described in-depthly in His various teachings of AM devotional and spiritual life.

[2] Jingling of the Ankle Bell: This song carries great symbolic and is the poetic expression of what the sadhaka feels in dhyana. So the “ankle bell” is not a physical bell attached to one’s ankle nor does it refer to some type of bell that Parama Purusa is wearing around His foot. Rather when the sadhaka realises and feels the proximity of Parama Purusa in deep dhyana, then one hears this ankle bell sound within. That is the meaning of this metaphor in the song. One hears this ankle bell sound when in His close proximity. The phrase – Parama Purusa has come with His ankle bell – is just a poetic expression that holds greater symbolic meaning.

[3] Two More Metaphors: The metaphor of the sky and its blue color indicates how they are inseparable. The sky and blueness cannot be made distinct from one another. The two are inextricably inter-linked. In the same way the devotee and Parama Purusa are inseparable. Similarly, the flower cannot be separated from its fragrance; where there is a the flower there is fragrance and where there is flower fragrance there is the flower. The two are completely part and parcel of each other. Here again this refers to the inherent link between the Lord and the bhakta. Parama Purusa is always with the devotee – one cannot remain separate from the other. Parama Purusa comes with His omnkara dhvani (eternal sound) the bhakta gets attracted and merges in Him.

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


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


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


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

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

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


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

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

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


Here is that dream:

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

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

Baba kept insisting.

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

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

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


This is my new phase of life.

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

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

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

In Him,

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

Your Mission

Shrii Shrii Anandamurtiji

December 1966

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

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

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

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

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

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

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

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

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Date: Mon, 07 Nov 2011 22:31:08 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: How to Root Out & Save Yourself



You are walking down the street and an undesirable thought floods the mind.

Earlier you were surfing the net and a crude image flashed on the screen, and now all of a sudden you are walking down the street and that very image is pouring into your mental plate. You do not want it to happen but it is happening.

In that case what to do? How to root out that negative image and save your mental sanctity.

This can happen to anyone anytime: Undesirable thoughts enter the mind – we do not want those thoughts to be there – but instead of dissipating they are multiplying, disturbing our mental peace and composure.

An old argument with a friend – the chance to tell a lie to save your prestige – the time you got pulled over & hassled by the police – the desire to watch a unsavory movie – the day your spouse divorced you – or whatever.

All these types unwanted thoughts can flash into the mind any second and disturb our mental peace by making us angry, sad, frustrated, aghast, sexually allured, pained, jealous or otherwise. Even if we do not want those thoughts to come, they seem to cloud the mind until we feel there is no recourse we can take.

How to get victory in such a circumstance?

We should know the answer because in one way, shape, or form such incidents occur to most of us on a daily basis.


The life of a sadhaka is so dynamic – so many trials, tribulations – and yes – successes, by His grace. In one life, we have to move so far and overcome so many bad habits, maladies, and afflictions.

Indeed part of our growth as sadhakas, is when we acquire the inner feeling or awakening (samvit) that, “I really need to stop this crude habit or negative activity or negative thought.”

This urge or feeling comes in the life of every Ananda Margii.

The key point then is to make that moment of awakening a reality and rid ourselves of that bad habit or undesirable tendency. Then we can really become great in this life, i.e. a medium of AM ideology.

With Baba’s grace and special guidance, we can get success, cent-per-cent of the time.

In His unique discourse, general darshan in Patna (1968), Baba gives us the perfect step-by-step process for ridding ourselves of any bad habit, mental weakness, or unwanted random thoughts.


Baba’s divine guidance is for anyone and everyone. Because we all experience events or thoughts that hover in the mind, when we really do not want those ideas to be there.

For instance: That painful memory of when our young child died, the day we got fired from our job, the time we were unfaithful to our spouse or our spouse was unfaithful to us, the moment we saw the boy get hit by the car, etc.

All kinds of unwanted thoughts may flood the mind without any warning.


Basically whenever there is a good thing that we know we should do but somehow fail to do it, or whenever there is a bad thing that we know we should not do or think but we succumb to it anyway, then this letter will help you overcome that tendency.

After all, everyone of us has tendencies of mind that we need to overcome – that is part of the path of sadhana – and, by His grace, when we acquire the samvit (spiritual awakening) to get rid of those things, then that is a blessing and we need to put that idea into action.

Here is how to do it. This is Baba’s personal instruction from one His general darshan in Patna during the year 1968.



Often times we think we are too weak to overcome a particular habit. A habit is an extension of our flow of mind, and that flow happens automatically within. So it is not at all easy to change.

Having the mere knowledge that we should change is not enough to get us over the hump or hurdle. Something more is needed.

By Baba’s grace, in His Patna general darshan (1968), He has given us this very practical step-by-step process.


#1: We have to take the strong determination (vishvas) to overcome that habit.

Baba’s teachings from that day is that we have to cultivate the strong internal desire to not skip asanas, or not see crude pictures on the internet, or not eat on fasting day, or not recall that painful memory. Whatever the tendency is, we need to first take the firm determination to overcome it. That is the first step.


#2: We have to divert the mind towards Parama Purusa. This does two things. It (a) creates psychic pressure, and (b) changes the flow of the mind.

For instance, before 1990, Baba Himself was forcing us to think of Him. If anybody did anything wrong or thought anything bad, then they knew that when going in front of Baba that He would point out their defect. This type of pressure saved people from doing so many misdeeds and engaging in so many crude thoughts. Because who wants to commit a negative act or think of something undesirable when they know Baba is watching.

Today that same pressure is present – only in a different way. If one thinks and feels inside that Baba is always present and watching their every action, then that creates the requisite pressure to not fall prey to negative habits and degrading thoughts. Then one cannot do or think something that they feel is not good. Because who wants to do something undesirable when they feel inside that Baba is watching everything that they are doing and thinking.

Another way that pressure is present is do learn His teachings and feel that “I must not go against AM ideology”. That is also a very good technique for ridding oneself of a bad habit.

The problem only comes when either someone feels that Baba is not watching or they are not adequately aware about His teachings. In that case that aspirant will always fall prey to negative tendencies of mind

Then they have to impose the idea that Baba is watching, even if they think it is an imaginary notion. By this way, by His grace, soon the inner feeling that really He is watching will enter their psychic domain.

When we feel He is watching then that creates the pressure not to do bad things and do good things.

The other aspect that is more important it to goad the mind towards Him and change the flow of mind. So if one is thinking about the day their mother suddenly died or the time their baby girl fell from the table disfigured her face, if that idea is racing in the mind, then the best thing is to think of Baba.

With firm determination one should do japa, see His image, and fix the mind on Him. Then that disturbing, unwanted thought will go away. And it will not come back either. Where as if we allow that thought to sit in the mind it will stay there and return more and more frequently.


So the way to root out negative thoughts and save ourselves from such torment is:
1) Take the firm determination to solve the matter.
2) Create psychic pressure and feel that Baba is watching.
3) Goad the mind unto Him and let the mind feel His sweet grace.

These three things, strong determination, His watchful prescence, and changing the flow of mind will free us from all kinds of negative thoughts, mental tendencies, and bad habits. That is the way to permanently solve the problem.


By His grace, we are all divine and living examples of His reflection, but we have dirt attached to us. We must clean the dirt off and that happens if mind is diverted to Parama Purusa. That is the only way for spiritual soldiers to move ahead.

Baba says, “Mind moves on. And the culminating point, the desideratum is the Parama Purus’a – the eternal love, the universal love, personified. Your march, your movement, is towards Him. That is, your mind moves from crude to subtle, from matter to Parama Purus’a, and it is the birthright of everybody to march in this universal march, to move along this path of righteousness. Just show the path to all – just tell them, “Oh human beings, the path is ready for you, just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey one is destined to attain Parama Purus’a one day. When Parama Purus’a, the Cosmic Cognition, is your goal, success is a must. Success is with you.” (‘Existential Flow and Its Culminating Point’)



Baba’s above teaching will not just protect us from unwanted random thoughts, but it can also help us overcome all kinds of ingrained habits.

So Baba’s above instructions will also save us from these following ailments, addictions, and bad practices.

(a) Sits for sadhana but sometimes does not finish all their lessons;
(b) Overeats at some meals;
(c) Falls prey to lustful thoughts (i.e. opposite sex) on occasion;
(d) Eats rajasik food (tea, coffee, chocolate) when they know they should only eat sentient food;
(e) Listens to pop music or watches pop TV shows or Holly/Bolly-wood movies;
(f) Resorts to lying or excessive exaggeration once in a while;
(g) Skips or shortens their asana practice & dances on some days;
(h) Surfs the internet reading useless articles or seeing degrading pictures;
(i) Wishes to observe ekadashii but then eats or drinks that day;
(j) Gossips uselessly on their cell phone instead of doing kiirtan or sadhana;
(k) Sleeps more than the body needs, i.e. more than 4 or 6 hours;
(l) And so many other things…

By taking strong determination, feeling that Baba is there watching us, and goading the mind unto Him, then all the above tendencies can easily obliterated and we can march ahead in a new way: Adhering to all AM principles, radiating with His love.


