Archive for the ‘Lord Shiva’ Category

21 Jun 2013


This entire posting is composed of 2 parts:
(2) Posting: Spirit Behind Ananda Marga’s Vivaha System;
(1) Prabhat Samgiita #886.


To bring anyone on the path of dharma a proper environment is necessary and for that one human society is needed. Towards this end, Baba has taken numerous steps.

On the one hand He has involved deeply in repairing addressing and solving society’s ills. In this way And He has exposed and given the solutions to cure society from: religious dogmas, casteism, racism, communalism, sentiments, exploitation, untouchability, color, economic disparity, etc. Indeed Baba has addressed so many inequalities and injustices in the society.

Simultaneously Baba has infused one very positive feature for humanity – His revolutionary concept of society building: Which includes both the creation of WTs and the formation of revolutionary marriages.

Society building ensures a certain stability and dynamism as well as the love and compassion necessary for enabling people to grow in a healthy and proper way. So this is one key for developing one human society.

And indeed when that society is formed then there will be huge scope for people to grow in all sorts of ways and devote maximum time for spiritual pursuits and ultimately become one with Parama Purusa.

So society building has a special role.



Revolutionary marriages (RM) are a special feature of our Ananda Marga way of life and come within the scope of the society building department of AMPS. Actually the main basis of marriage in Ananda Marga is society building.

In the past Lord Buddha also neglected this important social factor so he could not form the society properly. Lord Buddha’s teachings were deficient in this regard. And many religions also have not been able to create solid systems and ideals for marriage. The materialistic societies around the globe are also severely lacking on the point of marriage.

The tantric system of marriage is 7000 years old and holds a special meaning and practical presentation. We have seen this in our lives especially in DMC when Baba used to give blessings to marriage couples.


First the newly married couple would approach the dais and do sastaunga pranam to Baba. And then with both of their hands the couple would jointly offer a flower garland to Baba. Then Baba would then place His own hands around their hands and join them in holding the mala (flower garland).

Then Baba would graciously bless their marriage: “Be like Shiva and Parvati, go on doing your worldly duties along with your psychic and spiritual pursuits, be the assets of the entire civilisation, and by your service the whole society should be benefited.”

Baba also used to repeat the mantra ‘Shubamastu…’, meaning ‘May you be blessed’.

And then He would give the mala to the bride. To English speaking margiis Baba used to say, ‘little girl take this mala and keep it with you’. And when He spoke to margiis in Bengali or Hindi this was the translation: ‘mother keep this garland along with you’.

Hundreds of times during DMC we have witnessed how Baba used to give His marriage blessings. And always He would begin by saying, “Be like Shiva and Parvati…”

Here the special significance of ‘Be like Shiva and Parvati’ is that during Lord Shiva’s entire married life He took care of Parvati and watched over her physical, psychic, and spiritual development; and Parvati took care of Lord Shiva as well. Their marriage was ideal. It was not based on material satisfaction or gain, but rather a high ideal. It was starting point of building one human society.


Prior to Lord Shiva’s advent society was not properly formed. One key reason for this was that there was not a proper system of marriage. Instead, most were involved in libertine type of relations – especially the males.

The ones who suffered most then were the children and their mothers, but especially the children. Basically males did not accept any responsibility. So the whole responsibility of the child’s physical, psychic, sentimental, and spiritual welfare rested upon the mother alone. And it was just not possible for a single mother to manage all aspects of raising and providing for the child. The condition of the baby and mother was terrible.


Then Lord Shiva took advent. For the first time in human history He graciously gave the system of marriage. And that marriage system was primarily for the welfare of the child. So that child could receive the requisite love and support to one day become a bonafide member of the civilized society.

In this same spirit, Baba has created the society building department in our Ananda Marga.



Unfortunately in today’s materialistic countries, the true spirit of society building is not followed. Wherever materialism reigns, children are not properly cared for rather they are a by-product.

