Archive for the ‘Mahabharata era’ Category

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


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

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


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

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

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

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



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

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

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

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

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

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

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

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

Now the question is: Why is it not visible?


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

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

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

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

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


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

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

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


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

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

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

“Paritra’n’a’ya …”

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

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

Sastaunga Pranam to Baba,

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


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

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

Eating Style

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

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


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

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

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

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

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

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


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

For example:

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

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

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

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


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

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

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


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

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

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

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

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


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

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

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

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

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

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


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


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

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

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

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

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

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


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

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

Here then is that point about Karna.

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

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

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


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

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

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


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

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

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

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

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

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


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

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

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


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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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


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

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

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

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

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

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


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

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


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

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

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

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

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

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

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


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

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

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

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

in Him,

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

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

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


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

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

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

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

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


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


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

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

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

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



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

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


The final pathy explored here is homeopathy.

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

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

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

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

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

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

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

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

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

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


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

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

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

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



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

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

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

So, two things are of importance here:

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

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



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

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

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


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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

in Him,
Surya Deva


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

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

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

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


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


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

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

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

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



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

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


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

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

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

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

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

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

To read more of this news story, click here…

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Date: 02 Jan 2013 21:01:37 -0000
From: “Satyendra Deva”
To: am-global@earthlink.net
Subject: What Should One Give



It was the usual course that our Acaryaji would go to attend DMC those days. On one such occasion, a margii sister requested Acaryaji that he should take some mangoes grown in her garden and offer them in presentation to Baba. This is the story about that interaction and what we should offer to Baba.

For many years prior to ’90, whenever this margii sister would go for Baba’s darshan she would always offer fruit for Baba at His Baba’s Quarters (BQ). Thus, from her garden in the summer season she was offering mangoes and in the winter season she used to offer guava for the Baba Quarter’s caretaker to pass to Baba. In her simplicity, she was thinking that this was the only way to offer something at the lotus feet of Baba: To give it to Him physically.

Of course, according to Ananda Marga outlook, we know that this is not true.

Baba says, “Parama Puruśa is infinite and omnipresent; therefore His hands and feet are spread in all directions. As this entire creation is His mental projection, it has no absolute existence to Him. He does not require any physical hands or feet; even without them He can get any work done or go anywhere He likes, through mental imagination.” (Ananda Vacanamrtam – 33, Purusatattva)

Thus, Parama Purusa is ready to reach out in any direction to receive the offerings of His devotees.

At that time, that margii sister was not aware of that fact – she thought that offering something physically to Baba was the only way.

So when Acaryaji was going to Ananda Nagar then she raised the matter of offering something to Baba. Due to her own ill health she was unable to go for DMC, so she was requesting Acaryaji to make the offering of fruit for her.

After some deliberation back and forth, Acaryaji said, “Alright I will take your offering to Baba but you should know that making an offering to Parama Purusa every day is very important for your devotional link with Him. Today I am going there so I will bring it for you. But what about tomorrow, then what will you do.”


Acaryaji continued, “Surely what you want to offer you can offer and on this particular occasion, I will take it. But what if Baba is traveling and He is far away, in which case you cannot make your offering directly to Him. Will that not be a problem for you? Best then is to be aware about these following guidelines from Acarya Diary.

While teaching about the Ananda Marga system of Guru Puja in Acarya diary appendix, Baba has described that if devotees have a strong feeling to offer some worldly things to Guru, they can do so. Sadhakas can give those things to Guru during His physical presence. But Baba directs us that when He is moving here and there or after His physical departure, then those material gifts, which we desire to offer to Him, should be distributed to needy people – to suffering humanity. By that way, Baba will receive your offering.

Baba explains all this very clearly in the Acarya Diary.


At the same time, Acaryaji said that we should not just perform external offerings to satisfy or please Baba. Because Baba is the Creator of the entire universe so He does not need those things, per se. Already He is the owner of all mundane objects. Acaryaji said that devotees should offer something more special – not just worldly fruits, vegetables and sweets. Because, after all, He is living in your heart, not in Ananda Nagar only etc.

