Archive for the ‘Lord Krsna’ Category

Date: Thu, 06 Jun 2013 21:35:05


This entire posting is composed of 3 parts:
(1) Posting: Pessimists Don’t Like to Understand This;
(2) Ending Quote: Eating Style;
(3) Prabhat Samgiita #2214

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


We all know that during Lord Shiva’s historic advent, Sadashiva Himself fought directly with the demons. He was physically fighting side by side His devotees against any and all negative forces. At that time His devotees were primitive in their understanding so they needed Lord Shiva’s direct involvement and guidance. They were not going to be able to understand or follow anything other than Lord’s direct physical involvement to save them from the hands of demons. So Lord Shiva guided them using His physical force.

During Lord Krsna’s time the situation was different. He did not need to fight physically in the Mahabharata. That is why He gave His word that He will not physically fight for either side – Kauravas or Pandavas. Instead Lord Krsna became the charioteer of Arjuna and psychically He guided everything.

In actuality then, the Mahabharata victory was nothing but Lord Krsna’s blessing. It was not the magic nor ferociousness of Arjuna’s bow and arrow. Otherwise after Mahabharata war, how is it that Arjuna was defeated by those simple village folk, ‘Bhiil’ people.

That is why it is understood that the victory of the Mahabharata came by Lord Krsna’s mere presence. That alone was enough to grant victory.



This time Lord Shrii Shrii Anandamurtiji has His own unique approach. He wants to teach His disciples that Guru’s physical presence is not needed to establish dharma. To execute the task, His blessing alone is enough. Sadguru’s blessing is all-powerful.

At time of the Mahabharata era, society was comparatively of a lower standard than today. That is why in the Mahabharata, Mahasambhuti Krsna Himself was present during the battle – to encourage and guide the people. But this time – because the overall standard of sadhakas is higher – Baba is teaching His devotees that His grace alone is enough.

Remember, when Arjuna was confused, then Lord Krsna showed him and gave him proof via His vishvarupa (universal form) that even before the Mahabharata war, all the warriors had been killed. It was all done already in the mental sphere; that was Lord Krsna’s will.

So what Lord Krsna thought in His mind, within a few days it took shape on the physical plane. So after taking physical expression, then everyone saw that dharma was established. But in true sense dharma was established as soon as Lord Krsna conceived the thought.

We all know that the Lord comes here on this earth as Mahasambhuti to establish dharma. And establishing dharma does not mean physically fighting with a bow and arrow against demons. Lord Krsna established dharma by virtue of His samkalpa. Hence human beings could see after the Mahabharata how dharma was already established but they needed Lord Krsna’s presence to guide them.

In His causeless grace Lord Shrii Shrii Anandamurtiji has established dharma by His mere wish, but this time His physical presence is not needed to guide. His grace is enough.

Accordingly, He has graciously come and given the path in the form of Ananda Marga ideology. By this way everyone has been given the ingredients for how to conduct themselves in day to day life and move ahead fighting against exploitation. So Baba has given the path as well as the inspiration, stamina and dynamism for moving ahead, and when He has showered His grace, then everything is complete. After getting everything set and done, He left this earth. And in the due course we will see the results manifest physically. All along He is still living in each and everyone’s heart eternally.

The whole idea being that Baba has fulfilled His samkalpa, and for that reason dharma is established.

Now the question is: Why is it not visible?


If you show someone a tiny seed – i.e. the size of the tip of a needle – and tell then one day it will become a great big banyan tree, then many people will not believe it. They will wonder how it is so. Yet that banyan seed contains within it the potential to grow to that size. Similarly, if you tell someone that Baba has given all the ideological ingredients and showered His grace so dharma is already established – only we are waiting for it to take manifest form, then they may stand there in disbelief. But any sadhaka will easily understand that it is true.

And that is verily what we see unfolding today. In the general society, every day, we see more and more practices and trends that reflect Ananda Marga ideals – everything from the spread of vegetarianism to the elimination of smoking in public buildings and many more aspect of life as well

So now again when we ask the question – why is it not visible – we all know the answer is very straightforward. First, it will take some time to manifest on the physical plane. Second, whatever energy He has given it is our duty to utilise that in manifesting dharma in the physical sphere.

So He has fulfilled His vow of establishing dharma and now all that is left is for us to adhere to His precepts so that vow will become visible for all to see.

Above all because He took samkalpa that is why dharma is already established.


Each and every advent of Mahasambhuti has His own style of functioning and completing His samkalpa.

For example, what Lord Shiva did was wholly unique and He executed His divine tasks differently from Lord Krsna and Lord Shrii Shrii Anandamurtiji. They all have their own unique style and approach. They do not merely copy one another.

The point is that each Mahasambhuti follows His own pattern and system. As human beings, we may may not know the entire planning of how He operates, but we can see certain trends.


So no one should worry unnecessarily that the vision of our Marga will never come to fruition. Because what Baba has promised, He always fulfills. When He says that the Lord comes to establish dharma, then when He came in physical form as Mahasambhuti He established dharma. He did not leave anything undone.

“Such a figure or “Mahásambhúti”, infuses dynamism in the social body and accelerates the speed of movement. All the virtuous people in the world respond to his call and rally around him. He creates a polarization in the society: the virtuous versus the wicked. In the clash between the two groups, the virtuous people emerge victorious by dint of their special efforts coupled with the grace of that great personality. His advent itself signifies victory in the war. The mark of victory is sure to be imprinted on the forehead of the virtuous. The brave companions of this Mahásambhúti accompany him from age to age preferring to work with Him than attain their own liberation. They may or may not have great ambitions, they may or may not suffer from superiority or inferiority complexes, but there is no evil element in this world that can defeat these blessed people. Rather, in the last phase of the conflict, the evil forces are bound to accept total defeat. Therefore, to those of you marching forward on the path of virtue, the path of dharma, I say, “Keep marching on safely and without concern.”” (1)

“No one need harbour any doubt that Parama Purus’a exists to promote the well-being of all created beings. If He was not concerned about the welfare of the living unit beings, He would have remained in His unqualified stance forever and would not have manifested Himself as Ta’raka Brahma or Sagun’a Brahma. But He did manifest Himself in this way and has just showed His intention of promoting the well-being of humanity. That is why He has given the assurance:”

“Paritra’n’a’ya …”

“Now what is the necessity for His repeated advent into this world? To ensure human welfare.” (2)

“Utilizing the vibrations created for eternal time by Shrii Shrii A’nandamurtiji through janusparsha and varabhaya mudras, take yourself and the entire universe ahead along the path of all-round welfare. Omn Shanti.” (3)

Sastaunga Pranam to Baba,

1. Ananda Vacanamrtam – 7, The Transitional Period
2. PNS-11, p 59-60
3. Caryacarya – 1, ‘Concluding Words’


For those not aware, the banyan tree is one of the biggest trees on the planet – not in terms of height, but in terms of how much space it consumes. The branches grow out and then back down into the earth. In this way the banyan tree spreads across the land. Thus just a little seed manifests into this enormous tree. That is the potentiality of the banyan seed. Likewise when Baba has given the teachings, shown the path, and showered His grace, that means dharma is established. So we are to fulfill our roles with the energy He has given, and watch dharma take physical manifestation.

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.

Eating Style

“Follow a system of eating. For example, first eat the bitter items, then the semi-bitter ones, then the sour and finally the sweet things. Sweets come at the end. The entire action of taking the different items is called eating.” (NKS, ’81 Edn, p.157)
Prabhat Samgiita #2214

“Toma’r pathe jete kuya’sha’ keno a’se a’nkhite…” (P.S. 2214)


O’ Parama Purusa, You have blessed me with everything. Then why is it that while following Your path, sometimes frustration and confusions come, thus making everything foggy. It is not easy to see across. Dilemmas arise in the mind as if the future is dark. O’ Divine Entity, please create more and more effulgence so that all the accumulated darkness will vanish.

O’ effulgence Personified, O’ polestar of my life, those who lost their path, please show them the way. Remove their frustration and ignorance and bring them in the right direction. Please grace me so that in Your ideation and in Your dhyana I merge myself in You, by Your grace. Please allow my entire I-feeling to dissolve into You. Without Your grace all this is not possible.

Baba, with the vibration of Your mantra, Your name, please awaken this entire world. And make me Your tool to execute Your task and fulfill Your desire. By that way with proper ideation I should only think that ‘I am involved in executing Your task, I am just a tool in Your hand’. So please go on executing Your task through me. Baba, please bestow Your grace so that I can serve everyone…

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This entire posting is composed of 3 parts:(1) Posting: My Notes From Baba’s Museum: Dioramas;
(2) Point of Information: Mosquito: How Gods And Goddesses Are Created;
(3) Prabhat Samgiita #3287;


Most are aware about the magnificent paintings of Lord Shiva and elaborate dioramas of Lord Krsna which Baba has bestowed upon our Ananda Marga society. In particular, this letter focuses on the making and significance of the dioramas depicting Lord Krsna’s life.

Note: For those who may not be aware, dioramas are miniature sculptures that represent an entire scene and this whole artistic yet life-like creation is set inside a glass encasement and put on display.


Like many margiis, by Baba’s divine grace, I got numerous opportunities to visit Madhu Malainca – i.e. Baba’s Quarters in Lake Gardens. On several occasions I was there for gardening projects and other callings etc. While on site at the Baba’s Quarters, there were many things I saw those days – some I understood and some not.

Generally though I did not like to ask any questions. Mostly I thought that, ‘According to His liking Baba will explain or not explain; and whichever way He chooses that will be perfect.’ So like this many of the visits passed by His grace.


Those dioramas about Lord Krsna are very special and that Baba Himself ordered them to be hand-crafted.

Baba had called & paid the top, expert sculptors, artists, and craftsmen of Kolkata and described to them in great detail how they were to make these dramatic dioramas. Baba gave them very elaborate instructions and monitored their progress up to the very last detail. In that way, under Baba’s meticulous direction, those dioramas were made by the finest artisans of Kolkata. Altogether it was a massive project as there were numerous casings of dioramas – each specially designed and hand-crafted with tremendous attention to detail.


In brief, we can say that there are two fundamental reasons why the dioramas were made.

First, Baba has used the dioramas to clarify existing misunderstandings. Specifically, the various religions of the world are filled with dogmas which have led to exploitation, suffering, and stagnation. Not only that, such religions have created a plethora of gods and goddesses – that are numerous and contradictory in nature. The common person does not know what to believe. In His many discourses, especially in His books Namah Shivaya Shantaya and Namami Krsnasundaram, as well as in His dioramas etc, Baba has uncovered these myths and given the real history and dharmic meaning. And verily we see that many of the dioramas clarify half-truths and dogmas propagated by certain religious bodies.

Second, Baba made these dioramas because He wants to get His message and teachings to people through various media. Not everyone reads literary essays; not everyone attends dharmic seminars, especially children & young kids. People learn in different ways. The dioramas are an avenue to present dharmic teachings through a visual display. With a relatively quick look, a person can get the basic meaning of what is going on. But to understand it more deeply, study and critical evaluation is needed. If, however, one is already aware of those related teachings, then the dioramas serve as a quick reference and reminder to the key idea. Thus the dioramas are a way to convey knowledge. Actually, such visual presentations create a deeper imprint in one’s memory as people often organise their thoughts and memories with images, not words.

Nowadays, the various news agencies use diverse media: the written word, television, radio, blogs, videos, podcasts etc. By these avenues, they get their message out to a wide audience. Similarly, one of the medias which Baba has chosen for delivering His message is sculpture in the form of these dioramas.

So these are two fundamental reasons why Baba commissioned artists to create these dioramas.

Following is a description of Diorama #4 for everyone’s knowledge and understanding.


Diorama #4 is so very dramatic. The scene takes place inside one hall of Krsna’s uncle’s house. Three female attendants and a male guard are standing around completely shocked. And the lady of the house is also present. And they are all astonished by one tremendous event. Because there sprawled out on the middle of the floor is one gigantic demonic female monster. She has huge fangs, long claws, over-sized arms, wild eye balls, dinosaur-like feet, and so many other nasty qualities. And this female demon is quite enraged – on her death bed. She is lying on her back with her chest exposed and there on one of her breasts is the baby Krsna.

By the entire scene one can understand that this is the famous moment which Baba has recounted numerous times where the evil secret agent Putana put poison on her breast in an attempt to kill the baby Krsna. But Krsna being well aware of Putana’s evil ways had to save Himself so He bit into her breast thus making the poison go into Putana’s blood – thereby killing the female spy Putana.


So what is the righteous reason behind Baba’s depiction in Diorama #4 where He presents one woman, Putana, as one evil, scary monster.

In reality, Putana was an intelligence agent (undercover spy) so surely she looked like a motherly lady. Because if really Putana looked like a monster then none of Krsna’s family members would have allowed her to go near the tender young baby Krsna. To be effective, spies always must fit in naturally and be able to perfectly play the needed role. As a top-calibre spy, certainly in real life Putana looked like a caring, loving mother etc. In His diorama, Baba designed the image of Putana in a way that clearly reflects her standard of mind and intent.

In each and every art form or media of creative expression, the artist has a special technique for presenting their subject. In literature, a writer can directly state, “Putana was an evil-minded and demonic lady.” And by this way the reader will understand. Similarly, a painter has their special technique – through the use of colours and facial expressions etc – for expressing that Putana was a bad and nasty lady. In that same manner, Baba ordered the sculptor of this diorama employed visual effects to present the idea that Putana was a demonic creature whose sole intention was to murder Lord Krsna. That is why Putana was sculpted with fangs and claws etc. This was Baba’s artistic way of conveying His dharmic message about the demonic-minded Putana.


Here the main point is Baba is teaching everyone where dharma lies. That is the secret behind the presentation of all His dioramas – and certainly diorama #4 as well. Because Baba wants to teach sadhakas the truth that Putana is an evil being and that Krsna was perfectly justified in killing her in self-defense. And the best way to capture this is to present Putana as some demonic character. This art form was used to clearly and graphically portray her mental state and depraved actions.

By this way everyone will understand that Putana is some horrid creature. Otherwise if Putana was displayed in her actual physical appearance, then after seeing the normal figurine of Putana, ordinary people will not be able to understand the nature her deeds. When in fact Putana really was a wretched creature.

“[Putana] took a different path, the negative path – they [Putana and other intelligence personnel] wanted to destroy the very nucleus of the universe, Lord Krs’n’a, the greatest treasure of humanity.” (1)

Thus Putana’s entire character was very black – negative and evil-minded. From start to finish she was dastardly. That was her inner nastiness; she was an enemy of dharma. So to depict her in a befitting way Baba has chosen to apply demoniacal traits to her physical body. And by that way everyone – even children – will reach the dharmic conclusion that Putana was one scary figure who got the negative death that she deserved. By this way no innocent observer will mistakenly sympathize with Putana. Rather all will be pulled forward on the path of dharma; and the enemies of dharma will be exposed naked. That is the beauty of Baba’s dioramas about Lord Krsna. Such clairvoyant depictions put a spotlight on the path of dharma for everyone to follow.


By this entire scene Baba is also paving the way for how we are to move ahead. He has created one pathway for us all to follow. Because during His advent He has not at all depicted His own greatness; rather He has explained Lord Krsna and Lord Shiva through His comprehensive books – Namah Shivaya Shantaya & Namami Krsna Sundaram – and by these dioramas etc. But about His own Self and His own life experiences, Baba has not said much. That He has graciously left for us to do. Thus Baba has bestowed that honour on His devotees and He has shown us how to spread the grandeur of Parama Purusa in the right way.

So just as He has done in those dioramas, we should also apply all the artistic, theatrical, and literary talents of the humanity to highlight His greatness and at the same time employ those same talents to reveal the nastiness of those who opposed dharma. So when we present the life history of Shrii Shrii Anandamurti ji we should honor Him and reveal the sinister intentions those who tried to hurt and defame dharma – such as Indira Gandhi, Jytoi Basu etc. Our writers and artists must depict despotic rulers like Indira Gandhi in the darkest way possible – using claws and fangs etc. By this way it will be perfectly clear to one and all that Indira Gandhi was wretched and negative like Satan. Because those who oppose dharma are enemies of the humanity.

This is the dynamic task which Baba has shown us how to do. And by this way we can glorify dharma and guide the humanity where dharma lies. So on this point – like so many others – we should follow His all-knowing example.


Here below is Baba’s dharmic description of this monumental and historical event which ultimately was depicted in Diorama #4. By Baba’s below analysis we can easily understand that Putana was one evil woman.

“Why did the child Krs’n’a kill Putana? She was a member of the intelligence department…Putana was one such female intelligence agent employed by [the demonic] Kansa, king of Mathura… Krs’n’a did not plan to go to them and kill them, but He was obliged to strike back in self-defense when they made an attempt on His life. He could easily have killed Pu’tana’ Ra’ks’asii with his occult powers, but He did not. Putana attempted to suckle Krs’n’a after applying poison to her breast, but Krs’n’a bit her breast sharply, and the poison got into her bloodstream, and she died. Even nucleus of the universe, Lord Krs’n’a, the greatest treasure of humanity. Vraja Krs’n’a had to kill them as a last resort. He did not kill them for the sake of killing, but to counteract their evil tendency to destroy human solidarity.” (2)

Similarly Diorama #4 represents the exact same dharmic idea that the demonic woman Putana who tried to murder the baby Krsna was a completely horrible person. And by depicting her as one enraged demon then everyone can understand that indeed this lady is negative. And that it was needed for Krsna to kill her – because of her bad deeds.

And we A’nanda Ma’rgiis should do the same for Baba by glorifying His divine advent and presenting His nefarious opponents like Indira Gandhi as beastly monsters. Then even simple people can easily recognize the dastardliness of Indira Gandhi as well as understand & appreciate Baba’s greatness and glory.


“When the movement is towards the sentient force, that is, when the mutative force overpowers the static force and the sentient force overpowers the mutative force, in that case the psychic movement is called psycho-spiritual. This type of movement gives birth to true art and science; whereas that knowledge which creates numerous obstacles and problems for the human society is not at all wisdom, but merely the expression of mean propensities of mind. When nothing great is created, then cheap sentiments emerge for low-grade art, literature, architecture, sculpture.” (3)


“The human mind has two main functions: thinking and recollecting. The human being is predominantly a mental being. So the greatness and excellence of human beings lies in their thinking capacity, intellectual subtlety and brilliance, and wisdom. Human beings, in the process of expressing their creative faculties, externalize the colourful and varied ideas of their psychic world in a variety of ways: on canvas with colours and brushes, in poetry and literature with the strokes of their pens, and in sculpture with the subtle use of hammers and chisels. Their philosophical ideas, their scientific observations and experiments, and the study and analysis of various branches of knowledge are exclusively within the psychic preserve of the human mind, and have been honoured as the golden harvest of the psychic realm. But if there is a lack of pramá in the psychic sphere, then many omissional and commissional mistakes and defects are bound to enter into their art, architecture, literature, philosophy, science and other branches of human knowledge. Dance may lose its rhythm, painting may lack proportion, music may lose the harmony of its melody and rhythm, and in the various branches of literature there may be an overgrowth of the parasitic weeds of immature expression.” (4)



“Sculpture, which are considered to be the subtlest of all the arts, that we find the true expression of the wonderful aesthetic quality of the human mind. In the calm stillness of a painting or sculpture, everything has to be vividly expressed – laughter and tears, hopes and fears, gestures and language. Indeed, painting and sculpture beautifully bridge the gap between the mundane and the supramundane.”
“In painting and sculpture, as in drama, the question of naturalness or unnaturalness arises, and here, too, the same answer holds true: the mode of expression must be chosen to suit the sentiment expressed. In fact, to raise the question of naturalness or unnaturalness in painting is absolutely unfitting. At the time of giving physical expression to his or her mental image, the artist is not bound to reproduce a particular part of the body according to physiological science. Giving form to a thought or idea is what is important; the artist is not a teacher of physiology. Bringing thought or idea into the world of form is his or her artistic sádhaná.” (5)



“Painting and sculpture, the two subtlest art forms, are the most lacking in popular encouragement and sympathy. It may be argued that in countries where idolatry is prevalent, sculptors have been able to preserve their art due to popular support, and the problem of their subsistence is thus being solved without government aid. Is this not, some say, the most significant sign of popular support? I cannot persuade myself, however, that the people of idolatrous countries are connoisseurs and patrons of sculpture. There is no doubt that the people of such countries buy images from the image-makers, but they do this due to the inspiration of their religion and not out of love for art. If love of art were their motivation, then they would certainly not throw those symbols of art into the water after worship. The situation is different where people buy images of metal, wood or stone to permanently establish a deity in their homes; but there, too, the buyer’s intention is not to encourage art. Although they pay some attention to the beauty and sweetness of the image, they do not give a free hand to the sculptor to create it as he or she wishes and the artists’ work remains confined within the boundaries of the religious eulogies to particular gods; they seldom have any opportunity to display their own original ideas. Hence the observation that the people of idolatrous countries patronize art by buying images is not correct – they only help to preserve a particular class of artists.”
“In order to encourage the art of sculpture, sculptors should be given full freedom as artists, or else their creations will be mere made-to-order, commonplace things. These artists should be free to sculpt images of human beings, animals, natural objects and all natural and unnatural events. Then, freely giving shape to new ideas, they will go on producing new gods every day, and the dhyána mantras of the gods will evolve around the products of their art. Then alone will art find its justification. The artists’ creations will not remain confined within the four walls of the temples, but will rather be in close contact with the common people in all spheres of social life. Statues, deities and other creations will attain a place in every field of life – in homes, drawing rooms, clubs, schools, parks, and indeed, everywhere. Sculpture must also be popularized by occasionally holding exhibitions.” (6)


“Keeping this refrain in mind, they must continue in their relentless effort to fight against the seemingly indomitable might of hundreds and thousands of obstacles which are deeply rooted in age-old superstitions that are firmly entrenched in petty selfishness. Their pens may break into pieces, their brushes may be compelled to draw only lines of water on the canvas, and their histrionic flows may end in mute protests, yet their efforts must continue unceasingly. Each of their petty defeats shall be strung together as pearls in the garland of victory.”
“When for age after age society spins in the murky eddies of evil and vice, when individual and collective knavery masquerades as intelligence, when hypocrisy, bribery and fraud are the yardsticks for measuring the ability to lead – it is then that the genuine followers of Bháratii [the goddess of learning] must struggle on in spite of constant humiliation. Only taunts and insults will be their fate. Those who are afraid of these insults are incapable of offering anything really lasting to humanity. How can people who lack moral strength, under whose feet the soil is not hard and strong, invite anyone in to a cool, refreshing shelter and impart happiness to them? It may be possible to drag oneself through life by sucking the blood of others like social parasites, but this will not bring fulfilment to either sáhityikas or their readers.”
“The artist or sáhityika who assumes the responsibility of leading humanity along the path to light from the caverns of darkness will have to heed the road signs on that path. It is not possible to guide others with mere 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 by plagiarizing others’ works. Rather it is necessary for the sáhityika or artist to have a keen and vigorous insight, without which all their endeavours will prove fruitless. Merely juggling words or depicting defects in society will not satisfy the hunger of the human mind – and such creations of art are indeed valueless for social progress as well. One must know the path, and one must also know how to move on it. If those who have not comprehended what the form of society will be, allow the trends of the past that have shaped the present to proceed unchecked, they can never lead society to the path of perfection. They will in fact thrust society into darkness in the name of social reform; they will encourage license in the name of freedom. Instead of modelling a woman after the ideal of a goddess, they will mould the image of the goddess after the ideal of a harlot.”
“Sáhityikas are epoch-makers and so they are the sages and seers of society. They cannot afford to forget their dignified calling even for a moment. They are the messengers of the mute masses, the guardians of society. Their slightest mistake may result in catastrophe, and even a small amount of caution may open up many new possibilities. So a person whose thought and expression is not restrained had better not meddle with the practice of art.” (7)

At His lotus feet,

1. Namami Krsnasundaram, Disc 19
2. Namami Krsnasundaram: Disc 19
3. A Few Problems Solved – 5, Heterogeneity in Aesthetics
4. A Few Problems Solved – 8, Pramá – 1 / Dynamic Equilibrium and Equipoise
5. A Few Problems Solved – 1, The Practice of Art and Literature
6. A Few Problems Solved – 1, The Practice of Art and Literature
7. A Few Problems Solved – 1, The Practice of Art and Literature

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.