“A’loker jharana’-dha’ra’y sna’n kara’yecho tumi saba’ka’r man…” (PS 611)


Baba You have showered Your causeless grace on everyone. With the spring flow of effulgence You have drenched one and all. Everyone is enjoying in the bliss of Your grace and proximity. This whole universe is vibrated in Your vibration. Now the difference between close and far & own and other has been lost. Everyone has become close– intimate. You have wreathed everyone’s life with the bond of love. Irrespective of their qualities everyone is feeling close to one another. By Your grace You have vibrated this universe. Knowingly or unknowingly people are ready to follow Ananda Marga Ideology. Rationality is developing and the general common understanding is getting changed. The darkness of dogma is vanishing away. Baba You are gracious to one and all…

Behind the Curtain

Baba says, “How one person sings melodious songs, how another dances beautiful rhythmic dances, how another delivers wonderful discourses, etc. But we cannot see the entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he or she is the agent, the doer, and takes the entire credit for the performance. People do not care to think of the entity that pulls the strings from behind, or if they are even more foolish, they think that others see them alone, not the entity who pulls the strings from behind.”
(NKS, 97 Edn, p.181)

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Subject: Why This Style
Date: Mon, 17 Oct 2011 19:51:26 -0000
From: “Gaurishankar Deva”


PS Intro: In many collective gatherings such as general darshan or reporting, bhaktas would address Baba both directly and indirectly. Some of the indirect ways of addressing and referring to Baba were, “By the grace of Parama Purusa it is done”, or “Parama Purusa will be very happy” etc. Similarly in this song the devotees is using this type of indirect address to communicate with Baba.

“Caetii ha’oya’y man ja’re ca’y se ye go kata dura…” (PS 201)


O’ how far that Divine Entity is, the One whom my mind loves most and longs for in this spring breeze. In this loving season, He is remaining very far. My mind, overwhelmed with pain, rushes in hope towards His path of arrival to get a glimpse of Him.

He is my Dearmost. Why does He remain far away. Those who know please tell me why He remains far, please tell me why. I am rapt in His ideation, ensconced in the thought of Him. I am helplessly bound; I have fallen in love with Him. I cannot forget Him.

He is my everything – the heart of my heart. In longing for Him, I die crying in great pain on this lonely full moon night. Although I remain hopeless about ever getting Him, the black bees are whispering melodious songs filled with hope in my ears.

O’ Lord, O’ my Dearmost, why do You remain far, my heart is restless, please shower Your grace by coming before me…


By Baba’s grace one of the most unique aspects of our Ananda Marga is that: Spirituality is the base of life. That is the essence. Each and every margii has their own inner link with Parama Purusa. Plus in our God-centered approach each and every thought, word, & action is prefaced by a spiritual ideation or spiritually uplifting practice– such as singing kiirtan and / or Prabhat Samgiita before beginning any type of meeting etc. This is the special system which Baba Himself has implemented.

Anyone who attended reporting or general darshan or various kinds of meetings, Baba always insisted on hearing a Prabhat Samgiita before starting.

And this is radically different from the current trends in the common society.


Here Baba explains here how spiritual practices are part of our nitya kriya’ or nitya karma. That means sadhana etc is a requisite component of human life– and cannot be skipped.

Just as the regular intake of food is needed to maintain our existence, similarly spiritual practices are equally necessary for our survival. Without them, we fall into the depths of degeneration– animal life. This is Baba’s warning.

Babas says, “Kriya’ is of two types: Nitya kriya’ and naemittik kriya’. Those actions which are essential for the preservation of human existence are nitya kriya’, whereas those which are occasional and done with some other purpose are called naemittik kriya’. For instance, eating, bathing, resting, spiritual practice are nitya kriya’ because without food, drink, bathing and rest, etc., physical human existence become endangered, and in the absence of spiritual practice human psychic degeneration is unavoidable. Hence, in the daily lives of human beings, spiritual practice is indispensable.” (TK-2)



In His following teaching, Baba emphasizes the grand importance of spiritual practices. And by His grace our Marga is infused with this divine approach.

Baba says, “Human beings often attach less importance to the spiritual aspect of nitya karma and more importance to the physical aspect. This is detrimental because one should not forget that human life is short. From the very moment of birth one slowly and steadily advances towards death with every passing moment of time. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the land of invisibility. Those people can be called intelligent who utilised every moment of their short life engaged in spiritual practice.” (TK-2)


Those in the general society have no such approach. Rather they start their day by turning on the television or listening to the radio, making some toast, swallowing some coffee, and reading some crude news report etc. Or they engage in some other types of peculiar mundane activity. They have no higher system– just they drag themselves through low-minded things. And this is how they begin their day. And indeed it continues like that up to their sleep.


In contrast in Ananda Marga upon wake-up we immediately begin our Guru Sakash and ideate on Him– bringing in a rush of spiritual feeling and vibration. Then comes our Prabhat Samgiita at the time of paincajanya, followed by kiirtan and sadhana. And the rest of the morning is filled with our special bathing system and bath mantra, completing our sadhana lessons, performing asanas, doing svadhyaya and then moving on to our other daily duties. Even then throughout the day second lesson is done before each and every work.


Plus Baba guides us to fill any gaps in time by doing mantra japa, Prabhat Samgiita, or Kiirtan etc.

Baba says, “If you have even only one minute’s time, do kiirtan for one minute.” (‘Bliss of Kiirtan’, 17/5/82)

So whenever we have a moments time we should do our devotional singing etc. And on this point, there is no rule with regards to place or venue. Kiirtan can be done anywhere.

Baba says, “In Kiirtan there is no restriction regarding time, place, or person…So do Kiirtan, sing Kiirtan, chant Kiirtan, whenever and wherever possible.” (15/5/82)

And not just Kiirtan but all or any of our spiritual practices can be done anywhere or anytime. If we are waiting for the bus we can do Guru dhyana or svadhyaya. Or when walking to a meeting we can repeat our Ista mantra. Indeed according to Baba this is proper use of our time.

On this point in our Marga we do not suffer from any superstitions or dogma. We do not cling to the outdated belief that our spiritual practices are only to be done once a week in the “sanctified halls” of some church etc. Rather, for Ananda Margiis this entire universe is the thought projection of Parama Purusa and each and every place is suitable for spiritual ideation or devotional singing etc.


A few may be thinking that Prabhat Samgiita should only be sung at special occasions or at a particular time etc. Or that Prabhat Samgiita should not be printed at the top of a political essay etc. But this type of thinking is just people’s own confusion.

Baba has beautifully laid down the system that kiirtan or Prabhat Samgiita or any devotional reading etc can and should be done before any mundane activity or worldly work. Even before starting His own reporting sessions Baba would ensure that everyone would sing Prabhat Samgiita. Similarly before our political meetings or even during our Prout rallies we sing Prabhat Samgiita & Kiirtan. Hence each and every activity starts by encouraging that sweet, spiritual flow (rasa). That is our style.

So our devotionally charged or spiritually elevating practices like Prabhat Samgiita are not limited to any time or place. Rather Baba instructs us that we are to incorporate them in our each and every phase of life.


So in our Marga, everything is infused with His divine, spiritual vibration– from our birth all the way up to one’s death. From our practice of jatakarma up to carrying the dead body to the cremation ground we sing kiirtan and do dharmacakra etc. In AM our each and every step is filled with the baseline is spirituality. By Baba’s grace the fragrant aroma of spirituality envelops all our activities.

If on this point any are not following Baba’s teaching then they are not progressive-minded sadhakas– rather they are backwards. We should all follow what Baba has done and what He has taught. So all our spiritual practices including Prabhat Samgiita have tremendous scope and play a huge role in life. And of course all rational margiis are well aware about all this. This is not something new.

And by the all-encompassing, permeating aroma of our spiritual practices, then the collective vibration will rise up and our human society will blossom. Such a God-centered approach will bring smiles on the faces of one and all. This is the inherent beauty of our Ananda Marga: Bringing bliss to one and all.


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Date: 08 Oct 2011 21:32:08 -0000
From: “Bhiim Mahato”
To: am-global@earthlink.net
Subject: Baba Story: Poor & Illiterate Devotees


“Jyoti-ujjval pra’n’occhal tumi priyo…” (P.S. 2229)


Baba, O’ Parama Purusa, You are the Divine Controller of this vast universe. You are the brilliant effulgence– full of vitality & saturated & with the love. Baba, You are my dearmost. By Your own glory You are glorified. O’ Parama Purusa You are ever-adorable.

Baba, I do not have the strength to catch hold of You. With my little strength and with whatever means I have, I try to catch You– but it is impossible for me. Instead I remain engrossed in my own self– unit “I”. This ‘unit I’ is preventing me from coming close to You. Baba, please transform my ‘I-feeling’, make it Yours.

