Archive for the ‘Sadhana’ Category

Thu, 27 Jun 2013 23:19:21


This letter focuses on the dynamic of sadhana and specifically our dhyana practice; various guidelines for dhyana are outlined below.

Ananda Marga spiritual philosophy states, “The man who is intelligent should from his very childhood move along this path of psycho-spirituality. The sooner a man starts or moves along this path of psycho-spirituality, the better it is. He is the blessed one.” (1)

Ananda Marga spiritual philosophy states:
“With the practice of dhyana, the mind and the whole existence becomes one-pointed and ultimately becomes one with intuition. That is, the mind becomes completely pin-pointed and the entire personality becomes one. No longer will that jiiva have a balkanised personality.”
“With the practice of dhyana the memory power of a sadhaka increases, his courage also increases…if all the propensities of the human being become concentrated on one point and merge into the I-feeling, then that very human becomes a devata (god) in human form. This is not an impossible task. This is easily achieved with the practice of dhyana yoga.”
“You boys and you girls who have not yet learned dhyana yoga should learn as soon as possible from the acaryas. Because dhyana yoga contains many qualities. With the practice of dhyana yoga you can become one with Parama Purusa.” (2)

All of us are aware that sadhana is a very significant endeavor in life. In our day to day existence, we practice sadhana. Here following is some meaningful discussion which is directly related with our practice of sadhana– what to do and what not to do etc.


One time during a spiritual workshop with an acarya, one margii from the unit commented, ‘I do not have time for doing different lessons so I just do 10 minutes of dhyana. Because dhyana is the top most lesson. That is the best one. So I only do that lesson with what little time I have’.

We all looked towards Acaryaji to hear his response.

Acaryaji said, ‘In the Ananda Marga system of meditation, each and every lesson of sadhana has its own value and significance. Certain lessons focus on purifying the lower cakras while dhyana is related with the higher cakra, sahasra’ra. But one thing is sure: In order to do proper dhyana and progress spiritually it is necessary to practice all the lessons because they strengthen the lower cakras’.

Acaryaji continued, ‘On this point all sadhakas should be aware of Baba’s following direction’.

Ananda Marga spiritual philosophy states, “In order to advance spiritually, one has to first establish control over these lower cakras, then finally over the sahasra’ra cakra.” (3)


Then one other sadhaka in the unit asked, ‘Dadaji what will happen if someone only practices 6th lesson, dhyana, and neglects doing the other lessons of sadhana?’.

Acaryaji replied, ‘Remember the various lessons of Ananda Marga sadhana are important building blocks for doing 6th lesson. So if those lessons are neglected then the corresponding cakras remain dirty in which case dhyana will be adversely affected. The point is, if the lower cakras are not properly controlled then such an approach of only doing dhyana [sahasra’ra cakra] will be impeded’.

Acaryaji added, ‘Again here it is important to take serious note of Baba’s guideline’.

Baba says, “If one, conversely, tries to control the sahasra’ra first while the other cakras remain uncontrolled, spiritual practice on the sahasra’ra may be hampered.” (4)


Another Margii asked, ‘Excuse me Acaryaji, but is there anything more we should know in this regard?’

Then respected Acaryaji replied, ‘One should not underestimate the importance of strengthening the lower cakras by sincerely practicing all the lessons of Ananda Marga sadhana. Because even if one can manage dhyana or 6th lesson and bring the mind to the sahasrara cakra, still if the lower cakras are not properly controlled the outcome will not be desirable’.

Again Acaryaji noted, ‘We should refer to Baba’s following teaching’.

Ananda Marga spiritual philosophy states, “Not only that, even if the sahasra’ra cakra can be brought under control, the final result will not be good if the subsidiary cakras are not brought under control.” (5)

Looking around I could see that everyone present was mentally absorbed in the discussion. Then our unit secretary, brother Pradiip asked, Acaryaji, ‘Can you share with us any other sadhana guidelines which Baba has given’.

Then Dadaji said, ‘Certainly, in the very same discourse Baba discusses the deep link between body and mind. And that keeping the body tranquil and still during meditation enables the mind to focus better’.

Ananda Marga spiritual philosophy states, “If the body is restless, the mind will also be restless. That is why during spiritual practice, the body should be kept motionless. One must practise seated in a certain posture, because if the body becomes calm and motionless the mind also tends to become calm and concentrated.” (6)



Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (7)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

Acaryaji added, ‘During sadhana some margiis keep their cats or dogs or their pets on their lap and in that way they do sadhana – but that should not be treated as real sadhana, but rather as a show of sadhana. One of my known margiis was even keeping his two little monkeys on both his legs during meditation. But as I say this is not at all proper.’


Acaryaji added, ‘I have seen in various units that in dharmacakra when sadhana starts some margiis start yawning and some in half sleep start waving back and forth. And others are hunched over and then they straighten their backs and then again they become hunched over. But all these types of movements are not good’.

Acaryaji also reminded us of one incident where in dharmacakra he was doing sadhana and all of a sudden the front side of one Dada’s head hit him squarely on the back. Acaryaji was startled by this and then he saw that the Dada whose head hit him woke up and again that Dada straightened himself and made his back straight.


In conclusion Acaryaji said, ‘Sadhana is very important. And in the following teachings Baba is giving emphasis and importance to sadhana, our spiritual practice’.

Ananda Marga spiritual philosophy states, “Those human beings who do not perform spiritual practice are under the influence Prakrti…I have said before that there can be no progress either in the realm of physicality or in the realm of intellectuality. Those who are hankering for progress in these fields are indulging in a self-cheating business. Whether they admit it or not, they know that they know nothing. Ask them whether they are getting pleasure in the realm of physicality. They will admit that they are not. Ask a good business man whether he is earning good profits. His reply will be, ‘What profit? I am incurring losses’. This will be his reply whether you belong to Income Tax Department or not! To run after progress in the realm of physicality and intellectuality is utter foolishness, a waste of time, as there is no progress in these fields.” (8)

Ananda Marga spiritual philosophy states, “When you come in close contact with the Supreme Entity, you will find that you have no wealth superior to devotion. All worldly possessions will prove of no avail. Only devotion enables you to come into close contact with Him. This is the goal of human life. This is true progress. You have been wandering through the labyrinth of a myriad of lives. You have been ever advancing toward this stage. Knowingly or unknowingly, you are being drawn unto Him. This is the summum bonum of life. As long as you have not realized Him, there is no siddhi in your life.” (9)


Here in this next series of quotes Baba guides us that we are do sadhana in the prime of our life.

“Some people consider that one should start intuitional practice in old age when a person has more leisure.” (10)

“Whoever is born is bound to die and one is constantly approaching death, not knowing when it will come. It is never certain if one will live to grow old. Yet people reserve the most important work of practising sa’dhana’ for the time when the body has become completely enfeebled and the fatuous mind of old age.” (11)

“There is no value in remembering God in old age, when it is not possible to concentrate the mind due to the weakness and disease of the body and its preoccupation with the reactions (sam’ska’ras) of the deeds of this life. The mind then is caught up in the infirmities of the body, in the diseases of old age, impending death, and most of all, in memories of past incidents, and it is impossible to concentrate the mind. For these reasons one is incapable of intuitional practice. (12)

At His lotus feet,


For more about those religions that move about when they pray and workshop, read more about them here.


1. AV-34, p.73
2. 26 July 1980, Udaipur
3. AV-17, 14 Jan 1980
4. AV-17: 14 Jan 1980
5. AV-17
6. AV-17
7. AV-17
8. SS part 10
9. SS part 10
10. AMEP ’92, p. 134
11. AMEP
12. AMEP



“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


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

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

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

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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In the letter – Sadhana: Why To Control Lower Cakras First – there is reference to certain religions where the followers move about when doing their prayer or worship, in which case the mind cannot concentrate properly.

Below we identify some of those religions:

1. Christians: In their approach to prayer, Christians kneel and then stand up and then kneel again. So they move when doing their worship. And in other Christian worship sessions they talk the whole time. So that is another way that they move their physical frame instead of remaining still.