Mosquito: How Gods And Goddesses Are Created

In India, this is the typical way in which gods and goddesses are created. Wherever the masses are not well-educated then they are prone to superstition. And when superstition sprouts these types of gods and goddesses are created to resolve the issues and problems of the common people. This is the typical formula. All such gods and goddesses were created in this way: Durga, Sarasvata, Vishnu, Laksmii, Ram, Ganesh, Hanuman, Kali, Surya, Jagannath, etc.

“In many cases people are devoted to upadevatás out of fear and sometimes they are worshipped in the hopes of obtaining something. Banabibi [The Lady of the Forest] is there to save one from the grasp of the tiger. Besides her, there is Dakśińa Ráya; out of fear of cholera people worship Olái Cańd́ii; out of fear of smallpox they worship Shiitaládevii; out of fear of snakes, Manasá. These are all upadevatás. The women of a household will sometimes worship Lakśmii year-round to bring happiness in the family; Śet́erá as well as Suvacanii is worshipped in the ritual peace ceremony; Śaśt́hii and Niila are worshipped to bring welfare to one’s children; and out of fear of illness Shmashánkálii and Rakśekálii are worshipped. In Sanskrit they are all classified as upadevatás because they are not Parama Puruśa, the object of meditation in the spiritual world. Besides these, there are many other upadevatás such as Mangalacańd́ii, Áshánbibi, Satyapiira, etc. Upadevatás are also called folk [laokik] gods and goddesses. Some of them have dhyána mantras and some do not; some of them also have dhyána mantras in the local or state language and some do not have that either. In many cases the gods and goddesses of the Buddhist and Jain eras came or are coming to be worshipped as upadevatás in the post-Buddhist and post-Jain eras. Those spiritual aspirants who follow the paths of knowledge, action and devotion, of course, do not bow their heads to upadevatás. They practise the sádhaná of the singular Parama Puruśa.”
“Some people call ghosts upadevatás out of excessive fear, that is, they accept them as minor gods and goddesses lest they be angered by being called ghosts. In Sanskrit, however, the word upadevatá is not used to mean “ghost” – for ghosts the word apadevatá is used. Upa means “near” and apa means “just opposite”. Apadevatá means “one whose nature is just opposite to that of a god”.” (Shabda Cayanika-2, Discourse 9)

Here is an excerpt from a recent news article about what is going on in India. At present, in Jharkhand’s Bokaro district, there is an outbreak of malaria and mosquito-related diseases.

“Hundreds of suspected dengue [& malaria] cases have been reported in the district. The health department is yet to wake up. We have sought a shield from the ‘mosquito god’ and tried to appease it by…” (Times of India)

Here is a link to the full newspaper article…

Prabhat Samgiita #3287″A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


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

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

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

O’ my Lord, O’ Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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This entire posting is composed of 2 parts:
(1) Posting: Why Kevalam
(2) Prabhat Samgiita #702;


Our kiirtan mantra is highly unique: Each word has its particular and pointed meaning.

Even then, some may wonder about the greater significance of the term ‘kevalam’. Specifically, when Baba has selected only three words to comprise our entire kiirtan mantra, why has the term kevalam been chosen? What value does it have?

As Ananda Margiis, we should have a deep understanding of all Baba has given. Let’s together examine why He has included ‘kevalam’ in our kiirtan mantra, as well as why it is so important.


Since their inception, all the dogmatic religions have taken to worshiping multiple personalities. Whether a semitic religion or an eastern one, they all fall prey to this approach.

In Islam, they worship both Allah and the prophet Muhammad. Christianity worships God and their prophet Jesus. And the Jews worship God and their prophet Moses. And then all three recognise the existence of Satan.

So their prayer or worship is not directed toward a single entity. They believe in multiple deities and even recognise the existence an all-powerful evil Satan that operates beyond God’s domain.

Eastern religions like Hinduism have their own set of issues in this regard.

In most Hindu kiirtans, there are at minimum two deities being praised. Those deities may be Radha & Krsna, Laksmii & Visnu, or Siita and Rama. Never is their kiirtan sung for only one god. And in their paintings also, if there is a picture of Krsna then Radha is also depicted.

Plus in typical Hindu puja worship, not just two or three, but dozens of deities are mentioned and worshiped. For instance, in Lord Krsna temples, always a multitude of other deities or idols are present. In Lord Shiva temples, there will always be Ganesh, Karitkeya, Nandi, Bhaerava, Visnu, Laksmii, Kalii, and Parvatii etc. One must offer sweets to all, do sastaunga pranam to all, and / or light incense to honor all.


However, Baba wholly rejects this notion that one should worship multiple gods or multiple personalities.

In Ananda Vacanamrtam, Baba recounts a humorous story of when He was watching one of His uncles perform puja. His uncle recited a shloka that contained the names of so many gods and goddesses The names were seemingly endless and Baba’s uncle faithfully recited them all. And then at the end of his puja, the uncle said, “If there is any deity whom I have failed to mention, please do not be angry, please accept my humble salutation…”

“A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (1)

Here Baba is showing us that no one should do puja in this defective manner. Our approach should be singular in nature – not two or three or ten or twenty.

That is why in so many discourses Baba has told the story of the great devotee Hanuman who would only repeat Ram’s name. Others would question Hanuman and ask him why he is not repeating any other name. Then Hanuman replied, “I know Rama and no one else. All other names are meaningless to me.”

Baba uses this story to show us that this is the proper approach. An aspirant should have pointed, singular approach on path of spirituality. The Goal should be singular in nature, otherwise a sadhaka cannot get success.


That is why in our Ananda Marga there is only one of everything. There is one God, one Guru, one Preceptor. We repeat one Ista Mantra. Sadhakas have one Guru Mantra. In each and every sphere of our practice there is one. That makes our spiritual approach pointed.

Similarly in our Ananda Marga kiirtan there is only one. There is Parama Purusa Baba. And to emphasize this crucial point the term, ‘kevalam’, meaning only, has been used.

Because up till now, every kiirtan and every religious approach has embraced multiple deities. Whether it be god and Jesus or Radha and Krsna, but that bifurcates the mind and leads people astray.

In Ananda Marga, we are blessed with a unique approach that is singular and pointed. To protect the sanctity of our kiirtan, the term ‘kevalam’ has been given to ensure that under no circumstances is there to be more than one. Only the name of Parama Purusa Baba and no other. Only He is our Goal.


Lord Krsna graciously told sadhakas to follow Him and on one else. He emphasized that a devotee must not let the mind run in hundreds of directions, nor in even two directions.

“Forgetting all other things, forgetting your desires and aspirations, come to Me.” Ma’mekam’ sharan’am’ vraja – “take shelter in Me.” (2)

But the priests of the day could not manage and it was not long before they instituted the idea of worshiping Radha. And not only that, so many other deities have come alive in the name of worshiping Lord Krsna.

And in Ananda Marga, there were similar problems. Prior to 1970, various so-called devotees were also worshiping Uma Sarkar and crying for her. They were chanting “Maa…Maa” etc.

But this dogma soon got obliterated. In the liila of Parama Purusa, Uma Sarkar took her own route in life and there was no scope for anyone in Ananda Marga to get confused in this regard.

In Ananda Marga, the sanctity and singularity of Ista has been protected and maintained. The term ‘kevalam’ in our kiirtan emphasizes the idea again and again that ours is a singular approach. We only sing, worship, and meditate on His name and no other. Only, Only, Only that is the essence if kevalam, only the name of Baba.


A final note on this topic is that in certain sectors, some have translated Baba Nam Kevalam as ‘Love is all there is’. But as His disciples we should propagate Baba’s meaning of this mantra.

“And what is Kiirtana? You are teaching your mind, you are teaching your ear, what you are saying with your vocal cord. What is that? To take only His name, and not so many names – London, Liverpool, Birmingham, Santiago… What is the meaning of Kiirtana? “Ba’ba’ Na’ma Kevalam”. “Ba’ba’” means “the Dearest One”. Only the name of the Dearest One, only the name of Parama Purus’a, and not so many names – Helsinki or London or Santiago or Georgetown. (3)

Our kiirtan is unique. It means only the name of Baba. He is the Parama Purusa and we are singing to Him and Him alone. He is the ONLY object of our adoration and ideation.

Whereas the term love has all sorts of vague meanings and mundane insinuations. People commonly say, “I love movies”, “I love ice cream”, “I love my boyfriend”, “I love drinking wine” etc. So when we teach them kiirtan they will use that type of ideation. It happens.

Hence, we should avoid translating Baba Nam Kevalam as ‘Love is all there is’, and instead use Baba’s own description and translation.


In our kiirtan we are to take the name of only One Divine Entity, Baba. And that is emphasized by Baba’s special use of the term kevalam, meaning only.

“Within the scope of infinite space, and without the scope of infinite space, He is the Singular entity. So nobody is outside Him. So He is the only goal. He is only Desideratum, and for Him you say, “Ba’ba’ Na’ma Kevalam”. That is, “I am taking the name of that Singular Entity.” (4)

““Kevalam”; only the name of that Noumenal Entity because he is the only Noumenal entity and there is no second Entity. So there is no alternative but to move and dance and sing around Him.” (5)

“The question arises – is the Supreme Entity, the Supreme Faculty, a singular one or a plural one? The question of plurality in the controlling faculty is a knotty one. The rs’i says the important law, the Supreme Controlling Faculty, is a singular one – a singular one. There cannot be any plurality in it. That is, it is singular and shall remain singular forever.” (6)

Sastaunga Pranam to Baba,

***** Prabhat Samgiita #702******

“Tava preran’a’y puspit holo shus’ka marur yato taru…” (PS 702)


O’ Parama Purusa, You are the most magnificent One. By Your divine grace, all the trees & vegetation in the dry, dusty maru [1] (desert) have started to bloom and flower. By Your unfathomable grace, the fragrant flower blossoms have transformed the dead and lifeless desert into a golden, colorful, and charming paradise – overflowing with sweetness and full of life. O’ my Lord, You can do anything and everything.

O’ Divine Entiy, You have done the impossible. That which I could never imagine happening and that which still today at this very moment is difficult for me to believe happening, that impossible feat You have done. You have made my broken heart new again – full of love for You. With Your divine compassion You have filled my heart with devotion and propelled me forward on the path of sadhana. It is only Your grace.

O’ Parama Purusa Baba, You are unparalleled. You are the embodiment of everything & You go everywhere. On the one side You are stationary yet at the same time You move very, very fast. Baba, by Your grace with the madhu meru (mountain of sweetness) You stir and vibrate the jyotisamudra (effulgent ocean) [2]. O’ my Lord, You have flooded the spiritual realm with the love and attraction for You.

Baba, by Your grace everything has changed and my sleeping, sunken heart has become full of devotion. Baba, I love You. Your grace is everything…


[1] Maru: (Literally means desert). In this song the maru or desert metaphorically represents the sadhaka whose heart is completely dry – devoid of any devotion. And the flower blossom represents the sweetness of devotion. So in the above Prabhat Samgiita, the maru or desert has become full of fragrant flowers, i.e. by Baba’s causeless grace the sadhaka’s heart has become full of devotion.

[2] Jyoti Samudra and Madhu Meru: The term ‘jyoti samudra’ liteally means effulgent ocean and the phrase ‘madhu meru’ means the mountain of sweetness. The inner sense is that the jyoti samudra is the spiritual world and the madhu meru is that deep devotional attraction for Him, i.e. madhur bhava (loving relation with Baba in dhyana). Thus in the song when it says that Baba is stirring the jyoti samudra with the madhu meru, it means that Baba has vibrated the entire spiritual sphere to such a height that everything is upsurging with the flow of devotion– by Baba’s divine grace the bhakta is ensconced in madhur bhava, that deeply charming and loving relation with Him.

1. 11 April 1979, Kolkata
2. Namami Krsnasundaram, Disc: 6
3. Ananda Vacanamrtam-12
4. Ananda Vacanamrtam-12
5. Ananda Vacanamrtam-12
6. Ananda Vacanamrtam-1

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One Baba story book – published in Hindi – contains many good stories, yet, unfortunately, also contains some very serious flaws. Here we are going to address one of those critical flaws wherein the writer attributes a false statement to Baba.

Specifically, the writer claims that Baba told the following:

“Animals of the dog group perform shu’nya khumbak [pranayama] while sleeping.” (Note: Shu’nya kumbhaka means keeping the air expelled after exhalation, and not breathing in again.)

More about the “veracity” of this statement is explained below.

First it should be understood that by directly addressing such flaws, the book can be corrected and made better; and, most importantly, Sadguru Baba will be presented in the proper light. Then the publication will be cured of its ills.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasmbhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.


Most senior sadhakas know that a type of pranayama has elements known in Sanskrit as puraka (inhalation), kumbhaka (retention of breath), and recaka (exhalation). Here I am referring to a type pranayama this is potentially very dangerous whereby if not done correctly, one may even die. This is not the pranayama done as the 4th lesson of Ananda Marga sadhana, but rather a different pranayama.

Then there is another aspect of pranayama known as shu’nya kumbhaka, i.e. the act of keeping all the air expelled for a period of time before taking the next inhalation. That is the topic of this letter.


So everyone should know that practicing any type of kumbhaka pranayama without getting the proper guidance from an acarya is very harmful. Baba has delivered a stern warning about this. Because if this practice is done incorrectly then one may puncture their lung and be forced to get emergency medical treatment in the hospital; and, various other physical and psychic problems can arise if this type of pranayama is wrongly done – even death itself. The body and mind can become so adversely affected that the person actually dies. That is why Baba has advised us not to practice any type of kumbhaka pranayama without proper instruction.

You can ask your acarya more about shu’nya kumbhaka; certainly they will warn you about how harmful it is if not done properly.

In contrast, our 4th lesson pranayama is comparatively safe. Though certainly one should practice 4th lesson after taking proper precaution and carefully following the guidelines as told in Caryacarya. Just to reiterate, in our 4th lesson pranayama meditation, there is no aspect of shu’nya kumbhaka or any type of kumbhaka. There is only puraka (inhalation) and recaka (exhalation).

What we need to know here is that shu’nya kumbhaka pranayama means keeping the air out for an extended period, and that the writer claims Baba said dogs do like this when they sleep. As if animals in the dog family just sleep in a state of shu’nya kumbhaka, i.e. they exhale, and keep the air out entirely while they sleep and do not inhale again until after they awaken. This is an outlandish idea. How can a dog do like this. Baba would never tell such a thing.


Yet on page 131 of his book, “Baba Antarya’mii” (Hindi), one family acarya – Shrii Diip Narayanji – has laid claim that during senior acarya classes Baba stated that dogs do shu’nya khumbak when they are sleeping.

Here is his exact line from acaryaji’s Hindi publication:

“Dog group sote samay shu’nya kumbhaka karte hain.”

The English translation is:

“Animals of dog group perform shu’nya khumbak [pranayama] while sleeping.”

This is the statement acaryaji has attributed to Baba. But how can a dog sleep and do shunya khumbak and not take any air while it sleeps. This is a most erroneous and outlandish claim. Obviously Baba never made such a statement. Clearly, the writer is confused.

Moreover, dogs are unable to practice any form of meditation, let alone shu’nya khumbak pranayama. So this is just a false and bogus claim.


Now it is the duty of Shrii Diip Narayanji’s son, Randhir ji, to correct this mistake. This is a grave error as it is done in Guru’a name. It should not be in print that animals from the dog family practice shu’nya kumbhaka pranayama. This is a complete misnomer.

Many other aspects of the book are ok, yet there are a number of critical issues.

In particular, when Shrii Diip Narayanji tries to explain Ananda Marga philosophy or wrongly cites Baba, then he goes far from the path. And verily that defeats the whole purpose in writing. The book is meant to serve as a clarification of Ananda Marga ideals, but, at times, the author is steering things in the other direction. His explanations misguide the reader. That is the problem.

We should contact Randhir ji and inform him of the situation. An errata page is needed that corrects the various errors in Ac Diip Narayanji’s book.



Since 1990, various Baba story books have been written and many have serious flaws – i.e. poor devotional expression and wrong explanation of Ananda Marga ideology. That does not mean that such books should not be written. Only it means that greater care must be taken before publishing a Baba story book.

It is very important to share draft editions with various senior sadhakas etc to ensure that every word and expression within the book is consistent with Ananda Marga ideology. By having numerous proofreaders ahead of time, it is sure that the final publication will be of a higher standard.

Unfortunately, the way things are going these days, many such publications are wrought with inaccuracies, including the book by Shrii Diip Narayan ji, Baba Antarya’mii.

Following are some of Baba’s divine teaching about pranayama including shu’nya kumbhaka pranayama.


Here below Baba is describing the pranayama which is the 4th lesson of Ananda Marga sadhana. By reading the following it is evident that there is no component of kumbhaka in this practice. So none should confuse this with that potentially very harmful pranayama that is discussed throughout this letter.

“Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round.” (Caryacarya – III, Pranayama)


“Moreover, the process of breathing, depending upon whether the breath is flowing through the right nostril or the left nostril or both nostrils, influences people in various ways. It was Shiva who determined what kind of activity should be performed, depending on which nostril the breath was flowing through, and depending on whether the id́á or piuṋgalá or suśumná channel was active. He set down specific rules and regulations as to when one should undertake physical, psychic or spiritual activities. He further instructed when and in what circumstances one should do ásanas, práńáyáma, dhárańá, dhyána, etc. This science, which Shiva invented and developed, was known as svara shástra or svarodaya [science of breath control]. Prior to Him, the world was not aware of this science. Shiva also gave clear instructions how this science could be applied by people in the practical field of action. In fact, this svara shástra did help the people later to solve many problems in their mundane as well as spiritual lives. When doing a heavy job while breathing normally, a person might have serious difficulties – perhaps one’s limbs might be broken – but in a state of baddha kumbhaka, or púrńa kumbhaka [with the lungs full], one can easily do the same work. While doing some over-strenuous activity in a state of shúnya kumbhaka [with the lungs empty] one might even die.”
“Suppose you are climbing to a high place or lifting a very heavy load. If you do not follow the system of breathing while lifting the load, your hands may become painful or your bones dislocated. If you do the same work in a state of shúnya kumbhaka, you will have great difficulty – you may even collapse. If, on the contrary, you perform any strenuous activity in púrńa kumbhaka, taking a deep breath, you can easily do it. All this comes within the scope of that svaravijiṋána. You might have read in the Rámáyańa that Hanuman, by taking a deep breath, made his body swell and lifted a whole mountain. Although it is a mythological story, it refers to the science of svaravijinána.” (Namaha Shivay Shantaya, Shiva – the Focal Point of Everything (Discourse 3))


Here is one of the many places where Baba Himself advises that non-sadhakas should not practice pranayama as without the proper training they may harm themselves.

“Práńáyáma is meant for sádhakas – it is better for non-sádhakas not to take the risk of injuring themselves by doing práńáyáma.” (Caryacarya, part 3)

But for sadhakas, 4th lesson pranayama is very important


“In the case of respiration also, after human beings inhale, they do not immediately exhale. They retain the breath inside for a while, and then they exhale. Similarly, after exhaling, they do not immediately inhale. They stop for a little while, and then only do they inhale. So in both cases there is a pause for a short while. The first pause, after inhalation, is called púrńa kumbhaka, and the second pause, after exhalation, is called shúnya kumbhaka.” (Subhasita Samgraha – 21, Dhruva and Adhruva)


“Question: What is the meaning of recaka?”

“Answer: Recaka means “emptying”. When one exhales completely and keeps the breath out during the process of breathing, it is called recaka.” (Yoga Psychology, Q & A #14)

“Question: What are the differences among recaka, púraka, and kumbhaka?”

“Answer: At the time of práńáyáma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called púraka; and when one retains air inside the body, it is called kumbhaka.” (Yoga Psychology, Q & A #15)


If any aspect of this letter is unclear or you have any questions, then please write me.

Also, it should be known that there are a number of other problems with this book; please come forward with other fallacies and inconsistencies that you have found in this book. In brief, to improve this publication the need of the day is to point out any and all places where the book does not match Ananda Marga ideology.


It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty – otherwise not. Writing a story only with one’s literary skill – without proper devotion and devoid of ideological value – is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

In Him,
Madhava Deva

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From: “Ramlal Deva”
To: am-global@earthlink.net
Subject: Colour Festival & Guru Puja Intrinsically Interlinked
Date: Wed, 27 Mar 2013 23:26:08 +0530


This entire email is composed of 4 parts:
(1) Posting: Colour Festival & Guru Puja Intrinsically Interlinked;
(2) Reader Comment: Dada Threatens To Commit Suicide;
(3) Trailer Quote: Health Guideline: Sleeping Related;
(4) Prabhat Samgiita #1341.


In the jagrti on the day of colour festival, I was there when the margii arrived and I heard him ask Dadaji the question.

Already Dada had told everyone how we would celebrate and what we would do and I could see that the margii was a bit disappointed. He asked the following question.

“Dadaji, today is spring festival. How can we make our offering to Baba during our puja without colours? We need some type of coloured powder or flower. But you have not brought any. Baba will be deprived because we do not have any colour to offer Him. He must be waiting for us as this is the day of the festival. Why is it that you did not supply coloured powder for us?”