Baba, with my own strength I will not be able to get You. With the thread of the spider’s net I will not be able to bind You and hold You. Because of this, please by Your causeless grace, allow Yourself to get held. This is my only request to You. Please keep this open for Your consideration.

Baba, in my mind & in my heart, I have deep longing for You– to have You close. Please grant me this by Your causeless grace. Baba please come in my shravan, manan, niddidhyasan, & dhyana and make me Yours…


It is the accepted international standard and our way not to copy another’s work and publish it in your own name. Baba Himself has given a very strict rule on plagiarism.

Baba says, “It is not possible to guide others merely with cheap, superficial knowledge, like a half-baked pandit who reads a half-a-dozen books and then spouts a few mouthfuls of grandiloquence, and who has obtained a doctorate degree by plagiarising others’ works.” (PNS-10)

So please do not circulate this letter on any other network without keeping the full and complete letter including the header. In addition, it would be proper to introduce the letter as “Courtesy of…”. Then everyone will clearly understand from where you got the letter. This is the accepted standard.

Why is Baba against this type of plagiarism or stealing someone’s work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) The individual who steals gets degenerated and it sets a bad example on the social sphere.
3) It will impede social progress as others will not be inclined to pursue new and original work as they think that others will just steal it.
4) Countless stories of devotees need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever.
5) Here the sole motivation is to publish the maximum amount of Baba stories. Everyone should work hard and try to contribute original material in this respect. All unpublished stories should be written.
6) In addition, by following this code then fake stories will not be circulated as everyone will be responsible for demonstrating the authenticity of each story.
7) Thank you for abiding by this ethic and code that is both today’s international standard as well as Baba’s given system. Again, it is our formal request not to plagiarise this story. – Eds.


The following story is from respected margii Bhiim Mahato of Harva Dih, Kita, Ranchi.

From our very small, remote, tribal village 4 of us traveled to attend Midnapore DMC in 1967.

When we reached we saw that a huge crowd of so many highly respected officials, scholarly professors, wealthy businessmen, and so many other officers and persons of high repute. Many were in queue for getting PC with Baba and so many more were moving around the compound.

In comparison, we felt that we were basically illiterate, poor folk, without proper attire, living in a very backwards village. We felt totally overwhelmed and thought: “We do not have money – nobody knows us here – how can we get the opportunity to see Baba.” We were thinking that the situation was totally hopeless.

With this complex looming in the mind, we were just sitting in a distant corner of the campus. We were four: Bhiim Mahato, Labin Mahato, Jharu Mahato, and Kashinath Mahato. We did not dare go close and interact with anyone.

Suddenly, we heard the announcement over the public address system: “All those who arrived from Harva Dih should come and report to the main booth.”

We were completely surprised to hear the name or our small, remote village that is several hundred kilometers away called over the public address system. We thought that we are only 4 persons so then why are they calling us. We were feeling insecure and worried. Have we done something wrong by sitting down in the corner of the campus? Why are they calling us? These were the thoughts going on in our minds.

When we reached there, Dada immediately grabbed us and told us to quickly go because Baba is calling you. We were then hurried and pushed into Baba’s room.

With great happiness and sheer astonishment, we entered and did sastaunga pranam.

Baba was smiling. He gently asked each of us how we got there, and how many of us had arrived. Then He inquired about our sadhana, health, and asked about the work and activities going on in our village.

Then Baba became serious and said, “How long will you keep your head down. There is no time left. Never think you are lowly.”

Then in a very gracious manner He said, “You should not think that you are inferior. You should know that you are the worthy sons of Parama Purusa and He loves you very much.” Then He blessed us.

Seeing Baba we started crying, thinking how He is so loving. Since then we got the message that we are not worthless but rather respected members of society and that we should not entertain any kind of inferiority complex.

Bhiim Mahato
(Harva Dih, Kita, Ranchi)


The above story told by respected margii Bhiim Mahato is very moving and meaningful on multiple levels. Here are a few points for reflection.

First we should understand that Parama Purusa sees us only for our inner quality: How much sincere love does one have for Him. That is the only aspect He considers. He does not give any credence to any worldly qualification like social status, wealth, nationality, title or any other mundane quality. He only sees one’s inner heart. That is the only qualification He considers. Baba tells this fact in many discourses.

Secondly, here below Baba guides us not to fall prey to any type of inferiority complex.

Baba says, “An inferiority complex which generally arises due to a sense of imperfection or inadequacy. The poor feel inferior before the rich, the weak feel inferior before the strong and the sinners feel inferior in the presence of the Lord. This expression of fear is most harmful to human beings as it creates formidable obstacles on the path of progress…What humans should think is, “Whatever I may be, good or bad, I belong to Paramátma, so why should my mind be weakened by hesitation, confusion or an inferiority complex?…One should be free of any kind of inferiority complex or sin. Whatever you may be, you belong to Parama Puruśa.” (Ananda Vacanamrtam – 8, Do Not Entertain Any Inferiority Complex)


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Date: Wed, 31 Nov 2011 21:04:35 -0400
To: am-global@earthlink.net
From: “J Ostrove” Vijaya@financialcorps…
Subject: To Margii Artists


“Toma’re khunjiya’ gechi vane vane maner kon’e khunjiya’ dekhini…” (2807)


Baba I went on searching You in the external world, in the holy lands, in the forest, in the cave of the mountain, but I never tried to search You in the corner of my mind. I never looked there.
I observed many types of penance and took trouble to travel to the various holy lands in search of You and I remained engaged in external worship using the traditional paraphernalia with lots of ostentation. All the while I never understood that You are remaining so close to me– this I never thought. Oh Baba, oh divine Entity, You are always sitting in the mind and You love me very deeply and intimately. And You shower Your love on everyone day and night.
With my little intellect what I understood, I tried to execute that with my full strength and energy. I remained lost in various attachments. I also searched You through the exploration of knowledge– remaining busy with pen, paper and ink. By this way my time got wasted. And I could never catch hold of You. But by Your causeless grace now I understand that You are always hiding in my mind. Your divine flute is always resonating. Baba, You are always gracious…


Note: At present so many on this earth are looking for a way to connect with spirituality in a way that is meaningful for them. Film can be an excellent media in this regard.

At the beginning of the film we can show a picture of a baby being born: An infant pure and innocent who comes into this world with no belongings and no possessions. Then the film can immediately flash to a person dying and how they leave this earth with no objects or earnings.

Thereafter graphic disparities of wealth can be depicted wherein some own mansions and airplanes while others have not a morsel of food to eat nor a piece of clothing to wear.

This 25 second sequence will set the stage and give the idea that we come into this world with nothing and leave with nothing, yet in the span in between so much exploitation and corruption occurs. All of which is avoidable if we learn to treat one another as brother and sister, as family members on this earth.

Already many in the world are moving towards this truth– to some or more degree– and our film can take it one step further.


In a film for AM pracara, we can highlight the idea that all the conflicts that occur on this earth are man-made. And that the singular solution to all these problems is found in a radical shift in thinking.

And what is that shift in thinking: That we all come from one God and that everything on this earth belongs to Him. All are kith and kin and all the objects in this world are meant to sustain one and all, and not be hoarded by a few.

Until that divine realisation occurs, the gross disparities and violent conflicts will not stop. Regardless of one’s religious or social outlook, the only practical way to bring peace in the social sphere is to adopt a spiritual outlook where there is one Parama Purusa and all are our brother and sisters.

To the degree that one falls fails to understand and realise this truth, is the degree to which one will be prone to falling into the trap of materialism, with all its greed and inhumane treatment of others.

In an artistic and visual way, our margiis cinematographers and film-makers can think how to present this in a short pracara film. Around the globe, people are looking for answers and it will not be long before they realise that an Obama presidency or such & such bailout are not the answer. The world is quickly running out of answers and possibilities.

Only the ideals of AM are the solution, and films are a wonderful way to plant the answer in people’s minds, in seed form.


In one family, where a mother has 5 sons, then all are expected to treat each other in a brotherly way, with love and respect. This is not an unheard of notion. And if one brother is disabled or autistic and needs extra support, it would be looked upon as mean-minded and cruel to let that one brother suffer. No one would appreciate that behaviour. This analogy everyone on this planet can understand.

All that is needed is to project this same sense of caring and family feeling to the greater humanity.


To get this that point, a few basic ideals are needed. An outlook that encompasses one and all as part of our own universal family as well as the idea that the resources on this earth are limited. Only through family feeling and rational distribution can we escape the torment and torture that now pervades this earth. The glue behind it all is a truly
God-centered and universal outlook.

All want happiness yet the present social order does not and will not satisfy that yearning for happiness. And people are looking for answers.

The above may sound basic; it may sound too far out there; this may sound so many things. But if we do not amplify this idea soon, others will beat us to to it. If they haven’t already.

And while we do not need to get the credit per se, the fact remains that only the teachings of AM really are the solution. There are many things that may sound like the solution, when in fact they will fail to give the right answer.