2. Muslims: In their call to prayer, the Muslims also move their body and limbs in various directions – upwards and backwards. Then they place their forehead to the ground and then come up again etc. So there is a lot of movement in namaz.

3. Hindus: In their various forms of idol worship, such Hindus get up and down and may even feed their chosen deity. Or sometimes they lie down in prostration and then get up – and in then drag themselves foward – rise up – and then go down in prostration again. And there are many other ways that Hindus move their bodies when worshiping their deity.

All of the above three religions move their physical bodies in worship; they do not engage in silent, motionless meditation

4. Buddhism: Some of the various Buddhists sects do remain silent and still, but their approach to meditation involves emptying the mind. Theirs is an atheistic approach devoid of devotion.

So the only answer then is to seek out a path that engages in sustained, quiet, God-centered meditation. That is the Ananda Marga method of sadhana.

Here below are some quotes from the main letter…

Ananda Marga philosophy states, “If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

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23 Jun 2013 22:43:59 -0000


(1) Posting: Special Way To Call Parama Purusa + More;
(2) Comment From Readers: From Sukulji on “Story: My Repentance”;
(3) Prabhat Samgiita #838.


During the second week of January 1979, I attended one of Baba’s general darshans. And on that occasion He beautifully explained the essential quality and inner spirit of both the Ista mantra and Guru mantra.


In His description of the Ista mantra, Baba began by telling that in our family life, there are various ways people communicate with one another. Take the case of the personal relation between a mother and her son.

If the son’s given name is Ram Kumar then naturally the mother does not always like to address her son by his formal or legal name of Ram Kumar. Rather, in the closeness of their day to day living, the mother affectionately calls him ‘Ramu’. So the nickname ‘Ramu’ is one loving way for the mother to address her son.

Similar is case in the relation between the bhakta and Parama Purusa. Parama Purusa has countless official names or formal titles – one for each of His infinite attributions: Ajana Pathik, Mahasambhuti, Taraka Brahma, Sadguru, Liilamaya, etc. But all along there is one very special & meaningful way for the devotee to call Parama Purusa: That is with one’s Ista Mantra. This is the very personal and intimate way for the bhakta to call Parama Purusa.

As we all know, the very word “Ista” means ‘most loving’, ‘most dear’, ‘most intimate’ etc. So the Ista Mantra is one very loving way for the bhakta to devotionally address Parama Purusa. Thus when a sadhaka repeats or chants their Ista mantra they are calling Parama Purusa. That is the specialty of the Ista mantra in Ananda Marga meditation.


When any sadhaka is sincerely calling Parama Purusa through the repetition of their Ista mantra then if the sadhaka’s mind is wandering here and there, even then Parama Purusa feels great compassion in His heart for that devotee and He lovingly responds. It is just like if one baby tries to speak to its mother but cannot due to its insufficient strength, then that time the mother understands the baby’s desire and she responds with all motherly love. Similarly Parama Purusa cannot sit idle or remain aloof whenever any sadhaka calls Him. Rather then and there the devotee’s call resonates in His heart and He responds.


And with respect to Guru mantra, Baba has also given a special description.

Baba graciously guides us that when we do any action in this world then we have to remember that Guru is along with us – witnessing everything. When we think that Parama Purusa is indeed watching our each and every move, then that itself is Guru mantra: ‘Parama Purusa is watching me. Wherever I am – I am never alone – constantly He is watching me.’ This is the feeling behind Guru mantra, or second lesson also known as madhuvidya.



Sadguru Baba has graciously given a special system wherein each sadhaka in Ananda Marga receives their own personal Ista mantra and Guru mantra. The mantras are uniquely suited to each practitioner based on their inherent samskaras. The acarya assigns the mantra according to Guru’s prescribed system. So one must use the mantra assigned by the acarya as Baba Shrii Shrii Anandamurtiji has infused that mantra with Guru shakti. By this way, when repeated sincerely, that mantra leads to liberation, by His grace. So one must never use or borrow or experiment with anyone else’s mantra. It will not be suited to you and may even bring out harm in some way.


Directly below is a series of quotes on the importance and use of one’s personal Ista mantra. Following that is a seires of quotes on the importance and use of one’s Guru mantra. Thereafter lies a summary of this letter.



“The most proper name for Parama Puruśa, the most suitable name, the most activating name that a person can use, is that person’s own Iśt́a mantra. For that person, other names of Parama Puruśa are no name at all. This is the correct attitude. As you have heard before, once Hanuman was asked, “You are well-versed and you know one thousand and one names for Parama Puruśa, yet you keep repeating ‘Rama, Rama’. Why?” To this Hanuman replied – and his reply was full of teaching –

Shriináthe Jánakiináthe cábheda Paramátmani;
Tathápi mama sarvasvah Rámah kamalalocanah.

“I know that Shriinátha and Jánakiinátha are one from the spiritual point of view. From the spiritual point of view Shriinátha and Jánakiinátha are one and inseparable.” Tathápi mama sarvasvah – “Nevertheless, Rama is everything for me, and I do not recognize Náráyańa or anybody else. For me the word ‘Náráyańa’ has no value.”
“So you must remember, the Iśt́a mantra of a person is everything for that person; other mantras are no mantra for that person.” (1)


“Regarding one’s Iśt́a mantra – first, what’s the meaning of iśt́a? Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”. There are so many imports of that single term iśt́a. And mantra? There is no proper English word for the Sanskrit word mantra. We use the word “incantation” for mantra, but it is not a proper word for the Sanskrit term. In Sanskrit, the spirit of the term mantra is Mananát tárayet yastu sa mantrah parikiirtitah [“A mantra is that collection of sounds which, when meditated upon, leads to liberation”].” (2)

“For a sa’dhaka, the most valuable thing is his Is’t’a Mantra. With the help of the Is’t’a Mantra or his personal incantation, a sa’dhaka will attain enlightenment.” (3)



“Suppose someone is sitting in a particular place, reciting his or her Iśt́a mantra silently. If the mind is engaged elsewhere, then the repetition of the Iśt́a mantra is nothing but a wastage of time. So no one should do such a type of japa or repetition; we do not recognize it as japa at all. In order to do japa, sufficient mental strength and mental equilibrium or equipoise is required. In the midst of wordily squabbles and intrigues, the repetition of one’s Iśt́a mantra is not all possible. This is why I advise people to do kiirtana loudly some time before meditation; because after kiirtana the mind is elevated to a great extent, and in that elevated state of mind, one can easily concentrate in meditation.” (4)


“For a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity. So for a sádhaka, oṋḿkára is not prańava; his or her Iśt́a mantra is prańava. And that’s why so much importance is attached to one’s own Iśt́a mantra. And one must also remember that for each and every sádhaka the most important of all words is his or her Iśt́a mantra. For a particular sádhaka, the only meaningful word, and the most precious word, is that person’s own personal Iśt́a mantra. For the sádhaka, the Iśt́a mantras of others have no value. For you the most meaningful, most valuable, mantra is your personal Iśt́a mantra; and others’ personal Iśt́a mantras have no value for you. They are meaningless words. Do you follow?” (5)



“You boys and girls, you know that one should go on repeating one’s Iśt́a Mantra. Always you are doing your work, but you are not repeating your Iśt́a Mantra in your mind. Why? Because you have forgotten the fact that you should repeat it in your mind. Your memory is not strong. That’s why you have forgotten it. Here Lord Buddha said, Samyak Smrti, that is, you must not forget, you must never forget that it is your foremost duty to take the name of the Lord, to repeat your Iśt́a Mantra. It is Samyak Smrti, proper memory.” (6)

“You sádhakas, you boys, you girls, should remember that the most valuable, the most important, word in this universe for you is your personal Iśt́a mantra; and for you, all other words bear no significance, no meaning, no importance.” (7)


“Your Iśt́a mantra is your most cherished object. This is why its secrecy should be maintained. Something which is very, very dear to one’s heart should be preserved very carefully. Hence it is said that one’s Iśt́a mantra should not be repeated aloud, it should be repeated mentally. And the mind will move towards the Átmá [Soul] while repeating it. In a person’s life it will continue to [resonate] internally, not externally. Finally, with the help of mantra, one will attain mantra caetanya. And when one attains mantra caetanya, one finds a beacon to guide one onward towards his or her goal.” (8)



“If the symphony of meditation or japa persists for some time, and if in the natural course of events the jiiva does not forsake the meditation or japa, then loss of memory does not occur. This state is called dhruvásmrti, or “infallible, eternal memory”. A sádhaka with this capacity continues his or her dhyána and japa even in sleep. This kind of japa is called ajapá japa – which is to say, without one actually performing japa, japa is going on.” (9)


Here is the section with a series of quotes about the significance and meaning of Guru mantra.