Indeed, the margii felt that actual colours (powders, flowers, incense sticks, & even blowing conch shells etc) must be offered to Baba in our puja during colour festival, otherwise Baba would be deprived.

The margii recounted that for years and years always he used coloured powder in his puja on spring festival. He furthermore told that all the margiis he knows do like this as well.

We all watched Dadaji to see how he would respond. Dadaji told that physical colours like powder and flowers are not mandatory during our Guru Puja (offering of colours) in spring festival program.


Below are the quotes and citations which we found from Baba’s guidelines.

In Caryacarya, Baba says the following about the use of coloured powder during puja in our spring festival celebrations.

Baba says, “Then, in the afternoon, all will perform collective Iishvara Prańidhána and Varńárghyadána (using áviir [coloured powder] or flowers of colours of their own choice).” (1)

In that same chapter of Caryacarya Baba further clarifies the matter.

Baba says, “In relation to Guru Pújá, one should remember that both crude and subtle offerings have equal value. Therefore one should not do anything merely for show.” (2)

So here above Baba clarifies that both base (physical) and subtle (psychic) colours could be offered during spring festival. It is not that coloured powders are absolutely mandatory.

Hence no one should be disturbed if actual colours are not used. One may offer physical colours such as flowers or mental colours. No one should blame or harass anyone if someone prefers to only offer mental colours. There should not be any confusion about this.


Here are more of Baba’s teachings on this critical point:

[A] First in Ananda Sutram Baba says that ours is not the path of ritualistic worship wherein we only offer physical objects or engage in prayer etc

3-11. Prárthanárcaná mátraeva bhramamúlam.

[Prayer and ritualistic worship become a source of confusion.]

Purport: It is useless to pray to God for something, for He is sure to give what is necessary. Solicitation or importunity in the name of worship is nothing but toadyism and flattery. (3)

[B] Here below, in these next two quotes, Baba again explains the inner significance of spring festival.

“The inner significance of the Dolyátra of Shrii Krśńa is this: “By surrendering all the colours of my mind to You, I want to become colourless.” This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varńárghyadána [offering of colours]: “O Lord, make me colourless so that I may move towards You without any hesitation.”” (4)

“The significance of the Dol Liilá, the Spring Festival, is to surrender all one’s mental colour to Parama Puruśa, and thus free oneself from the bondage of colour.” (5)


In colour festival, we offer color to the Supreme Entity, who is in the form of Guru, by doing Guru Puja. Colour Festival then is nothing but the festival of Guru Puja.

Here, in the following paragraphs, colour means bondage, or the attachment of the mind. For example, anything & everything in the world has some sort of vibration, or colour. When attracted, the mind gets dyed with that colour. For instance, if someone is attracted to rasgolla and must eat tht sweet whenever he goes to the market, then the colour of rasgolla will stain his mind.

Likewise, humans get coloured colored by all kinds of colour. So here, colour means a stain on the mind. When the mind is stained, then that mind is in bondage. When mind is not attracted with any color and is just attracted towards Parama Purusa, then the mind is colourless.

That is why in Guru Puja, sadhakas offer their mental colour – all kinds of attractions, weaknesses, and attachments – to the Supreme Entity. If the offering is made with sincerity, that weakness or attachment will fade away, and the mind will become calm, serene, and blissful. That is the very close to the stage of colourlessnes. When the mind is completely coloured then one becomes one with Parama Purusa.

Ultimately,, the unit mind and the Cosmic Mind are the same, only due to one’s mental colour the unit mind is not becoming one with the Cosmic Entity. In order to become one with Him, we celebrate Colour Festival and offer our mental colours to the Divine Entity – Parama Purusa – and try to become one with Him.

“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (Guru Puja: the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga [Guru Puja]. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.”

“The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours – your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless – you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory. There is no “I” nor “you”. By an everlasting, mutual pact the final curtain will have fallen on all clashes of “I” and “you”. At that stage, if you call Parama Brahma as “I”, you are right in calling Him so; if you call Him as “He”, you are equally right; and if you call Him as “you”, again you are correct. The extent of your attainment of Him will be proportionate to your self surrender.”

“Remember, you have to offer your own identity – not money, rice plantains or other crude objects. The give-and-take of crude things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourselves. But, remember self-surrender does not mean suicide. On the contrary, your soul will have its full expression. Your existence will not become contracted, for contraction is inert in principle. Hence in the Sádhaná of self-surrender the ego is expanded, not contracted. In the Mahábhárata, when Duhshásana was pulling the sari of Draopadii, she was tightly holding the cloth to her body with one hand beseeching lord Krśńa with the other. “Oh! My lord, save me!” But the Lord did not then come forward to save her from shame. When Draopadii found no means of escape, she then released her hold on the cloth and appealed to the Lord most piteously with both hands out-stretched, crying, “O Lord, I surrender my all to you. Do what you think is best”. And the Lord immediately rescued her. That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (6)

By His above teaching the point is very clear. Our colour festival is not about coloured powders and flowers per se. Rather Baba guides us that the real import is the psycho-spiritual approach of offering the colours (i.e. attachments and obstacles) of one’s mind.

Here again is the critical line from Baba’s teaching.

Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours.” (7)


Our Ananda Marga spring / colour festival – vasantaotsava – is highly unique and stands as a dharmic event. It is not a mere replication of the dogmatic Hindu colour festival. Baba has given distinct, dharmic reasons for the practice of our colour festival that makes it independent and different from the Hindu rituals performed in their colour festival.


By all of Baba’s above teachings, our approach in colour festival is very clear. There should not be any confusion. Those who wish to use physical colours may do so, but they must offer the colours of their mind as well. And those who wish to only offer their mental colours, that is in perfect accordance with Baba’s teachings.

So no one should think that coloured dyes and powders are an absolute requirement for the celebration of our colour festival. On this point there should not be any confusion.


1. Caryacarya-1, Social Functions and Festivals
2. Caryacarya-1
3. Ananda Sutram
4. Liberation of Intellect: Neo-Humanism
5. Namámi Krśńasundaram, Disc: 19
6. Subhasita Samgraha – 3, Vibration, Form and Colour
7. Subhasita Samgraha – 3, Vibration, Form and Colour


Subject: Re: Dada Threatens To Commit Suicide
Date: Wed, 20 Mar 2013 04:18:55 GMT
To: am-global@earthlink.net

Namaskara Brothersji,

Good article.


I work in the psych field and everyday there are people that come in from suicide attempts that were not successful. Many attempt because of physical or emotional pains.

I don’t know this Dada that was suicidal but I suspect he is putting on an act if indeed he threatened to do so to get the requested land. That is so non-sensical. Of course, suicide itself seems nonsense to the rational mind. I think he is bluffing. If I am wrong, O.K., but I don’t think so.


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.

Health Guideline: Sleeping Related

“Do not sleep on a soft bed.” (Carycarya – 3, Chapter 6, Pt #4)

Note: Baba’s above guideline is key for wellness. Some ignorant people, however, who are unaware about health and hygiene, get swayed by pseudo-culture and use a spring-loaded bed with thick mattresses. But that is very detrimental for the various joints, muscles, & organs of the body; one will also suffer from incurable back pain and problems with the spine. Moreover, sleeping on a soft mattress adversely affects the body’s systems leading to digestive disorders & disease.

Conscious people know that soft beds lead to the onset of many diseases while hard beds massage the body.

So one should be aware. One should not fall in the pseudo-culture approach of using a soft bed and thereby invite more dangerous diseases.

Sincere sadhakas keep away from using a pillow also.

On the spiritual side, Baba guides us that those using a hard bed in day to day life develop a body that is capable for intense psycho-spiritual practice.

Keeping this view, including many more benefits, Baba has graciously introduced this above rule. Those who follow this guideline realise its value.


Prabhat Samgiita

“A’mi ca’i na’ ei sabhyata’, a’mi ca’i na’ kut’ilata’…” (PS 1341)


O’ Lord, my life is for You and Your ideals. I do not want this pseudo-civilization. I do not want hypocrisy and cunningness. I want to float in the open, vast, blue sky – in the boundless open air with the softness of the birds where there are no limitations or boundaries of dogma.

I want more and more effulgence and free air, and the great sky which is studded with stars. I want that very mind which is saturated in divine love and dharma – where there is no presence of the bondages of crookedness, religion, groupism, or narrowness.

I always keep Parama Purusa in my mind and my heart. His blessing and His grace is my everything. By His grace I will go on painting and covering the darkness with the fragrance of sandal paste. Whatever and wherever impurity is there, by His grace it will be removed. This superficial culture and civilization I do not appreciate. I want straightforwardness. I want to lead a life under His shelter…

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History And Story of Paincajanya

This entire email is composed of 4 parts:
(1) Posting: History And Story of Paincajanya;
(2) Comment by Reader – Re: Bitter Pill To Swallow;
(3) Trailer Quote: Harassing Others Is Dreadful
(4) Prabhat Samgiita #2327;

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


During my usual pracara work with my Dit.S. Dada, I visited various remote villages of the district. And in those travels I became surprised to see that long-term, senior margiis were singing Shivagiiti at the time of paincajanya. Not just once did I witness this, but on numerous occasions. Because I got the opportunity to stay in those remote villages. And in those places they are without basic communication – let alone email. So still this dogma of Shivagiiti and paincajanya is going on. Actually they think the two are interlinked. That one cannot happen without the other. And this may not be an isolated case; there may be other places where this is going on. Some of our brothers and sisters may have their own opinion about this – whether it is a dogma or not.

One way to begin is by reviewing the history. Here then is one look into the past to see into the situation.


What follows is a brief history of how the dogma of singing Shivagiiti got established in AMPS.

As many margiis know, in 1982 Baba graciously gave the book Namah Shivaya Shantaya (NSS). I remember that Baba delivered many of the discourses during general darshan in front of the margiis and acaryas. And other chapters Baba did in straight dictation format privately in His room in Patna directly with Ac Vijayanandji.

One such discourse was ‘Shiva in the Song of Shiva’, discourse #19 of the book Namah Shivaya Shantaya. And that very chapter begins with the Shivagiiti song, “Jaya shubhavajradhara…”, which is actually a song Baba wrote long back in His childhood (See Note A). Because that time on 8 August 1982 when Baba was giving the dictation, He told to all that this Shivagiiti is one song which He composed in His childhood for Shiva. Then and there Baba sang the Shivagiiti song and made the Dadas note it down. As we know now, just over 2 1/2 years later on 28 March 1985 in Kolkata, Baba included this very Shivagiiti song, “Jaya shubhavajradhara shubhra kalevara”, in His Prabhat Samgiita collection as song number 2526.

But 8 August 1982 was the day that Baba first revealed this Shivagiiti song to Ananda Margiis. And that was the time when He was dictating the Namah Shivaya Shantaya book.


Immediately news spread that Baba has just revealed one song which He has written in His childhood. And everyone was very exuberant. Because those days in August 1982, it was very unusual to have songs which Baba had composed Himself, since Baba had not yet begun His Prabhat Samgiita collection.

We know that Prabhat Samgiita first began on 14 Sep 1982. So original songs composed by Baba were unavailable those days in August 1982. That is why Dadas were encouraging everyone to sing the Shivagiiti bhajan because this was composed by Baba. So all thought that, ‘Okay this is good’. And as there was no existence of Prabhat Samgiita so everyone was feeling comfortable.

Simultaneously that very time in 1982 Baba also introduced the practice of paincajanya into Ananda Marga. And according to Baba’s direction, everyone was supposed to sing a song during this newly given paincajanya program.

So those days in August of 1982 Dadas were vigorously moving all around giving two basic messages:
(1) That Baba has given a new devotional program that is to be done in all Ananda Marga units. And that program is paincajanya. And the singing of a song is compulsory in this program.
(2) That Baba has recently revealed one of His original songs: the Shivagiiti.

In this way many Ananda Margiis mixed up the two matters and developed the fixed idea in their mind that the Shivagiiti song is the song of paincajanya.


Furthermore, those days Baba used to encourage samaj members to compose their own songs. Many remember how that time Baba used to arrange competitions between one samaj and another samaj on the point of composing and singing their Prout or social or devotional songs. This style of competition went on for few weeks. We should not forget that this was the pre-stage of Prabhat Samgiita planning.

So in 1982 first Baba inspired all the margiis to compose their own songs and when they could not make proper songs, then Baba Himself started giving His own song. And in that way Baba’s fountain of Prabhat Samgiita songs began.

The history is like this: Those days Baba was moving around in Bihar and in the end of August He was in Kolkata. Then after a short tour Baba reached Deoghar. And it was on the historic day of 14 September 1982 in Deoghar, Bihar, that Baba composed His first Prabhat Samgiita, ‘Bandhu he niye calo’.


Here then we should analyse how Shivagiiti got established in the Paincajanya program.

Basically, those margiis who got the message from Dadas about the new paincajanya program before the creation of Prabhat Samgitia, they started using the Shivagiiti song because those days Shivagiiti had just been given publicly. A month later, when Prabhat Samgiita had begun, some units started using Prabhat Samgiita directly in their paincajanya program.

Yet already other units were habituated with using Shivagiiti at paincajanya. In this way singing Shivagiiti at paincajanya had taken root in many Ananda Marga units.

For those who started with Shivagiiti, that tradition continued on for years and years. Today, in some places, it is still going on. But which devotee can think that it should and will continue much longer. Although, philosophically, Lord Shiva, Lord Krsna, and Shrii Shrii Anandamurtiji are one, but with the strict adherence to Ista no Ananda Margii should worship or meditate on Lord Krsna or Lord Shiva. And verily, no true devotee of Baba can ideate on any other Divine Entity like Shiva or Krsna.

Reason being that mind is one and at the same time it cannot focus on or be dedicated to two or three different Entities.


And here is another way of looking at it.

Everybody is aware that Paincajanya is one very beautiful, dharmic, and devotional program. But linked up with that program is one bulky dogma. Because paincajanya is about oneness with Ista, Baba. So if someone is singing the Shivagiiti in the morning then that goes against the basic devotional approach. Because in that sentient mood of the early morning dawn, we should remember Baba. He is our most loving and closest One. This is the common, sentimental feeling of the heart for every Ananda Margii: That Baba is our nearest and dearest One.

Then why should we wake up in the morning and sing: ‘Lord Shiva, victory is yours, Lord Shiva, victory is yours, Lord Shiva, victory is yours…’

Why should we sing like this when it goes against the basic devotional feeling of the heart. All night we dream about Baba and then in the sweetness of the early dawn we want to sing exclusively for Him, a song related with Baba. Yet the Shivagiiti is something different.

A sadhaka should have devotion for Ista and ideate on Ista in sadhana. For Ananda Margiis, we lovingly call Ista as Baba. Various people have various Istas. Just as Baba has come as Mahasambhuti, Lord Shiva and Lord Krsna also came as Mahasambhuti; yet for Ananda Margiis, only Baba is Ista.

If all your life you have been calling your mother as mom, and then one day your call her by her legal name, she may not even recognise that her own child is calling her. Similarly, we should be very keen to always call our Ista as Baba.

Philosophically speaking, one can make various connections but those cannot stand in the field of devotion. The devotional heart only knows One. For Ananda Margiis, that singular and most loving Entity is Baba. Hence in the devotional mood of the early morning dawn during paincajanya we should only sing songs that are for Him.


Here is a very significant story that is highly related with this entire matter: Pointed ideation on Ista.

“When Hanuman was asked why he was so insistent on taking the name of Ráma and never taking the name Náráyańa, he promptly replied:

Shriináthe jánakiináthe cábheda Paramátmani
Tathápi mama sarvasvah Rámah kamalalocana.

“I know by philosophical analysis that there is no difference between Náráyańa and Rama, and yet I will channelize my mind towards One Entity and not many. For me there is no Náráyańa, there is only Ráma.”

“Likewise for the genuine spiritual aspirants there is only One Entity, and they rush only towards that Supreme One. Their minds move only in one direction, not in a thousand directions.” (1)

In that discourse, Baba’s pointed teaching in this story is that a sadhaka’s devotional feeling must be linked with one Ista – for Ananda Margiis that Ista is Baba Lord Shrii Shrii Anandamurtiji. For non-margiis it may be Lord Krsna or Lord Shiva. But for Ananda Margiis it is Baba.

Without this idea firmly set in the mind, one cannot reach the Goal. Ananda Margiis should not say, “O Lord Shiva come and grace me” – that will not help, rather hinder. The mind will be bifurcated or trifurcated. Some part of the mind will go to Lord Shiva, and another portion to Lord Krsna, and some portion to Baba. That mind is broken, retarded – it will go nowhere. There is one ista – that is our Guru’s teaching.

An Ananda Margiis should only sing those devotional compositions that point the mind towards Baba; whereas those Prabhat Samgiita compositions about Lord Krsna and Lord Shiva are for the general public. In devotional life, a sadhaka of Ananda Marga is to choose from the many hundreds of songs about Baba and sing only those songs, and not sing or use compositions about Lord Krsna and Lord Shiva during paincajanya etc. That does not mean we should discard those songs about Lord Krsna and Lord Shiva, rather we are to learn them so we can teach to non-margiis. But, in one’s own personal practice and devotional life, a bhakta of Lord Shrii Shrii Anandamurtiji (Baba) is to only sing songs about Him. That is the key guideline – and the pointed mandate to follow.


So Baba wrote the Shivagiiti song for non-margiis. We margiis are responsible for learning this Shivagiiti song in order to share with those non-margii devotees who have not yet come onto the path of Ananda Marga and are involved in worshipping Lord Shiva etc. So that song is Baba’s gift to those non-margii devotees. In Baba’s divine kingdom no one is left out or forgotten.


Till a little while ago, even in our local unit we were singing the Shivagiiti song during paincajanya. But that practice has since stopped as we realised that when Baba alone is the Ista, then during our collective devotional practices we should sing songs of His glory, and not that of Lord Shiva or Lord Krsna.

“Spiritual aspirants should remember that they will have to become dedicated to their Is’t’a. They will have to establish a relationship of exclusive devotion to Is’t’a. If there is not intense attachment to Is’t’a in one’s heart, then one cannot do anything”. (2)

Here is another of Baba’s key and colorful teachings on this matter.

Baba says, “A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (3)

So although Baba has given 5,018 Prabhat Samgiita songs, one must have the required viveka to use the songs in the right way. We are only to sing those songs in our devotional practices like paincajanya that focus on Baba, Lord Shrii Shrii Anandamurtiji.


If one margii is singing this song – Jaya shubhavajradhara shubhra kalevara (Prabhat Samgiita #2526) – it means you are paying homage to Lord Shiva, requesting Him to “please come in my meditation and come in my dhyana.” But then when you conclude the song and start your actual meditation practice, you are pointing the mind towards your Guru, Lord Shrii Shrii Anandamurtiji. So that bifurcated approach is not at all good; it will not be helpful.

Why? Because you are addressing both Lord Shiva and Lord Shrii Shrii Anandamurtiji; the mind is not at all pointed, rather bifurcated. Yet sadhana can only be done with a pointed mind.

“According to spiritual science the samádhi attained when the entire mind is pin-pointed.” (4)


Once there was a father who was suffering from a sickness. He called out to his sons, “O’ Tom, Dick, Harry, I need medicine. Please go to the store and bring my medicine.” All three sons listened very sincerely to their father’s request. The eldest son, Tom, immediately thought that the youngest (Harry) will get it. And Harry thought Tom would get it. And Dick thought one of his brothers would get the medicine. Later, in the middle of the night, the father called out to his sons, “O Tom, Dick, Harry, now is the time I need my medicine.” All three sons looked at each other and realised that no one had gotten the medicine. Now all the shops were closed and father’s condition was not good. In short, disaster had struck. And there was nothing to be done in that late hour.

If the father had specifically asked one of his sons to get the medicine, then that son would have done it. Then the problem would have been averted. Asking all three sons at the same time was a mistake. The father learned his lesson.

This same theory holds true in the realm of devotion as well. Worshiping multiple deities is not going to bring the proper outcome. How is one going to be graced with it is divided in multiple directions. The mind must be pointed in one direction. In the field of devotion, the sadhaka must be singular in approach.

In their day-to-day practical manner, the Semitic religions worship not one god but many. Those followers ask boons and grace from numerous godheads. In theory, they may try to deny this and give their own justification; but in their practical life that is what they do. It is quite evident.

Nowadays, most Christians and Muslims are in so-called 3rd world countries. And those believers follow multiple religions plus local gods and goddesses. They are involved in numerous belief systems. One single person might worship Allah, a Christian God, and their own local or native gods / goddesses and ritualistic deities. This is prevalent all around Africa and the Asian nations.

Next is Buddhism which has adopted multiples deities. And the worst is Hinduism where there are countless gods and goddesses.

Those who come into Ananda Marga from such backgrounds often have a hard time understanding that Ista must be one, i.e. singular. Those who come into Ananda Marga at a young age easily understand. Age aside, those with adequate devotion absolutely understand.

Every bhakta in Ananda Marga must be singularly pointed on Ista, and only ideate on Lord Shrii Shrii Anandamurti ji. There is no other way.


It was not entirely uncommon for Baba to take songs which He wrote in His childhood or during His student life and include them in His Prabhat Samgiita collection. For example, one other such song “Toma’r e asiim apa’r bha’laba’sa’r…” which Baba wrote as a young boy when seeing His grandmother pray to the Lord, and this song Baba later included in HIS Prabhat Samgiita collection as Prabhat Samgiita no. 209. In 1988 DMC Baba revealed this history.


The conclusion of this entire letter is that the Shivagiiti song should not be sung at the time of paincajanya or for any devotional gathering of Ananda Margiis. For Ananda Margiis, the Ista is Baba, and we should only sing for Him, our most-loving Baba.

Ananda Margiis should not sing those songs that directly address Lord Shiva and Lord Krsna. Those songs give way to this type of expression, “O’ Lord Shiva, O’ Lord Krsna, I salute Thee.” Those songs are not for margiis but for non-margiis. Those singing such songs are not following 16 points – unfortunately. They are remiss in one of the points.

There are many devotional Prabhat Samgiita that are not for Lord Krsna nor Lord Shiva that focus fully on Baba. In total, there are only a few compositions for Lord Krsna and Lord Shiva – other than those few songs, the entirety of the Prabhat Samgiita collection are songs for Baba. And those are the songs we should sing during paincajanya and our devotional programs.

at His lotus feet,

1. Ananda Marga Ideology and Way of Life – 11
2. Ananda Marga Ideology and Way of Life
3. 11 April 1979, Kolkata
4. Subháśita Saḿgraha Part 21, Liberation of the Devotee


Subject: Re: Bitter Pill To Swallow
Date: Sun, 10 Mar 2013 23:43:19 -0700 (PDT)
From: Nagaraja …sbcglal.net>


Comment on: http://am-global-01.blogspot.com/2013/03/bitter-pill-to-swallow.html

Great analysis done.