Human life is short and if we can help instill the notion that we are all part of the same family then that will be a great boon for humanity. There are many ways to make such a film. Our margii artists will know the best way to proceed. Such films will help bring people together and open their eyes to the great wonder that really can manifest on this earth– if we truly realise we are all one, part of that same human family, living under the sweet shelter of One Supreme Entity. Look forward to hearing your thoughts.

Baba says, “None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma. All living beings can enjoy their rightful share of this property, like members of a joint family in the Da’yabha’ga system. As members of a joint family, human beings should safeguard this common property in a befitting manner and utilize it properly. They should also make proper arrangements so that everyone can enjoy it with equal rights, ensuring that all have the minimum requirements of life to enable them to live in a healthy body with a sound mind.”

“We must not forget, even for a single moment, that the entire animate world is a vast joint family. Nature has not assigned any portion of this property to any particular individual. Private ownership has been created by selfish opportunists, as the loopholes in this system provide them with ample scope for self-aggrandizement through exploitation.When the entire wealth of the universe is the common patrimony of all living being an the system in which some roll in luxury, while others, deprived of a morsel of food, shrivel up and starve to death bit by bit, be said to have the support of dharma?” (POD #1)


Health Guideline: Cause of Cancer

Remaining awake after midnight and sleeping after sunrise comes under the definition of being awake at night and sleeping during the day. And that very condition invites cancer:

Baba says “Persons… [who] sleep during the day and keep late nights are most likely to be attacked by cancer.” (YT, p. 19)

Note: Sleeping during the day does not just mean at taking a nap in the afternoon or in the late morning. Sleeping during the day also means not getting up in the early morning for paincajanya.

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From: “Praviira Deva”
To: am-global@earthlink.net
Subject: Later On I Will Do…
Date: Sun, 14 Aug 2011 20:14:28 +0000


“A’mi toma’r pathei cali go a’r tava sure ga’n ga’i…” (PS 1756)


O’ Baba, by Your grace I move only on Your path: I sing in Your tune and
dance to Your rhythm. My whole existence is moving in Your divine flow–
ensconced in Your sweet bliss. Baba, O’ my dearmost, You are the most
attractive One. I think and ideate only on You and I meditate only on Your
glory. Baba, 24hrs a day I am looking towards You; I want only You. Baba,
only You are my Goal; only You are my Desideratum. Baba, You are the
shining star of my life.

Baba, by Your grace we are so close. We are tied up in a bond of love.
Baba, You are the ray of hope & happiness in my life. Baba, I am like the
dark evening of the rainy season– my life is full of problems and
difficulties; and You are like the soft night-queen flower (rajaniigandha’
[1])– You are the Personification of all that is sweet. Baba, by Your
fragrant touch, my whole life becomes fragrant. Baba, by Your grace my life
is saturated with Your heavenly aroma– my existence is saturated with Your

Baba, I am jiiva and You are Shiva. I am wrought with imperfections and
defects and You are blemishless and pure. Baba, I am like the winter sky
that is enveloped by the fog. My life is filled with problems. Baba, You
are like the crimson effulgence of the morning’s new dawn. With the
brilliance of Your presence all my problems disappear. Baba, You bring
charm and bliss into my life. You make everything beautiful. Baba, without
You my life is meaningless– unbearable. Baba, by dyeing my mind in Your
color, my whole existence rushes towards Your divine land– towards You.

Baba, because of Your grace-compassion, I am marching only towards You.
Baba, You have done everything for me…


[1] Rajaniigandha’: (Night Queen Flower) This is one of the most fragrant
and aromatic flowers; it emanates a delicious, sweet smell all around for
miles and miles. The wonderful scent of the rajaniigandha’ makes any
environment charming. For this reason in the above song the sadhaka is
saying that Parama Purusa is like the rajaniigandha– because He emanates
unending sweetness all around. In contrast, the sadhaka compares himself to
the suffocating, humid evening in the rainy season. Because that humid
evening has so many negative characteristics such as heavy air and the
onslaught of buzzing mosquitos and pestering insects. Thus the torturous
humid evening represents the sadhaka’s problem-filled life. But when the
sweet aroma rajaniigandha’ comes in contact with the sticky, humid evening,
then everything becomes sweet and charming. Then that humid evening gets
transformed into something wonderful. Similarly even though a sadhaka’s
life might be filled with countless problems and obstacles, but with the
divine arrival of Parama Purusa, everything becomes charming and blissful.
All of one’s problems immediately disappear– vanish, because of His sweet
presence. That is why in the above song the sadhaka compares Baba with the
rajaniigandha’ flower.


It can sometimes happen in the life of a sadhaka that one thinks, ‘although
I do not have time for sadhana today, later on in the future I will have a
lot of time for sadhana’. This type of mentality can develop in one’s mind;
even it is common.


I have one margii friend who was trying hard to arrange the marriage of his
daughter. In that planning, day by day was going by, and all the while he
was neglecting his spiritual duties– he wasn’t doing an ounce of sadhana.
And whenever anyone raised the matter with him then he would immediately
retort, ‘When this is marriage is finalised then I will devote a maximum
amount of time for sadhana’. This was his on-going justification. But in
the end, when the marriage finally got arranged then immediately he became
involved in arranging a place for the newly married couple to live etc etc
— and never did he have time to do sadhana. Just his life became filled
with another type of mundane planning.

On another occasion I was in the presence of one acarya, who for years and
years was planning that when he will become old then he will do lots and
lots of sadhana. So he spent nearly 10 or 12 years of his life planning to
find a place to live later on so that when he gets older he will be able to
do plenty of sadhana. But ultimately his plan did not come to fruition and
in the end he only complained that he was unable to do sadhana because he
could not concentrate his mind.

Then in another situation, there was one margii neighbor who was working 24
hrs a day at his mundane job and side by side building sadhana platforms in
his backyard– planning that ‘in the future when I retire then I will
devote all my time to sadhana’. So at present he was neglecting his kiirtan
and sadhana under the excuse that he had no time as he needed to work to
make money in order to build the sadhana platforms etc. This was his
on-going plan. But when all was said and done, after skipping his sadhana
for so long finally he lost interest entirely in doing meditation. Never
was his dream fulfilled, and he just filled his life instead with more
mundane things.

So like this in various ways and shapes people build glorious plans about
how in future they will do a lot of sadhana– yet neglect their practice in
the present moment. But tragically the end of the story is never good for
such type of planners.

Step by step here are Baba’s replies to those who plan in the future they
will do so much sadhana.


Here below Baba responds to those who think that when they retire or when
the kids grow old then I will do a lot of sadhana.

Baba says, “Some people consider that one should start intuitional practice
in old age when a person has more leisure, after one has spent the prime of
one’s life earning money. People are afraid that they may face insecurity
and difficulties in their old age if they do not accumulate enough wealth
before their bodies weaken with age, rendering them incapable of hard work.
They regard the prime of life as the period intended for earning money, and
old age with its decreased capacity for hard work as the time to remember
God. They are labouring under the misconception that hard work is not
necessary for intuitional practice and that old age is therefore the proper
time for it. Whoever is born is bound to die and one is constantly
approaching death, not knowing when it will come. It is never certain if
one will live to grow old. Yet people reserve the most important work of
practising sa´dhana´ for the time when the body has become completely
enfeebled and the fatuous mind of old age has become entangled in the
reactions of this life to such an extent that it is afraid of starting
anything new. Ordinarily it is fear of one’s approaching death that makes
one think of God in old age. One’s evil deeds begin to haunt one, and one
starts praying and imploring God to save him or her from the consequences
of one’s deeds. There is no value in remembering God in old age, when it is
not possible to concentrate the mind due to the weakness and disease of the
body and its preoccupation with the reactions (sam´ska´ras) of the deeds of
this life. The mind then is caught up in the infirmities of the body, in
the diseases of old age, impending death, and most of all, in memories of
past incidents, and it is impossible to concentrate it. For these reasons
one is incapable of intuitional practice.” (AMEP, chap 10)

So in His above teaching Baba is guiding us that one cannot suddenly start
doing a lot of sadhana in old age. Because at that point the mind has
already been trained in a different way– it is not accustomed to doing
sadhana. Thus in later age doing sadhana is nothing but a far off dream.
Plus in old age invariably people suffer from various physical ailments
which prevent them from doing meditation.


Here below Baba exposes the futile plans of those who promise that in
future I will do a lot of sadhana.

Baba says, “Of all the different types of lethargy, spiritual lethargy is
the worst. Spiritual lethargy means not to sit for meditation regularly.
Those with spiritual lethargy have time for all other actions, but for
spiritual practice there seems to be no time. They say, “It’s already late
today – I’ll do a short meditation right now, and devote more time to
sa’dhana’ tomorrow.” They sit attentively inside the cinema hall, but in
dharma sa’dhana’ they feel sleepy.” (AMIWL-10)

Baba says, “Every human being, from the age of fourteen or fifteen, has an
innate desire to ideate on Parama Purus’a. With cosmic ideation one will
attain vast expansion of mind, one will become great in all respects. No
one can check the all-round growth of such a person. People realize this
and yet ignore it and thus waste their time getting old for nothing. That
is, they waste their time in non-spiritual pursuits. This is called
‘spiritual lethargy’. It causes the greatest harm to human life because it
results in only a very small percentage of the human potentiality – maybe
one or two percent – being utilized by humans. Even those whom we call
great personalities hardly use ten percent of their potentialities. Due to
spiritual lethargy people are unable to grow, and thus remain very
ordinary. They come to the world, live, decay and die as ordinary human
beings.” (AV-8)

So such type of poor planning or laziness in sadhana ruins one’s existence.