That is why we often see that children are not able or allowed to live along with their mothers, or sleep and get love and affection from their mothers even in nighttime. This results for any number of reasons: The parents might be divorced and the mother may have to work 3 jobs, or the parents are grossly involved in their careers and ignore their children, or there are other reasons. Unfortunately this is the common fashion these days: Children are often ignored and neglected whereby the child feels alienated from their surroundings.

In our Ananda Marga society the situation is improving a lot, but in the true sense society building has not yet taken proper shape. If we look back over the history we will find innumerable examples how the letter and the spirit of Baba’s given marriage system has been compromised.

But I have deep faith that with firm determination we will reach to the goal which Baba has established.


Baba has graciously given various special teachings for building up a spirited & singular human society. Each point has its own unique aspects and beneficial results – including His divine teaching on ‘vivaha’.

However, certain publishers have defined vivaha in an ordinary and mundane way. Yet we know Baba’s grand guideline of vivaha is not common and ordinary, but extraordinary.


Since the very beginning in 1955, Baba’s has graciously guided us to form one human society. Because the whole aim of the Ananda Marga mission is Atmamok’s’a’rtham’ jagaddhita’ya ca – ‘self-realisation and service to humanity.’ But without building up one human society this can never be achieved. So Baba has taken strong steps to form a single human society whereby people can move towards their spiritual goal.


In the past neither Lord Shiva nor Lord Krsna could do this. They were engaged in other ways and could not manage the strong planning necessary to bring the entire humanity within one thread. But Baba has indeed taken up this great endeavour.


Baba’s following teaching makes this subject more clear.



“Prior to Shiva, there was no system of marriage in human society. And as there was no recognized marriage system, the matrilineal order was in vogue, because it was easy to identify the mothers. In the case of the fathers, it was impossible to identify them. Shiva, for the first time, introduced the system of marriage which has continued until this day. The Sanskrit word for marriage, viváha (derived vi – vah + ghaiṋ), literally means “to follow a particular system”. This system of marriage is known as Shaeva viváha. According to this system, the bride and the bridegroom will equally share full responsibility for their marriage, without any consideration of caste or community.” (1)



“At the beginning of evolution, humans used to lead libertine lives without any consideration for family obligations, but they gradually developed a family instinct. However, that family instinct was no different from that of the elephants, lions, pigeons, etc. Due to this inborn instinct, males and females arrived at a loose but workable compromise regarding family life. But in that there was no sense of responsibility born out of a developed conscience; rather, due to their loose relationships with each other, one person used to desert another and go anywhere he or she liked. The number of such libertines was very high, and they used to disturb the peace and harmony of the so-called family members and become the cause of many serious quarrels.”

“The male libertines would not take responsibility for their offspring. They used to wander freely, and as a result, the entire responsibility for raising the children in their infancy would devolve on the mothers. But it was not possible for the mothers alone to bear the responsibility of maintaining the children, as a result of which many children died in early infancy. Those who survived felt themselves to be in a sea of troubles after they were weaned from their mother’s breast-milk. Then they would be deprived of their mother’s love, since she had to take care of the next baby. Those were the days of the prehistoric humans…The life of the libertines was just like that of the animals.”

“Shiva made the rule that regardless of whether women were capable or incapable of earning a livelihood, men would have to take on the responsibility of supporting them; thus the Sanskrit word for “husband” is bharttá. The word bharttá is derived from the root verb bhr + suffix trń; the root bhr means “to support” and bharttá (in the first case-ending) means “one who supports someone”.”

“As a result of this arrangement, it became easier for the women to maintain the children, since they were relieved of the onerous responsibility of providing their food and clothing. Not only that, when the children became a bit older the direct responsibility for their maintenance shifted from the mother to the father.”