Baba says, “Remember, you have to offer your own mind – not money, rice plantains or other mundane objects. The give-and-take of material things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great ‘I’, you must surrender your own little ‘I’. You have to give the full sixteen a’nna’s, (the full rupee). Giving fifteen a’nna’s and holding back one a’nna’ will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourself. But, remember self-surrender does not mean suicide. On the contrary, your soul will have its full expression. Your existence will not become contracted, for contraction is inert in principle. Hence in the sádhaná of self-surrender the ego is expanded, not contracted. In the Mahábhárata, when Duhshásana was pulling the sari of Draopadii, she was tightly holding the cloth to her body with one hand beseeching lord Krśńa with the other. “Oh! My lord, save me!” But the Lord did not then come forward to save her from shame. When Draopadii found no means of escape, she then released her hold on the cloth and appealed to the Lord most piteously with both hands out-stretched, crying, “O Lord, I surrender my all to you. Do what you think is best”. And the Lord immediately rescued her. That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss.” (Subháśita Saḿgraha Part-3)

After listening to Baba’s teaching, the margii became inspired and she asked if there was anything more on this topic.


Acaryaji also told that in one Acarya meeting Baba has given one special explanation. Baba was telling how one Dada had brought Him a gift or offering and then Baba Himself brought that very item out from His pocket.

Then Baba explained that material things have two values. The first was economic value, but Baba quickly added that no matter how much economic worth it has, that does not have any value in the realm of spirituality – in the devotional sphere. So only one value counts – and that is with how much love and affection that material offering was made. I.e. What was the ideation behind that offering. So if someone offers something physical then the quantum of love associated with that offering is the main thing. Here is another explanation.

If the item offered however is 100 US dollars but the feeling is negligible or nil – since the offering was made for show only – or for name and fame only, then lacking any proper ideation, that offering is zero.

And the other side is that if one devotee did not bring anything and did not give anything physically to give to Baba, but with deep feeling in the heart that sadhaka is offering something mentally, then that has full value.


Here is the review:

#1: If a material offering is made to Parama Purusa devoid of spiritual ideation and sweet feeling then that offering has zero value, no matter how costly it is.

#2: If a physical offering is made accompanied by proper ideation and heartfelt feeling, the quantum of feeling is the aspect that has value. The money or that cost of the material offering has no value.

#3: If a person is offering an inexpensive object that is accompanied by deep devotional feeling, then that is everything.

So the degree of heart-felt love for Parama Purusa is the key ingredient.



Thus suppose someone has offered an item that costs $100,000 to the Lord, but that offering was made without an iota of devotional feeling for Parama Purusa – zero percent. Just that person made that offering for public show – i.e. to brag around town so others would think he was a great devotee. He did it as a ploy to garner respect. That person does not have any reverence for Parama Purusa. So that offering had no value; thus, he did not receive any benefit.

The next person was not quite as wealthy in the material sphere. That person could only offer $2,000, and he made that offering with 5% of devotional feeling for the Parama Purusa. In that case that worshiper got 5% percent benefit.

Then there was a university student of little means. That student could only offer 1 penny’s worth of physical wealth to Parama Purusa, but he made that offering with 90% devotion & reverence for the Lord. Then that offering is highly significant and Parama Purusa showered 90% benefit upon that student.

Finally there was a bhatka did not offer any physical objects or material wealth to Parama Pursa. But with deep devotional feeling he thought, “O’ my Lord, I am offering all the loving expression of my heart and mind unto You – whatever I have please accept it.” That offering was made with 100% devotional feeling and surrender to Parama Purusa. In that case, then and there, Parama Purusa accepted that offering and poured 100% benefit on that sadhaka.