Here below Baba guides us that nothing in this world is permanent and that
even our near and dear ones forget us when we leave this world. Hence while
living on this earth we should pass our time in more and more sadhana–
since our link with Him will alone with us, forever and ever.

Baba says, “When a person dies, what feelings will his mother and father,
his brothers and sisters show? They will cry aloud, but after two or three
days, normalcy will return. They will resume their normal mundane duties.
And after a few days more or a few months they will forget the person. In
societies where a widow’s marriage is accepted by people, the widow will
remarry…So you cannot say that any of your relatives is your bandhu.
Nobody is your bandhu, or friend, in this respect…Jagat Bandhu is the
only real Bandhu. Parama Purus’a is the only real bandhu. He loved you in
the past; He will love you in the future. He alone is Bandhu. His name is
Jagat Bandhu…” (AV-4)

Baba says, “After your death your friends will carry you to the cremation
ground. After being burnt, the body is rendered into ashes. Your friends
will spray some water on the ashes of the funeral pyre, and then go back
home. As long as they are in the cremation ground, they remember you. After
that they forget you. But dharma remains with you even after your death,
and what you did for dharma in this world is never forgotten. Therefore, in
your worldly life, you are to strengthen the hands of dharma, and in the
world, dharma will strengthen you.” (AV-4)


By Baba’s grace as Ananda Margiis we should be pointed in our daily sadhana
practice lest all our time get wasted in other pursuits. So we should
devote more and more energy to sadhana in this present moment.

Baba says, “The worship of Brahma should be done scrupulously, or else you
will later regret and bemoan the futility of your life with the last drop
of your tears at your last hour. You should make your life worthwhile
through your sa’dhana’ How much can your worldly friends and relations do
for you? After your death your relatives may perhaps ask, “How much money
has he left behind?” Your friends may go to the crematorium and indulge in
flattering reminiscences about you. Your husband or wife may cry for you
for about ten or twelve days and then regain their normal composure. Your
lot will be only a profound sigh – a record of the futility and frustration
of your life. So do not waste your time lest you later have to repent.” (SS-3)


Note: If one maintains a strict sadhana & asana practice throughout their
life then in late age also they will be able to carry on with their
spiritual routine. But those who neglect their daily sadhana will never be
able to taste that sweetness in their later years. That is the way it works
according to Baba.

The Place of Occult Powers in AM

Baba says, “In spiritual life as well as in ordinary life, if one retains
simplicity it is helpful for the attainment of God; through this one’s life
and mind become filled with the effulgence of Parama Purusa. This is the
supreme attainment. Spying out every nook and cranny of the eight occult
powers is another name for stupidity.” (SC-2, p.149)

Note: Unfortunately in the general society people think that occult powers
themselves are the essence of spirituality. Indeed, devoid of occult
powers, such persons do not have any concept of spirituality. In AM however
it is different; it is not like that. In our Marga devotion gets utmost

Read Full Post »

Date: 15 Jul 2011 06:55:31 -0000
From: “Gurucharan Deva”
Subject: Why Political & Filmy Heroes Are Famous…


“Saba’re kari a’hva’n saba’i a’ma’r pra’n’…” (P.S. 2945)


The clarion call to one and all. Everyone is my own; everyone is my
pra’n’a; everyone is close to my heart. We are all collectively singing
the song in unison and moving towards the Goal– Parama Purus’a. Nobody
should remain left behind. We should carefully see that nobody should
cry in the society, remaining as downtrodden or as neglected one. We are
all singing the marching song of life collectively, with one tune and
one melody. There is no difference between one human being and another.
Everyone’s desires, hopes, and inspirations are the same. We are all
moving on one path with the inspiration of the great ideology, which
will lead towards greatness…



In our human society, there is no dearth of “celebrities”. In politics,
Hollywood / Bollywood, and sports etc, there are all kinds of heroes who
are famous throughout the globe. They are thought of as being great –
magnificent. They are revered all over and receive huge attention.

People like: Lady Gaga, the late Michael Jackson, Michael Jordan,
Kate Middleton, etc. And not just in the pop industry, rock star politicians
like Prince William and Obama and top capitalists like Bill Gates fall in this
category as well. Then of course there are others like the late Princess

All the aforementioned stars are in the limelight and receive tremendous
public adulation 24 / 7, irregardless of what they are doing.

Yet hardly anyone knows of Baba and A’nanda Ma’rga. Taraka Brahma lived
on this earth for nearly 70 years, and hardly anyone is aware of His

Our esteemed acaryas and margii brothers and sisters are working
tirelessly to uplift humanity yet they too are basically unknown to the
general public.

What is the reason behind this? Why are self-engrossed stars embraced by
the general public whereas selfless, well-wishers of humanity are
overlooked by society.


The operative factor at work here is the level of the public
consciousness and the common psyche. People can only appreciate what
they are able to understand. And understanding demands closeness.

For instance, one can only speak fervently of the greatness of Parama
Purusa if and only if one has come close to Him. Without coming mentally
close, then one cannot recognise His grandeur.

But to come mentally close one must be somewhat elevated – and at
present the common public is low. This is not a criticism of society,
just the fact.

That is why we see people expressing unbridled adulation towards stars
dominated by crude, animalistic propensities. Because when the general
public themselves are enthralled with sex, money, alcohol and lowly
desires then their heroes are going to be those (a) who either personify
those tendencies (Lady Gaga, Bill Gates, & Britney Spears etc) or (b) who
present themselves as being slightly higher than the public mentality
(leaders like Obama etc).

Those who more elevated will never be appreciated by the common people.
That is Baba’s explicit teaching (12 Dec ’78)

The entire situation can be likened to 4 of our acaryas going to the
zoo. Then those animals are not going to revere those Wts because they
are meditation teachers and performing all kinds of service and welfare
activities for both humans and animals alike. Those animals – due to
their lower mental standard – are totally unable to conceive of what
those acaryas are. Hence they are not going to become excited when those
acaryas arrive on site. Whereas when the zoo keeper comes with food then
those animals will become quite enthralled.

Or look at it this way: Simple village folk do not revere those who
invented the micro-chip or the space rocket.

Why? Because it demands a certain calibre of mind to recognise real

Thus when the public mentality is relatively low – i.e. tamasik in this
materialistic era – then the people whom they revere as being great are
not really great. Just those famous people happen to appeal to the
public standard.

Alluring people onto the path of animality is relatively easy and one
can become an instant celebrity overnight, whereas benevolently bringing
people onto the path of divinity is difficult work and few will be


All too often those people who bask in public recognition and fame
hanker after such praise. In the case of politicians they say what the
public wants to hear and in the case of pop stars they represent the
glamor that the public also desires. Such so-called personalities drink
up public adulation, seek of ways to garner more, and think of
themselves as great.

Here though, Baba clearly says that such famous people are not at all

Baba says, “The person develops a lustful attachment for some external
words of praise, and thus becomes a slave to those words and can never
be a truly great person…They can never become great people. It is bad
to be a slave to worldly words of praise.” (AV-5)

Indeed we see time and again how Hollywood heroes, sports stars and
politicians simply dance to the tune of public approval. Everything they
do is geared toward achieving more fame and notoriety. But this is
nothing but their weakness of mind, not their greatness.

Whereas the true well-wishers of society will always do what is right
and never concern themselves with public opinion.

Baba says, “Those people are great who harbour no biases and who behave
rationally both with those who abuse them give them pain and with those
who give them happiness. Such people don’t harbour any feelings of
enmity towards anybody and take no-one as their enemy. They remain the
same in pleasure or pain whether they have a positive reputation or
negative reputation. They are unaffected and unassailed in all
circumstances of praise or criticism, pain or pleasure. They attach no
importance whatsoever to any of these things. They are meaningless for
such people.” (AV-5)

Thus real greatness lies in living for a high ideal; it is not and
indeed cannot be measured by public approval or fame.

Rather Baba points out that what the common people deem to be great is
not at all great. That is half the story. The other half is that the
general society does not have the requisite quality of mind to see real
greatness – even when it is standing right there in front of them.

Baba says, “The common people misunderstand great people who act on
their behalf and for their welfare, or even if they understand them,
they do not give them their support.” (HS-2)

Hence what the common people think to be great is not great and when
greatness is right next to them then they are totally oblivious that it
is there.


Knowing the formula then for achieving fame and social recognition, no
one in AM should then get frustrated because the the public does not
recognise or support us. Our duty is to please Baba and serve Him –
living according to His mandates.