“It was not easy to know the fathers of children even in the case of the so-called householders, far less in that of the libertines. Children would know only their mothers. And after they were weaned, they would forget their mothers also. Thus being deprived of motherly love and affection at a very early age, they had no opportunity to develop the sweeter and finer sensibilities of the human mind. The human mind, the human intellect, was nipped in the bud; those people had no opportunity to blossom, to gladden the heart of the world with their sweet joy. By declaring the males to be bharttá [husbands] Shiva fulfilled a major portion of His task for human society.”

“But Shiva did more than that: He declared that women must be kalatra, which means that women must discharge their obligations to their husbands and their children in such a way that the latter will not have the least difficulty.”

“Those who accepted this new arrangement were declared married, and the other members of their society would be witnesses to the marriage ceremony, to bless the newly-married couple and pledge their cooperation to them. The Sanskrit equivalent for marriage is viváha (vi – vah + ghaiṋ): it means, after the ceremony, the man and woman can no longer live as libertines or as irresponsible so-called family people. They have to discharge their full obligations as bharttá and kalatra, responsible husband and responsible wife.” (2)



“Vi – vah + ghaiṋ = viváha. The root verb vah means “to flow, to lead”. Viváha means “leading one’s life in a new way with a special type of responsibility” [in both Sanskrit and Bengali]. In the most correct Sanskrit, however, the word for “marriage” would be formed vi – úh. An alternative spelling is with u (not ú). Vyuh + kta = vyud́há (meaning “a married person”).”

“An unmarried person remains somewhat free from responsibilities. As a result they get the chance to discharge some greater duties outside their small family. Even though they go outside the house for other work, it is not against anyone’s interests. Vyud́há means a “married person who shoulders a greater family responsibility and begins a new style of life.””

“Hence, when an unmarried girl or boy gets married, his or her life begins to flow down a different channel. Various responsibilities devolve on them. They can no longer afford to take their responsibilities lightly.” (3)

in Him



So vivaha is one special way for developing the society; it is a revolutionary form of marriage that brings the fulfillment of human potential through responsibility, commitment and spiritual growth. Vivaha cannot merely be defined by a single mundane term, i.e. marriage. The Sanskrit word vivaha cannot merely be translated or defined as marriage. The ideal of vivaha is so much more than that. That is why Baba Himself takes several paragraphs to explain the meaning of vivaha. Baba never merely defines vivaha as marriage.

As we all know, nowadays marriage mostly means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. A person might marry 2, or 3, or 4, or 5 times. That is the common way nowadays. And each time it is defined as marriage, but that is not at all what vivaha is all about.

Unfortunately if you search for a definition of vivaha in the note sections of various Ananda Marga books, you will find that certain members of the Publications Dept merely define vivaha as marriage. That means in certain specific sections like the glossary and the footnotes, the publishers themselves chose to define the ideal of vivaha as marriage:

For instance:

(a) In the book, “Sarkar’s Short Stories Part 1” – the publishers inserted a footnote in the story – “The Headmasters’ Contest”. Here is the entirety of that footnote: “Viváha is the Sanskrit word for marriage.” So they merely defined vivaha as marriage when in fact it is so much more than that. Remarkably, the publishers took special efforts to create a footnote for the term vivaha. In that situation they could have described vivaha in so many positive and practical ways according to Baba’s dharmic explanation. But instead they merely defined it as marriage. That is completely misleading to the reader and it undermines the ideal of vivaha.

It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(b) In the book, “The Awakening of Women”, the publishers inserted a glossary and in that glossary they merely defined vivaha as marriage. They wrote one word – that’s it. Here again the publishers created a special place to define and describe the term vivaha but they failed to use any of Baba’s dharmic tenets. Yet vivaha itself is such a key component for the upliftment of humanity and grants women and mothers an entirely new status. And in the book “The Awakening of Women” the publishers utterly neglected to put a proper definition of vivaha in the glossary. That undermines the very purpose of the book.