The common theme throughout is that physical wealth and material offerings have zero value in and of themselves. Parama Purusa does not count those things. He only sees how much devotion a person has for Him. On that basis He showers His grace. Or, one can say, people realise His grace because ultimately He showers His grace on all. Some get drenched, otherwise not.

The key point is that only one’s devotional feeling counts. That is all that Parama Purusa values – not anything else.

But humans are emotional beings and they want to give something material. And that is fine to do. But one should know the inner science. Sometimes by giving material things one gets satisfaction. For that reason devotees like to offer something. But that material offering should be utilised in the service of the needy.

The final point is this: Competing in the material sphere to offer grand gifts to the Lord, as happens in the dogmatic religions, is not the way in Ananda Marga. Parama Purusa weighs only 1 criteria: How much devotion one has for Him. All other factors are meaningless. Social position, knowledge, physical wealth up to the peak of the the Himalayas, Olympic gold medals, external beauty, post, PHd in hundreds of subjects – all these things do not count for anything in the eyes of the Lord. Parama Purusa only cares about how much heart-felt devotion a sadhaka has for Him.

That is the teaching Baba has given in that very acarya meeting: The value of the offering is based on one’s devotional feeling for Parama Purusa, not the mundane worth of any particular object.

These following quotes lead in this same direction.

Baba says, “Parama Puruśa only values the inner thoughts and feelings of human beings. He is omniscient, forever watching throughout the creation those who are meditating upon Him with undivided attention, and those who have been patiently waiting with an unwavering mind to realize Him.” (Ananda Marga Philosophy – 5, Integral and Non-Integral Outlook)

And this same idea, Baba has beautifully expressed in one Hindi discourse given in Saharsa. There Baba discusses how Parama Purusa does not regard a person for their wealth and monetary worth, rather He sees how much devotion they have in their heart.

“कोई आदमी बीस subject में M.A. बन गया, महामहोपाध्याय पण्डित बन गया, तो “ऊँचे दर्ज़े के हैं”, सो बात नहीं है | अपढ़ आदमी भी ऊपर उठ जा सकते हैं, और महापण्डित भी नीचे रह जा सकते हैं | यहाँ परमात्मा विद्या तथा बुद्धि के अनुसार विचार नहीं करते हैं | वे तराजू में तौलते हैं—किनमें कितनी मुहब्बत है |” (27 Jun 80 Saharsa; published Subhasita Samgraha- 14, chap 9)


Baba says, “Surrender all one’s mental colour to Parama Purus’a, and thus free oneself from the bondage.” (Namami Krsnasundaram)

“O Lord, Thou art the creator of this universe. This universe is full of gems and jewels. So do You require anything from a poor man like me? Nothing. All the gems and jewels, everything, all the wealth of the world, belongs to You. And Your grhińii, Your spouse, is Mahámáyá. She is Your spouse, and according to Your order and desire She will supply You with anything. In Nagpur You may say, ‘Oh, Mahámáyá, I want a mango,’ and then and there it will be furnished. Mahámáyá is Your spouse, so there cannot be any want, there cannot be any shortage in Your store. So what shall I offer to Thee? I have heard that Your big devotees, by their strong devotion and love for You, have snatched away Your Mind, have taken away Your Mind. I am not a big devotee. The big devotees have taken away Your Mind. You have lost Your Mind. So there is a shortage of one thing, a shortage of mind. But Lord, You needn’t be disappointed. I have a mind with me – take that mind. I offer it to Thee.”

“Tava dravyam Jagatguro Tubhyameva samarpaye.”

“Everything of mine, along with my mind, is offered at Your altar. Please oblige and accept it.” (Ananda Vacanamrtam – 3, Pranama Mantra)

at His lotus feet,


“Ekla’ a’ma’y phele kotha’y gele cale…” P.S. 1326


O’ Parama Purusa, by Your grace I have deep longing for You, but You have just cast me aside, thrown me away, and left me all alone. O’ Baba, to which far distant land have You gone. Baba, why were You remaining side by side together along with me all those days and why now without revealing anything You just left. Why like this? What is this divine game of Yours? O’ Parama Purusa why have You secretly left – the tree which You have planted is now full of flowers and fruits. The tune which I practiced is still resonating in my mind, in my heart – always, all the time.