100,000 might attend a rock concert or a sporting event, and only 3 people
may show up to attend one of our talks on meditatio. Even then we should
not be concerned and think that we have failed in some way. The fact
that a few people attend our AM event is not indicative of our ability
or quality, but rather reflects the interest and mindset of the people.

We must always remember that the ideal and message of our Ananda Marga
is far above the public standard. They are unable to recognise it for
what it is. That is why so few attend our programs – there is no second
or third explanation.

Indeed it would be of concern if suddenly we were embraced by the public
and written up in magazines and honoured etc. That would mean we had
fallen from our ideal and had somehow gotten wrapped up in lesser

In this day and age, people only run after crude Hollywood movies,
liquor, tall talkers, McDonald’s and sensual pleasures – not the dharmic
teachings of sadvipras or Mahasambhuti. Thus it would be of concern if
we were suddenly part of that craze.

The standard of AM is high – far above. The proof being that even though
yoga has become so popular with the masses as tens of millions attend
classes everyday, yet still that is not translating into huge numbers of
new people in AM. If we get even a few new people who are serious about
Baba and Ananda Marga then that is a lot.

So we must not be concerned with numbers or popularity. That is not
where our value lies. Our worth to society lies in upholding the tenets
of AM.

Baba says, “The characteristic of good people is to fight against
injustice, to firmly adhere to truth and righteousness, to protect the
helpless and fight against all evil persons.” (AFPS-5)

We should always remember that life is not a popularity contest – a
competition to garner the praise of others.


As Baba Himself has said on numerous occasions, we should not bend and
sway according to public reaction. The public is generally low-minded
and fickle.

Again this is not meant as a snub against the common people. Just it is
His liila that He has designed it that way.

So we must always bear in mind that public acceptance and fame is not
our aim and indeed Baba Himself placed little, if any, value on that.

Baba says, “You see now that Ananda Marga’s fame is on the rise. What
should we do? We must maintain our mental balance and remain indifferent
to both praise and slander, to both joy and sorrow. A rich person once
abused Lord Buddha. He remained unperturbed. By refusing to accept the
abuse, he returned the slander. When I was in jail, I was subjected to a
lot of calumny by some people and these very people now praise me. But I
was indifferent to all their slander, and now I do not want their
adulation.” (AV-1)

Always the public barometer is going up and down. Because the public
standard is low and they become easily swayed in either direction.

And the overarching idea is that the public can express appreciation
only according to their own understanding. So when the public is
low-minded we should not expect them to start singing our praises.
Rather we should know ahead of time that they are going to worship the
likes Britney Spears, Obama, and Tom Cruise etc.

Then there is no chance we will become dejected, deluded, or frustrated
– rather unaffected by public praise and censure we will move ahead in
our dharmic works and devotional practices.


By Baba’s grace He has blessed us with eyes to see. We should not care
about public opinion and look only towards Him. Then we will keep a
balanced mind and be ready to carry out His orders and dharmic teachings.

Focusing on Him will lead us to greatness and the Goal. We are to serve
and please Him. That will bring welfare to all. And while we may not get
the respect and praise of the common people, in the due course everyone
will pay heed to what we have done on this earth, by His grace. That is
also His teaching.

Baba says, ‘You should remember that those who are the actual pioneers,
the real vanguard of the society, are always a microscopic minority, but
it is they who are destined to be victorious. Those who once opposed, or
are now opposing or will oppose in the future, will in the future admit:
“Yes, we are now driving our vehicle safely and comfortably along the
very path which that vanguard once opened by clearing the jungle.” This
means that those who cleared the obstacles in the beginning will later
be recognized as pioneers. The funny thing is this, that people do not
give recognition at the time it is due. This is the natural law.” (12
Dec ’78)



Just as the common people are unable to comprehend the greatness of
Ananda Marga etc. It also has to be noted that we have a similar problem
in AM. Many half-margiis or pseudo margiis cannot recognise the calibre
of those who really do follow Sixteen Points. Such half-margiis
complain, “Why are you so radical in your approach – you should be more
moderate and not so strict in following Baba.” Such half-margiis who
complain like this are the same ones who watch pop movies etc. They were
sleeping when margiis rights were stripped away and when Baba’s books
were being distorted and they tossed stones on true margiis who pointed
out these wrongdoings. Finally such half-margiis try to turn AM into a
pseudo-progressive organisation by advocating gay rights and other
social issues that run contraty to the ideals of AM. All because they do
not have the mind to understand Baba’s teachings. So the phnomenon
prevalent in the general society is also present in AMPS, to some or
more degree.

Sign of Devotees

Baba says, “When undergoing any trouble then some human beings think
that they are shelterless. But you should always remember that in this
world at any given moment you are never shelterless. Because when Parama
Purusa is with you then how can you be shelterless. So there is no
reason for any feeling of helplessness or fear in any circumstances.
Because when He is with you the strongest and mightiest force of this
universe is with you. Then what is there to be afraid of? If you
encourage fear complex it means you have the forgotten the fact that
Parama Purusa is with you. So those who are sadhakas, those who are
devotees, those who are adherents of the path of dharma, they will
always be fearless. This is the quality of a sadhaka: That he is
fearless. Why is he fearless? Because he knows that the most powerful
entity, Parama Purusa, is with him. So there is a loving relation
between devotees and Parama Purusa– their relation is based on love.
Because of this truth the devotee is never afraid. He will never be
afraid of anyone and under no circumstances will he be perturbed.
Becoming paranoid is not the sign of devotees. Parama Purusa always
remains with you and HE always watches over His devotees. He is always
seeing how He can save devotees from any and all difficulties. So when
in this loving way Parama Purusa is concerned about you, then why will
you be disturbed. You should be fearless. There is no reason for any
sort of paranoia in the mind of devotees.” [SS-16 (H), p. 83, DMC Agra
19 Feb 84]

Read Full Post »

From: “Geoff Deva”
To: am-global@earthlink.net
Subject: Healthy Habits
Date: Fri, 01 Jul 2011 17:56:22 +0000



As sadhakas we need to be especially careful of our dietary intake. We all know that foods affect both body and mind. Sugar is one such food. It can have a most deleterious effect on us. Baba has issued the following warning.

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

Indeed in numerous chapters of His book, Yogic Treatments, Baba points out health concerns and diseases related with sugar, including His chapter on diabetes among others.

In various reporting sessions Baba also told that sugar intake after the age of 25 or so hastens aging and causes other health issues. So here again Baba’s guideline is to reduce or eliminate sugar to live a long, healthy life.

One of the healthy habits Baba does advocate is starting one’s main meal with bitter foods like gourd. That activates the liver and leads to the secretion of bile. Hence Baba encourages eating bitter foods; and at the same time He severely warns us of eating sugary and sweet foods.

Unfortunately so many of our respected Dadas suffer from diseases directly associated with eating too much sugar. Plus sugar itself exacerbates any existing health problem. To best help our revered Wts – or any such person suffering from poor health and high sugar intake – we should try and guide one and all in a most compassionate and clear manner. If we ourselves are familiar with the facts, then we can best help others.

As mentioned above, the ill-effects of sugar are not limited to the physical body. Sugar also impedes one’s concentration as it makes the mind tired, sleepy and lazy. For sadhakas, sugar directly impedes one’s spiritual-cum-devotional life.

As far as possible then we should all reduce our sugar intake – if not eliminate it entirely.

Below is a near exhaustive list – compiled by one research team – of the harmful effects of sugar. We should all take note and make conscious steps toward reducing our sugar intake.

Please know that this list is not some fairy tale. The below list is based on medical research and scientific evidence. After the list of points is a list of references. Each point is based on the corresponding reference number.

Please read the following and educate others.