Nice way to shake up every one. Lots of individuals begin to think, “Yes, I can identify myself with such and such Mahabharata character. Hope at least one person reading this article changes for the better.


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.

Harassing Others Is Dreadful

“It is only when the human beings, become puffed up with vanity and misuse the power granted to them by Parama Purus’a, that He steals everything from them. Hence, He is called Darpaha’rii – the stealer of vanity…Vain people suffer a similar fate when their vanity is destroyed as the balloon faces when its air is let out. But, does Parama Purus’a snatch away everything from everyone? No, He takes away only when the unit beings try to create obstructions in the flow of His creation.” (Ananda Marga Philosophy in a Nutsehll – 4, p. 247)

Note: In His above teaching, Baba warns us about the fate of arrogant people. As we know, the ultimate antidote to vanity is developing a devotional link in life and surrendering to the sweet will of Parama Purusa. Then, in that case, extreme arrogance and vanity will not get scope to crop up and ruin one’s personae. Unfortunately, some in our Ananda Marga overlook their devotional practices and instead get wrapped up in their own plans and programs. Such persons can be easily be recognised. With their ego and vanity, they harass and terrorise others, as well as misuse their strength to inflict harm. For their welfare, Parama Purusa pulverizes their ego – He destroys and crushes their feelings of vanity. When their ego is crushed, they learn their lesson. If afterwards they are still alive they become humble and stop terrorizing others. They become proper human beings. That is why one of the names of the Lord is Darpaha’rii – destroyer of vanity.

Here begins the Prabhat Samgiita

Introduction to PS #2327: In the following song Baba is lovingly guiding one disciple who is confused and totally immersed in materialism.

“Cora’ba’lir pa’r’e keno gar’e ya’o ghar…” – P.S. 2327


O’ human being, why are you building your abode on quicksand. Have you not examined the matter carefully. That structure is sinking and shaking dramatically because of its soft foundation.

For so many ages, you have been passing your days in constructing your castle on quicksand. You have invested huge time and energy along with blood, sweat & your own grueling labour to build it. All the while you were indulging in your own dreamland – foolishly thinking that this “thing” will give you permanent satiation – that it will be with you always. You were never ready to admit that this is temporary and ephemeral.

O’ human being, pay heed, any moment a river or landslide will overrun the embankments, even before the quicksand would give way. Your abode is destinted to be destroyed. All the alluring transitory colours and shine would vanish and only the unchangeable would remain…

Note: In the above song quicksand means materialism and castle means building one’s life.

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We all know that when Taraka Brahma manifests Himself on this earth then He comes with a distinct purpose. In particular, Shrii Krsna designed the Mahabharat to teach the society: By this well-planned, historic event, Lord Krsna provided a practical demonstration from which everyone could learn, grow, & prosper.

So indeed the Mahabharat was not an ordinary war but rather a pre-planned event by Lord Krsna Himself in which the characters were assigned particular roles – and they acted accordingly.

“All the characters in the Maha’bha’rata, from beginning to end, were simply puppets on the stage. They were made to dance by the tricks of Lord Krs’n’a alone.” (1)


Lord Krsna made each character perform in a given manner. By this design, through each of the central figures of the Mahabharat, Lord Krsna instilled a special lesson for the society. Such is the speciality of the Mahabharat.

For example:

(A) To teach the society that one must not ask anything from Parama Purusa, Lord Krsna made the character – Jayadrath.
(B) To show humanity that teachers must not be unjust and partial towards their students, Lord Krsna created the character – Dronacarya.
(C) To teach society that one must not be a goody-goody who fails to oppose sinners, Shrii Krsna created the character – Bhisma.
(D) And to demonstrate to the society that in the fight between good and evil the good side may also suffer some setbacks yet must persevere, Lord Krsna made the character – Abhimanyu.

Through each of these aforementioned roles, Lord Krsna teaches the do’s & don’ts of life, in the most practical way possible – through a demonstration that everyone could see, feel, and touch.

This is also the case with the character – Karna. Furthermore, what we can learn from Karna’s role is directly related with the present state of affairs in our Ananda Marga.

More specifically, some innocent margiis and wts are following in Karna’s fateful footsteps, in so far that they think they are doing something dharmic and great. But in reality they are being naive & simple.


Through Karna, Lord Krsna wanted to show the people that even if one is a devotee and of superlative character, still if one follows the defective approach of simple morality, they will bring destruction and disaster into their life. This is what Lord Krsna wanted to teach to the inhabitants of this earth, long, long ago.

Unfortunately, here we are 3500 years later, and still Lord Krsna’s divine guideline & warning about simple morality has yet to be learned. Still Karna’s defective approach of simple morality is haunting the general society – as well as our own AMPS.

Here is a pointed look at how Lord Krsna designed the role of Karna in the Mahabharat so that His special teaching about simple morality can be understood and assimilated by all.


It is well known, that the standard of intellect of the people in that ancient era of the Mahabharat was not so high and that in general the people were innocent and pious. In their heart they were simple moralists.

“So many examples of simple morality can be cited in the age of the Maha’bha’rata. It was taken to be so natural by the people. There was no question of anything written at the time of taking loans, etc. Moreover, literate people were few and far between. The sun and the moon were working as witnesses and people were free in their transactions.” (2)

So in their regular way, the people of that era were inclined towards the ways of simple morality – not spiritual morality. No one was a better example of this than Karna, for he was stellar in all he did.

“Karna attached much importance to simple morality, but lacked in spiritual morality…Karna possessed simple morality, which was static whereas the Pandavas were armed with spiritual morality.” (3)

So Karna was deeply engrossed in simple morality and it was this simple morality which led the well-intentioned Karna into so much trouble, and ultimately led to his fall. Because we all know that due to his strict adherence to simple morality, the pious Karna remained loyal to the wicked Duryodhana, and by this way Karna met his unfortunate fate.


As we know, there is a crystal-clear difference between simple morality and spiritual morality.

“Ultimately it is spiritual morality that wins over simple morality, but common people always commit mistakes on this point. It is never proper to extend support to immoralists. As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them.”

Here above Baba points out that Bhisma was an adherent of simple morality and for that reason he remained loyal to Duryodhana and followed him into battle – which ultimately led to his downfall and death. If, on the other hand, Bhisma was a man of spiritual morality, he would have warned the sinful Duryodhana of his depraving ways and Bhisma would have either rectified Duryodhana or left his company. But that Bhisma did not do.

In essence, simple morality means blindly supporting “my friends, “my group”, or “my cousin” etc, whether they are doing right or wrong because that person helped me in my dark days. People often feel obliged to those who have helped them and will support that person – whether they do good or bad deeds. This is simple morality.

Spiritual morality is completely dharmic. With spiritual morality, one adheres to the path of righteousness and universal welfare – period. There is no concession; and, there is no scope for remaining loyal to those indulged in selfishness and sin. Rather one will always do for the greater good. Following spiritual morality one will always be victorious.

Unfortunately, throughout his life Karna – and Bhisma too – was the personification of simple morality. As Ananda Margiis, we should never be disposed in this way.


At this very moment, a few margiis & wts are following in Karna’s footsteps and doing very similar things to what Karna did. Before recounting the details of the Mahabharat & Karna’s tragic fall, which many of you are already familiar with, let us remember that this is highly related with the ways of some naive margiis & wts. And that will be detailed below.


To begin then, first let us recall that Baba Himself states that except for one flaw, Karna was the top-most person in the entire Mahabharat. That is to say, Karna had more virtue than any of the other heroes, including the Pandavas. He was noble, brave, intelligent, courageous, valiant, plus he was an ardent devotee of Lord Krsna. So, in the entire Mahabharat, Karna was of the best character – second to none. This is Baba’s explicit guideline from His Hindi discourse.

“If anyone searches the entire Mahabharat, they will not find any other person like Karna; he is unparalleled in all respects – except that he has only one flaw.”

This is a transcription about Karna from Baba’s special discourse.

That is the way Lord Krsna planned it. Shrii Krsna wanted to put forth the idea to the society that even though Karna was unparalleled in all respects, yet because of this one defect of following simple morality, Karna lost everything and met his tragic end.

This concept Lord Krsna wanted to teach to all, but not everyone has learned this point. That is why some are suffering still today from this same problem of simple morality. What to say about the general society, this is going on in our Marga.

Here the key point is that none of Karna’s superlative characteristics could save him from the fate of simple morality. That is the special teaching Lord Krsna has given through the role of Karna. So no devotee should ever follow simple morality, otherwise they will face an untimely downfall, just like Karna. Yet in our Ananda Marga we see this very thing happening – on a daily basis.


The story of the Mahabharat is well known, but for the sake of review it should be said that Karna was the chief ally and loyal friend of the evil-minded Duryodhana. What Duryodhana wanted, Karna did. Because Karna thought that since Duryodhana had befriended him then he (Karna) should do anything and everything to please his Duryodhana – no matter the cost.

A few margiis & wts are following this same approach and by that way they are falling into groupism. Later on more will be said about this.

Here then is that point about Karna.

“He [Karna] was the most trusted friend of the Kaoravas. He has some striking points of similarity with Bhisma; for example, if someone did some service to him, he [Karna] always remained faithful to him. He followed a code of simple morality.” (4)

Tragically then, due to his defective way of simple morality, Karna placed his so-called sacred friendship with the lustful Duryodhana above everything else in life. Karna had every opportunity to know that Duryodhana was wrong & wicked, but even then Karna embraced him and supported him fully – 100%. He could not bring himself to do anything else.

Why was Karna doing like this? Because he was simple and kind-hearted. He was thinking that what he was doing was the right thing. Earlier Duryodhana saved him so the good-natured Karna thought, ‘I should feel gratitude towards Duryodhana and be faithful to him– that is my true dharma’. That is how Karna was thinking in his simple mind and he held steadfast to that belief.


Nowadays in our Ananda Marga, similar things are happening. Some simple and naive margiis & wts – in their innocent outlook – they think they are supporting the right person or party etc, but in their confusion they end up supporting dogma or wrong things. So just as Karna had no idea that he was doing anything wrong, same is the case with the margiis.

Karna was strongly feeling that what he believed in was dharmic. And he had the requisite force & strength of mind to follow natural morality. So when Karna gave his word he followed through accordingly. Whatever vow he took, he completed. So Karna was very strong. And with that strength and innocence, he remained ever loyal to Duryodhana.

And similar is the case with various Dadas, Didis, and margiis. They have so many good qualities and they want to do what is right, but in their simplicity they fall into the wrong thing. Just like Karna did.


Here we should remember that Karna was not just some ordinary person. He was great in many respects; plus, Karna was a devotee of Lord Krsna. And he understood well that Lord Krsna was Taraka Brahma. Proof being that he was repeating Krsna’s name at his fateful end.

“He [Karna] breathed his last with Krs’n’a’s name on his lips.” (5)

So Karna was a great devotee – but even then for the sake of his friendship with the lustful Duryodhana, due to his simple morality, Karna fought against Lord Krsna and the Pandavas. This is the indisputable history.

Such is the vileness of simple morality – it takes a man, even a great man, away from dharma, away from his Ista – away from Parama Purusa.

This is Lord Krsna’s graphic demonstration and divine teaching: Not at any cost should one follow simple morality.

Unfortunately some in our Ananda Marga are doing the same thing and later on we will discuss this point in greater detail – with examples.


To continue then with the Mahabharata, we can say further that due to his unfortunate approach of simple morality, Karna never even tried to steer Duryodhana away from his anti-social and mean-minded ways. Karna obediently supported Duryodhana from start to finish – all because of his kind-hearted nature, gratitude towards Duryodhana, and strict adherence to simple morality.

“As Bhisma, the grandfather, had accepted the food and drink of the Kaoravas, he continued to support them [Duryodhana and the Kaoravas]. Of course he tried in his own way to change the attitude of Duryodhana, but he didn’t exert pressure on him. Karna did not even try to change Duryodhana’s attitude, much less exert pressure on him.” (6)

So although both Bhiisma and Karna were two tragic victims of the inherently defective ways of simple morality, Karna was the worse of the two as he never even attempted to bring Duryodhana on the proper path. Not once did Karna try to do this. Reason being that he felt that he owed his life to Duryodhana and that it was his dharma to show gratitude towards Duryodhana. And that very gratitude took the shape of Karna remaining 100% loyal to Duryodhana – regardless of what Duryodhana did.


In various ways, in their kindness and innocence, a few margiis and wts are quite similar to Karna. Please read these following case studies and examples and the judge for yourself.

1. Some margiis & wts feel sentimentally close with those in Tiljala so they think mahaprayan is okay; or others think that because they were born in Bihar so they must support the Bihari faction; or still more think that since they were born in Chattisgarh so they must support another group etc.

2. Then there are others who think that, ‘Since Sarvatmananda rescued me from a difficult situation so I must support whatever he does – that is my dharma’.

3. Still others think that, ‘Since Sarvatmananda is printing some books then I should support him. And even if Sarvatmananda infuses various dogmas it is ok, why should I oppose him’.

4. Some say that, ‘Rudrananda gave me my family acaryaship so then how can I go against him. Rather in the public eye I must speak favourably on his behalf’.

5. Then others recall that, ‘Sarvatmananda gave me my avadhuta diiksa then how can I ever forget that – I must repay him. So what Sarvatmananda is doing is fine’.

6. Plus there are a few who simply think that, ‘This or that Dada, or this or that Didi and I are friends. He stayed at my house many times and we ate food together. Thus I must take his side’.

7. Then there are a few who think, ‘If I oppose any of the various groups then I will lose prestige and I will not be appreciated so I will ignore their wrongdoing for the sake of my prestige.’

8. Still another persons thinks, ‘I want to retire in that MU with Didi Ananda Giita’s group, so how can I oppose what Didiji is doing. I cannot oppose her.”


Here are more things that some simple and innocent margiis and wts are doing…

7. Some reason that, ‘I got my first overseas posting when so & so was GS, so I cannot go against him’.

8. Then one or two people think that, ‘Rudrananda gave me money to secure my financial situation so I cannot go against him even if he unjustly expels everyone from AMPS.’

9. Others rationalise that, ‘Sarvatmananda helped me arrange my daughter’s marriage, and he will withdraw his support for the marriage if I point him out about the fake Bhukti Pradhan (BP) manual. So I cannot intervene on behalf of the integrity of BP rights. I must stand by Dadaji – that is where my allegiance lies’.

10. Still more think along the lines of Bhisma that, ‘I am old and aged so if I struggle against the rulers they will toss me out of my house and banish me to the jungle. So let them do what they like, what can I do. I cannot go against them because then they will create problems for me’.

11. Then there a few wts who fail to speak out against injustices because they do not want to lose their Master Unit – where they have their own private ashram. So in order to ensure that they do not get transferred from their chosen MU, they became cowardly and sheep-like towards those ruling factional heads.

12. Then one or two margiis or wts just very mildly oppose the ways of groupism – just like Bhisma did. But they are not willing to go beyond that little threshold – they are unwilling to do the needful – for various reasons.

All these above scenarios fall within the confines of simple morality, and this is not good.

To understand more about this let us examine how Baba has critiqued and pointed out the defect of Karna’s stance. Because as we all remember, the sentimental Karna was dedicated and completely loyal to the evil-minded Duryodhana. By studying this then some margiis can also learn what is to be done.


Baba guides us that the kind-hearted Karna should have approached Duryodhana and said:

‘Oh my dear friend Duryodhana. You have been so generous to me. You have given me everything. You have single-handedly resurrected my life and given me a place in this world when all others neglected me. You are my ever faithful friend and companion. For this reason – with all due reverence and respect – I must advise you NOT to pursue your unrighteous ways. That will not be good for you. Please listen to me. You are such a fine King and your reputation will be ever pristine if you adhere to the path of goodness and help others. Please, please I will help you – come with me and abide by dharma’.

This is what Karna should have done, according to Baba.

Similarly those margiis who got favours from groupist Dadas and Didis should show their gratitude by bringing those workers onto the proper path – otherwise they will become just like Karna.

Unfortunately, because Karna got food, shelter, and “friendship” from Duryodhana, Karna became sentimental and in his ways of simple morality he thought that, ‘Since Duryodhana helped me on my bad days, how can I go against him. Rather I must follow whatever he says’.

By this way, the heroic Karna thought he was properly expressing his gratitude towards Karna. When actually he was doing harm and committing sin. Unfortunately a few margiis and wts are falling into this same problem – due to their innocence.


This whole situation is just like if one robber fed one citizen who had no food, then to show their gratitude that good citizen should not therefore join that robber’s gang and commit various crimes etc. That is not the proper way to express one’s gratitude & thankfulness. Better is to convince that robber that what he is doing is sinful and one should attempt to bring him onto the right path. That will be the real expression of gratitude.

So that is what Karna should have done 3500 years ago and that is what some margiis and wts should do in this present moment.


But this type of thing Karna did not do: Karna did not try to correct Duryodhana’s sinful behaviour by bringing him to the proper path. Although that would have truly helped Duryodhana, Karna never thought to express his gratitude in that way.

“Although he fought against the Pandavas who were always backed by Krśńa, he breathed his last with Krśńa’s name on his lips. Karna’s was an excellent character, except for one defect: he valued simple morality more than spiritual morality.” (7)

Instead, out of his simplicity and kind-heartedness, Karna adhered to the code of simple morality and remained 100% faithful and utterly subservient to Duryodhana’s negative ways. Due to this defect of simple morality, Karna could not part from his friend nor guide him properly.

In contrast, here Baba guides us that those armed with spiritual morality will always follow the path of righteousness and try to bring others along on that path. And if after trying again and again and still they cannot convince them to adopt the path of righteousness, then at least they themselves must adopt that path.

“Strict adherence to spiritual morality may lead to the parting of friends.” (8)

So Baba says that by following spiritual morality one will always adhere to dharma and that may lead to the parting from their “friend”.

But due to his flaw of simple morality, this much the fateful Karna could not do. And this led to his tragic and unfortunate fall. Everyone knows well what happened to him in the end…


Keeping Karna’s entire situation in mind, everyone should take the time to evaluate their own stance.

For example, if one is still supporting the Sarvatmanandas or Rudranandas or Ananda Giitas any groupist ananda, because that Dada or Didi did a favour for you in the past, then one should think twice. And one should express their gratitude and indebtedness by bringing that Dada or Didi onto the proper path. Failing that, at least one should save themselves and come onto the proper path.

None should continue to fall into the hole of groupism etc due to their adherence to simple morality. None should remain faithful to those factional leaders in order to express “gratitude” towards them. None of this will bear any fruit – rather it will bring about one’s fall, just like Karna.

So now is the time everyone should think and review – lest they meet a similarly tragic & unnecessary end.

in Him,

1. Disc on the Mahabharata, p.35
2. Discourses on the Mahabharata, p.46
3. Discourses on the Mahabharata, p.60-61
4. Discourses on the Mahabharata, p.55
5. Discourses on the Mahabharata
6. Discourses on the Mahabharata, p.56
7. Discourses on the Mahabharata
8. Discourses on the Mahabharata, p.56

PS Intro: In the following song, the term ‘parii’ (angel) has been used to denote Parama Purusa Baba. So in Prabhat Samgiita, the term ‘parii’ does not mean some dogmatic religious angel.

“Ghor timire ma’tha’ nat kore bosechilum ekela’…” (P.S. 1946)


In the deep cimmerian darkness, with my head hung low in shame and sadness, I was sitting along in an isolated place. One angel came from the golden divine world, extending its wings.

The angel told me, “I am always along with you; you are never alone or helpless– nor in the past were you ever alone. You are unaware that I am the angel of divinity and that I am your eternal companion. I reside
eternally in your mind. So don’t ever be perturbed or get affected by the spell of misery.”

The divine angel further revealed to me that, “Even if you are forgetting me and keeping distance, even if you don’t remember or think about Me, I will never forget you. Lovingly I care for you and fulfill all your needs. Even by mistake I cannot avoid you. I always keep you close to Me.”

In the deep, isolated dark place immersed in avidya maya, with my hanging head I was crying in misery. The angel from the divine world came close and blessed me…

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Date: 04 2013 22:36:13 -0000
From: “Surya Deva”
Subject: Which Pathy Is The Best #2


“Nijer katha’ bolate gele yug ye cale ya’y…” (Prabhata Samgiita #2610)


Baba, my whole life is getting wasted in propagating my own “greatness”. Since ages I have been involved in this foolish endeavour. O’ Parama Purusa, please fill my mind with Your divine tales. By listening to Your stories and talks, my whole heart, nay my whole being, will be satiated.

O’ my Lord, in order to listen to Your divine gospel, I have remained awake since many lives – since ages. O’ Parama Purusa, my mind is restless to get a glimpse of Your smile. My mind only wants You, O my Dearmost.

O’ Parama Purusa, today You have graced me and changed my heart; I will no longer waste my time in self-glorification and bragging about my unit ‘I’, little ego. I will not talk about my own unit hopes and misteries. Now, O’ Divine Infinite Parama Purusa, this unit is running constantly towards You.

Baba, I wasted my life in self-propaganda. Now by Your grace only I want to listen to Your glory, Your sweet gospel, O’ Parama Purusa, I am surrendering at Your lotus feet…



“Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba’s overarching guidelines about the field of medicine and health, as well as what form it should take in the future.”

In the first letter (link appended below) on this topic, the first three of the aforementioned pathys were examined. Here we start with homeopathy.


The final pathy explored here is homeopathy.

Baba says, “In homeopathy whose principle is “Samah samam shamayati” (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease.” (12)

“The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons.” (11)

The special quality of homeopathic medicines are that they are subtle and work in a very deep way. These medicines work directly on the symptoms of the patient. That is highly beneficial. In contrast, medicines of other systems like allopathy and ayurveda are not based on the symptoms of the patient, but rather the disease.

For instance, suppose a patient is suffering from dyspepsia. In that case, homeopathic meds will be given based on the type of pain and discomfort a person is feeling. Burning pain might be one medicine, and if it is excess gas and bloating, then that is a different medicine. Thus there are various medicines in te field of homeopathy that might be used for that patient, depending upon what they are experiencing. Whereas, allopathy has only one single medicine for dyspepsia. And that medicine will create a very harsh reaction on the body.

Same is the case with dysuria. Homeopathic remedies will be numerous based on the various symptoms a patient might have. Whereas allopathy and ayurveda have a single medicine for such a disease. And those medicines invite harmful side-effects.

That is why Baba warns us that such medicines can create problems. Not only that, if an allopathic medicine is given yet the patient does not actually have that disease, then it is doubly dangerous.