“He is the witness of all the worlds, all the deeds done in this universe. Nothing is secret for Him. You cannot do anything nor think anything without being witnessed by Him. If anyone says, ‘I am not being witnessed by anybody,’ He will be witnessing this utterance. So as the witnessing Entity He is always with you. This is the greatest assurance, because when you know that He is with you, your mental strength will increase a thousand-fold, because He is always with you to help you…you are never alone, you are never weak, you are never helpless. So the duty of a perfect human being, the duty of a spiritual aspirant is always to remember this supreme truth – that one is never alone, one is always with Supreme Father. He will always help you.” (10)


“You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature.” (11)


“One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa’dhana’ in this way enter the abode of Brahma.” (12)


“When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (13)



“All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas.” (14)



““Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma.” (15)


“Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere.” (16)


“In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid.” (17)



“Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi.”


“If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties.” (19)


“Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”…Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind.”
“Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”” (20)


“[Some] think, ‘I have nothing of my own. Everything is gone. I am undone.’ Such a negative outlook can only be cured with the constant auto-suggestion, ‘Parama Purus’a is mine,’ which in the language of Tantra is called guru mantra.” (21)


“You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra…one experiences an unbroken flow of bliss in one’s mind.” (22)



So by our Ista mantra we are lovingly calling Parama Purusa and in the Guru mantra we remember that ‘He is watching me.’ These are the beautiful ways Baba described these two mantras in His special darshan that day.

The way in which you call Him defines the relationship as either close or far. The more intimate the name one uses to refer to Parama Purusa, the closer the relationship. Likewise, the more frequently one takes Guru mantra, the one more will think that Parama Purusa is watching me.

It is important to understand that every practitioner must use their own mantra as it has been assigned to them. Guru Himself has created the system where every sadhaka is given a mantra based on their own, unique samskaras. According to that system, the acarya selects the mantra. Thus one must never use the mantra of any other sadhaka. What to speak of not having the desired effect, doing so may be harmful.

So in devotional life, one is to practice these two mantras accordingly. In the repetition of our Ista mantra the sadhaka is calling Parama Purusa in a deeply loving and personal way – requesting His close proximity. And by Guru mantra, the bhakta is recalling His ever-present gaze, remembering that ‘He witnesses my each and every action.”

With the proper use of these two mantras, the sadhaka spiritualizes each and every aspect of their life and makes great strides in attaining the Supreme stance – by His grace.

In Him,


Here are more postings about the importance and practice of second lesson:



1. SS-21, Nama and Namii
2. AV-23, ‘Omnkara and Ista Mantra’
3. SS-18, ‘The Lord and His Name’
4. SS-12, How An Ideal Person Should Live
5. AV-23, ‘Omnkara and Ista Mantra’
6. AV-14, The Fundamental Principles of Life
7. AV-23, ‘Omnkara and Ista Mantra’
8. SS-24, Incantation & Human Progress
9. Yoga Psychology, Under the Shelter of the Guru
10. Istanbul, 1979
11. Caryacarya, part 1
12. Ananda Marga Ideology and Way of Life – 10
13. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
14. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
15. Ananda Vacanamrtam – 1, The Glory of Pranava
16. Ananda Vacanamrtam – 14, What is Yoga
17. Yoga Psychology, Are Ghosts Hallucinations
18. Ananda Vacanamrtam – 30
19. Ananda Marga Ideology & Way of Life – 11
20. Ananda Vacanamrtam – 12, Puńya All Twenty-Four Hour
21. Ananda Marga Philosophy in a Nutshell – 8
22. Ananda Vacanamrtam – 7, ‘An Exemplary Life’

Comment From Readers

Subject: Re: Story: My Repentance
Date: Sun, 23 Jun 2013 23:23:24 +0530
From: tr sukul <trsukulsagar@g……
To: Ananda Marga Universal

Respected dadaji,
The story confirms that the truth can never remain hidden. To err is human nature but it becomes admirable when one eliminates it, as soon as it is realized. Repentance, for the error done knowingly, may be the tool to clean the dirt of mind but, as a rule the reactions of actions are certain to be experienced. Dadaji may have cleaned his mind before Mr. Rajuji or Mr. Vermaji, stating their names in this news letter, but he did not acquire sufficient courage to disclose his own name publicly.

Here is a link to that original letter to which Sukulji is responding:


******** Prabhat Samgiita #838

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


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

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

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

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

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Sat, 22 Jun 2013


This entire email is composed of 2 parts:
(1) Posting: In and Out of Heaven and Hell
(2) Prabhat Samgiita #3478;


For a long time I was confused on the point of heaven and hell. Do they really exist or not. In some discourses it is said that He is the controller of Hell. And then others it is stated that hell does not exist.

Here in this first series of quotes, one might get the feeling that an actual place called hell exists.

“Those who remain in hell are also with Parama Puruśa, are also dear to Him. To give them love, Parama Puruśa will have to remain in hell with them.” (1)

“If we say that He is only in heaven, it will not be a correct utterance, because He is in hell also. His sons, His daughters, are never alone. He is with you even in hell.” (2)

At face value, some may think that the above teachings give rise to the existence of hell, while in other teachings Baba pointedly affirms that there is no heaven or hell.

“There is no hell or heaven, and no one will go to hell or heaven for eternity after death.” (3)

That was the cause of my confusion.


I was thinking that certainly there cannot be any contradiction in our Ananda Marga teachings because after all Baba is Parama Purusa and He always tells the perfect truth and He is beyond time, place, and person. He is the controller of everything so there cannot be any contradiction.

Mostly I was feeling that Ananda Marga shastra is so deep and vast that it needs to be explained properly. That is why in Namah Shiva’ya Shantaya, Baba tells that the scripture should be well-explained by a qualified person.

To understand this topic of heaven and hell I consulted with a senior member of our Ananda Marga – for two reasons:
(1) In Samskrta words often have two or more meanings;
(2) Scripture is written in a very concise manner.

That is why I felt I needed further explanation to understand this point of heaven and hell.


I reached to an acarya. And I placed my question. And he replied that, “Baba’s discourses are very deep. To understand them you have to undergo serious review. Then you will find that what Baba has written that is apta vakya, perfect. There is no question of any contradiction.”

On the point of heaven and hell, here the Family Acarya’s reply was very simple. He told that, “Read this discourse of 7th April ’79, Patna. The point will be very clear.”

And he also began to explain as follows.


Human beings have various kosa and lokas. The manomaya kosa – also known as svarga loka, and it is there that people undergo happiness and sorrow.

“It is Svarloka which is called the Manomaya world and it is in this stratum that a person experiences pleasure and pain.” (4)

Here the matter is that this svarloka refers to one’s subconscious mind. When that subconscious mind is involved in spiritual ideation then that person is in heaven and when they are involved in degrading thoughts then they are in hell. (Note: For more about the subconscious mind please refer to the heading “About Subconscious Mind” beneath the signature)

For instance, there are some people who think, “nobody loves me”, or “this world is coming to an end – doomsday”, or “I am lost and disconnected and hate this world.” Those harboring such thoughts in their mental plate – in their subconscious mind – are in hell. This type of thinking brings so much suffering and leads them to the brink of devastation. All because their subconscious mind is polluted.

In contrast, there are established sadhakas who constantly think, “I am the child of Parama Purusa and He is always helping me & taking care of me”, or “I am the disciple of Lord Shrii Shrii Anandamurtiji and I have come on this earth to propagate His glory.” Such bhaktas are in heaven because their subconscious mind is always absorbed in the Divine.

