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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