Furthermore, because homeopathy uses very subtle medicines even if the selection is wrong, it does not cause harm. No doubt, the wrong homeopathic medicine may not bring about the cure; yet it will not be harmful, let alone disastrous as is the case with ayurvedic or allopathic medicines.

Baba says, “The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient’s symptoms.” (13)

All in all there are many benefits of homeopathy:
(a) The medicines are very subtle and hence not harmful.
(b) Homeopathy treats the symptom – not the disease – yet this way the problem is cured.
(c) If the wrong medicine is administered, there are no adverse side effects.
(d) Homeopathy can treat a wide array of illnesses and human conditions.
(e) The medicines are inexpensive.

So there are many plus points of homeopathy. In addition, with the today’s modern computer programs, an observant patient can often find out the right homeopathic remedy. In that case, there is no need to visit the doctor.


Here below Baba appreciates how homeopathic practitioners now support the use of needles to administer medicines – as do modern day ayurvedic doctors.

“Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.” (14)

With the addition of surgery, homeopathy will be an even more successful and effective pathy.

“Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people.” (15)



Here Baba points out that the doctor’s decision to prescribe a particular medicine is just their best guess. So no one should accept a doctor’s prescription for a particular medicine as an exact science.

“Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment.” (16)

Doctors can only guess as to which medicine they think is most appropriate. They can only surmise whether, “This is absolutely the correct medicine or whether this is definitively the wrong medicine.” All in all, it is a delicate situation. But so long as the medicine is inherently not harmful, then naturally that pathway is more safe.

So, two things are of importance here:

(a) No doctor of any pathy can confidently claim that: “This is the proper medicine”, as their selection is only based on their “best guess.” On an assumption they administer the medicine.

(b) If some medicines are unrefined – virtually poison – the patient may be harmed and even die.



As sadhakas, we take sentient food, practice asanas and sadhana, and maintain a devotional ideation. By this way both the mind body become more subtle.

By following Ananda Marga teachings, the entire existence becomes more subtle than common non-margii citizens. So we have to be very cautious and alert while taking any type of medicine. The medicines of the ayurvedic and allopathic systems can be more disastrous for us than non-margiis. In some extreme cases, there may be no other option. We may need to take a strong medicine that is potentially very harmful. But for the overall treatment of the body, in our practical approach, one chief option remains: Taking treatment via homeopathy.

Homeopathic remedies are the best types of medicine. That is Baba’s general guideline. Ultimately, however, Baba advises that all the pathys should be used to complement one another and the end point should be the welfare of the patient.


According to Ananda Marga philosophy, the most rational approach with respect to medical care is for all the pathys to exist under one roof. Patients should be evaluated on a case by case basis and then directed to the right avenue of treatment. Each medical pathy has its speciality and ethic. The goal is the cure the patient, regardless of the pathy involved. Using multiple pathys is also quite appropriate. For instance allopathic surgery combined with homeopathic medicine might be the ideal way to treat a particular patient. The end point should be the patient’s welfare – not which pathy is used.

“The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor’s chambers may be possible in a hospital.”
“In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient’s disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment.” (17)


“The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?” (1)

“In both systems [ayurvedic and unani system] crude medicine is applied.” (2)

“Ayurveda and hekemii [hakims]…use strong medicines and also poison as a medicine…In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (3)

“There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases.” (4)

“In the pure ayurvedic system, there is no surgery.” (5)

Baba says, “Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet.” (6)

Then Baba describes the various techniques and methods used by naturopaths – like fasting.

“Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.” (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

“Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.”
“The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.”
“Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].” (8)

Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

“Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature.” (9)

Here below Baba unveils the special way that medicine works – it facilitates the healing process in the body.

“People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body’s own healing power. Medicine only helps to accelerate the activity and speed of the healing process.” (10)

Thus, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.


The best way is to have all the pathys under one roof, utilizing the strengths of each for the welfare of that patient. We should also keep in mind that as a stand-alone practice, the medicines of homeopathy are best suited to the well-being of Ananda Marga sadhakas and all people. As far as possible, we should try and maintain health by strictly following Sixteen Points, and using homeophatic remedies – as the need arises. In the near future, more and more hospitals and medical centers will offer all the pathys under one roof. That will be the ideal system.

in Him,
Surya Deva


And the Ayurveda system should not be confused with the vaedyak system given by Lord Shiva which does include surgery. Because Lord Shiva Himself approved the vaedyak system of medicine.

But this vaedyak system got a serious blow after the arrival of Buddhism. Since then various dogmas and superstitions were injected and that had a horribly detrimental effect on the progress of medicine. Rather it sent medicine back into the dark ages. Due to the dogma of Buddhism, the dead body was prohibited for use in dissection.

Thus because of Buddha’s dogmatic influence and that of the Puranic religion, India went far behind in surgery. At the time of the Mahabharat period, surgery was quite common. And that was not due to ayurveda; rather, it was because of vaedyak shastra.

In the Discourses On the Mahabharat Baba has revealed the above fact. History is there that King Jarasandh, at the time of his birth he was born via cesarean, and the doctor was the lady doctor Jara’ who stitched Jarasandh’s body parts together. This marked how the people of that period were well acquainted with surgery. But later on this science of surgery faced serious problem, due to the dogmatic beliefs of Buddhism, and research on medical science could not be done. So India lagged behind, in surgery. (18)


Baba says, “Visa cikitsa (treatment thru poison) is native to India, and its first reference is found in the Mahabharata period. Later on this visa cikitsa (treatment thru poison) was encouraged not by Aryans, but rather by non-Aryans, and South India, especially Malabar, saw it expand a lot. These people attribute the origin of visa cikitsa (treatment thru poison) to Lord Krsna, i.e., visa cikitsa (treatment thru poison) was originated by Krsna.And vaedyaka shastra was originated by Lord Sadashiva…”
“But the originator of visa cikitsa (treatment thru poison) was Lord Krsna. In the Mahabharata period, it was appreciated a lot, and people discussed it and practised it by applying different venoms such as the venom of the snake, the venom of the spider, the venom of the scorpion, etc., to cure snake bite, spider bite, scorpion bite, etc. In course of time, it was neglected. At last it had some place in the royal family of Cochin. This system is neglected nowadays, but if it is encouraged, a new system will be added to medical science.” (19)


The first letter in this series addressed the first three aforementioned pathys, as well as various points about medicince and health including two Sanskrit Samskrta proverbs:

(A) “Sariram vya’dhi mandiram”.
‘Where there is a body, disease comes’.

(B) Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.
“Shat ma’ri bhavet vaedhyah. Sahasra ma’ri cikitsakah” (Human Society – 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a “vaedyah”, i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes “cikitsak”, i.e. high-qualified doctor.



1. Human Society – 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society – 1, Various Occupations
4. Human Society – 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society – 1, Various Occupations
7. Human Society – 1, Various Occupations
8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
9. Human Society – 1, Various Occupations
10. Human Society – 1, Various Occupations
11. 8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society – 1
14. Shabda Caynika – 4, Kárpat́ika to Kála (Discourse 23)
15. ‘Guidelines for Commencing Microvita Research’
16. Human Society -1, Various Occupations
17. Human Society – 1, Various Occupations
18. Reference: Discourses on the Mahabharat, p.24
19. Discourses on the Mahabharat, p.22-23

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


“Many people in society do not become criminals because of physiological or hereditary factors. Nor do they become involved in criminal activities due to the influence of base propensities, or due to lack of education or social control. Yet today civilized society looks down on them because they are criminals when they could have been revered as ideal human beings with impeccable characters if they had been given a proper environment.”
“They are glaring examples that honest people can become dishonest as a result of environmental pressures. The sensitive, honest son of a villainous father is compelled to participate in antisocial activities out of fear of paternal abuse. This creates a habit which eventually becomes part of his nature.” (Human Society – 1, Justice)

“In the modern world there is a wide variety of films which excite the passions and have a degrading influence on boys and girls, adolescents and young men and women. Such films create in cinema-goers the desire to emulate in their individual lives the criminal activities, the vulgar expressions of love, or the adventurous behaviour that they see enacted on the screen. This is another example of how keeping bad company causes depravity. Many cinema-goers imagine that the characters that they see on the screen are their actual acquaintances, but when they try to emulate these characters, they discover that the real world is much tougher than the world portrayed by the cinema.” (Human Society – 1, Justice)

Note: Here is a recent news report. This following incident happened after one teenager watched a horror film over and over again. The boy became obsessed with the film’s main character and in result he committed the same demonic crime. The main character killed his mother and his sister. After watching the film many times, in a cold-blooded, detached manner, the teenager ruthlessly murdered his mother and his sister. We must not allow children to see such violent movies and play such violent video games. So many dastardly crimes have occurred because of these violent video games and movies. That is Baba’s warning.

Here is the headline and introductory sentence of this news article.

“17-year-old murder suspect inspired by ‘Halloween’ slasher flick”

“Jake Evans fatally shot his mother and sister after watching the horror film numerous times. Evans wrote he was ‘amazed at how at ease the boy was during the murders and how little remorse he had afterward’ in a confession to police.”

To read more of this news story, click here…

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Date: Tue, 15 Jan 2013 21:47:33 -0000
From: “Manoj”
Subject: Current Affairs: AMPS – Group Fighting – Causes & Solutions #1



~ Part 1 ~

When Parama Purusa comes in the form of Mahasambhuti, all His engagements in that form come within the scope of “Naraliila of Parama Purusa”. Many things He does people don’t understand – they do not know the reason. That’s why those types of events are called “liila”. The reasons of which are known to Him only. So Parama Purusa is infinite and His liila is also infinite.

This is also one of His liilas: On one side in the scriptures He has written that He lives with devotees. That is true. But there is another side to the story as well.


Lord Shiva came and then Lord Krsna came. In each of these circumstances, Mahasambhuti engaged with various types of people. Some were very good; some were normal. One common theme was that those working with Him thought that they had higher realization of and greater proximity with the Lord.

The same thing happened in Baba’s time as well.

Such persons working around Mahasambhuti thought that they are most close to Him. Why did they think like this? Because they were in close physical proximity to Parama Purusa. For this reason, they thought they were psycho-spiritually close as well.


In His divine liila, Baba reveals His teachings in various ways: Through stories, humor, Prabhat Samgiita, and discourses etc. Through these media, He reveals His inner thoughts in various ways.


Baba has also given this following Prabhat Samgiita which demonstrates that those physically close may not have been very close in other realms.

“Keu ka’che peyeo cinate na’re, dure thekeo cene…” (Prabhata Samgiita 3286)

By getting physically close they do not recognize Him, whereas some from even distance recognize His magnanimity. And some by getting His sweet touch even, they drown in staticity. And some without knowing, they unknowingly believe fully in His greatness. O’ my Lord, You are doing so many things for me. You are filling my heart with the nectar. I am so unfortunate that after all this grace I do not recognize You and remain oblivious. – PS #3286

Clearly this song – “Keu ka’che peyeo” – gives this message that living physically close to Parama Purusa is not the defining quality of one’s devotional stature or closeness with Parama Purusa. Living in His physical proximity does not mean one is psycho-spiritually close. Many lived physically close to Mahasambhuti, yet they remain far from Him. In contrast, many live physically far, but keep Him in their hearts.

Innumerable examples of this can be given. We can determine one’s true relation with Mahasambuti by examining a person’s conduct. This formula applies to those who were living physically close to Lord Shiva, Lord Krsna or Shrii Shrii Anandamurtiji. By examining their conduct, we can undertand their real proximity to Parama Purusa.


We know the history of those in the lineage of Lord Krsna, His family the Jadu (Yadava) dynasty. They killed themselves with their blindness. They were all proud, to belong to the same lineage and part of Lord Krsna’s family, but by their actions we can understand that they were not truly close with Lord Krsna. They were not close psycho-spiritually.

The history is that after the Maha’bharat was over, the Yadavas – family members and disciples of Krsna – had nothing to do other than to drink wine and enjoy materially. And one day under the spell of wine they started attacking and killing each other. A group conflict erupted and everyone was killed.

Here below Baba describes how the Yadavas killed each other.

“In the Jadu dynasty during the time of the Mahabharata … Balaram was the elder brother of Krs’n’a and the king of the Jadu dynasty… Balaram was also an alcoholic. [And when Balaram and the Jadu family drank at one gathering]. The resulting drunkenness caused people to quarrel amongst themselves. Eventually they killed each other at Prabhash Tiirtha and the Jadu dynasty was destroyed.” (Prout in a Nutshell – 15, p. 62)

“When at last the Yaduvamshii [Jadu Dynasty] were destroyed in Prabhasa Tiirtha, Krśńa did not help them; rather He said that they were immoral and He could not support them.” (Discourses on the Mahabharata, Lord Krśńa’s Unique Approach)


Please look into this following example about those who were working along with Baba as a WT, or in any type of working relation. They were thinking they are most close. To remove their illusion, one day Baba told about the “Ringing Bell” story. (If you do not know this story then speak with senior margiis or acaryas.)

We have seen downfall of those who were in close physical proximity to Baba. And we will go on seeing. Because, ego is the worst enemy.

One can cite the name of Pranay Kumar Chatterjee, the first GS of Ananda Marga. And then Vishokananda, the first PA. Then Madhavananda, and so many such persons. These type of events are not new. Earlier in the Jamalpur days, many persons had this type of vanity – that they were close. Later on their glory became one with the dust.

Baba says, “Aham’ka’rah patanasya mu’lam” [“Pride goeth before a fall”]. (Namah Shivaya Shantaya)


So at the time of Lord Krsna, the Yadavas drank, became intoxicated, and destroyed themselves.

Now in Ananda Marga we are seeing a similar scene: Those at the top are drunk with power. Groups have been formed and lines have been drawn. Both the sides are full of vanity. With whatever power and position they have, they are trying to root out others. They are on the attack for more power. They can do anything and everything for their own agenda, and wholly overlook ideological guidelines which Baba has given. Looking back at the history of what happened to the Jadu dynasty, then we have to consider the outcome. In the same are these group leaders going to meet a similar fate?

“They killed each other at Prabhash Tiirtha and the Jadu dynasty was destroyed. People who follow a path which is devoid of ideology are bound to meet the same fate. Eventually they will destroy themselves by their infighting… Consequently different groups are formed. We see this situation today.” (Prout in a Nutshell – 15, p.62)


I recognize that some difficult challenges may be on the horizon. But by the following Baba’s blessing, I never feel pessimistic. I know that the future is bright.

Baba says,”There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that it seems that everyone is in a deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to. Had they done so, they would certainly be optimistic, because if they had looked carefully at the symptoms of pause, they would have realized that significant preparations were being made for the subsequent phase of speed. So under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life.” (Prout in a Nutshell – 7, p.67)

Baba says, “We shall no longer remain divided into various gotras, and erect artificial walls of separation among ourselves. Smashing all these barriers, we shall all sit and eat and drink together in the same compound, bound by the ties of one human family.” (Namah Shivaya Shantaya, Disc: 2)



“Unity among the members of any society or social structure is absolutely necessary, otherwise the structure will start disintegrating. Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.”
“The problem, therefore, is the preservation of unity in society. Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.” (A Few Problems Solved Part 7, Social Psychology)



“A common ideal: It is often heard that a particular country was never so united as during war. This is partly due to love of one’s motherland, but more importantly, it is due to all the individuals having a common ideal: facing the perils of war. This common ideal is, however, a very temporary phenomenon and disappears when the dangers of war diminish.”
“In Ananda Marga the seed of a common ideal is sown from the very beginning of a child’s life. At the age of five, when the child has acquired only a preliminary understanding of his or her surroundings, he or she is given the idea of Brahma [the Supreme Entity]. The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.” (A Few Problems Solved Part 7, Social Psychology)


In above His discourse “Social Psychology”, Baba explains that four essential factors are needed to create unity.

Baba says, “Unity in society will be ensured if it is possible to enthuse the members of society with the following: a common ideal, a casteless society, collective social functions, and no capital punishment.” (A Few Problems Solved – 7, Social Psychology)

Here we shall address the first aspect: A common ideal.

Prior to 1990, there was a common ideal. Everyone rallied around Parama Purusa – that was the unifying factor. There was a tangible do-or-die spirit for Guru. Armed with this common ideal, our Ananda Marga organisation stood as one monolithic structure.

After 1990, also, for the first few years there was a common ideal. All in Ananda Marga looked upon the communists as an enemy. In rallying against the communists, there was the presence of a common ideal. To the degree that this was present,the there was unity.

But that common ideal soon faded.

Thus, due to lack of a shared enemy and a lack of accepting Parama Purusa as a common ideal, (i.e. common patrimony or one family where Parama Purusa is the Father), the seeds of division crept in and two distinct groups were formed – each with their own agenda. The fracturing has continued ever since.

Essentially, the group in power is prone to splitting whereas the non-dominant group holds together because they are have shared ideal – i.e. rallying against the dominant side. And that is what we have seen in AMPS. The Ranchi camp is the dominant group but they have divided into various sub-factions: Rudrananda camp, Nigamananda sub-faction, and Ananda Giita group and others. B group has stayed as one body when they accepted H group as an enemy. When that ideal faded, their cohesiveness was lost.

This has led to the rise of infighting.

When Brahma is not the common ideal of all members of society, then there is no chance for unity. Without that common ideal, unity cannot last. A group may maintain unity temporarily based on having a common enemy. But when there is no common enemy then disunity occurs. For lasting unity there must be a common ideal.

Those who cannot understand this notion of a common ideal should think in this way. So long as Iran says that the US is an enemy, they keep unity. Similarly, Pakistan says India is the enemy and by that way they keep unity. And now, every country has this type of temporary unity and the world gets disunited. In the US, the various political parties united after 911 and then they disunited when they no longer had an enemy as a common ideal.

Margiis could be united easily by embracing Parama Purusa as Father. Nowadays unity is maintained in a particular group by embracing an enemy as a common ideal – but that is temporary as best. Further requisite points for achieving unity will be addressed in forthcoming letters.

“The entire society of Ananda Marga is thus founded on a common ideal or goal – Brahma. This foundation will never be lost like the dangers of war. Such an ideal will not disappear like the common ideal of facing the dangers of war; so the unity in a society founded on the ideal of Brahma will be everlasting.” (A Few Problems Solved Part 7, Social Psychology)

Sastaunga Pranam to Baba,

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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: What Do You Think of These Universal Issues
Date: Mon, 07 Jan 2013 21:31:28 (00:00)



~ Part 1 ~

Note: Please understand this letter is related with our human emotions and sense of rationality. So do not read this in an emotive or sentimental manner. Read the following with a rational mind.

Humans are emotional, yet this tendency of sentimentality is not a great quality. It has its demerits. According to Ananda Marga philosophy, humans should be rational; the intellect should be guided by rationality. Keeping this in mind, here are some examples to consider.


(A) Across India, people look upon and revere cows as mothers. There are organisations, welfare institutions, NGOs, and various plans and programs wholly dedicated to protecting the sanctity and status of cows. They associate and worship cows with Gopal, i.e. Lord Krsna (see note 1). In India, cows are held in special regard. Side by side, other animals like buffaloes and street dogs are not given the same care; rather people abuse them. In particular, Indian street dogs are just kicked around and ill-treated. yet, these are all animals: Cows, buffaloes, and street dogs. The rational approach would be to respect the lives of each as living beings. But due to their deep emotional attachment with cows, they regard cows as divine beings and harass and mistreat street dogs. This is the work of human emotion, not rationality.

Unfortunately the general populace is not rational and that is why this dichotomy is occurring. If they had been rational the situation would have been different.


Here Baba point out how those who revere cows – but not other animals like buffaloes – are caught in the net of their own hypocrisy.

Baba says, “So blind were their sentiments that they refused to listen to rationality. Take the case of cows: Hindus worship cows as something holy, apparently because they give us milk. But if cows are revered as mothers for giving us milk, shouldn’t buffaloes be given a similar status? Actually, buffaloes give more milk than cows. Unfortunately, the blind religious followers refuse to listed to logic as their religious sentiment for cows has taken root deep in their minds.” (A Few Problems Solved – 2, Human Society Is One and Indivisible – 2)


(B) In the United States, people are enamoured with dogs. They pamper their dogs by giving them special cow meat and bones, fancy beds, toys, dog houses, and pay a lot of money for doggie massages, dog walks, and upscale therapies to keep their dog happy and well. They also spend tens of thousands of dollars on surgical procedures for their pets. Moreover, there are many laws that protect dogs from abuse and maltreatment. Yet, the US is primarily a meat-eating population. They slaughter and butcher cows on a mass-level to fill their bellies with the meat of those cows. Here again we see a dichotomy; both are animals yet they are treated much differently. With their emotion, humans treat their dogs as family members; that is positive as all animals should be treated well. That same regard should be extended to cows also. That would be rational.

Unfortunately the general populace is not rational; that is why this scene is taking place. If they had been rational the situation would have been different.

Baba’s following teaching is related with both points A and B:

“If you have great compassion for the world of living creatures (this is a very good quality and is indicative of tenderness of heart, it is very positive), then you can take a firm stand for the non-killing of every creature, ábramhastamba from the elephant to the ant. In this way you can encourage and inspire your fellow human beings. But if you persuade and exert pressure on people by saying that only cows should not be killed, then you will be guilty of one-sidedness. It means there is partiality in you. Why should you invite the criticism that you do not have as much love for the buffalo and goat, as you have for cows? This is certainly not correct.” (Ananda Vacanamrtam – 10, Chapter 10)

In India the cows are treated well while other animals are left to suffer whereas in the US dogs are treated lavishly while other animals are abused, tortured and butchered. So Baba’s teaching is applicable to both the US and India as both express favouritism towards a particular animal due to their emotional attachment.

The rational approach is to respect and honour the existential value of all beings, including all animals, not just dogs etc.

Most of the population, however, follows their own emotions, i.e. whim. See how one wealthy woman even bequeathed her entire estate – i.e. billions of dollars – to agencies caring for dogs, http://www.nytimes.com/2008/07/02/us/02gift.html?_r=1& ; She did not leave even one dollar for suffering humanity.


(C) Recently in the US, there was a ghastly massacre in Newtown, CT. A gunman entered a school and killed 26 people – kids and school officials. The whole country mourned this horrific tragedy for days. Flags were put to half-mast, President Obama visited and spoke with families, and huge attention and energy was directed towards Newtown. And that was most appropriate for the nation and world to rally around the Newtown tragedy.

Yet side by side, in the US, upwards of 520+ people (reference Slate magazine) have been gunned down since the Newtown tragedy on 14 Dec 2012. In the US, the population is 310 million (three hundred and ten million), and there are 350 million (three hundred and fifty million) registered guns, including military assault rifles like the AK-47, in the hands of common citizens. Plus there are countless other unregistered guns floating around the US population. (Note: here we are not counting guns owned and operated by police and military personnel.) And with this vast number of guns, innocent people are killed everyday.