The conclusive idea is that when one does good deeds and undergoes the positive reaction – either in this life or a future life – then one feels happy. This might take the form of some kind of victory, or receiving all types of support etc. Or, if one did not study hard for an examination but got a top mark, then they are reaping a good samskara from the past. This joyous reaction and feeling in the mind from a prior action is known as svarga (heaven). In contrast, if someone studied very hard for an examination but became ill during the exam and could not pass, then that is the negative reaction of their prior bad deed, either from this life or a previous life. In that case they are undergoing a negative samskara. The suffering or sadness experienced in the mind is what we call hell.


Acaryaji furthermore continued:

We all have human mind and with that comes a dark side and a good side. When people are moving towards spirituality that is the brighter side, and when attracted by those negative propensities that is the darker portion.

In that dark side there are seven lower stages, or degrees of degeneration. There are some who are so degenerated that they do robberies and cheat others, yet when confronted they justify their wrongful actions. They say, “This is the way; everybody is doing like this; so accordingly I am doing the same.” Their mind is very low – they do not understand their own darkness. This is an example of that lower side.

And this lower side is not just related with criminal behaviour. If a tourist gets seriously ill on their big trip then they may be very sad and depressed. And this depression could last for a long time as they relive that memory. That pain is felt in their subconscious mind.

Essentially anytime one undergoes suffering or relives past suffering in their subconscious mind then they are living in hell. That is naraka.

Then there are those whose minds are very bright. Day and night they are working for the service and welfare of others. They are dedicated to pleasing Parama Purusa and working for the upliftment of all. Such persons are established in sentient thoughts. Thus they are in the divine world.

So this entire description of heaven and hell is wholly dependent on one’s state of mind and dealing; it is not a physical place. Accordingly, hell is not a particular place, but condition wherein the mind is immersed in and surrounded by avidya maya; similarly heaven is not a particular place but a state of mind where one’s mental realm is ensconced in the thought of the Supreme.

We should always keep in mind that Parama Purusa Himself always remains with depressed people as well as happy persons. He graciously remains with all.


“Same way, in the world of effulgence, nectar, there are seven layers – bhuhloka, bhuvahloka, svahloka, mahahloka, janahloka, tapahloka, satyaloka. Parama Purusa is the controller of these two worlds, heaven and hell. You must not forget that all these seven lokas which are the underworld, of hell, or these higher lokas which are the world of effulgence, they are not any particular place. They are different stages of mind.” (5)

So here Baba tells that hell is not some physical place like a different planet or the moon – rather it is a state of mind.


In this next section, Baba uses the directions “up” and “down” as metaphors to refer to a state of mind, i.e. high mind versus low mind. Baba makes it very clear, that hell is a status of mind.

Ananda Marga philosophy states, “Those human beings who do not do sadhana for their spiritual development, they are sure to get degenerated. Because in this universe, nothing is immobile. Whether one likes it or not, one has to move. So those who are not doing the sadhana of moving upward, they will not remain where they are. Rather they will fall down. Because, they will have to move. If one does not go up, then one has to go down. There are seven layers of the mind, towards the downwards direction also. -Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala. Those human beings who are crude minded, reach in hell– rasa’tala. That is the lower-most stage. Such a human being is not human. He is not animal also. The stage of such a person, is lower than animal…”
“When human beings get completely degenerated, then they create logic and reasoning in the favor of their sinful deeds. So you think carefully. That is the stage of cimmerian darkness where human beings cannot see their own hand. Because they are surrounded by anda tamisra’, lower most of lower lokas, rasa’tala. This is the path of degeneration.” (6)

And here Baba further describes that stage of degeneration.

Ananda Marga philosophy states, “Those who have human body but their deeds are not humane, what is their stage? Their body is in bhurloka, but their mind is far lower than bhurloka. After such demise they not got get human form. Instead they will be crudified a become like wood, bricks, and stone. These are all truth – logical things. But the tales of heaven and hell, vahista-dozalokha is just gossip talk.” (7)

After reading this, the whole point is very clear. That, these worlds heaven and hell, have no physical existence. It is a stage of mind. When one does sadhana and feels the proximity of Parama Purusa Baba, then one is in the higher world. And when mind is degenerated, selfish, and engaged in heinous and sinful activities, then they are a creature of hell.


In the following quotes, Baba talks in such a way about hell that some people may get confused and wrongly conclude that hell is one physical place.

Ananda Marga philosophy states, “U’ta’mrtasyesha’no: He is not only the Lord of heaven, He is the Lord of hell also. U’ta’ means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him.” (8)

Ananda Marga philosophy states, “The loving inspiration of Shiva made those mute people eloquent, and they proclaimed with a sweet smile on their faces, Hararme pita’ Gaorii ma’ta’ svadeshah bhuvanatrayam [“Shiva is my father, Pa’rvatii is my mother, and the three worlds of earth, heaven and hell are my native land”]. (9)


“Svahloka means manomaya kosa. The feeling of pleasure and pain happens in this loka. Svah + ga = svarga. Svaloka is the subtle mind. And manomaya kosa means mental state.” (10)



Ananda Marga Philosophy states, “Svarloka – this is the pure mental sphere on which sukha and dhuka are experienced; it is also called Manomaya Jagat, Manomaya Kośa in individuals. It is in this sphere that the saskáras exist. According to mythology, after the death of the physical body or Annamaya Kośa, people go to svarga or naraká, heaven or hell. The fact is that the samskáras which determine the individuality of unit being situated in this svarloka. The Christian and Muslim ideas of heaven and hell and also svarga in Hindu Karmakandi Jaemini Partná, were derived from the fact that the samskáras which determine the requitals of actions exists exits in this loka. In reality no kośa will remain after death. The samskáras remains as the object of the átman. Thus the ideas of heaven and hell of the Hindu, Christian and Muslim mythologies are completely false, because after death there remains no mind at all to experience heaven or hell.” (11)


Here is one of Baba’s teachings related with this entire topic (put in dark blue and bigger font)

सप्तलोक क्या है ? एक ही साथ है, कोई अलग-अलग दुनिया नहीं है | सप्त लोक में निम्नतर लोक जो भूर्लोक, physical world | ऊर्ध्वतम लोक, जो सत्य लोक, वह तो परमपुरुष में स्थित | और, इन दोनों के बीच जो पञ्च लोक हैं, वही है पञ्चकोष | मानव मन का पाँच कोष, पाँच स्तर | भुवः, स्वः, महः, जनः, तपः, सत्य | भुवः है स्थूल मन, जो प्रत्यक्षरूपेण शारीरिक कर्म के साथ सम्पर्कित | और स्वः लोक है सूक्ष्म मन | मानसिक मनोमय कोष, मानसिक जगत्‌ | मुख्यतः सुख-दुःख की अनुभूति {हो} होती है कहाँ ? स्वर्लोक में, मनोमय कोष में | तो, यह जो स्वर्लोक है, इसी को लोग स्वर्ग कहते हैं | स्वः युक्त “ग”, स्वर्ग | सुख-दुःख की अनुभूति यहीं होती है | तो, मनुष्य अच्छा कर्म करने के बाद मन में जो तृप्ति होती है, वह मन के स्वर्लोक में अर्थात्‌ मनोमय कोष में होती है | तो, ये स्वर्लोक हमेशा तुम्हारे साथ हैं | तुम सत्कर्म करते हो, तुम मानव से अतिमानव बनते हो तो, स्वर्लोक ख़ुशी से भर जाता है | और, तुम मनुष्य के तन में, मनुष्य की शकल में अधम कर्म करते हो, तो स्वर्लोक दुःख में भर जाता है, मन में ग्लानि होती है, आत्मग्लानि होती है | तो, स्वर्ग-नरक अलग नहीं, इसी दुनिया में | और, तुम्हारे मन के अन्दर ही स्वर्ग छिपा हुआ है | तो, जो पण्डित हो चाहे अपण्डित हो, स्वर्ग-नरक की कहानी, किस्सा-कहानी सुनाते हैं, वे सभी काम नहीं करते हैं | वे मनुष्य को misguide करते हैं | विपद में परिचालित करते हैं, उनसे दूर रहना | वे dogma के प्रचारक हैं |– MD, May 19 Varanasi, v19-02-(H)



2-20 Na svargo na rasa’talah

“Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him is then called heaven; and when he does an evil act and endures the consequences thereof, then the environment around that person becomes a hell for him.” (12)



Here below Baba is giving an analogy about hell by stating it is a place that does not receive any sunlight.