Baba, I was shivering from that biting, bone-chilling, cold, northern wind when You came and blessed me that Your divine warm touch. That gave such a soothing balm in my heart. That memory is still coming in my mind. In my bad days when I was feeling completely lost and alone, that very time You gave me shelter; You graciously lifted me up from the dust and place me on Your Lap. That scene still is imprinted in my mind.

Baba, even today the warm, southern breeze of Your sweet touch is vibrating my whole existence. In the mind, it is coming in the shade of the very well-tended madhavii garden. Baba, I and You were there and You left me alone, where have You gone.

O’ Parama Purusa I am still longing for You and counting the days. Baba, please come…

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



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

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

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


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

This was a regular event.

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

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

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


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

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

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

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


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

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

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

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

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

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


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

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

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

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

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


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

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

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

Such is their curious outlook in life.


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

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

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

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





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


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


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

* Bhavatiita= The Entity which is beyond ideation.

Health Guideline: Over-Indulgence and Paralysis

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

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From: “Girish Deva”
To: am-global@earthlink.net
Subject: Story: Baba Told Not To Do Fake Mahaprayan
Date: Sun 04 Sep 2011 21:09:48 +0530


“Toma’rei ma’ni ka’che a’cho ja’ni, Tumi a’ma’r devata’…” (4235)


By Your grace, I have understood this fact, that You are remaining always very close to me. You are my devata’, You are my everything. Knowingly or unknowingly, I am remaining in Your mind. You are my eternal saviour. Baba, You are always living with me. It is Your grace…



The story starts here, which I received.

. . . . . . . . . . . . . . . . . . .

I was with Baba in Delhi those days. Once He blessed me the opportunity to go in His room and personally see Him, to serve Him. And then He started telling many things about Lord Krishna and the whole incident of Lord Krishna’s leaving His physical body. And in the end part of Lord Krishna’s leaving His physical body Baba told that some poisonous arrow pierced into Lord Krishna’s foot and that was the last…

And by listening to this long story from Baba I was feeling pain. Then Baba asked, “Why are you feeling pain? I also have to leave My physical body and you people must not be unhappy.” While Baba was speaking like this I just put my hand on His mouth and with full pain I requested Him not to say such things. “I don’t want to hear such painful things about when
You are going to leave Your physical body. Please do not say such things.”

Then Baba started smiling and took my hand away from His mouth and with love He started convincing me. “First stop crying and then I will tell you something.”

When I stopped crying He started saying, “All the rules of nature are made by Parama Purusa and under that rule, one day I have to leave this physical body. And that day will come when I have finished the work I have decided to do with this physical body. Try to understand that when Lord Krishna wanted to make the Great India, the Mahabharata, He made the Pandavas His medium. And when His work was finished, with His own desire, He left His physical body. You all are my mini-Babas. When you become like this and are able to execute My samkalpa, then I will understand that you can fulfill My work, and so what will be the use of My physical body? When the work of this physical body is finished then I will leave My physical body, and I am remain always with you in your heart.”


Baba then said, “I only took this physical body to teach you all practically and to establish Ideology. If Parama Purusa so desires He can do anything and everything and when He created this physical world He also made the rules to control this physical world. Prakrti is controlling everything and so His physical body also has to follow nature’s rules that
He Himself created. Otherwise how will Nature follow its rule properly?”

“Parama Purusa has given certain rules and authority to Nature, to the Operative Principle to follow, so He is also obeying that rule when He comes in physical form. If Lord Krishna had so desired, dharma would have been established even without the complete destruction of the Kaoravas but it would not have been inspiring history. Actually, Lord Krishna wanted to teach the public that they should come forward to save dharma and that happened.”