Here the point is that so many nameless, faceless persons are gunned down on daily basis, yet those incidents often go unreported, flags are not dropped to half-mast, there are no presidential visits, and people never hear of such events. Hundreds have been gunned down in the US since the Newtown tragedy. It would be rational to extend the same supportive and respectful measures to all homicide victims of gunfire, and other crimes.

Unfortunately the general populace is not rational and that is why such dichotomies are in vogue. If the people were guided by rationality the situation would be much different.


(D) If one gender enters an official public building like a government office, then they are allowed to wear clothing that puts them in compromised positions, both on the upper and middle portions of their body. It may be that when they wear a sleeveless dress or skirt their underwear and / or undergarment is showing when they sit or stand in a particular way. Or, when they have a lower-than-usual neckline, then aspects of their xxxxx are visible when they lean this way or that. It has become common for their arms, and even armpit, to be completely bare for show. With this gender, it is fully accepted, and even encouraged and applauded to wear such attire.

In stark contrast, if the other gender enters those same offices with a sleeveless shirt, their armpits exposed, or part of their underwear showing, then they will be ostracized, and maybe even arrested and put in jail for indecent exposure and disorderly conduct. Such is the stark double-standard that exists across gender with regards to dress. That is not rational. The rational approach is that one’s dress in public spaces and official places should reflect a sense of decency and dignity – irrespective of one’s gender.

Again, let me emphasize that here we are not talking about how one dresses while walking casually down the street or in their own backyard; but, rather, how one presents oneself in important meetings, formal and official settings, and even on serious news broadcasts via TV and internet. In these venues, there is a wide gap of acceptable dress between genders.

Unfortunately the general populace is not rational and that is why such dichotomies are going on. If they had been rational the situation would have been different.

This same issue is expressed in this article: http://www.bbc.co.uk/news/uk-england-cambridgeshire-13362586


In day to day life, many incidents happen and numerous decisions are made based on sentiment / emotional manner. That approach is not at all laudable. Rather, it is an open invitation for inequality and dogma. In contrast, if we apply our sense of rationality then we can make heaven come on this earth.



“If someone moves along the path of sentiment instead of the path of rationality, there is a hundred percent probability of great danger. Those who move along the path of sentiment do not discriminate between the proper and the improper, but merely silently accept all superstitions surrounding the goal towards which they have been running. Even the least question regarding propriety or impropriety does not arise in their minds, because they are moving along the path of sentiment.” (The Liberation of Intellect: Neohumanism)

“When it [the mind] does not follow a particular method, when it moves haphazardly, swept away by whim, it is called “emotion”.” (Yoga Psychology)

“Sentimentality based on rationality is the strongest force in the universe. And sentimentality without rationality takes the form of, or rather the distortion of, dogma.” (Subháśita Saḿgraha Part 12)

About supporting communal ideas: “Those who are motivated by sentiment may earn temporary applause, but ultimately people realize, “No, they committed a mistake, they did not follow the path of rationality. They themselves were caught in the current of sentiment, and they drifted the society also in that current. As a result society has been destroyed.” (The Liberation of Intellect: Neohumanism)

“Dogma is fast being replaced by rationality and reason. Human beings with their developed brains, developed nerve systems and developed nerve-cells started thinking that we are not to do something for a particular tribe or a particular clan or a particular nationality; we are to do whatever we are to do, whatever we must do, for the entire humanity of the Cosmos.” (Humanity Is at the Threshold of a New Era)

“As a human being, what should one do? One should follow the path of rationality. Rationality is a treasure of humanity that no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.” (The Liberation of Intellect: Neohumanism)


“In the case of developed animals, sentiment exceeds inborn instinct. And more-developed beings, such as human beings, possess sentiment and rationality and the faculty of discrimination as well.” (The Liberation of Intellect: Neohumanism)

Before the division of India: “The policy was divide and rule. One party said “Jai Hind” and another party said “Takasime Hind.” One party said “Victory to India;” another party said “Divide India.” These were the slogans of the time. It was not a healthy atmosphere. This sentiment was not even geo-sentiment. It was based on emotion and mean selfishness.” (The Dangers of Communalism)

“To counteract the malevolent effect of dogma-centred philosophies, the two most important factors are the development of rationality and the spread of education. Merely attending school and university classes will not necessarily have the desired effect. Stress should be placed on education which produces a high degree of rationality in the human mind, and this type of education should be spread amongst the people.” Prout in a Nutshell Part 18)

“What is required now is the elevation of human existence, the elevation of human mind and human spirit. We require no dogma – we require more reasoning, more rationality – rationality moving unto the terminus of Parama Puruśa; the Supreme Desideratum is that Universal Nave.” (Humanity Is at the Threshold of a New Era)

“As a human being, what should one do? One should follow the path of rationality. Rationality is a treasure of humanity which no animal possesses. And those who possess the inner asset of devotion within their hearts and follow the path of rationality in dealing with the external world, must be victorious. They alone can accomplish worthy deeds in this world.”(The Liberation of Intellect: Neohumanism)

“The speciality of human beings is rationality.” (The Liberation of Intellect: Neohumanism)

Surrender to Baba,


The term Gopal is one of the names of Parama Purusa which denotes that aspect of His personality which controls the mind. So Gopal is one of the appellations or names of Parama Purusa. It does not merely mean cowherd.

“What is gopála? There are so many tánmátrika [inferential] expressions, and the apparent controller of all these inferential expressions is the human mind. Suppose you hear something: it is an expression related to the sound tanmátra; suppose you touch something – touch is another tanmátra; you see something or you think something – these are all tanmátras. The apparent controller of all these inferential expressions is your mind. But there is another entity hidden behind your mind, not in front of your mind, but behind your mind. For instance, when you watch a puppet show, you feel delighted to see how the puppets move their hands and feet, but you do not see the person who manages the beautiful show by pulling the strings from behind. Similarly, we notice the inferential expressions of microcosms – we come to know 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, so the credit should come to them. There are people who think in this way. However, you move and dance under His control. He makes you dance from behind.”
“The perspective or background against which all the inferential expressions, as well as the expressions of sensory and motor organs, are perceived, is termed go in Sanskrit. And the entity that controls that go from behind is called gopála. So who is “Vrajagopála”? Vrajagopála is that Entity who takes people forward through joy, amidst various expressions of bliss. He is Vraja Krśńa.” (Namami Krsnasundaram, Disc: 21)

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

Physical Food and Future

Baba says, “Future generations will spend more of their time and energy on subtle psychic and psycho-spiritual activities, so their demand for physical food will decrease.” (Prout in a Nutshell – 13, p.47)


“Esecho, esecho, tumi esecho, mamata’ uja’r’ kore esecho…” (PS 1215)


Baba, You have blessed me by coming – with Your abundant love You have come close. It is Your grace. Baba, You have come, You have come, because of Your infinite love towards me You have come. Baba, Your divine Presence enhances everything. By Your august arrival the dry desert and dead trees have been transformed into a lush, green forest. Baba, Your smile is expressing through their happiness. This is all nothing but Your causeless grace.

O’ my Dearmost, You have graciously filled this earth with Your sweet & divine flow. You have brought smiles onto the faces of those who were depressed, sunken, and sad. Now, by Your grace, they are radiant with joy. And to those weeping hearts that were engulfed in sorrow, sadness, and misery, You have brought sweetness and bliss into their life. Now they are filled with optimism and humming in happiness. It is Your grace. Baba, the flowers which were filled with nectar, You blessed them with Your tender touch.

Baba, the whole entire creation is drenched in Your bliss. The heavenly aroma of the blossoming flowers from the bountiful garden is floating and permeating all around. The melodious chirping of the dancing birds is filling the air with song. The full moon’s smile is pouring its radiant light: It comes floating in all the directions. The whole universe is getting bathed in that effulgence. Baba, You have filled everything with Your love and inundated this entire cosmos with Your divine nectar.

Baba, You are ever merciful; Your beauty is beyond words. Baba, You have come to me – in my mind, in my heart…

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From: “Manoranjan Deva”
To: am-global@earthlink.net
Date: 03 Jan 2013 19:13:56 -0000
Subject: So Important, But Still Some Oblivious



Here we are talking about Prabhat Samgiita and which songs are best for Ananda Margiis to sing – from a purely devotional perspective.

Nowadays, in their innocence, a few are singing songs which go against the devotional feeling of Ananda Marga. We should therefore take a deeper look at the matter.


As we know, Baba has explained that every human being in this cosmos has devotion; not only that, but even developed animals have devotion. Undeveloped animals have devotion too, but it is in latent form. So even developed animals have their animal devotion and desire to be great. When they see something or someone bigger and stronger than they are, then they stop and look with awe at that entity. That means they accept that entity as greater than themselves. Reverence towards someone great is their devotion. You can visibly see this in all kinds of tamed animals. That is the main reason why intelligent animals have accepted human beings as their masters and have taken shelter under human care and direction. For them, their master is everything. They have devotion toward their master – just as intelligent human beings have devotion for Parama Purusa.

Actually, those animals do not know that there is someone greater than their human master – they do not know there is Parama Purusa. The moment they know about Parama Purusa they will salute Him and develop loyalty and surrender to the Divine Entity.

Similarly, every human being also has devotion and an innate longing to become great. Plus, everyone has the very sincere desire to satisfy that longing. Unfortunately, along the way, some get caught up in undesirable activities.

For instance, take the case of Hindus sacrificing goats to the gods. They do this as a sincere expression of their devotion. Though we know that this is just a dogmatic ritual that will not get them any closer to God. Rather, their harmful ways lead them in the opposite direction. Even then, these worshipers think that their practice of sacrificing goats is good and will allow them to reach God. So they are sincere, but misguided.

Such static rituals and traditional forms of worship are present in all the dogmatic religions.

Thus, even though all have devotion, vivek, and knowledge are needed to express that devotion in a proper way.


Now let’s see how these above ideas relate with our devotional life and Prabhat Samgiita.


First off, we have to remember that Baba has given His teachings not just for Ananda Margiis, but for the entire humanity. For instance: Soon the whole world will be following the ways of Prout, whether they be margii or not. Likewise, Baba’s remedies in Yogic Treatments are for everyone; and, His various grammar books are to be studied in all schools around the globe. In the same way, Baba has graciously given His Prabhat Samgiita collection for the whole humanity – not just to the relatively small number of people who are Ananda Margiis.

Here then comes the crux of the matter.

Those Prabhat Samgiita composition that state, “O’ Lord Krsna, please come in my heart.” Then that song is for those bhaktas whose Ista is Lord Krsna.

And those songs which say, “O’ Prabhu, please come in my heart, come in my mind”, then that song is for Ananda Margiis. Why? Because here Prabhu means Lord and that can easily be goaded to Ista (i.e. nearest and dearest One), Lord Shrii Shrii Anandamurtiji. Side by side, those followers of Lord Shiva and Lord Krsna can also use this song in their own way.

So Baba has graciously given His Prabhat Samgiita collection for all kinds of devotees – His divine compositions are for all. As Ananda Margiis, we should sing only those songs which goad the mind toward Baba, not any other divine entity. In our devotional life, we should only sing those songs that address Lord Shrii Shrii Anandamurti ji, i.e. Baba.

Certainly we may learn the songs about Lord Shiva and Lord Krsna; by that way we can best introduce non-margiis to those compositions. But we will not use those songs in our own devotional practices and programs.


Here the critical point is Ista. For Ananda Margiis, the Ista is not Lord Shiva or Lord Krsna. Although Lord Shiva, Lord Krsna, and Baba are all the same, in theory. The same Divine Entity came three different times, in three different forms, with three different names. But for Ananda Margiis, Ista is not three, but rather one. Only Baba Lord Shrii Shrii Anandamurtiji is the Ista. So we must not chant, “O Lord Krsna, please come in my heart.” That is not beneficial – that is against point #10 of Sixteen Points: Non-compromising strictness and faith regarding the sanctity of Ista.

Even then, some may naively wonder, “What is wrong if I sing those songs about Lord Shiva and Lord Krsna. I call out to all three Taraka Brahmas because if one fails to respond then at least one of the other two will do something and solve my problem.” But unfortunately that method does not work. About this dilemma, please read the story about the sick father in note 1 after the signature.


Those who worship idols do not know that they will one day become idols; they will not become one with Parama Purusa. So although they are involved in worship, but that style of worship is the wrong approach and they are going to be crudified. They will not be benefitted, rather degraded.

Baba says, “The mind is extroverted by idol worship and is attracted towards finite objects. If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness.” (Subhasita Samgraha – 1)

So here the key point is that sincerity alone is not enough. Those idol worshipers are very sincere in their devotion to their chosen deity. But the outcome of their practice is not good; they will degenerate and become one with the stone, bronze, copper, clay, wood etc, whatever their chosen idol is made of. So no practitioner can stand on sincerity alone; the path must also be proper.

Similarly, in Ananda Marga, Baba has given 16 points; and as noted above, one point is Ista. Ananda Margiis must be strict in Ista. In the practical realm that means: Although there are countless names of Parama Purusa, but for devotees and disciples of Lord Shrii Shrii Anandamurtiji, the Ista is Baba, not Lord Krsna, not Lord Shiva, not goddess Durga, not Gaunga nor various other deities. There is none other important entity besides Baba.

Here is Baba’s key and colorful teaching on this matter.

Baba says, “A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (11 April 1979, Kolkata)

So although Baba has given 5,018 Prabhat Samgiita songs, one must have the required viveka to use the songs in the right way. We are only to sing those songs in our devotional practices that focus on Baba, Lord Shrii Shrii Anandamurtiji.


If one oblivious margii is singing this song – Jaya shubhavajradhara shubhra kalevara (Prabhat Samgiita #2526) – it means you are paying homage to Lord Shiva, requesting Him to “please come in my meditation and come in my dhyana.” But then when you conclude the song and start your actual meditation practice, you are pointing the mind towards your Guru, Lord Shrii Shrii Anandamurtiji. So that bifurcated approach is not at all good; it will not be helpful.

Why? Because you are addressing both Lord Shiva and Lord Shrii Shrii Anandamurtiji; the mind is not at all pointed, rather bifurcated. Yet sadhana can only be done with a pointed mind.

Sadguru says, “According to spiritual science the samádhi attained when the entire mind is pin-pointed.” (Subháśita Saḿgraha Part 21, Liberation of the Devotee)


Think in this way: One small child calls its mother with the name “mom”. With that appellation, with that word, the mother and child are linked. When the child calls out “mom”, then that mother comes rushing and helps the child.

Now let’s say the mother’s legal or professional name is Radhika Devii, or Betty Thompson, or Maria Theresa Garcia. Then if that same child starts calling Radhika, Radhika, Radhika, or Betty, Betty, Betty, or Maria, Maria, Maria, then neither the child nor the mother will feel linked. Neither one will appreciate this.

This simple analogy anyone can understand. Try it in your own life with your own mother, close family member, intimate friend, or companion. Experiment with not using that special appellation or nickname that you have for them and address them by their public, legal name. You will find that the effect and vibration is vastly different as it adversely affects the intimacy and closeness of the relation.

The relationship with Ista works in the same way. Devotees and the Lord have a special relation and connection with one name not many. Devotees and God have a very intimate relation – there is only one name by which to address the Lord. Ista is one not two, and not many.

For Ananda Margiis, the Ista (i.e. nearest and dearest One) is Baba. So one must not focus on Lord Shiva or Lord Krsna during devotional practices. That will bifurcate the mind and dilute the devotional approach. In numerous discourses, Baba Himself says the name of Ista is one, not multiple. In Ananda Marga, Baba alone is the Ista. It is His glory one should sing and His name and form should be meditated upon.


Here is a very significant story about the mythological bhakta – Hanuman.

“When Hanuman was asked why he was so insistent on taking the name of Ráma and never taking the name Náráyańa, he promptly replied:

Shriináthe jánakiináthe cábheda Paramátmani
Tathápi mama sarvasvah Rámah kamalalocana.

“I know by philosophical analysis that there is no difference between Náráyańa and Rama, and yet I will channelize my mind towards One Entity and not many. For me there is no Náráyańa, there is only Ráma.”

“Likewise for the genuine spiritual aspirants there is only One Entity, and they rush only towards that Supreme One. Their minds move only in one direction, not in a thousand directions.” (Ananda Marga Way of Life – 11)

In that discourse, Baba’s pointed teaching in this story is that a sadhaka’s devotional feeling must be linked with one Ista – for Ananda Margiis that Ista is Baba Lord Shrii Shrii Anandamurtiji. For others it may be Lord Krsna or Lord Shiva. But for Ananda Margiis it is Baba.

Without this idea firmly set in the mind, one cannot reach the Goal. Ananda Margiis should not say, “O Lord Krsna come and grace me” – that will not help, rather hinder. The mind will be bifurcated or trifurcated. Some part of the mind will go to Lord Krsna, and another part to Lord Shiva, and some portion to Baba. That mind is broken, retarded – it will go nowhere. There is one ista – that is our Guru’s teaching.

An Ananda Margiis should only sing those devotional compositions that point the mind towards Baba; whereas those Prabhat Samgiita compositions about Lord Krsna and Lord Shiva are for the general public. In devotional life, a sadhaka of Ananda Marga is to choose from the many hundreds of songs about Baba and sing only those songs, and not sing or use compositions about Lord Krsna and Lord Shiva. That does not mean we should discard those songs about Lord Krsna and Lord Shiva, rather we are to learn them so we can teach others. But, in one’s own personal practice and devotional life, a bhakta of Lord Shrii Shrii Anandamurtiji (Baba) is to only sing songs about Him. That is the key point – and the pointed mandate to follow.


Remember, this is a very important spiritual guideline. If you follow this you get everything and if you do not follow it you will not get anything in the realm of spirituality.

In Him alone,


Once there was a father who was suffering from a sickness. He called out to his sons, “O’ Tom, Dick, Harry, I need medicine. Please go to the store and bring my medicine.” All three sons listened very sincerely to their father’s request. The eldest son, Tom, immediately thought that the youngest (Harry) will get it. And Harry thought Tom would get it. And Dick thought one of his brothers would get the medicine. Later, in the middle of the night, the father called out to his sons, “O Tom, Dick, Harry, now is the time I need my medicine.” All three sons looked at each other and realised that no one had gotten the medicine. Now all the shops were closed and father’s condition was not good. In short, disaster had struck. And there was nothing to be done in that late hour.

If the father had specifically asked one of his sons to get the medicine, then that son would have done it. Then the problem would have been averted. Asking all three sons at the same time was a mistake. The father learned his lesson.

This same theory holds true in the realm of devotion as well. Worshiping multiple deities is not going to bring the proper outcome. How is one going to be graced with it is divided in multiple directions. The mind must be pointed in one direction. In the field of devotion, the sadhaka must be singular in approach.

In their day-to-day practical manner, the Semitic religions worship not one god but many. Those followers ask boons and grace from numerous godheads. In theory, they may try to deny this and give their own justification; but in their practical life that is what they do. It is quite evident.

Nowadays, most Christians and Muslims are in so-called 3rd world countries. And those believers follow multiple religions plus local gods and goddesses. They are involved in numerous belief systems. One single person might worship Allah, a Christian God, and their own local or native gods / goddesses and ritualistic deities. This is prevalent all around Africa and the Asian nations.

Next the is Buddhism which has adopted multiples deities. And the worst is Hinduism where there are countless gods and goddesses.

Those who come into Ananda Marga from such backgrounds often have a hard time understanding that Ista must be one, i.e. singular. Those who come into Ananda Marga at a young age easily understand. Age aside, those with adequate devotion absolutely understand.

Every bhakta in Ananda Marga must be singularly pointed on Ista, and only ideate on Lord Shrii Shrii Anandamurti ji. There is no other way.


“Tumi utta’l sindhute na’co, utta’l sindhute na’co…” (1182)


Baba, You are expressing Yourself as the dance of the high tide of the roaring ocean. You have taken the form of the ocean waves. O’ my dearmost
Baba, in this condition it is impossible to hold You. It is very difficult to get close to You. Baba, now everybody wants You; but You are not easy to get. People run quickly towards You with the desire to get You. But, shaken with the fear, they return back because Your vibration is ferocious and rough like the high tide of the turbulent ocean. Baba, only when You really want to be held can it be done – otherwise not.

O’ my Lord, when I was searching You externally in this material world then I was studying the shastras, and I was listening to discourses given by various scholars, and I was running from one holy land to another. Any place where people claimed You were, there I went – externally searching for You. But by all these methods I could not get You in my heart; I could not realise You as my own, as my very close.

Baba, in the end, You have graciously made me understand that You are hiding in the inner recesses of my heart – in a very sweet and intimate way. O’ Divine Entity, You have taught me that only by searching You within could I make You my own. In this way, You have blessed me. O’ my dearmost Parama Purusa Baba, You are ever-gracious…


In the above song, through the symbolism of the ‘high tide’, Baba is expressing that at the time of Dharma Samiiksa, or Personal Contact, or in reporting, then many people – margiis and Wts – wanted to go close to Him. But at the same time they thought that it is too dangerous because Baba is scolding and abusing everyone too much. Baba is Love Personified and He does everything for your welfare, even then some were scared. With that fear and anxiety many persons did not want to be in His close physical proximity. So that is one sense of the meaning of ‘high tide’. And of course now every Ananda Margii understands that the only way to have Baba in a close and intimate way is through meditation, in one’s dhya’na.

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Date: Fri, 19 Oct 2012 19:37:35 -0000
From: Liilanath Deva
Subject: Re: About That Famous Bogus Quote #9



~ Part 9 ~

(Note: This is the 9th letter of this series. Links to the prior 8 letters are noted below. – Eds)

“All forms of this merge-in-mission quote are useless to discuss – there is nothing to say. It is bogus from beginning to end. It is not printed in any authentic book published by Ananda Marga Pracaraka Samgha, nor included in any Procedural Order, nor is it available on any cassette. There is no authentic original source of this statement. That is why all rational margiis will conclude that the merge in mission quote is totally concocted. Better we should not argue about the veracity of this quote, as it is based in falsehood.” (From: Re: About That Famous Bogus Quote #7, posted: 10/02/2012)

Yes, there is no basis for this quote: Baba did not merge Himself into the mission / organisation.


Here is further proof:

Baba says, “The Mahábhárata cannot stand if we remove Krśńa from it; while if we wish to remove the Mahábhárata and retain Krśńa, Krśńa will stand a bit diminished, though He will stand.” (Namami Krsnasundaram, Disc: 1)

By Baba’s above teaching, it is clear that the totality of Lord Krsna’s life is not defined by the Mahabharata. Other than the Mahabharata, Lord Krsna made significant contributions and blessed humanity in all kinds of ways.