It would have been far better if those in charge referenced specific sections of Baba’s discourses and direct the reader to learn about vivaha in that manner. Or if they wanted a shorter definition for their glossary they could have defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these type of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

(c) The Ananda Marga Dictionary published in 2005 falls into this same problem. If you look up vivaha in the Ananda Marga Dictionary all you will find is the singular mundane term ‘marriage’– nothing more. By this way people will think that vivaha just means one mundane love marriage where males later divorce when their sensual desires get directed towards some younger female etc. It would have been far better if those in charge defined vivaha as ‘the special system of a dharmic marriages first introduced in Lord Shiva’s time’ or ‘a union between husband and wife based on fulfillment of an ideal’ etc. Any of these types of definitions would been much more appropriate. Because to only say ‘vivaha = marriage’ is very misleading.

Just imagine if in the dictionary someone defined dharma as ‘religion’ – without saying anything more. Then people would think dharma was just something dogmatic. How misleading and unjust that would be. Similarly to define vivaha using one simple mundane term like marriage is to do injustice to the ideal of vivaha because nowadays the marriage term is so commonly abused in as the divorce rate is 75% in some states and males regularly cheat on their wives, and vice-versa.

So in this materialistic era where the institution of marriage has nothing to do with the dharmic ideal of vivaha, the publishers of the Ananda Marga Dictionary must not define vivaha as ‘marriage’. The Dictionary definition must carry the inner spirit or dharmic quality of the term. Because Ananda Marga means dharma; so without that, the goal of making an Ananda Marga Dictionary remains unfulfilled, lacking, or faulty.


The problems associated with the Ananda Marga Dictionary’s definition of vivaha do not exist in isolation. Verily there are dozens and dozens of terms – even hundreds – that are improperly defined in that Dictionary by those publishers. Unfortunately, many of the definitions do not reflect Baba’s given teachings of Ananda Marga. That is why the entire dictionary needs a critical review, not just one single definition.


Overall, the idea of making an Ananda Marga dictionary is very good – if done properly. That means the dharmic definitions must be given according to the word and spirit of Ananda Marga ideology. Then surely it will be beneficial.

But when a Dictionary itself offers misleading, incomplete, and wrongful definitions, then that undermines the entire purpose of making a dictionary. Rather it is harmful. Best will be if stringent efforts are made to create a proper, well-referenced dictionary based purely on Ananda Marga ideals.

In conclusion, the term vivaha might also be defined in this way: A special union between a husband and a wife based on a dharmic ideal where both parties shoulder a great responsibility in raising a family while caring and watching for each others physical, mental, and spiritual development – plus we should always refer them to Baba’s discourses that offer a more explicit explanation.

1. Namah Shivaya Shantaya, Disc: 2
2. Namah Shivaya Shantaya, Shivokti 3
3. Shabda Cayaniká Part 19

******** Prabhat Samgiita #886

“A’j toma’y pelum notun sa’je mor manoma’jhe…” (P.S. 886)


O’ Parama Purusa, by Your causeless grace, today I have gotten You in a more loving way in my mind. You have come in a new form in my dhya’na. It is Your grace. Earlier my mind was busy and involved in a variety of works – both positive and negative. But now there are no such distractions. My mind is one-pointed and only ensconced in Your love.

O’ Divine Entity, the path that I was moving on was a zig-zag path. There was no hope or relief. My life was covered in darkness, day and night. By the attraction of Your divine love I looked towards You. O’ my dearmost, my most loving One, by Your grace the wheel of my chariot has just turned. In my dead river, a flood of sparkling fresh water has come. Baba, now my life has become effulgent.

O’ Parama Pursusa Baba, in the past there was black darkness and after that it was even more black. The whole atmosphere was totally bleak; my whole life was shrouded in darkness. Baba, You are so gracious, You have come with Your divine effulgence. You have come with more and more divine effulgence. O’ my Lord, now in whichever direction I look, it feels very blissful and loving. I feel Your divine presence in my heart and all around me. Baba, You have stolen my mind and made my heart full. My heart has become full with Your love.