After Baba’s talk I was again crying and I put my hand on Baba’s mouth and requested Him, “Baba please do not say such painful things. Listening to those things, has made me cry so do not say such things. If you so desire You may leave Your physical body, but promise me that You will not go before me. You must not leave me.”

After listening to my pain Baba assured me. He said, “What you are thinking will happen like this. I was in your Guru Cakra, I am in your Guru Cakra and I always will remain in your Guru Cakra. You people are the image of My ideology, and the world will know Me by your actions.”

Before leaving the room I asked Baba if He would answer some questions.

On this point, Baba smiled and said, “Whatever you want, you can ask without any fear.”




I (Parasattananda) asked Baba, “Why is it that people do not celebrate the death day of Lord Shiva and Lord Krishna yet people celebrate the birth ceremony of Lord Krishna?” When I asked Baba this question He became furious and in a loud voice, Baba scolded me. “Does Parama Purusa die any time? He is an eternal entity, He never dies.”

When I saw His furious face I started trembling and sweating and I felt strong repentance for asking such a question. Then Baba said, “Lord Krishna as well as Lord Shiva is Parama Purusa and for doing great work and to establish dharma, He comes in physical form and when dharma has been established, then He leaves His physical body – but I will remain always
with you”.

For permanent relief to sadhus, and the complete destruction of bad people, the Lord comes in human form. And when His work is over, when dharma is established, He leaves His physical body, but I shall always remain with you – in your heart.”

“Lord Krishna did the same thing and with His desire, He left His physical body when His work was finished. Because He is Parama Purusa and eternally present all the time, then how one can celebrate His death day. He is Omni-Present. He is Parama Purusa. So there is no question of celebrating the death day of Lord Shiva and Lord Krishna.”

In the last Baba with strong voice asked me, “When I (Baba) leave My physical body will you people want to celebrate My death day?”

Listening the commanding voice of Baba I was scared and replied slowly, “No, Baba. ”

After that Baba became mild and He told me “It is getting late at night, you go and take rest.”

And after I did sastaunga pranam and I quickly escaped from His room and took a deep breath, and started pondering that how Baba is furious about my question. Constant idea was hovering in my mind that how HE was furious.

Because of that still I remember the whole episode that His so-called Mahaprayan must not be celebrated. That is why in my personal life I never participated. How I can participate and disobey His command and make Him unhappy. Since a long time I am telling this story to all who I see on different occasions. That is why since the beginning I have strongly opposed this so-called Mahaprayan.


Here I am quoting some Baba’s direct lines which are highly significant.

Baba says, “Guru rus’te na kaschan….”

‘The meaning of the whole sloka is that when Guru is unhappy then nobody in this universe can save the person.’

That is why it is also said,

“Mantra mulam…
‘Guru’s words are mantra…’

This is the same reason that happened that Sarvatmanananda disobeyed Baba on this above said story and look what is going on with his fate.

Note: This story is translated from Dada Parasattanandaji’s book ‘Manavrata ka Sunahala Bhavishya’, which means “The Golden Future of Humanity”.

Dada Parasattanandji is posted in India most of the time. These days postings and transfers are so common in our Marga but as far as my awareness in the recent past Dadaji was posted in Bihar. He is a very respected and good Dada and he is WT since 1967.

. . . . . . . . . . . . . . . . . . . . . . .


Lord Baba says:

“The person who is engaged in service, if in his mind this ideation is there, ‘I have served him. Then he should also do something for me. It will be better.’ That is not good. But rather the one who is serving, in his mind this feeling should be there: ‘I have come on this earth to serve others. It is my duty. But no one has any duty towards me.'” (AV-9, Ch 11 [Hindi])

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Date: Mon, 11 Jul 2011 21:27:46 -0500
From: RJ Deva
To: am-global@earthlink.net
Subject: Diplomacy in AM: Useful & Sinful


PS Intro: In this following song Parama Purusa is posing His questions &
speaking directly to the devotee.