Similarly, to say that Baba merged Himself in the mission / organisation and that the whole of Baba is linked with Ananda Marga Pracarak Samgha (AMPS) is to completely disregard Baba’s work from 1921 to 1955. Yet in those years, He showered His grace and taught sadhana to many disciples.

In 1939, Baba graciously performed the first initiation into Ananda Marga. And before that, He initiated and taught meditation to hundreds – even thousands. Yet only 29 disciples were known. Baba told margiis about those early disciples and why He did not bring them into Ananda Marga Pracarak Samgha (AMPS). And when margiis furthermore requested, then Baba told, “They [those early disciples] need not come into the organisation, they will serve humanity from outside the channels of AMPS.”

Hence, side by side, Baba was guiding those early disciples as well as those who learned Ananda Marga meditation system.


So outside the organisational structure of AMPS, Baba did many things. Not only that, even after the formation of Ananda Marga Pracarak Samgha in 1955, Baba still continued His job at the railway office for 11 more years or so, into the mid 1960’s.

To say that now Baba’s existence is only limited to Ananda Marga Pracarak Samgha and that He has merged into that is to strike down and diminish Baba’s many contributions and gifts.

Besides founding and presiding over AMPS, Baba did many things – He graciously blessed the world in various ways that were not within the periphery of the organisation. Here I am not belittling the value and utility of the organization (AMPS), but addressing the “veracity” of this merge in mission quote – it is patently false.



For those not aware, here are the two versions of the bogus quote…

(1) Here is the version of the bogus quote propagated by Ac. Sarvatmanandji and other Dadas starting in Oct 1990:

“I am not this physical body, this physical body is not me. If you want to know me, work for my mission, because I have merged myself with my mission.”

(2) Here is the quote as it appears in the unofficial book – Supreme Expression I – which was published by an outside group / agency:

“If you want to see Me, do my Mission because I am merged with my Mission. I am not this physical body, this physical body is not me. I am in your hearts and you are in mine. Only devotion can demand my physical presence.” (Supreme Expression I, p. 57 (1978)


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

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

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

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

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

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

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

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


“A’lora pathik ese geche tamah na’shiya’…” – P.S. 467


By His divine grace the almighty Parama Purusa, the Traveler of divine effulgence, has come. All the darkness has vanished by His august advent. The lethargy, drowsiness & staticity have gotten destroyed. The walls & gates of the jail have been smashed, by His grace.

In a flash – in the blink of an eye – He has destroyed the dogma and crudeness which had accumulated since hundreds of years. All the dark clouds of confusion and dilemma have been removed. Now in each and every direction – wherever one looks – the effulgence of spiritual bliss is spreading and floating, bringing smiles on the faces of one and all.

O’ my friends, family members, brothers and sisters, please do not remain distant and away. Do not keep yourself separate – do not be a stranger. Please come close. The Divine Entity has come and spread His love all around. Sing and dance with the happiness of the infinite attraction and inspiration of His divine vibration…

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Date: Wed, 26 Sep 2012 22:18:54
From: “Manoranjain Deva” manoranjain.here@servers….
Subject: To Enhance Devotion: Complex-Free Relation



~ Part 4 ~

(Note: This is the fourth letter of this series, but all four letters have different titles. The names and links to all the postings are appended below. – Eds)


“The human mind is filled with various devotional feelings and sentiments. Naturally then, the sadhaka likes to express themselves – their inner feeling. And it is only in Prabhat Samgiita that such feelings have been put into words. That is why in each and every devotee’s life Prabhat Samgiita has a special place…In the realm of devotion, Prabhat Samgiita helps cultivate that very close link between the sadhaka and Parama Purusa. When one selects a such song that beautifully portrays their inner-heart feeling with Him, then best is to sing that song in a lonely, quiet place.” (From: To Enhance Devotion: Personal Communication with Him #3, posted 9/22/12)

So in Prabhat Samgiita, Baba guides us that there should not be any barriers between devotees and Parama Purusa. Such barriers – like fear, shyness, or feelings of inferiority – are not good as they only create mahimnabodh, difference of duality, and feelings of high and low. In that case, it is impossible to go close to Him.

With His divine compositions of Prabhat Samgiita, Baba has blessed us a whole new way of thinking about and relating with Parama Purusa. With Parama Purusa we have a unique relation: He is our most close and intimate One.


In some religions it is sinful or next to impossible to harbour close, loving feelings towards God because they believe God lives high up in the sky. In that case how can the seeker have His proximity and hold Him. They cannot – always there is separation.

In tantra, since the time of Lord Krsna, this sweet & loving relation with Parama Purusa been practiced, among select sadhakas. With the introduction of Prabhat Samgiita, Baba has graciously made this loving approach more common. Across all lands, by Baba’s grace, devotees from far and wide are developing a more intimate and loving relation with the Lord.

But in some religions, there is no such a feeling of love. Rather people are afraid and fearful – otherwise God will be displeased. In such an environment, those followers cannot go close to their Lord. God is up in the sky so one cannot hug Him, as He is too distant.

Such is the contrast between Baba’s devotional teachings and the outlook of those religions.


So, amongst bhaktas, this loving feeling towards Parama Purusa was introduced 3500 years ago and now it has matured. Now each and every Ananda Margii can appreciate this loving relation with Parama Purusa, to some or more degree. That is why in all the discourses Baba says that one should love Parama Purusa. Because that love is the ultimate way towards attaining Him – and that love is devotion. Through Prabhat Samgiita, sadhakas can cultivate a deeper devotional connection with Parama Purusa.

So Ananda Marga is the devotional path, the loving path, and this is the practical way He has given. By theory alone how much can one understand. By theory alone, the heart cannot become satiated nor satisfied.

Only when the devotional link touches the heart does one feel that bliss. This is the first step how one can make Parama Purusa their own and establish a personal relationship with Him. That is the beauty of Prabhat Samgiita – it opens up this devotional landscape, i.e. more closeness and more closeness develops. Through lessons of sadhana those feelings mature even more. But when this basic devotional link of Prabhag Samgiita is missing then everything is dry.

Just like when you sow a seed, if there is no water then that seed will never grow. Similarly Prabhat Samgiita shows the sadhaka how to develop that heart-felt, personal connection with Parama Purusa. Prabhat Samgiita inspires feelings of sweetness and feelings of closeness for Him. In that ideal circumstance, devotion can grow.

So Prabhat Samgiita is the missing link and with sadhana one’s feelings towards Him will grow. But there needs to be that link. One must feel: Parama Purusa is mine, and I can communicate with Him and I can open my heart to Him. And this is exactly what Baba openly guides us to do in His various compositions of Prabhat Samgiita.


Each and every devotional song expresses a unique way for the bhakta to make a more intimate connection with Him. That is the special quality of the intimate songs of Prabhat Samgiia.

Those not familiar with Prabhat Samgiita may think that all the songs are the same, but it is not like that.

Just like some people think all cows or horses are the same – in this simplistic manner some think all songs of Prabhat Samgiita are the same. Yet nothing could be further from the truth.

Each and every song has its own way of expression, its own beauty, and its own charm. So Prabhat Samgiita is a unique gift of Parama Purusa and that day started in 1982.


With His divine compassion, Baba Himself has been preparing the sadhakas’ minds for a long time. When Baba thought it the opportune moment then He graciously introduced Prabhat Samgiita. By that way bhaktas could get that link to go closer and be more intimate with Him. It is His grace.

Everything which Baba has done is perfectly on time. So in 1982 when finally the time came, sadhakas were ready to understand those highly devotional songs. That was His perfect planning and execution. And these divine songs will continue to guide devotees and the entire humanity from now up to eternity.



Baba first explained in great detail about mysticism and the various types of relations (bhavas) a devotee has with the Lord in the appendix of Namami Krsna Sundaram. And then He started teaching Prabhat Samgiita.


#1: Why Prabhat Samgiita Started in 1982, posted 9/13/12


#2: Difference Between Kiirtan and Prabhat Samgiita, posted 9/16/12


#3: To Enhance Devotion: Personal Communication with Him, posted 9/22/12



“A’mi bhule gechi sei dine ks’an’ yabe toma’re dekechi anupam…” (PS 1147)


O’ my most Dear, O’ my beloved One, You are anupam – You are the Incomparable One. I have forgotten the time and day when I first saw You, but the sweet memory and the vibration of Your love is still resonating in my mind. Even now when I think about You, that nectar of love is ever-present. Indeed that very loving vibration and sound is emanating from and floating in the vast, blue sky. That divine love permeates my whole existence and overpowers my entire being.

Baba, the love which You showered on the beings of this dusty earth, that love and sweet aroma resides eternally in the mind. And the song of Prabhat Samgiita which You have taught to the world, that tune devotees have started to sing about You. And in that way, You have come within the realm of the gunas. Baba, Your greatness, Your beauty, Your sweetness can be expressed through those songs because You have revealed Yourself through the world of Prabhat Samgiita. And by that way You became asuci, O’ my most pure Eternal Entity.

Baba, O’ my Beloved, I forgot that very special moment when You blessed me with Your sweet love. But when I think about You that love becomes alive
and my whole being gets vibrated; it saturates my heart. Baba You are so gracious– Your love is unforgettable…

Read Full Post »

From: “A. Roy”
To: am-global@earthlink.net
Subject: The Advent
Date: Fri Jul 20 2012, 19:05 +0530


‘Before the Advent’

PS Intro: This below song describes the scene of that pre-1920 era, i.e. before the divine advent of Parama Purusa. In that time, the people were completely distraught and feeling helpless; they were pained by witnessing all the suffering of their brothers and sisters. Those days the whole humanity was being exploited, tortured, and choked. In response, various great devotees tried to solve the situation but they could not get victory over those wicked, demonic forces. That is why they began desperately calling for that Divine Entity – Parama Purusa – to come immediately and rescue them from those the cruel rulers and restore harmony and peace throughout the society. So this song is the expression of the heart of those devotees from that era when they were desperately crying for His divine help. Upon hearing their call, by His sweet will, Parama Purusa Baba has taken advent as the Taraka Brahma; He has created a tremendous psycho-spiritual vibration whereby all the problems were solved – completely. In the very near future, in the coming hours and days, we will see those divine solutions manifest in the physical sphere.

“Manavta’ a’ja dhu’la’y lut’a’y, tumi keno du’re royecho…” (PS 2815)


Baba, the whole humanity is wallowing in the dust. People have lost their dharma and have fallen into sin and the suffocating noose of materialism. There is hatred, war, and destruction all around. Human beings are behaving like animals. Baba, why are You not listening; why are You remaining far; why are You allowing this degradation to take place. Baba, all the sweet softness has turned into an abrasive roughness. Love and compassion have turned into animosity and cruelty. The sweet devotional feeling has gotten completely dried up. Now crudity, materialism, and lust are the rule of the day. Baba, seeing this terrible circumstance is Your heart not moved. Do You not understand what is happening, why are You not showering Your grace.

Baba, please grace us by coming. In this present era, the fragrant flower pollen has lost its sweet aroma and has now become stale and dry. The sandalwood has lost its aromatic fragrance and become crude and static, like a demon body. Morality and devotion have become relics of the past; they are completely absent in the world nowadays. Baba, why have You allowed noxious poison to spread throughout the flower garden. Why are You letting the whole society become overrun by the crudeness of materialism and religious dogmas. Baba, why are You not coming in the inner core of my heart.

Baba, the great virtue of generations and generations of sadhana has become lost. Humanity’s benevolent brilliance and compassionate endeavours are long gone. All the dharmic teachings of those great rishis and yogis has faded away. Instead all the people have fallen into the depths of degeneration and sin. Everything sweet and pure in this world has gotten crushed by the hell-bent ways of materialism and communism etc. Mundane and superficial things have become the goal of life. Negative forces have taken over as demons in human form are ruling – doing their hellish dance of war and destruction.

O’ Lord, O’ my dearmost Baba, please be gracious and advent Yourself…



Baba says, “Now when the society is in a degenerate or depraved condition, where fissiparous tendencies dominate, where the static principle dominates, it becomes impossible for Parama Purus’a to remain unaffected or unassailed by human sentiments and human cries and human demands. Then and then only does He come in the form of Ta’raka Brahma. ‘Ta’raka’ means ‘the liberator.’ And that Ta’raka is the Ba’ba’ of the created world. For Him devotees sing, ‘Ba’ba’ Na’ma Kevalam’.” (Ananda Vacanamrtam – 12, p.44)

Some confused people think that without fulfilling His promise Taraka Brahma Baba has left the earth.

In the next category up, some mediocre persons, i.e. those who have a slightly better standard of thinking, know that Parama Purusa cannot go astray from His vow. So for them they think His advent is shrouded in mystery and they have to think very deeply to unravel this knot. At least they do not outrightly levy the false accusation that “Baba did not fulfill His promise.” They feel accusing Him would be very bad. Considering these various aspects, they remain quiet.

Finally, those who have deep devotion – agreya buddhi (i.e. pointed intellect) – realise in their heart Baba’s Supreme stance. They understand that just as the style of Lord Krsna was different from that of Lord Shiva, similarly why should Baba follow the old pathway of Lord Krsna: Such as driving the chariot in the battleground with His own hand. Devotees of this category feel in their heart that this time Baba has established a completely new standard: That the grace of Parama Purusa is all that is needed to accomplish any task – anything. Therein lies victory. There is no need for His physical involvement; He need not hold the reigns of the chariot. Rather the chariot is moving by His divine grace and it will go on moving. In this way they think.

So by His grace heaven is getting established on this dusty earth and very soon it will be quite apparent to one and all.

A. Roy

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Date: Tue, 12 Jun 2012 22:36:08 -0400
To: am-global@earthlink.net
From: dharma@eco-net…
Subject: Baba’s Decree on Ananda Vaniis


Prabhat Samgiita Intro: Baba has given the below song as an historical account and for the devotees of Lord Krsna. As Ananda Margiis it is our duty to learn these songs and teach them to the followers of Lord Krsna. In our devotional life we sing those songs which focus on Baba.

“Ka’j kare yete esechi dhara’te, kuruks’etra ei dhara’…” (PS 1307)


O’ Lord, by Your grace, I have come in this world to do work and serve You; this world is kuruks’etra [1]. O’ my Dearmost, with Your divine compassion I have come here to engage in positive work and serve the humanity. Remaining idle and inert, and wasting time in lethargy is not the flow of life. This is not how human beings should live. O’ Prabhu, You have blessed me with the energy and motivation to involve in work – to do something for the great cause of dharma.

O’ Lord Krsna, everything You have done with Your cakra [2] and Your bow and arrow. Everyone is aware about Your epic adventures. That immortal tale and everlasting story remains flowing in everyone’s memory – in everyone’s mental plate.

O’ Prabhu, everyone is moving forward by Your divine pull; there is no scope for anyone to pause or stop. No one can lag behind; all are moving ahead. O’ Lord Krsna, that divine story of the Mahabharat led by You Yourself which took place on Kuruksetra is filled with song and has been beautifully written by the great sage, Dvaepa’yan [3].

O’ my Lord, by Your grace I have come on this earth to serve You and work for the welfare of all..


[1] Kuruks’etra: Everyone knows that the meaning of dharmaks’etra is one’s human body whereas kuruks’etra has two meanings. The first meaning of Kuruks’etra is that area of land near Delhi in the state of Haryana where
the Mahabharta battle was fought around 3500 years ago. And the second meaning of Kuruks’etra refers to the grand idea that everyone has come into this world to so some work – because this world is known as kuruks’etra.
Here following is Baba’s special explanation.

Baba says, “The real name of this world is kuruks’etra, because it is always telling you Kuru, kuru, kuru – ‘Go on working and working and working. Don’t sit idle. Don’t let your existence fall under a curse due to your indolence. Move towards success through your works.’ So the real name of that ks’etra [field] which constantly advises you in this way is kuruks’etra. Kuruks´etra thus stands for the manifested world around us, the sam’sa’ra, where you exist in your physical body, dharmaks’etra.” (Discourses on Krsna and the Giita)

Indeed, Baba has graciously given so many discourses on the meaning of Kuruks’etra and by listening to His Prabhat Samgiita people can refresh their mind of the real meaning of Kuruks’etra. Here the overarching idea is that all the various aspects of Baba’s expansive AM ideology are present in seed form in His collection of Prabhat Samgiita. Baba has written His Prabhat Samgiita very indirectly and those with a pointed mind understand how each song links with in-depth explanations which He has given in His Ananda Marga philosophical discourses.

[2] Cakra: This term has a variety of meanings and in this song Baba is referring to one of the weapons of Lord Krsna. Because during the Mahabharat battle, there were times when Lord Krsna unveiled His divine cakra.

Here below Baba Himself describes the historic scene in the Mahabharat where the people thought Lord Krsna covered the sun with His cakra so that Arjuna could fufill his great vow of slaying the immoral Jayadrath.

Baba says, “You know what happened at the time of Jayadratha’s death. Arjuna, as per his vow, was supposed to go to the funeral pyre immediately after sunset in order to keep his promise. Suddenly people observed that the sun was no longer in the sky and that it had become dark all around. Everyone thought that the sun had already set. Those who were devotees, not philosophers, commented that Lord Krs’n’a had covered the sun with His
Sudarshana Cakra…and people thought that the sun had gone down. Soon Arjuna was able to keep his promise and kill Jayadratha. ” (Namami Krsnasundaram, Disc: 24)

[3] Dvaepa’yan: This is another name for the great poet Vedavyasa Deva who recorded the Mahabharat in written form.

Baba says, “Krs’n’advaepa’yan’a Vya’sa is renowned as Vedavya’sa for having divided the Vedas into three main portions (Rk, Yajuh, and Atharva)…He was born in a fisherman’s family (Kaevarta [a fishing caste]) on a blackish
island that rose out of the waters of the confluence of the Ganges and the Yamuna at Prayag, and for this reason the people gave him the name Krs’n’advaepa’yan’a. This Krs’n’advaepa’yan’a or Vedavya’sa was the composer of the Mahabharata. The Mahabharata was composed long, long, long after the Vedas, but nonetheless it is undoubtedly more than three thousand years old.” (Shabda Cayanika-2, Disc: 11)

Final Note: Baba composed the above Prabhat Samgiita #1307 on 29 Feb 1984 when He Himself was touring through Kuruks’etra, thus giving credence to the idea that indeed the historical account of the Mahabharat is itiha’sa.


Here is one of Baba’s special guidelines about His Ananda Vaniis and devotional life.

Baba says, “I have already told you in many of My Ananda Vanii messages that Parama Purus’a is with you.”

“No one today is alone; even the small countries of the world cannot live separately. We will all have to move together in unison – this will be the model for the future.”

“You will surely be victorious because you possess that inherent dynamism. I say this with great joy, and I anticipate with greater joy that your dynamism will increase more and more.” (Kalikata, 12th November, 1978)

In a loving way Baba assures that He is always with us and reminds us that this divine truth He has stated in His original Ananda Vaniis.

He furthermore guides us that we shall all move together and that victory is ours.


We all know that Baba’s original Ananda Vaniis are unique discourses unto themselves that are not part of any other discourse. Rather Baba would handwrite His Ananda Vaniis and present them twice annually at New Year’s DMC & Ananda Purnima, respectively.

These original Ananda Vaniis are timeless teachings that held great relevance when they were issued and for all time to come as well. So it is His original 74 Ananda Vaniis that we are to use at our annual New Year’s DMS and Ananda Purnima functions.

No one should get confused by the Fake Ananda Vaniis imposed by the various groups


Read Full Post »

Subject: Re: Gurupujanam of Devashish
Date: Tue, 5 Jun 2012 00:16:04 +0530
From: jitendra kumar



Thanks for highlighting this blunder and mistake by Devashish (letter below). The way he has addressed Baba is completely inappropriate, not to mention all the other errors in his book.

Really Devashish should apologise and say sorry to our AM society, as well as correct the errors in his publication. Otherwise, we will have to boycott Devashish’s book and remove it from our bookstores etc.

From now on we should be extremely careful in selecting / allowing people in making this type of publication.

Jitendra Kumar
Ranchi, India

On 06/02/2012 09:17 PM, AM-GLOBAL wrote:
Date: 02 Jun 2012, 20:44:06
From: “Giovanni Spulotto” 

To: am-global@earthlink.net

Subject: Gurupujanam of Devashish



I read the earlier letter on this tantra piit’ha thread and greatly value all that was shared – indeed a tantra piit’ha is not made by planting 5 trees and burying 5 skulls. I do not know why the writer presented such a dogmatic view in the name of Ananda Marga in his book – “[Shrii Shrii] Anandamurti The Jamalpur Years”. According to Baba, a tantra piit’ha is solely a place where great sadhakas achieved realisation. Clearly, the writer is confused.


Here I would like to raise one new point regarding this debacle. In his book, the writer completely misportrays Baba’s own Personae as well. Take a look at what the writer does.

“Out of respect for the sacred history of that particular tantra pitha [made of 5 trees & 5 skulls], Prabhat would always remove his shoes before entering.” ([Shrii Shrii] Anandamurti: The Jamalpur Years, p. 381)


Firstly, when writing about or addressing Revered Baba, either directly or indirectly, we must always use a respectful address like Shrii Shrii Anandamurti ji. As His disciples, we never are to address Him as Prabhat etc, regardless of the circumstance. This is especially true in the public arena where we are teaching others by our example.

By his expression, it is evident that the writer does not have due reverence for Sadguru Baba; this writer is just a fake margii. No true Ananda Margii – no true disciple of Lord Shrii Shrii Anandamurtiji – could ever even think to do like this. True Ananda Margiis always express the highest respect for Beloved Baba.

But see what this writer did:

“Prabhat would always remove his shoes before entering.” (The Jamalpur Years, p. 381)

This is absolutely appalling – the writer does not follow even one ounce of Guru Pujanam – reverence to Guru, which is a basic point that even beginner margiis understand.

“Trtiiyaḿ gurupújanam. I must have reverence for the guru…respect for the guru.”
(Ananda Vacanamrtam, Part 12, ‘Secrets’)

Rather, in his book which he published for all to see, the writer is treating Baba like some ordinary person on the street, or even less than that. Because even on the street one must use the address as Mister or Sir. This much the writer does not do. And this happens again, and again, and again in his book – thousands of times.


Even all the religions – whatever faults they may have – show proper regard for their preceptor.

Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

As an example, here is an excerpt from The New York Times:

“Pope Benedict XVI is on Twitter, and he tweets from an iPad. His Holiness sent out an initial tweet… ” (The New York Times, Tuesday, Jun 28, 2011)

In this article, the Pope is referred to in very respectful language because that is what his followers have taught the world to do. They have set a gold-bar standard, and the rest of the world is following along. That is the main message to be learned here.

Tragically that lesson was utterly lost on the writer of the book – “The Jamalpur Years.” This person has referred to Beloved Baba in the most ordinary, mundane, even lowly manner.