Ananda Marga philosophy states, “Asuriya nam…Narak is the loka of the dark world. That means, the effulgence of the sun does not reach there. It is always surrounded with cimmerian darkness. Darkness is so deep, that human beings cannot see themselves. Such a deep darkness is called “anda tamisra'”. Where a human being cannot see oneself, or others. Is this a type of hell? Yes, where there is no effulgence, those who are covered by cimmerian darkness. Those who do not do spiritual practice, those who do not do sadhana, they move towards this loka of cimmerian darkness — rasatala, hell. Uta means hell. In the hell, there are seven layers: Tala, atala, vital, tala’tala, pa’ta’la, atipa’ta’la, and rasa’tala.” (13)

And here Baba’s use of ‘hell’ is to refer to a mental state can be likened to these following examples:

Similarly if when talking about someone you say ‘That person is negative’. It does not mean if you bring a north pole magnet near him it will attract. Because, your meaning is not about his physical body, but rather that his mind is negative.

Or if you say ‘That person is crude’, it does not mean that if you touch him or bring a hammer to his body, his body will be like stone. Because your sense refers not to his body, but to his mind which is crude.

Or if you say, ‘He is soft’. It does not mean that person’s body his soft. But rather, that his mind is soft.

And for example if you say, in discussing someone’s dogmatic view on something ‘That fellow is blind’. Then by that you mean not that the person is physically blind. But rather, that he is mentally blind and does not have a sense of discrimination.

So the above descriptions, although they use physical type language, but they refer to a person’s state of mind. And not their physical existence. Similarly, as Baba explains that hell is a state of mind. It is not something physical. But rather, it is a mental state.


This type of hellish mental state is exemplified for instance by those who cheat others to make a living. Here we are talking about adulterators who sell tampered products like fake gold or adulterated spices in order to earn lots of money. In this vaeshyan era, other professionals like money-lenders and middle-men also fall in this category. In all such cases, these people do not produce anything of value for the society, only they act as leeches sucking the life out of the society by their cheating tactics. Such persons are the lowest of the low.


Heaven and hell do not exist; they are not actual places. There is no such thing as heaven and hell per se. They are simply states of mind. When one is feeling happy and blissful that is heaven and when one is feeling sad, scared, and depressed then that is hell. Thus heaven and hell merely depict one’s mental status – nothing more.

In any given 24-hour period, people may feel happy or sad. Or maybe they are sad the whole day and feeling blissful the next, or vice-versa. This is the common experience of most people: Revolving in and out of sadness and happiness. That is what is meant by being in and out of heaven and hell.

In Him,


What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

In contrast, the conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.

For more about the subconscious mind read:



Volunteers are needed to help translate quotes such as the Hindi passage cited in the above posting – we look forward to your participation and support.

1. SS-12, Puruśa
2. AV-23, Stages of Samádhi
3. Ananda Vacanamrtam – 3, Superstitions About Death
4. Subhasita Samgraha – 1, The Base and the Relative Truth
5. Ananda Vacanamrtam – 9 (H)
6. AV-24 Hindi, p.167
7. AV-19, Hindi, p.12
8. SS-11, p.51
9. NSS, p.233 ’85 Ed.
10. AV-19, p.10
11. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
12. Ananda Sutram, Sutra 2-20
13. Ananda Vacanamrtam – 9 (H)

******** Prabhat Samgiita #3478

“Tumi esecho diip jvelecho a’ndha’r dhara’te…” (P.S. 3478)


O’ Parama Purusa, You have come. You have lit the lamp of awakening in this dark world. The degenerated society is getting enlightened by Your grace. Those who were sleeping and crying in agony, You have awakened them and placed a sweet smile on their faces. And by Your grace now they are all smiling. Everyone’s life has changed.

Everyone is Yours; everyone is Your loving one. You are everyone’s close, personal, and own. You have intoxicated everyone’s mind by Your divine play – by Your liila. Baba You have come and You have shown the path of forward movement from darkness to light. It is Your grace. Baba, I surrender to You…

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Thu, 20 Jun 2013 11:05:56


This entire posting is composed of 2 parts:
(1) Posting: How Baba Blessed that Doctor
(2) Prabhat Samgiita #2350;


Baba has always given importance to sadhana. And as we know in human life there are three spheres: physical, psychic, and the top-most level which is spiritual. The spiritual controls the mental sphere directly, and the physical sphere indirectly. And the psychic sphere controls the physical arena. So although all are important, the most important is the spiritual realm. And that is the exact training we have directly received from our Guru.

In this regard, one story about the importance of spirituality comes to mind.



When Baba was living in jail, during certain periods and on various occasions He was not surrounded by many margiis, rather only non-margiis were there. Baba used to guide some of them on various spiritual points.

During one such period, Baba’s jail doctor was Dr. Kalwarji. Bear in mind that Dr. Kalwarji is not the nasty jail doctor who later poisoned Baba. Rather Dr. Kalwarji was a simple and innocent man who had deep reverence for Baba. Dr Kalwarji’s mother tongue was Maethilii and he was a non-margii. As the official doctor for the jail, his his duty was to care for Baba and watch over His health. For this reason, Dr Kalwarji went to check in on Baba everyday for health purposes. So he was there on official duty. However, because Dr. Kalwarji also revered Baba as a great master, on some of those occasions, Baba would tell him devotional stories and experiences of great bhaktas from the past.

The unique thing is that in the presence of Dr. Kalwarji, Baba would sing some of the devotional songs written by the great poet Vidyapati, who was also one great devotee of Lord Shiva. of course Baba’s grand stance is that of the Sadguru Parama Purusa. So His chief purpose was to guide Dr Kalwarji how great bhaktas like Vidyapati would address the Lord. One of the reasons why Baba chose the poetry of Shrii Vidyapati was because both Vidyapati and Dr Kalwarji shared the Maethilii language as their mother tongue.

As you may be aware Baba has cited Vidyapati on numerous occasions in His Subhasita Samgraha series of discourses. Here the point is that Baba with full heart would sing Vidyapati’s devotional songs in order to show how Vidyapati used to long for the Lord. Thus Baba’s approach was purely instructional. Thus on certain select occasions, Parama Purusa Baba would demonstrate this in the presence of Dr. Kalwarji.


And in so doing most of the time Baba would graciously sing this following song. By this way He could verily instruct and guide Dr Kalwarji on devotional life. This was Baba’s great blessing on Dr Kalwarji. Here below is one of the songs Baba would sing for instructional purposes.

Vrtha’ janma goina’yaluin
hena Prabhu na’ bhojaluin
Khoya’yalu soha gun’anidhi,
Hama’r karama manda
na milala eka bunda
Premasindhu rasaka abadhi.


Fruitless, O Lord, hath been my life
That sang not, Oh, of glories Thine;
Lost in the worldly rueful strife
And Lost Thee, alas, Ye Treasure-Mine.

Fate’s long portentous hand
With compassion, cold and daft,
Strayed me out of Thy Love’s strand,
Deprived, alas of a single draught. (1)

I wasted my entire life and did not meditate on my Prabhu
Running towards worldly things I lost You.
I was indulged in lowly and useless pursuits.
Alas, I could not get the beat of Your Grace,
Oh my most Beloved Parama Purusa.

Baba has graciously given this teaching in order to show how Vidyapati used to long for the Lord. And then years later Baba included some of these lines in Prabhat Samgiita #340 also: ‘Vrtha’ janma gama’yalun, heno prabhu na’…”. As the Sadguru Parama Purusa, Baba Himself wrote such devotional compositions so His disciples would learn how to express their inner heart feeling to the Lord.