Baba, today You have blessed me by coming to me in a more intimate and loving way. You are so gracious. Baba, I love You…

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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 2 parts:
(1) Posting: Devotee Story: Good or Bad Bhakta #1;
(2) Prabhat Samgiita #1756


~ Part 1 ~

Devotees have a special characteristic that separates them from ordinary people. That is Baba’s explicit teaching.

Regardless of a bhakta’s behavior, whether he commits a blunder or a small mistake, we must not think that the devotee is therefore useless or worse than common folk. Because still that bhakta has the special quality of devotion. Baba Himself places tremendous importance on this.

Here below is one famous mythological story about a devotee from long ago. The inner meaning of the story lends itself well to life in Ananda Marga.

As we know, Baba vigorously defends the honor of even bad bhaktas after they were condemned by others for their faults. We have all heard of such incidents.

All these stories point in the direction that Parama Purusa holds a special place in His heart for all devotees, even bad ones who commit wrongs.


Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu. After launching a crusade, King Tripasura met his untimely death.

His son, Gaya’sura inherited the throne and followed in his footsteps.

King Gaya’sura too was an ardent worshiper of Lord Vishnu. He prayed endlessly and finally achieved the gift of immortality, granted to him by his chosen Lord Visnu. King Gaya’sura promptly launched a heinous offensive wiping out innocent people in all lands. The wrath of Gaya’sura was terrible. And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself came to defend them, but the Lord too was defeated.

Lord Vishu’s followers pleaded with Him to do something.

Lord Vishnu then asked a boon of King Gayasura. The King agreed. Lord Vishnu then asked that Gayasura be turned to stone.

Gaya’sura replied, “So be it”, but then made three pleas:

1) The Lord should put His feet in Gaya’sura’s heart;
2) All those with the Lord’s feet in their heart must be granted liberation;
3) If anyone with the Lord’s feet in their heart does not get liberation, then King Gaya’sura will again be granted life on earth.

Here Baba describes these boons in full:

“First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya’sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come.” (1)

By the above story – which Baba Himself has recounted on various occasions – we can understand that Parama Purusa places great value on devotion.

“This devotion is a heavenly attribution.” (2)

Even though King Gayasura was a ruthless warrior, due to his devotion he was able to keep the Lord’s feet in his heart. Such is the quality of devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what other bad qualities a bhakta might have.


With all the groupism, difficulties, power mongering and so forth, it is very easy to think that certain people in Ananda Marga are very bad. But we should never harbor any ill will or hatred. Everyone is part of Parama Purusa’s family.

Some may have made mistakes and committed gross sins, yet still all are our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga – and they have come for a reason. Some may have come to play the role of a hero; some may have come to play the part of a villain. Regardless, in the the near or distant past, they established an inner link with Parama Purusa, by His grace. They have a place for Him in their heart – so they have come once again to sacrifice in some way for Him – and they are going to be granted salvation.

So all in Ananda Marga are not just our brothers and sisters, but they are devotees of the Lord and that in itself has great meaning. They have a special connection with Him.

Regardless of what faults they do or what hell they create, we must not banish such persons from our minds or think ill of them. Rather we are to love them.

No doubt such persons may have to undergo rectification in the social sphere – they may have to stand before the court of justice – but their spiritual well-being is safe and secure, just as was the case with King Gaya’sura, Ravana, and so many other sinners. Parama Purusa has saved a place in His heart for even bad devotees.

So we must appreciate all who have come to do something for Baba, despite whatever shortcomings they may have. Their arrival onto the path of Ananda Marga has great meaning – that is enough to make one’s life successful.

We should not just think this way about others but about ourselves as well. Baba has graciously blessed us with the special gift of devotion.