“Prabhat would always…” (p.381)

That is the unfortunate and poor example the writer is putting forward for the world to see. The results are not going to be good.

Let’s take a look at another example.


Buddhists address their leader as His Holiness the XIV Dalai Lama. The Dalai Lama’s worldly name is Tenzin Gyatso, but no Buddhist would ever consider calling the Dalai Lama, “Tenz”. That would be a terrible display of disrespect. Rather, in their each and every syllable, gesture, statement, and publication, they refer to the Dalai Lama in only the highest, most respectful manner: His Holiness. And by their lofty example, the rest of the world follows along. The proof is that even President Obama’s office used this same reverential address:

“Statement from the Press Secretary on the President’s meeting Thursday with His Holiness the XIV Dalai Lama: “The President met this morning at the White House with His Holiness the XIV Dalai Lama…” (Washington Post, Feb 18 2010)

Thus the followers of the Dalai Lama, by their respectful way of addressing their chosen leader, have successfully guided everyone around the globe to do the same, including the office of the US President.

Yet in his book – “The Jamalpur Years” – the writer could not even begin to approach such a standard – rather he sank to a most lowly level when referring to our Marga Gurudeva:

“Prabhat would always….” (p.381)

Let’s take a look at one more example.


Hindus address their leader as Shrii Shrii Jagat Guru Shankaracarya. Indeed now he is known the world over by this most respectful title: His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. Because that is how those followers have presented him to the rest of the world.

Indeed this “Jagat Guru” title means Guru of the whole world. Those followers give him this highest stature.

Of course this same Shankaracarya was once a boy who had a simple laukik boyhood name. When that boy grew older and became a monk then he eventually became known as Swami Shree Swaroopananda Saraswati ji. And when that same Swami Shree Swaroopananda Saraswati ji became a senior leader he was proclaimed by Hindu followers to be His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka.

So it was a three-step progression: (1) Boyhood name (which is no longer known) to (2) monk name to (3) His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka. His followers naturally refer to him by his highest appellation; so today the whole world references him by this great and magnanimous name.

Unfortunately, the writer of the book “The Jamalpur Years” went in the opposite direction. He introduced Baba to the world in the lowliest way imaginable.

As we all know as a boy He was Prabhat; as a social writer He is Shrii PR Sarkar ji; as a spiritual Sadguru He is Lord Shrii Shrii Anandamurti ji – the embodiment of divine bliss. Yet instead of using this third and highest name, Lord Shrii Shrii Anandamurtiji, the writer has introduced Baba as merely “Prabhat” to the entire population of planet earth. That is the terrible sin that this writer has done.

“Prabhat would always…” (p.381)

This type or mundane, ordinary expression is repeated countless times throughout the book.

So that is what the people around the globe are going to call our Beloved Baba – Prabhat. Because that is what this writer has taught them to do. It is nothing less than sinful what this so-called writer has done.

The Catholics have His holiness the Pope Benedict XVI; the Buddhists have His Holiness the XIV Dalai Lama; and the Hindus have His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka; and now, thanks to the work of this writer, the world over thinks that Ananda Margiis have “Prabhat”.

Indeed. there is only one His holiness the Pope Benedict XVI – there is no room for confusion – this title does not refer to any second entity; there is only one His Holiness the XIV Dalai Lama – there is no room for confusion – this title does not refer to any second entity; and there is only one His Holiness Shrii Shrii Jagat Guru Shankaracarya of Dwarka – there is no room for confusion – this title does not refer to any second entity. These appellations are totally unique; when these titles are mentioned everyone knows exactly who you are referring to.

Yet, with the simple boyhood name Prabhat, there are tens of millions of ordinary people named “Prabhat” – there is nothing unique at all about this name. So when the name Prabhat is mentioned, there will be so much confusion. Each and every person will have their own separate idea of who Prabhat is. There is nothing great or unique about this name that will alert people to know that we are referring to Sadguru Lord Shrii Shrii Anandamurtiji.

Yet it is this common name that the writer has used thousands of times in his book. What the writer has done is scandalous and sinful.


Some give the bogus logic that since this book – “The Jamalpur Years” – was written in English for a more western audience, then it was appropriate to refer to Baba in that way; because that is how it is done in the west.

However, that is nothing but bogus logic.

The Pope is also a western figure but no one calls him as “Joey”. Rather they use the term His holiness. So then why should the writer stoop to such lowly levels when addressing Beloved Baba as merely “Prabhat”. It seems then the writer did like this because he has absolutely no reverence in his heart for Baba. That is why the writer portrayed Baba in such a dishonorable fashion. One other reason is that he could be a paid stooge – in the hands of enemies – to downgrade Baba. The CIA, CBI, ISI, or KGB – or who knows who – could have paid him to put down Baba. The writer may be involved in covert operations. Otherwise what could be the reason – why is he denigrating Beloved Baba in this way.

Indeed, this writer does not even have social regard for Baba. Writers in the west will honourably refer to the current US President by his family name, Obama. They may precede that with the respectful title, President or Mr, in which it is President Obama or Mr Obama. But no one ever refers to him by his simple name, Barack. Nor were prior US presidents ever referred to as George or Bill. Rather their family name – Bush or Clinton – was used in order to pay respect. The world knows these people as President Clinton, President Bush and President Obama, not by Bill, or George, or Barack. No one says that “Bill did this”, or “George did that”, or “Barack did this.” Referring them by the first name / simple name is not done.

Yet the writer of “The Jamalpur Years” just used the simple name “Prabhat” when writing about Baba. Not an iota of social regard was afforded to Baba in this publication. There is no reasonable or decent explanation for this other than the writer has no inner love and no outer regard for our Sadguru Baba.

The writer cannot make the claim that what he has done is in sync with the western tradition. Because that is not at all the case. Spiritual and social leaders in the west are given proper appellations. Just look at how the Pope is addressed; the Pope is a western institution, but look at the reverence with which the Pope is addressed. Indeed, even on the street one must address the common person with Mister or Sir. But the writer did not do even an ounce of this with Baba.

So no one can say that the writer is following the tradition of the west. Rather the only logical explanation at this point is that the writer did this due to his own pitiful devotional standard and the blackness of his own heart. Or he may be a stooge in the hand of spy agencies like the CIA, CBI, ISI, or KGB – or who knows who – in order to ruin the image of Ananda Marga. The writer may be involved in covert operations. Otherwise what could be the reason – why he is denigrating Beloved Baba.

Ganesh Deva
(Giovanni Spulotto)


I was walking my dog and met up with my neighbor recently – he is not someone I know very well – then suddenly out of the thin air he says, “I know you are an Ananda Margii, so then Prabhat must be your guru.” I was totally shocked and speechless. I wondered how this guy is referring to our Sadguru Baba in this base manner. I certainly never refer to Baba in this way – neither in my own home nor in public. Then it flashed in my mind that this fellow got this lowly idea by reading Devashish’s book. It was then that I first truly understood that this book must – absolutely must – be removed from the shelves. This book should not be available to the public or even to anyone at all. This book should be tossed aside and a more qualified sadhaka with proper devotion should take up the task.


By now everyone certainly knows that the book being referred to in the above letter is “Anandamurti: The Jamalpur Years” by Devashish (Donald Acosta). Even the title he got wrong; it should be Shrii Shrii Anandamurtiji.

May we always remember, the entire aim in writing such a book is to glorify Guru and His teachings; but Devashish’s book moves in a totally different direction – a negative one. I too wholly believe this publication should be removed from the shelf. From the front cover to the back page, this entire book utterly fails to properly represent Revered Baba and His teachings.

Best will be if Devashish offers a formal statement of apology and correction, and withdraws the book.


Here following is a link the previous letter about Devashish’s book.


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Subject: Re: Read & Laugh
Date: Fri, 1 Jun 2012 13:48:33 +0530
From: tr sukul


== Re: READ & LAUGH ==


The humorous questionnaire (below) forces one to think why this tragic state of affairs is unfolding in AM. In “Namah Shivay Shantay”, Rev. BABA has clearly explained that 300 years after the death of Lord Buddha his followers divided into two and then three branches to satisfy their worldly pleasure (name, fame, prestige, post, power etc).

Baba says, “Buddhism, three hundred years after the death of Buddha, was clearly divided into two groups, (1) Mahásaḿghik, and (2) Sthavirvádii or Theravádii. Some time afterwards one more branch, [3] Sammitiiya, was created, but it did not last long.” (Namah Shivaya Shantaya, The Pervasive Influence of Shiva (Discourse 4))

Similar was the case with the of followers of various religions – what to say of Lord Krishna and Lord Shiva.

The philosophy of AM is totally unique and new, firmly based on Samgacchadhvam – the mantra of the Rk veda. Rev. Gurudev has proven Himself as the personification of His perfect philosophy.

So, in my opinion, those whose goal is to attain Baba have firm faith that He is watching them every moment and therefore His strong philosophy will tightly attach them with Him.

Whereas those whose desire is worldly pleasure – power, name and fame etc – will certainly quarrel with each other and break up the structure into various groups based on different selfish sentiments.

Since sentiments are always changing from one person to the next, the various groups will also suffer changes according to time, space, and person, and finally come to prove their hypocrisy.

Let Baba remove their ignorance of avidya maya and bring about their mental purification; then and only then will they return back to the true treasure of Ananda Marga ideology.

Namaskar ,
Dr TR Shukla

On 05/28/2012 08:18 AM, AM-GLOBAL wrote:
Respected Readers,

Namaskar. The following Ananda Marga Questionnaire comes to us by way of Shrii Amrit Laloo – a longtime and dedicated Ananda Margii.
AM-GLOBAL Moderators

ANANDA MARGA QUESTIONAIRE – Read on! If you find the questionnaire funny, laugh out loud. If not, laugh anyway.
Several possible options are given to the questions below. Choose the option/s that you think are the correct one/s.

Who is the boss ? At present there are 2 PPs. Which of the two PPs, Calcutta or Ranchi PP, was elected / selected in accordance with the Caryacarya guidelines given by Baba ?
a) Ranchi PP
b) Calcutta PP
c) Who’s the boss ?

How many AM factions have come into being after 1990?
a) two
b) three
c) too many to count

As per Neo-Humanism, which is now the new super race ?
a) Bengalii
b) Hindii
c) German
d) Neo-humanism- what is this ?

It is a well known fact that Ac. Rudrananda Avt. is power mad and Ac. Sarvatmananda Avt. has influenced the Bengalization of AM. After their demise (mahaprayan), which of the two will have have a longer lasting negative effect on AM ?
a) Rudrananda
b) Sarvatmananda
c) both

All the existing factions have posted SS’s to all the sectors to influence the activities, capture projects and also to create divisions among the margiis. At this moment which Sector has the most number of SS’s?
a) New York Sector –US$$$$$
b) Nairobi sector (too poor)
c) Berlin Sector
d) Delhi sector

After 1990, which narrow sentiment has surfaced within the ranks of AM with serious consequences?
a) language sentiment ( Bengalii group and Hindii Group) very funny
b) geo- sentiment ( Bangla samaj –most important samaj in the world)
c) socio-sentiment
d) all of the above

The slogan “one human society” does not apply to groupist members of AMPS because
a) Present groupist AM members do not constitute a society
b) Present groupist members are not Ananda Margiis as they don’t follow 16 points
c) The present leadership in AM do not belong the human society
d) The leadership are not human- they are demigods
e) none of the above

In India for which of the guru’s “Mahaprayan ” is celebrated annually?
a) Lord Krishna
b) Lord Shiva
c) Shrii Shrii Anandamurtii- Ananda Marga
d) Guru Nanak- Sikhism
e) Shrila Prabhupadha -ISCON
f ) Ramakrishna Paramhansa- Rama-Krishna Mission

Who is the greatest pseudo-intellectual in AM ?
a) Ac. Bhaskarananda Avdt.
b) Ac. Kritiishivananda Avdt. (new entry)
c) c. Abhidevananda Avdt.
d) Ac Narada from Suva Sector
e) All of the above

The “Mahaprayan” festival is held every year in Tiljala because
a) Tiljala is an important Tiirtha – liberation is a sure gaurantee- no need for sadhana
b) Baba has given “Mahaprayan” as an official function in CaryaCarya
c) The big-wigs want to re- affirm annually that Parama Purusa is dead
d) We can do whatever we please because Baba is not watching us -Mahaprayan confirms this to be the case.

Which function is most prestigious ?
a) Ananda Purnima (Baba’s advent on earth)
b) DMS
c) “Mahaprayan”

Who is the major decision maker in AM affairs?
a) “AMPS –Calcutta”
b) “AMPS –Ranchi”
c) The Legal Court

Which Ananda Vanii should be taken as the authentic Vanii?
a) Calcutta Vanii
b) Ranchi Vanii
c) Baba’s original vaniis
d) anyone can create a vanii-just extract one from Baba’s books-it’s official

Ananda Marga has a solution to curb unemployment in the world. By the division of AMPS, they created more vacancies: Like two PPs instead of one, and more than 18 sectorial secretaries instead of nine.
a) this is ground-breaking- in accordance with PROUT
b) it has been done before by other organisations
c) More divisions of AMPS would create more vacancies
d) a ridiculous situation

Which DMS has the larger attendance ? The competition is on. Power is the name of the game.
a) Ranchi DMS
b) Calcutta DMS
c) Joke (sooo funny)

In which sector are the board members being sued for the sum of US$ 400,000?
a) Nairobi sector ( too poor)
b) Berlin Sector
c) New York Sector USD $$$$$$$$$

Are some or our power-drunk, so-called leaders behaving like
a) capitalists
b) communists
c) definitely not Proutists
d) All of the above

The last rites for Ac. Nigimananda Avdt. was given high profile coverage. Avadhutas should be given a state funeral because
a) they are renunciates
b) they have surrendered their all to Baba
c) they do not subscribe to pomp
d) they don’t seek glory
e) they will be recognised by the greater civil society after their demise

Memorials must not be constructed for Baba because
a) it is a waste of resources
b) Baba did not approve of memorials
c) Baba is not “dead”
d) Memorials are done for human beings, not for God
e) All of the above

Which is the most important tiirtha (place of pilgrimage) for Ananda Margiis? Visit the tiirtha at least once in your life-time –no need for meditation
a) Jamalpur
b) Ranchi
c) Cremation place (Tiljala) liberation is a sure guarantee
d) All of the above
e) Baba did not approve of any tiirtha

Which of the following best describes the Ranchi Adm ?
a) self-righteous
b) hard-headed
c) Conceited
d) arrogant
e) open-minded but anti-Bengalii

What is the driving force behind the Calcutta Adm ?
a) superiority complex- Bengaliis are spiritually elevated and organisationally advanced
b)Bengali sentiment
c)Baba chose them to lead
d)Bihariis (housekeepers of Bengaliis) and other language groups are inferior
e) Groupism – all animals are equal but some animals are more equal than others.

If you think this questionaire is funny laugh out loud. If you think it has substance ponder deeply. Enjoy.
If you have more jokes please share with us.

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Date: Sat, 25 Feb 2012 22:44:02 -0700 (PDT)
From: Pradiip Deva
Subject: “Baba Forgot One Thing”
To: am-global@earthlink.net



Anyone around those days remembers well that each and every year Baba would make an announcement about the birthday of Lord Krsna.

Baba would refer to it as: Janma’s’t’amii.

There is an audio file on our blog where you can listen to Baba’s announcement:


After bringing recognition to the day, Baba would invariably take some time to talk about the life of Lord Krsna, His dharmic teachings or scenes from the Bhagavad Giita.

This was a regular event.

But never ever once did Baba comment on the exact day, time, or place of Lord Krsna’s passing. Never did Baba highlight this occasion as a point of remembrance or celebration. Rather He carefully avoided the matter.

As His disciples, we should pay heed to Baba’s example and represent His ideals by our own conduct.

Unfortunately, some feel that “Baba forgot one thing” and they have taken it upon themselves to bring the “missing point” forward.


Indeed all those margiis and wts not attached to any form of geo-sentiment will realise the completeness of Baba’s teachings and that only a few who wish to dogmatically highlight their own land as a pilgrimage etc. For them it is also a money-making venture.

That is why many say that their dogma is just based on selfish gratification or a’tma sukha tattva, and not anything dharmic. More about this point is written below.

Our view is to take Baba Himself as our pole star; He is our dharmic example. What He does we should do. And Baba never highlighted or talked about the exact day or date that Lord Krsna or Lord Shiva passed away. Not even in His books, Namami Krsnasundaram and Namah Shivaya Shantaya, does He mention the day or date. This type of commemoration Baba never did. He never mentioned that today we have to do something because this day is the observation of the passing of Lord Krnsa. This was never Baba’s manner – not once.

Just Baba would highlight the birth of Taraka Brahma – every year He would mention Lord Krsna’s janma’s’t’amii.


Even then, some group leaders have worked hard to drag their chosen dogma in through the front door of our Marga. This has been their life’s endeavour since 1990.

In turn, we should be extremely careful because once a dogma arrives, it is not easy to kick out. A perfect case in point is the Shivaliunga or phallic worship with Lord Shiva.

In those prehistoric times, when people were less developed, they brought much attention on phallic worship. They thought therein lied their welfare and victory.

As people progressed, they realised that they should meditate God and not indulge in any type of ritualistic phallic worship.

But by that point it as too late. Already the temples of Lord Shiva had been completely overrun with Shivaliunga and phallic worship. And still today this type of worship and presentation is prevalent in all temples of Lord Shiva.

Here the point is that once a dogma enters the house it is not at all easy to get rid of it. But some feel that “Baba forgot one thing” and hence have taken it upon themselves to drag it into AM. We should be cent per cent ready, lest this become one permanent scar on our AM society, just like phallic worship became totally linked with Lord Shiva.


Indeed, in view of the pilgrimages of Haj and Mecca etc, such geo-oriented group leaders wanted some ritualistic event wherein they could dance and brag about their place. Hence they continue to host their annual dogmatic program at their HQ. In this way they derive selfish pleasure and side by side they say, “Baba forgot one thing so we have brought it in”.

It is a dogma, but this is what makes them happy in life.

Baba says, “This dogma in its turn is entirely based on a’tma-sukha tattva. Human beings yield to this dogma with the sole intention of attaining selfish pleasures; even educated people knowingly submit to dogma. They know that they are surrendering their intellect to dogma, and that the outcome will be undesirable; they know and understand everything – why, even then, do they knowingly submit to it? They are all deliberate sinners and intentionally accept dogmas as truth. They observe that these dogmas are based on a’tma-sukha tattva; but they think, “I don’t care whether it does good or harm to others, because at least I have got some pleasure out of it!” Being motivated by this idea, they enslave themselves to dogmas.” (NH-LOI, Disc: 6)

All in AM understand that Baba Himself only highlighted the birth of Taraka Brahma and never the day of Lord Krsna’s passing. All in AM understand that Baba is omniscient and that AM teachings are complete in all respects. All know that Baba is Parama Purusa incarnate and that He can do no wrong.

Even then, one team continues to chant, “Baba forgot one thing.” They say this because they have utterly drowned in their chosen dogma.


Some think that their chosen Deity will punish them if they do wrong, others think that their God will plunge them into the hell fire for their sins, and still others think that their Parama Purusa “forgot one thing.”

Tell me, do you know which sect or group falls in this later category?

It is the Kolkata sub-faction. They think that Baba forgot to give the mahaprayan ceremony so they decided to create it themselves. This is the grand outlook and justification they give. They think, “Baba forgot to give the teaching of mahaprayan and that therefore it was our job to make it.”

Such is their curious outlook in life.


By His grace all true Ananda Margiis, understand and realise that Baba is pure and perfect in all respects and that He never forgets anything. He is omniscient and all-merciful. All that was needed was given.

Just as Baba never talked about the actual date of Lord Krsna’s passing – likewise He purposely does not give the program of mahaprayan in AM. It is that simple.

Blinded by their geo-sentiment, some within the Kolkata ranks feel that, “Baba forgot one thing” in the form of mahaprayan. Saving such persons from their own dogma is not easy. We will try, but do not have much hope. All rational margiis however can easily understand the point.

In the end, we should just let the day be forgotten as has happened with Lord Krsna and Lord Shiva. That is Baba’s explicit teaching. Baba only highlighted Lord Krsna’s birth – never the passing. We should do the same.





In His book, Discourses on the Mahabharata, Baba does mention how one hunter shot Lord Krsna. This story has been told to give the teaching of forgiveness. And indeed the proof that this is not meant to be a day of commemoration is that Baba never ever mentions or tells us the day of Lord Krsna’s passing. And not even the dogmatic followers of Lord Krsna do not celebrate or observe His passing. They may be ritualistic but at least this much sense they have. So it is a shame that a few in AM have fallen below that standard and given way to mahaprayan. Baba Himself never approves of such things.


“Jiivane maran’e toma’kei a’mi ja’ni…” (P.S. 3570)


Baba, by Your grace this much I know that all the time You are with me – in good times and bad times, in life and death, in each and every situation. Baba, in darkness and in effulgence, all the time, I feel Your proximity. Baba You are everything; You are the quintessence.
Oh my dearmost, You are formless, but You have taken advent before me in form. In this way You have graced me. You are bhavatiita* and divinely effulgent. You are like the vast ocean and I am like a little droplet. Even then You love me. Baba You are ever-gracious.
Baba, by Your grace I have come on this earth by Your thought projection and the only longing I have is to get You. According to Your mental waves I am floating; my life is passing.
With Your rhythm and flow I dance; and, in Your divine effulgence I smile. My coming, remaining, and going is completely depending on You, Your grace. With that dream, by Your grace all types of colorful tales I weave in my mind.
Baba all the time, good and bad, every moment You are my everything….

* Bhavatiita= The Entity which is beyond ideation.

Health Guideline: Over-Indulgence and Paralysis

Baba says, “The people who have an over-active Manipura Cakra also show a dominance of the lust and anger vrttis. Such a type of person, though always found to be energetic, generally suffers from constipation owing to excessive anger and over-activity. If these pitta-dominated persons do not find a high ideal in their lives, they become weak in their lower bodies due to over-indulgence in sex and anger. Often the nerve-fibres of their lower bodies degenerate, and paralysis sets in there.” (YT, p.29)

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


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


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

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

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

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



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

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

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

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

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

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

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

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

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


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

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


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

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


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

And also, see the following Prabhat Samgiita #4082.

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


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

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

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

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


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

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

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

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


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


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

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

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


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

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

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


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

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

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

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

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


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

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

Please write your valuable thoughts on this topic.



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


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

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

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

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

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


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

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

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


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


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

Serious Matter

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

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

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Date: 29 Jan 2012 11:27:53 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #8



~ PS #1157 ~

Here is the next song in our series. The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

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


Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’


Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

Baba, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…


[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhva, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Varabhaya Deva

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