So in the presence of Dr. Kalwarji, Baba would graciously sing this above song to guide Dr Kalwarji. In response, Dr. Kalwar – who despite being non-margiis had a devotional heart – would later recount that, “I was so fortunate to hear Baba sing; the melody and sound was just like the pouring of nectar. It was so charming and attractive and it had such a divine vibration.”

Then with tears rolling down his cheeks, Kalwarji told that, “Even for someone who has a dry heart like me, this was very beautiful and I never felt such a fluttering feeling in my heart and a quivering sensation throughout my entire existence.”

So on a select occasions, he would listen to Baba sing for 20 minutes or half-an-hour. All the while Dr. Kalwarji would sit quiet and listen. Then after that he would have to attend to other cases etc. So he with a heavy heart he would have to depart, and Baba would lovingly bless him and grant him permission to attend to his other duties.

In this manner, Dr Kalwarji would regularly attend to his medical duty and check Baba, and on special occasions Baba blessed Dr Kalwarji withe opportunity to discuss on devotional topics.

All in all, in this grand liila of the Lord, Dr Kalwarji had an assigned role, and he was playing his role very diligently. This doctor was very helpful in certain organisational activities in those difficult days.



Then on one occasion Dr. Kalwar could not reach at the proper time. He arrived a little late and he noticed that the door of Baba’s cell was closed. After considering the situation for a moment, Dr Kalwar thought that, “Let me see what Baba is doing.”

With strong curiosity, very quietly with with one finger, he gently removed the curtain in front of Baba’s cell door. What he saw was indescribable. Dr Kalwarji witnessed a huge flood of light emanating from Baba’s existence. It was brilliant beyond words.

Dr. Kalwarji could not keep his eyes open. In that strong burst of light, overwhelmed by the whole atmosphere, he could not remain standing. So he sat down. His whole body was shaking – in a blissful state – he could not understand what was happening. Next, that effulgent light began shining inside his mind as well. After 20 minutes or so, he regained his conscious state – still divinely intoxicated by the experience. Then he did mental pranam and went away.

Afterwards, Dr Kalwarji recounted, “That day I saw Baba doing sadhana then He showered His great blessing on me and the feeling I had that day continued on and on for six months. Whenever I used to think about Baba then my whole body used to begin to quiver and goosebumps would come and a deeply soothing feeling would permeate deep into my heart and flood my entire existence. And that light I could never forget. It was a blissful feeling which I had never felt earlier in my heart. And still today – months and years later – these strong divine feelings arise when I think of Baba’s sweetness.”


So this is one story how Baba blesses non-margiis also. That happened in those days and in this present time. Baba’s fathomless grace is always showering on all.

“Grace has been showering on you. It is like a continuous rain that He has been showering on you. In order to feel His Grace, you have to remove the little bit of ego which is unnecessarily covering your head like an umbrella. It is your duty to punch a hole in the umbrella. Punch it with courage. Make many holes in the umbrella; then you will be drenched by the rain of His grace. Once you realize His grace, then you are in Him, you are totally absorbed in Him, you have become one with Him. That is a total victory. That is the final victory for all of us. And let His Grace be always with you, because He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (2)

“When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing).” (3)


Baba does not just appreciate Vidyapati but so many great devotees like Bhakta Surdas, Mirabai and others – Baba appreciates all. So this gives one picture how with devotion one can bind Him, otherwise not. So devotion is the top-most and if anyone has devotion, whether margii or non-margii, then that is great because devotion is everything. And Baba recognises and blesses all sadhakas who have a devotional heart.


In a deeply melancholic mood, Vidyapati used to express remorse that, ‘My life has become wasted as I did not worship Parama Purusa.’ In this way he used to cry for the Lord.


“Vidyapati says that while thinking of Krśńa, Rádhá was so radically changed inwardly that her entire mind become transformed into Krśńa. When the microcosmic point comes in close proximity to the Macrocosmic nucleus there can no longer remain two points – they merge into one. The jiiva merges with Krśńa. Thus ultimately there can be no duality – it simply cannot survive.” (4)

“Vidyápati said, “Thinking of Mádhava (Krśńa) every moment, gradually She herself became Mádhava”. By constantly ideating on Mádhava, Rádhá gradually merged into Mádhava. This is why different scriptures and renowed philosophers have proclaimed, “Prakrti sá nitya nivrttá”. In other words, Prakrti gradually dissolves each and every moment. As a result of constant ideation on Parama Puruśa, portions of Prakrti gradually merge in Him.” (5)

“Vidyapati Thakur says –

Kiye mánuś pashu pákhii kiye janamiye
Athavá kiita patauṋga;
Karama vipáke gatágati punah punah
Mati rahe tuyá parasauṋga.

“I become a man, a bird or a worm according to my actions. O Lord, I have only one prayer for you. Whether I become a man, animal, bird or worm, let my mind always remain in you.” This is the way of the most intelligent. For this you should remember that when you are doing sadhana, you are then engaged in sadhana. But when you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (6)


“All entities, living or non-living, are rotating around Parama Puruśa – some consciously, some unconsciously, – with so many thoughts and idiosyncrasies, so many bodies and structures. When will their movement come to an end? It will end only when they realize that Parama Puruśa and they themselves are one and inseparable; then will they become one with Parama Puruśa. The more sincerely people will follow the spiritual cult, the more their distance from Parama Puruśa will decrease; and when that distance becomes nil, the microcosms will merge in Macrocosmic Consciousness – jiiva will become Shiva. This is the parágati, the supreme culminating point of all microcosmic movement.” (7)


“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (8)


“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)



“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)


“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)

In Him,

1. Subhasita Samgraha -3, p.63
2. Ananda Vacanamrtam – 31, Dharma Sádhaná
3. Guide to Human Conduct
4. NKS, Dic: 17
5. Ananda Marga Karma Sannyasa
6. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
7. SS-12, To Whom Do You Belong? Where Do You Come From?
8. SS-1, Call of the Supreme
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. AV-7, Devotion Is the Life-Force of a Devotee
11. AV-33, Samádhi, Senselessness and Sleep

******** Prabhat Samgiita #2350

“Prabhu, toma’r na’mer bharasa’ niye aga’dh sa’gar pa’r’i dobo…” (PS 2350)


O’ Parama Purusa, surrendering in You has immense force. Trusting in Your name, I can do anything. Nothing is impossible in this universe. I can even cross the bottomless ocean by having faith on Your name, keeping You in my heart, and holding Your feet. O’ Divine Entity, I will go on singing Your name while pulverizing all the obstacles and hindrances of pebbles & stones which come on the pathway of my forward journey. By Your grace, with the stroke of my feet I will crush them and march ahead, by Your grace.

O’ Supreme One, holding Your flag in my hand and singing Your name in my heart, I will go on marching forward with my head held high – it is Your grace. O’ Prabhu, by Your ahetuki krpa’, I will bring the neo-humanistic era onto this dusty earth. The victory mark will be on my forehead.

Baba, O’ Parama Purusa, by keeping You in the heart, there will not be any dilemmas or doubts in anyone’s mind. The mind will be pointed, straight-forward, and clear. Everyone’s longing will be satiated – permanently. O’ my Lord, by Your grace, I will shower my love and win over everyone’s heart by my selfless service and sacrifice. I will honor everyone’s right to live.

O’ Parama Purusa Baba, by keeping Your feet in the heart, one can do anything. Nothing remains difficult or impossible. Baba, please reside in my heart eternally…

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Date: Mon, 10 June 2013 06:22:46


This entire posting is composed of 2 parts:
(1) Posting: Your Preferences Change: They Are Not Permanent;
(2) Prabhat Samgiita #3114



Some people think that their mental tendencies or likings are not related with any philosophy. They think they like something simply because they were born with that liking and that liking is thus permanent. Because of that belief they do not try to change their liking.

They fail to realise that the mind is dynamic and that it can go up or down depending on one’s physical and mental engagement.