141 Reasons Sugar Ruins Your Health
(Just Kidding, it’s 143)
By Nancy Appleton PhD & G.N. Jacobs
Excerpted from Suicide by Sugar
Used with permission
Sugar can suppress your immune system.
Sugar upsets the mineral relationships in the body.
Sugar can cause juvenile delinquency in children.
Sugar eaten during pregnancy and lactation can influence muscle force production in offspring, which can affect an individual’s ability to exercise.
Sugar in soda, when consumed by children, results in the children drinking less milk.
Sugar can elevate glucose and insulin responses and return them to fasting levels slower in oral contraceptive users.
Sugar can increase reactive oxygen species (ROS), which can damage cells and tissues.
Sugar can cause hyperactivity, anxiety, inability to concentrate and crankiness in children.
Sugar can produce a significant rise in triglycerides.
10. Sugar reduces the body’s ability to defend against bacterial infection.
11. Sugar causes a decline in tissue elasticity and function – the more sugar you eat, the more elasticity and function you lose.
12. Sugar reduces high-density lipoproteins (HDL).
13. Sugar can lead to chromium deficiency.
14. Sugar can lead to ovarian cancer.
15. Sugar can increase fasting levels of glucose.
16. Sugar causes copper deficiency.
17. Sugar interferes with the body’s absorption of calcium and magnesium.
18. Sugar may make eyes more vulnerable to age-related macular degeneration.
19. Sugar raises the level of neurotransmitters: dopamine, serotonin, and norepinephrine.
20. Sugar can cause hypoglycemia.
21. Sugar can lead to an acidic digestive tract.
22. Sugar can cause a rapid rise of adrenaline levels in children.
23. Sugar is frequently malabsorbed in patients with functional bowel disease.
24. Sugar can cause premature aging.
25. Sugar can lead to alcoholism.
26. Sugar can cause tooth decay.
27. Sugar can lead to obesity.
28. Sugar increases the risk of Crohn’s disease and ulcerative colitis.
29. Sugar can cause gastric or duodenal ulcers.
30. Sugar can cause arthritis.
31. Sugar can cause learning disorders in school children.
32. Sugar assists the uncontrolled growth of Candida Albicans (yeast infections).
33. Sugar can cause gallstones.
34. Sugar can cause heart disease.
35. Sugar can cause appendicitis.
36. Sugar can cause hemorrhoids.
37. Sugar can cause varicose veins.
38. Sugar can lead to periodontal disease.
39. Sugar can contribute to osteoporosis.
40. Sugar contributes to saliva acidity.
41. Sugar can cause a decrease in insulin sensitivity.
42. Sugar can lower the amount of Vitamin E in the blood.
43. Sugar can decrease the amount of growth hormones in the body.
44. Sugar can increase cholesterol.
45. Sugar increases advanced glycation end products (AGEs), which form when sugar binds non-enzymatically to protein.
46. Sugar can interfere with the absorption of protein.
47. Sugar causes food allergies.
48. Sugar can contribute to diabetes.
49. Sugar can cause toxemia during pregnancy.
50. Sugar can lead to eczema in children.
51. Sugar can cause cardiovascular disease.
52. Sugar can impair the structure of DNA.
53. Sugar can change the structure of protein.
54. Sugar can make the skin wrinkle by changing the structure of collagen.
55. Sugar can cause cataracts.
56. Sugar can cause emphysema.
57. Sugar can cause atherosclerosis.
58. Sugar can promote an elevation of low-density lipoproteins (LDL).
59. Sugar can impair the physiological homeostasis of many systems in the body.
60. Sugar lowers enzymes ability to function.
61. Sugar intake is associated with the development of Parkinson’s disease.
62. Sugar can increase the size of the liver by making the liver cells divide.
63. Sugar can increase the amount of liver fat.
64. Sugar can increase kidney size and produce pathological changes in the kidney.
65. Sugar can damage the pancreas.
66. Sugar can increase the body’s fluid retention.
67. Sugar is the number one enemy of the bowel movement.
68. Sugar can cause myopia (nearsightedness).
69. Sugar can compromise the lining of the capillaries.
70. Sugar can make tendons more brittle.
71. Sugar can cause headaches, including migraines.
72. Sugar plays a role in pancreatic cancer in women.
73. Sugar can adversely affect children’s grades in school.
74. Sugar can cause depression.
75. Sugar increases the risk of gastric cancer.
76. Sugar can cause dyspepsia (indigestion).
77. Sugar can increase the risk of developing gout.
78. Sugar can increase the levels of glucose in the blood much higher than complex carbohydrates in a glucose tolerance test can.
79. Sugar reduces learning capacity.
80. Sugar can cause two blood proteins – albumin and lipoproteins – to function less effectively, which may reduce the body’s ability to handle fat and cholesterol.
81. Sugar can contribute to Alzheimer’s disease.
82. Sugar can cause platelet adhesiveness, which causes blood clots.
83. Sugar can cause hormonal imbalance – some hormones become underactive and others become overactive.
84. Sugar can lead to the formation of kidney stones.
85. Sugar can cause free radicals and oxidative stress.
86. Sugar can lead to biliary tract cancer.
87. Sugar increases the risk of pregnant adolescents delivering a small-for-gestational-age (SGA) infant.
88. Sugar can lead to a substantial decrease the in the length of pregnancy among adolescents.
89. Sugar slows food’s travel time through the gastrointestinal tract.
90. Sugar increases the concentration of bile acids in stool and bacterial enzymes in the colon, which can modify bile to produce cancer-causing compounds and colon cancer.
91. Sugar increases estradiol (the most potent form of naturally occurring estrogen) in men.
92. Sugar combines with and destroys phosphatase, a digestive enzyme, which makes digestion more difficult.
93. Sugar can be a risk factor for gallbladder cancer.
94. Sugar is an addictive substance.
95. Sugar can be intoxicating, similar to alcohol.
96. Sugar can aggravate premenstrual syndrome (PMS).
97. Sugar can decrease emotional stability.
98. Sugar promotes excessive food intake in obese people.
99. Sugar can worsen the symptoms of children with attention deficit disorder (ADD).


Sugar can slow the ability of the adrenal glands to function.
Sugar can cut off oxygen to the brain when given to people intravenously.
Sugar is a risk factor for lung cancer.
Sugar increases the risk of polio.
Sugar can cause epileptic seizures.
Sugar can increase systolic blood pressure (pressure when the heart is contracting).
Sugar can induce cell death.
Sugar can increase the amount of food that you eat.
Sugar can cause antisocial behavior in juvenile delinquents.
Sugar can lead to prostate cancer.
Sugar dehydrates newborns.
Sugar can cause women to give birth to babies with low birth weight.
Sugar is associated with a worse outcome of schizophrenia.
Sugar can raise homocysteine levels in the bloodstream.
Sugar increases the risk of breast cancer.
Sugar is a risk factor in small intestine cancer.
Sugar can cause laryngeal cancer.
Sugar induces salt and water retention.
Sugar can contribute to mild memory loss.
Sugar water, when given to children shortly after birth, results in those children preferring sugar water to regular water throughout childhood.
Sugar causes constipation.
Sugar can cause brain decay in pre-diabetic and diabetic women.
Sugar can increase the risk of stomach cancer.
Sugar can cause metabolic syndrome.
Sugar increases neural tube defects in embryos when it is consumed by pregnant women.
Sugar can cause asthma.
Sugar increases the chances of getting irritable bowl syndrome.
Sugar can affect central reward systems.
Sugar can cause cancer of the rectum.
Sugar can cause endometrial cancer.
Sugar can cause renal (kidney) cell cancer.
Sugar can cause liver tumors.
Sugar can increase inflammatory markers in the bloodstreams of overweight people.
Sugar plays a role in the cause and the continuation of acne.
Sugar can ruin the sex life of both men and women by turning off the gene that controls the sex hormones.
Sugar can cause fatigue, moodiness, nervousness, and depression.
Sugar can make many essential nutrients less available to cells.
Sugar can increase uric acid in blood.
Sugar can lead to higher C-peptide concentrations.
Sugar causes inflammation.
Sugar can cause diverticulitis, a small bulging sac pushing outward from the colon wall that is inflamed.
Sugar can decrease testosterone production.
Sugar impairs spatial memory.
Sugar can cause cataracts.