“Kon aja’na’r buk theke ele, korn asiime bhese ja’o…” (PS 2222)


From which unknown bosom have you come and what is your goal. In which
direction are you floating. You must know you are not meagre or
insignificant. You are the expression of Cosmic Consciousness. He has
created you according to His desire; You are within Him. Now tell me what
you want; what are your desires and longings. You should know that your
Goal is the Parama Purusa.

For ages You remained oblivious of your own existence; era after era
passed like that. You were seeking the answer to all your worries,
anxieties, and problems externally. You were trying to find happiness
outside; and, you were trying to quench your thirst and satisfy your
hunger from material things. You never tried to look within.

Everything is hidden within you. Look within and you will get
everything. Just you have to turn your eyes from outside to inside.
Divert your vision from external to internal. The Divine Entity– who is
your everything, who is your shelter– He knows each and everything
about you. He knows your past, present, and future– everything.
And He loves you too.

Your future is situated in Him up to eternity. Yet forgetting this
eternal and divine truth, what are you looking for. Do not waste your time.

The Divine Entity has bestowed you with human life. Utililse it to satisfy
Him. Do everything according to His wishes. By this way your coming on
this earth will be successful…


As a community, we need to take a clear-cut look at how diplomacy has
been used in AM.

The common belief is that since Lord Krsna used diplomacy then we in AM
may do so as well. This outlook particularly applies to certain workers.
Of course as the Taraka Brahma, all Lord Krsna’s dealings were dharmic;
the same cannot always be said of others.

In the name of satya, some spread lies and falsehoods for their own
agenda and petty gains. In that way, the practice of satya becomes tainted.

In the name of diplomacy, one commits crimes and sins, yet they remain
totally oblivious that they will face ghastly consequences and negative
samskaras – now in this life and the next also.

Such is what happens when people use “satya” and diplomacy for their own

Some mistakenly justify that since Baba has given one such teaching of
diplomacy in His Ananda Vanii series, then they may freely engage in
diplomacy. But here is the proper explanation and use of Baba’s teaching
of diplomacy.

All should be cent-per-cent clear on this critical issue and be able to
apply it to present day events in our Marga. Certain cases are outlined


First off, let’s explore two critical examples of the use of diplomacy
from the Mahabharata era. Because, diplomacy can be used for both sinful
and dharmic purposes.

When in the name of guru daksiina, Dronacarya requested the thumb of
Ekalavya, then that was a very nasty and selfish maneuver. Dronacarya
did this because he did not want to touch to a lower caste student – and
Ekalavya was a so-called untouchable. Due to caste superiority,
Dronacarya senselessly and wickedly ruined Ekalavya’s career.

Baba says, “Shockingly, in the name of guru daksina (sacerdotal fee for
the master), Dronacarya demanded the thumb of Ekalavya) and thereby
spoiled the brilliant career of Ekalavya…And as a result of his
discriminatory treatment of his disciples, Dronacarya had a serious fall
in the battle.” (Disc MHB)

Dronacarya used diplomacy in a harmful and gross manner and thus had to
pay the consequences. Such misuse of diplomacy cost Dronacarya his very

Baba says, “Dronacarya was neither an ideal man nor an ideal teacher. So
it became imperative to eliminate such an acarya from society. That’s
why Shrii Krs’n’a resorted to duplicity and advised Yudhisthira to
announce before the assembled people in deceptive language, “Ashvatthama
hatah iti naro kunjaro va” – “Ashvatthama is killed. This may be
Ashvatthama the man or may be Ashvatthama the elephant.” The Ashvatthama
who was killed was in fact an elephant, not Ashvatthama, the son of
Dronacarya. But the announcement was made in such a way that Dronacarya
was convinced that his son was killed, and was overcome with grief. It
was easy for the Pandavas to slay him.” (Disc MHB)

In this second case, under the guidance of Lord Krsna, Yudhisthira
purposely employed ambiguous language for the sake of dharma and the
well-being of the people. His righteous action has been approved by Baba.