(From the discourse, “The Lord’s Feet”, December 1971, Patna)

Tripurásura, the father of Gayásura, was a great devotee of Lord Viśńu [a mythological god]. Many devotees of Lord Shiva [a great yogi worshipped as the Lord] wanted him to become a devotee of Shiva instead. But how could Tripurasura go against his Iśt́a [beloved goal of life]? “Though I know that there is no difference between Viśńu and Shiva, for me everything is Lord Viśńu, for He is my Iśt́a. ”

But the devotees of Lord Shiva still put pressure on Tripurásura, in order to see him also become a devotee of Shiva. His conversion might have been possible if the worshippers of Shiva had made a logical appeal to Tripurásura’s understanding that there is actually no difference between Lord Shiva and Lord Viśńu, and that both are only the functional counterparts of Parama Puruśa. But under the pressure put on him by the devotees of Lord Shiva, Tripurásura initiated a crusade against all the devotees of Lord Shiva, until he finally came upon Shiva Himself. But however powerful Tripurásura was, how could he fight against Lord Shiva? He was defeated by Lord Shiva and met his death.

After the death of Tripurásura, his son, Gayásura, became the king. He, too, was a devotee of Lord Viśńu. He worshipped Him with all his heart and devotion, and finally succeeded in attaining a boon of immortality: not to be killed by man, demon or god, in earth, heaven or hell, by day, night, evening or morning. Endowed with such a great power, Gayásura went all over the world conquering people, torturing them and making their lives miserable. None were spared – not even the devotees of Viśńu or Shiva.

But as the saying goes, “Power corrupts, and absolute power corrupts absolutely.” Gayásura, who had received his power from Lord Viśńu, thought to defeat the Lord Himself…Gayásura started thinking that the great power he possessed was actually his power. He finally challenged Lord Viśńu, and since Viśńu Himself had granted the boon, how could it fail? Viśńu was defeated by Gayásura. Gayásura bound Viśńu to a tree and then went all over the world with a very bloated ego.

When things had become intolerable for the people, they approached Lord Viśńu, still tied to the tree, and recounted their miseries, requesting Him to do something. Viśńu pleaded helplessness, as He Himself was in a precarious condition! Then the devotees reminded the Lord that He had given the boon of immortality to Gayásura in the physical realm only. The devotees urged Lord Viśńu to use His psychic and spiritual power to defeat Gayásura, and relieve the people of their miseries. Lord Viśńu assured them that He would do something in the matter.

When Gayásura returned to Lord Viśńu to offer his prayers, Viśńu said, “Gayásura! I once gave you what you asked, and you have defeated me. You should now give me a boon.” Gayásura readily agreed to it. Viśńu then asked that Gayásura be turned into stone. Gayásura had no alternative but to say, “So be it.”

Gradually Gayásura’s legs started turning to stone. When he was stone up to his waist, he said, “Wait! I have three conditions!” His first condition was that the Lord put His two feet in Gayásura’s heart. The Lord agreed to it, but asked the reason for such a condition.

Gayásura said, “So that people should know that the feet of the Lord are always in the heart of a devotee, good or bad.”

The second condition was that all those who had the Lord’s feet in their hearts would surely get liberation. The Lord agreed to this also.

The third and last condition of the almost petrified Gayásura was, “If even a single person having the Lord’s feet in his heart fails to get liberation, then this petrified Gayásura will again become a living Gayásura.” Lord Viśńu agreed to it. Very soon Gayásura was turned completely into stone.

This story, from one of the Puráńas [ancient scriptures] has the following three lessons for humanity. First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gayásura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come; it is a matter of the Lord’s prestige!
(From the discourse, “The Lord’s Feet”, December 1971, Patna)


“Now even if a man is that type of sinner whom other sinners may take as a bad man, of whom even sinners may say that he is a bad man – for such a sinner, the worst type of sinner, the future is not dark. The future in his case also is very bright, if he takes shelter in the divine lap of the Supreme Father.” (3)

in Him,

REFERENCES1. ‘The Lord’s Feet’
2. 1 June 1986 DMC
3. Ananda Vacanamrtam – 34, Be Free From All Complexes

******** Prabhat Samgiita #1756

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


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

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

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

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


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

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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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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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