1. Sanchez, A, et al. “Role of Sugars in Human Neutrophilic Phagocytosis.” Am J Clin Nutr. Nov 1973; 261: 1180-1184.
2. Bernstein, L et al. “Depression of Lymphocyte Transformation Following Oral Glucose Ingestion.” Am J Clin Nutr. 1997; 30: 613.
3. Schauss, A. Diet, Crime and Delinquency. (Berkley, CA: Parker House, 1981).
4. Bayol, S.A “Evidence that a Maternal ‘Junk Food’ Diet during Pregnancy and Lactation Can Reduce Muscle Force in Offspring.” Eur J Nutr. Dec 19, 2008.
5. Rajeshwari, R, et al. “Secular Trends in Children’s Sweetened-beverage Consumption (1973 to 1994): The Bogalusa Heart Study.” J Am Diet Assoc. Feb 2005; 105(2): 208-214.
6. Behall, K. “Influence of Estrogen Content of Oral Contraceptives and Consumption of Sucrose on Blood Parameters.” Disease Abstracts International.1982; 431-437. POPLINE Document Number: 013114.
7. Mohanty, P., et al. “Glucose Challenge Stimulates Reactive Oxygen Species (ROS) Generation by Leucocytes.” J Clin Endocrin Metab. Aug 2000; 85(8): 2970-2973.
Couzy, F., et al. “Nutritional Implications of the Interaction Minerals.”Progressive Food & Nutrition Science. 1933; 17: 65-87.
8. Goldman, L et al. “Behavioral Effects of Sucrose on Preschool Children.” J Abnorm Child Psy. 1986; 14(4): 565-577.
9. Scanto, S. and Yudkin, J. “The Effect of Dietary Sucrose on Blood Lipids, Serum Insulin, Platelet Adhesiveness and Body Weight in Human Volunteers.” Postgrad Med J. 1969; 45: 602-607.
10. Ringsdorf, w., Cheraskin, E., and Ramsay. R “Sucrose, Neutrophilic Phagocytosis and Resistance to Disease.” Dental Survey. 1976; 52(12): 46-48.
11. Cerami, A, et al. “Glucose and Aging.” Scientific American. May 1987: 90.
Lee, A T. and Cerami, A “The Role of Glycation in Aging.” Annals N Y Acad Sci. 663: 63-67.
12. Albrink, M. and Ullrich, LH. “Interaction of Dietary Sucrose and Fiber on Serum Lipids in Healthy Young Men Fed High Carbohydrate Diets.” Clin Nutr.1986;43: 419-428.
Pamplona, R, et al. “Mechanisms of Glycation in Atherogenesis.” Medical Hypotheses. Mar 1993; 40(3): 174-81.
13. Kozlovsky, A, et al. “Effects of Diets High in Simple Sugars on Urinary Chromium Losses.” Metabolism. Jun 1986; 35: 515-518.
14. Takahashi, E. Tohoku, University School of Medicine. Wholistic Health Digest. Oct 1982: 41.
15. Kelsay, L et al. “Diets High in Glucose or Sucrose and Young Women.” Am J Clin Nutr. 1974; 27: 926-936.
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20. Dufty, William. Sugar Blues. (New York: Warner Books, 1975).
21. Ibid.
22. Jones, T.W., et al. “Enhanced Adrenomedullary Response and Increased Susceptibility to Neuroglygopenia: Mechanisms Underlying the Adverse Effect of Sugar Ingestion in Children.” J Ped. Feb 1995; 126: 171-177.
23. Ibid.
24. Lee, A. T. and Cerami, A. “The Role of Glycation in Aging.” Annals NY Acad Sci. 1992; 663: 63-70.
25. Abrahamson, E. and Peget, A. Body, Mind and Sugar. (New York: Avon, 1977).
26. Glinsmann, w., et al. “Evaluation of Health Aspects of Sugar Contained in Carbohydrate Sweeteners.” FDA Report of Sugars Task Force. 1986: 39.
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29. Yudkin, J. Sweet and Dangerous. (New York: Bantam Books: 1974) 129.
30. Darlington, L., and Ramsey. et al. “Placebo-Controlled, Blind Study of Dietary Manipulation Therapy in Rheumatoid Arthritis,” Lancet. Feb 1986; 8475(1): 236-238.
31. Schauss, A. Diet, Crime and Delinquency. (Berkley, CA: Parker House, 1981).
32. Crook, W. J. The Yeast Connection. (TN: Professional Books, 1984).
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35. Cleave, T. The Saccharine Disease. (New Canaan, CT: Keats Publishing, 1974).
36. Ibid.
37. Cleave, T. and Campbell, G. Diabetes, Coronary Thrombosis and the Saccharine Disease. (Bristol, England: John Wright and Sons, 1960).
38. Glinsmann, W., et al. “Evaluation of Health Aspects of Sugar Contained in Carbohydrate Sweeteners.” F.D.A. Report of Sugars Task Force. 1986; 39: 36-38.
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41. Beck-Nielsen, H., et al. “Effects of Diet on the Cellular Insulin Binding and the Insulin Sensitivity in Young Healthy Subjects.” Diabetes. 1978; 15: 289-296.
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45. Furth, A and Harding, J. “Why Sugar Is Bad For You.” New Scientist. Sep 23, 1989; 44.
46. Lee, AT. and Cerami, A “Role of Glycation in Aging.” Annals N Y Acad Sci. Nov 21,1992; 663: 63-70.
47. Appleton, N. Lick the Sugar Habit. (New York: Avery Penguin Putnam, 1988).
48. Henriksen, H. B. and Kolset, S.O. Tidsslcr Nor Laegeforen. Sep 6, 2007; 127(17): 2259-62.
49. Cleave, T. The Saccharine Disease. (New Canaan, CT: Keats Publishing, 1974).
50. Ibid., at 132.
51. Vaccaro, 0., et al. “Relationship of Postload Plasma Glucose to Mortality with 19 Year Follow-up.” Diabetes Care. Oct 15,1992; 10: 328-334.
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52. Lee, A T. and Cerami, A “Modifications of Proteins and Nucleic Acids by Reducing Sugars: Possible Role in Aging.” Handbook of the Biology of Aging. (New York: Academic Press, 1990).
53. Monnier, V. M. “Nonenzymatic Glycosylation, the Maillard Reaction and the Aging Process.” J Ger. 1990; 45(4): 105-110.
54. Dyer, D. G., et al. “Accumulation of Maillard Reaction Products in Skin Collagen in Diabetes and Aging.” J Clin Invest. 1993; 93(6): 421-422.
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56. Monnier, V. M. “Nonenzymatic Glycosylation, the Maillard Reaction and the Aging Process.” J Ger. 1990; 45(4): 105-110.
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58. Lewis, G. F. and Steiner, G. “Acute Effects of Insulin in the Control of VLDL Production in Humans. Implications for The Insulin-resistant State.” Diabetes Care. Apr 1996; 19(4): 390-393.
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60. Appleton, Nancy. Lick the Sugar Habit. (New York: Avery Penguin Putnam, 1988).
61. Hellenbrand, W., et al. “Diet and Parkinson’s Disease. A Possible Role for the Past Intake of Specific Nutrients. Results from a Self-administered Food-frequency Questionnaire in a Case-control Study.” Neurology. Sep 1996; 47: 644-650.
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62. Goulart, F. S. “Are You Sugar Smart?” American Fitness. Mar-Apr 1991: 34-38.
63. Scribner, K.B., et al. “Hepatic Steatosis and Increased Adiposity in Mice Consuming Rapidly vs. Slowly Absorbed Carbohydrate.” Obesity. 2007; 15: 2190-2199.
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65. Goulart, F. S. “Are You Sugar Smart?” American Fitness. Mar-Apr 1991: 34-38
66. Ibid.
67. Ibid.
68. Ibid.
69. Ibid.
70. Nash, J. “Health Contenders.” Essence. Jan 1992; 23: 79-81.
71. Grand, E. “Food Allergies and Migraine.” Lancet. 1979; 1: 955-959.
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73. Schauss, A. Diet, Crime and Delinquency. (Berkley, CA: Parker House, 1981).
74. Peet, M. “International Variations in the Outcome of Schizophrenia and the Prevalence of Depression in Relation to National Dietary Practices: An Ecological Analysis.” Brit J Psy. 2004; 184: 404-408.
75. Cornee, L et al. “A Case-control Study of Gastric Cancer and Nutritional Factors in Marseille, France.” Eur J Epid. 1995; 11: 55-65.
76. Yudkin, J. Sweet and Dangerous. (New York: Bantam Books, 1974).
77. Ibid., at 44.
78. Reiser, S., et al. “Effects of Sugars on Indices on Glucose Tolerance in Humans.” Am J Clin Nutr. 1986: 43; 151-159.
79. Ibid.
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80. Monnier, v., “Nonenzymatic Glycosylation, the Maillard Reaction and the Aging Process.” J Ger. 1990; 45: 105-111.
81. Frey, J. “Is There Sugar in the Alzheimer’s Disease?” Annales De Biologie Clinique. 2001; 59(3): 253-257.
82. Yudkin, J. “Metabolic Changes Induced by Sugar in Relation to Coronary Heart Disease and Diabetes.” Nutr Health. 1987; 5(1-2): 5-8.
83. Ibid.
84. Blacklock, N.J., “Sucrose and Idiopathic Renal Stone.” Nutr Health. 1987; 5(1-2):9-12.
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85. Ceriello, A “Oxidative Stress and Glycemic Regulation.” Metabolism. Feb 2000; 49(2 Suppl1): 27-29.
86. Moerman, C. L et al. “Dietary Sugar Intake in the Etiology of Biliary Tract Cancer.” Inter J Epid. Apr 1993; 2(2): 207-214.
87. Lenders, C. M. “Gestational Age and Infant Size at Birth Are Associated with Dietary Intake among Pregnant Adolescents.” J Nutr. Jun 1997; 1113-1117.
88. Ibid.
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90. Bostick, RM., et al. “Sugar, Meat, and Fat Intake and Non-dietary Risk Factors for Colon Cancer Incidence in Iowa Women.” Cancer Causes & Control. 1994; 5: 38-53.
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91. Yudkin, J. and Eisa, O. “Dietary Sucrose and Oestradiol Concentration in Young Men.” Ann Nutr Metab. 1988; 32(2): 53-55.
92. Lee, AT. and Cerami, A “The Role of Glycation in Aging.” Annals N Y Acad Sci. 1992; 663: 63-70.
93. Moerman, c., et al.”Dietary Sugar Intake in the Etiology of Gallbladder Tract Cancer.” Inter J Epid. Apr 1993; 22(2): 207-214.
94. Avena, N.M. “Evidence for Sugar Addiction: Behavioral and Nuerochemical Effects of Intermittent, Excessive Sugar Intake.” Neurosci Biobehav Rev. 2008; 32(1): 20-39.
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95. Ibid.
96. The Edell Health Letter. Sep 1991; 7: 1.
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