Thus diplomacy, when wrongly used for self-interest, or for the devious
motive to harm others, will lead to one’s demise, as in the case of
Dronacarya’s dealing with Ekalavya; and when used properly, diplomacy is
a great tool of dharma wherein one’s action will bring welfare to the
entire society & whole humanity, as in the case of Yudhisthira.

Here we have to remember that diplomacy and satya are for universal
well-being. That means it must not be limited to benefit of a particular
group or subgroup or even section of humanity like the Christians
society, B group society, or Hindu society.


Here then is Baba’s divine teaching on diplomacy. We should understand
it and apply it to events going on in AM since 1990.

Baba says, “The most valuable treasures on the path of human progress
are honesty, simplicity and spiritedness. In no stratum of life should
you allow the standard of honesty to deteriorate. In no situation,
except during the struggle for dharma, should you indulge in diplomacy
or duplicity. In other words you must keep yourself straight in all
other strata just as in sasta’unga pran’a’ma, and remain vigilant that
the fire of your spiritedness is under no circumstances buried beneath a
heap of ashes…” (A’nanda Va’nii #54)

We should all be acutely aware how and when to use diplomacy as well as
when it must not be used.



Just see the history…

When good margiis around the globe raised the banner of margii rights,
scriptural distortion, bhukti pradhan rights, and dogma of mahaprayan,
then they faced all kinds of abuse and torment from those at the helm.
Let us see if this was proper use of diplomacy or not.

(I) Mahaprayan: In the early post-1990 period, a few people raised the
point that the dogmatic mahaprayan program undermines the sanctity of
Guru. Baba is eternal, beginningless and endless, yet the dogma of
mahaprayan mandates that Baba is gone. So good margiis came forward to
oppose the mahaprayan program – not for their own interest or gain but
for the proper representation of Guru.

In response, certain top Dadas would externally they say something in
the name of diplomacy such as Mahaprayan is the way to give reverence to
Guru and sing kiirtan, but internally they have the devious agenda based
on their own geo-religious sentiment.

Indeed they waged a veritable war against such margiis who opposed the
dogma of mahaprayan. In the name of their supposed dharmic cause, Dadas
used all kinds of diplomacy against those margiis in order to strip them
of their posts, isolate them, and blacken their careers. Those Dadas
took such harsh measures in order to protect their geo-religious
sentiment of making Kolkata into a Mecca and to bring in huge dollars.

(II) Scripture Distortion: Here is another classic case of the misuse of
diplomacy. In the early and mid-1990s, one Dada infamously ordered
“Translated from the orginal Bengali” to be printed on the title page of
every AM book, irregardless of whether Baba delivered those discourses
in Bengali or not. Their agenda was to highlight and glorify their own
language, not Guru’s teaching.

Externallly said they are following Baba and that Baba confided behind
closed doors that we should do like this, but internally such Dada are
thinking and doing for their own language sentiment and community. First
they want everything translated into Bengali and then into other
languages, even if the discourse was originally given in English or
Hindi or any other language.

Here again, margiis opposed such wrongdoing and in reaction certain
leading Dadas used diplomacy and “satya” to ruin the name of such
margiis. The margiis valiantly wanted Baba’s teachings to be printed “as
is” with proper reference and presentation of the original language.
Their approach was noble and dharmic.

But those top Dadas fought tooth and nail to tear such margiis to shreds
by ousting them from our AM society. They thought that for their own
gain they could employ crude diplomatic tactics. In the end they
themselves were ousted by their own false tactics of expulsion etc.

(III) And there are so many other examples: Fake Ananda Vaniis, misuse
of service project funds, Fake Bhukti Pradhan Manual,
Memorials/Tiirthas, and more.