Rather non-sadhakas think that whatever they like is fixed and permanent – such as their attachment to meat-eating, pop music, relations etc. They think that these are part of their permanent way of living and that they will like these things forever and ever.

But with just a little reflection anyone can see how their liking changes according to the status of mind. Which is why no grown adult likes to pass their days playing in the sandbox, even though when they were 6 of 7 years of age playing in the sandbox was the greatest thing.

Indeed, one’s liking is so flexible and so changeable: One can even learn to appreciate something that they do not initially like. For instance, one may get transfer orders to a new location and they may not even want to go to that new place. Yet after moving and being there for some time they may come to cherish that new place. And when their their job or posting is again transferred, they may be angry and upset that they have to leave that spot.

Such is the way the mind works. As sadhakas we understand this and should use it to our advantage. And side by side we should teach this idea to non-margiis so they can also grow and develop.


Baba has blessed us with a human mind that has a very special quality. And it is this very quality that allows each and everyone of us to achieve success in sadhana.

And what is that quality? As stated above, the mind will gradually adjust with and develop an affinity for anything in which it is involved.

That means that even if sadhana is difficult – even if sadhana seems impossible – if one tries and perseveres just a little bit, then gradually the mind will become quite adept at doing sadhana. In fact, with just a little effort, the mind will become so immersed in sadhana that it will not wish to do anything else.

The whole process can work in the opposite direction as well if one is constantly submerged in mundane affairs. So one must be careful and pay heed to their mental occupation and daily activities.

Unfortunately, materialists cannot comprehend this philosophy of mind, but in Ananda Marga, our entire approach and philosophy revolves around this practical science.


In innumerable discourses and throughout our entire Ananda Marga ideology, Baba is teaching us about the philosophy of mind: That mind is dynamic and it must be channelised towards the spiritual realm.

Mano karoti karma’n’i mano lipyate pa’tako;
Manashca tanmana’ buddhaya’ na pun’yam’ na ca pa’tako

Ananda Marga ideology states, “It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Purus’a, then it gets totally merged in Consciousness.” (1)

So the main emphasis of our spiritual philosophy is to goad the mind towards Him and then automatically one will reach the goal. One can find this idea is nearly every Ananda Marga discourse.

Verily the whole of 16 Points and all our life practices are geared towards making the mind more subtle, spiritual, and devotional. Baba has blessed us with this special way of living.

And He furthermore assures us that this plan – this approach of goading the mind towards higher pursuits – will work, cent per cent, with each and every human being, regardless of their background.

Ananda Marga ideology states, “If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Purus’a to the exclusion of all other thoughts, then his mind becomes pointed.” (2)


So it is extremely important for each and every sadhaka to theoretically understand how this science of mind works. Because doing sadhana in this present era is not easy. But if one understands that if the mind is goaded – even a wee-bit – towards the devotional sphere, then little by little the mind will yearn to do sadhana.

That is why if one is having trouble in sadhana, one should not worry. Only one should take this as a sign that they need to goad the mind a little bit more towards that way of life. That means doing a few more minutes of kiirtan, svadhyaya, mantra japa, etc, and then soon the mind will adjust and move in that direction.

And side by side one must also understand that engaging in mundane affairs or debased dealings will obviously divert their mind farther and farther away from sadhana.

To gain success, one must have this theoretical understanding about the philosophy of mind, then one can certainly move ahead.

And again the underlying idea is: The mind will learn to like whatever it is engaged in, whether that thing is good or bad – accordingly the mind will adjust and flow in that direction.


Suppose a new margii is immersed in mundane affairs like their job, non-margii social relations, and various other non-spiritual pursuits, but internally he wants to do sadhana. Then all he has to do is follow the precepts of manan (thinking about Him), shravan (singing & listening His name), and niddhidhyasana (ideating on Him) and then certainly in a very short time that new margii will be infused with tremendous speed in sadhana as the mind will like to do more meditation.

And this will not just work with new margiis – but with any Ananda Margii, even one who has been on the path for 50 years.

Because the theory always applies universally that the mind will adjust with whatever it is given to do. If we involve in dhyana, japa, kiirtan, satsaunga, prabhat samgiita, brahmacarya, and so many of our other Ananda Marga practices, then naturally the mind will swiftly move in that direction – towards that sublime ideal.

So there is hope for each and everyone – and we should always be wary not to slip in the opposite direction.

Because let’s say there is an established margii who is involved in sadhana but little by little starts engaging in more mundane affairs like his silly games, or excess gossip, or useless email conversations etc, then the mind will steadily drift away from sadhana until finally that sadhaka will lose their spiritual flow entirely.

This philosophy of mind is so powerful that if even an ideal man starts associating with winos and drunks then over time he himself will start to yearn for their company and begin swigging from the bottle.

Because mind will always run after and learn to like whatever activity in which it is engaged. That is the key theme.


The mind also changes according to the company one keeps. Many ate onion and garlic or smoked before entering Ananda Marga. Upon being surrounded by sadhakas (i.e. good company or satsaunga) then their mind changed and they gradually gave up those tamasik habits. SO the mind changes according to one’s company as well.

Ananda Marga ideology states,”So while selecting company, you should be careful whether its discourses, its activities, its plans or programmes are to decrease the distance between you and your Lord. This is Satsaunga, good company. Otherwise it is Asatsauṋga.” (3)


Thus as sadhakas living in this present era, we should make a strict sadhana routine & devotional program and stick to that. We should make a sadhana quota whereby we do all our lessons two times daily as well as involve in Guru Sakash, proper ideation before sleep, and as much shravan, manan, niddhidhyasana as we can during the day.

Verily we should spiritualise the mind each and every moment of our lives through constant japa and ideation. By this way we can and will expedite our movement on the path – making sadhana an effortless, blissful, and deeply devotional experience.

We should utilise this philosophical aspect and tendency of mind to our maximum advantage.


Let us never forget that each and every human being has come from past animal lives so those baser propensities are still in effect – to some or more degree. And people are well familiar with those animal enjoyments. That is why it all so easy and quite common for the masses to move in this negative direction – i.e. negative pratisaincara. And the mind will learn to like that making one’s descent very swift and harsh.

As sadhakas we must never fall prey to such degradation – rather we are to keep ourselves moving in the sentient flow and pull others in that current as well.


By His grace, as margiis we have the theoretical understanding as well as the practices to get success and reach the goal whereas materialistic-minded people will sadly become one with matter. We should proceed along the path and inspire others as well.

“Human beings should not be anxious under any circumstances, Parama Purus’a is always with everyone. If one has love for Parama Purus’a, the door of liberation or salvation will immediately open.” (4)

And here are more of Baba’s teachings on this subject.



Baba has graciously blessed us with the practical method of how to ideate on Him. We should share this technique with one and all. We should never allow others to settle for any lesser approach. It is everyone’s birthright to get Him – by their thoughts alone, one can attain His eternal shelter, by His grace.

“It is also stated in Tantra that if a person wants only to attain limited progress, one may practise on certain limited ideas. But those who are genuine seekers of Brahma will never agree to worship any finite idea. Those who want the Supreme Entity will have to ideate on Parama Purus’a alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses, but they will remain far away from the attainment of the Supreme Entity.” (5)



“Now, the objectivated [human] mind may move from subtle towards crude or from crude towards subtle, unlike the movements of other entities of this universe. If the movement towards crude is encouraged, the mind – and at the same time the entire existence of the human being – will be converted into crude matter. That is, it will [take] the path of negative pratisaincara. And if the movement towards subtle is encouraged, then one’s entire existence will be converted into either Cosmic Mind or Cosmic Cognitive Faculty. This is the speciality of mind, and that is why it is said:”

[It is the mind that performs good actions and it is the mind that sins. For the mind that is immersed in the thought of God, there is no virtue, no vice.]

[The mind of a person in bondage is attached to his or her objects of enjoyment, whereas the mind of a person who has attained liberation has no mental object.]