For instance, such Dadas created Fake Ananda Vaniis for their group
interest where the message to margiis was just to do sadhana, keep
quiet, and not fight or oppose groupism. That was their inner motivation
but externally they talked how their Fake Ananda Vaniis were dharmic
representations of Baba’s ideas. So this was all their diplomacy –
nothing more.


In all such cases, groupist leaders mercilessly employed diplomatic
tactics to protect their own status, power and agenda and fend off
margiis who wished to see Baba’s teachings remain pristine.

Internally they have their own geo-political agenda to grab post and
power etc, yet externally they are painting a rosy picture of doing and
dying for Guru and ideology. Their ways are not at all straightforward..

Internally they want to hold a top post and externally they say they are
serving Guru.

However, using diplomatic measures for one’s own gain is not sanctioned
by Baba nor part of our dharmic code. For this reason, those leaders had
to face the consequences – and still they are facing them.

Tragically, since 1990, those in positions of power in our Marga –
regardless of their groupist affiliation – have badly misused Baba’s
teaching of diplomacy for their own petty gain.

They should be aware that they must face the consequences. There is no
other option – they cannot escape prakrti.


Baba’s Ananda Vanii #54 is more about “honesty, simplicity and
spiritedness” than anything else. Baba is guiding us that all must
adhere to these tenets, “except during the struggle for dharma”.

That means our each and every dealing should be truthful, straight,
pure, and free of all kinds of duplicity and hypocrisy.

Unfortunately, those top group leaders failed to absorb this point. They
forgot to be true in life. All they got from that vanii is that they can
engage in diplomacy.

But that is not Baba’s teaching. Baba’s guideline is that for the sake
of dharma (i.e. universal well-being and benevolence), one may resort to
diplomacy to fight against crude immoral forces, but beyond that one
should be very straightforward in their dealing.

The groupists however thought that their dharma was to rule and in that
case to tighten their grip on power, they can do all kinds of crooked
diplomacy. This is what they think – we can see by their actions from
1990 up till today.

With that in mind, such Dadas have employed all kinds of crude
diplomatic tactics against countless innocent margiis.


Baba warns us that those who misuse diplomacy for their own gain or
wrongly revert to such tactics against good people will be doomed. That
is also part of His guideline.

Baba says, “Do not hurt an honest person even slightly.” (CC-2, Society,
Pt #43)

That is why today we see many groupists facing the boomerang effect and
adverse reactions to their own misdeeds.

None should fall in this depraved state. We should be 100% honest in all
spheres of life and think 1 thousand times before resorting to diplomacy.


By Baba’s grace everyone should be aware that if they are doing for
their own group interest then they will have to bear the burden and
consequences for lives together on end for their misdeeds. One must not
misuse diplomacy for their own gain. They will invite negative samskaras
and have to face all kinds of harsh reactions.

For post, power, and mundane gain one must not indulge in diplomacy.
That is the distinct warning Baba is issuing in Ananda Vanii #54.

Diplomacy is solely for the cause of eternal welfare not for fleeting
mundane gain. Then one can lead a truly dharmic life.

Rasa Deva


As you may be aware, Baba issued lengthy purports for all or most of His
Ananda Vaniis during the time of DMC. That means the Ananda Vanii would
be read in various languages and then an involved explanation would be
given. For this particular Ananda Vanii about diplomacy, Baba counseled
Vijayananda and what Baba told in Bangla, Dada he repeated in English….

Furthermore, Baba both questioned and corrected Vijayananda to ensure
the message was proper. Many senior sadhakas have notes from these
occasions in their journals and diaries from DMC. Some of the purports
for the Ananda Vaniis may have been recorded as well.

Finally let us remember that those who use diplomacy in the wrong way
will invite their own destruction. Diplomacy is only for universal
well-being of all.

Health Guideline

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

Note: The intake of allopathic medicines contribute significantly to
deafness. One can see this reaction especially in the case of small kids.

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