““The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.” If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one’s existence will be converted into the Cosmic Mind – that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance – saguńásthiti – or, if the very “I” feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle – one will become omniscient, an all-knowing entity.” (6)



““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?””
“If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Puruśa to the exclusion of all other thoughts, then his or her mind becomes pointed. This is called agryábuddhi [pinnacled intellect] in Sanskrit. In that state of mind the spiritual aspirant gets well established in pinnacled intellect. Unless and until the ordinary human intellect is elevated to the level of pinnacled intellect or apexed intellect, the continuous rise and fall of innumerable vibrations within one’s existence continues. These psychic vibrations are sometimes the vibrations of virtue, sometimes the vibrations of vice, sometimes the vibrations of the reaction of sinful deeds, sometimes of virtuous deeds. Unless the human mind is pointed, this rise and fall of antagonistic psychic vibrations will go on. The moment the mind is centred on Parama Puruśa, then that mind will naturally become pointed. In that state there is no scope for the rise and fall of any wave – neither the wave of virtue nor the wave of vice. Thus it is said that when a spiritual aspirant is established in pinnacled intellect, there cannot be any question of virtue and vice. A person who has taken the Cosmic shelter goes far above the scope of virtue or vice. This is something very natural.” (7)


Mana eva manuśyáńám káránaḿ bandhamokśayoh,
Bandhasya viśayásaungimuktonirviśayaḿ tathá.

““The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects.” If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain – it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects.”

“It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you – it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one’s goal. One thing is clear – the Supreme Entity alone should be accepted as one’s goal.” (8)


Mana eva mauśya nám kárańam bandha mokśayo

“In other words the unit attains salvation only when she/he empties her/his mind of all objects. Just as an iron sword can perform acts of cruelty or merely cut the rope tethering and animal, similarly, according to its objective tendencies, the mind can also be the cause of both bondage and liberation.”
“All unit objects are external. Love for such unit objects can never be lasting, for the mind always keeps hopping from one object to another. That is why I say, withdraw your love from the unit and merge yourself in the whole. Don’t mistake the unit for the soul or God. The attainment of one’s inner self is only possible through love for the Infinite. Dońt pretend to be inferior and as a result become lazy. Fill your heart with love of the Infinite, and your soul will be transformed into the Supreme Soul. No worldly happiness is limitless. Dedicate yourself completely to the blissful ocean of the Supreme Soul. Then alone will you realize what happiness really is. This path to attain happiness, this Sádhaná of self-surrender I call absolute devotion. Carry on performing your worldly duties with sincerity, and at the same time think about the pure self within you. Then alone will your Sádhaná be justified. The constant thought of your pure inner Self will certainly one day establish you in your original source, and this is the ultimate aim of Sádhaná.” (9)



“Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sádhaná.”
“Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.”
“Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma.” (10)


“It is the human mind which performs action…”
““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?”” (11)


“This human mind is a peculiar entity. It is the cause of all our sorrows and predicaments, and it is the cause of our supreme bliss. It is the cause of bondage, and it is the cause of liberation.” Now this mind, working within human framework, requires some pabulum for its maintenance. In the human mind there are fifty such pabula. And these are the human propensities, vrttis.” (12y)


“It is said in Samskrta: Mana eva manuśyánáḿ kárańam bandha-mokśayoh.”
“Now let us analyse how the mind functions. In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world. If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled. Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled. It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.”
“As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.” (13)


“It is the mind which carries the burden of pains and pleasures. In the mind is the gloomy black curtain of sorrow, and through this dark curtain pierces the silver light and golden glow of momentary happiness. As long as there are other entities outside the unit mind, there will continue to be sorrows and afflictions, desires, passions and pains. As a result of various types of physical or psychic clashes with other entities, the feelings of pain and pleasure rise and fall like bubbles in the mind. If, through sádhaná, people can merge their unit minds with the Cosmic Mind of Parama Puruśa, then the unit minds themselves become the Cosmic Mind: their individual identities are merged in that Cosmic “I”. In that condition, there remains nothing outside. Thus, there is no longer any possibility of physical or psychic clash with any external entity or object. All objects, all ideas, arise out of one’s mind. This is the state of liberation – a state of Cosmic bliss far above the domain of mundane pleasures and pains.” (14)



“Mind alone is the cause of the bondage and liberation of human beings. Why is it the cause of bondage and liberation? It is because all the beings below human being are bereft of an independent mind. Their minds are guided by their natural instincts. But human beings have an independent mind. They can act according to their will. They can take the track either of bondage or of liberation. This is the fundamental difference between human beings and animals.”
“The mind must always have an object (viśaya). In scriptures, viśaya is known as “ábhoga.” “Ábhoga” means that object which feeds the mind – that is, mental pabulum. If this pabulum is limited, the mind also becomes limited. If the pabulum is infinite, by making an effort to obtain it, the mind becomes infinite. It depends entirely on the will of human beings which pabulum, limited or unlimited, is made their object. Whether a person becomes great or small completely depends on the person’s wish.”

Bandhastu viśayásaungii mukto nirvisáyaḿstathá.

““When the object of human beings is small and they remain fixed to it, they are in bondage. When the object of the mind is infinite, and we get merged into it, as it is not possible to hold it, we call it liberation.””

Páshabaddho bhavejjiivo páshamukto bhavet Shivah.

““The person whose object of mind is limited, is in bondage. When the object of mind is unlimited, it (the mind) cannot be kept within limitations. Then there is no bondage, but liberation.”” (15)


By this entire theory & topic, we should understand that the human mind has a unique & special quality: the mind will gradually adjust with and develop an affinity for anything in which it is involved. And we should apply this in our practical lives.

As sadhakas we generally want to do sadhana and reach the Goal. Unfortunately sometimes the mind does not like to cooperate. In that case, one must try and bring the mind in a more spiritual flow by doing svadhaya, japa, kiirtan, and dhyana etc. Whether the mind likes all this or not, gradually the mind will adjust and learn to like it – thereby accelerating one’s movement on the path.

After reading this letter if you still think that liking does not change, then test it. Look back 5 or 10 years and check out what you were doing and who your friends were. Most probably you will see quite a bit of change. All should utlise this for developing more positive likings.

Sastaunga Pranam to Baba,

1. NHNS-1
2. Neo-Humanism in a Nutshell – 1
3. Ananda Vacanamrtam -14, Auto-Suggestion and Outer Suggestion
4. 16 May 1980, Varanasi
5. Discourses on Tantra-1
6. Neo-Humanism in a Nutshell – 1, Existential Flow and Its Culminating Point
7. A Few Problems Solved Part 5, What is Dogma
8. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 4
9. The Intuitional Science of the Vedas – 1
10. Subháśita Saḿgraha Part 1, The Form of Sadhana
11. A Few Problems Solved Part 5, What is Dogma
12. Ananda Vacanamrtam – 30, The Subtlest Propensity
13. Ananda Marga Ideology and Way of Life -10, The Cardinal Spirit of Action and the Supreme Stance of Devotion
14. Namah Shivaya Shantaya, Disc: 16
15. Ananda Vacanamrtam – 1, Leaving Bondage

****************************Prabhat Samgiit*****************

This following song is a song of melancholic longing. Sometimes devotees in longing want to have Parama Purus’a more close. This very P.S. song composition expresses that deep devotional longing.

“Toma’ya d’aki dine ra’te, Tumi ki pa’ona’ shun’ite…” – PS #3114

O’ my Dearmost Parama Purusa, in Your longing I am crying and calling You day and night. O’ my Lord, can’t Your hear me. I am crying for You all the time in darkness, in light, in my sleep and while awake. All the time I am crying and crying in Your longing. A very Long span of time has passed and still I am in hope that next spring I will have You in my bosom. O’ Parama Purusa Baba, please grace me by coming…

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PS Intro: Prabhat Samgiita is the loving communication between the bhakta and Parama Purusa. In most compositions, the song is sung by the devotee; less frequently Parama Purusa is addressing the devotee, either using direct or indirect language. But always the song is the loving sharing between Parama Purusa and the bhakta. Never is there a third entity in the song.
In contrast, traditional Hindu devotional bhajans and writings might employ 2 characters, i.e. bhakta and Parama Purusa, or 3 characters. In those instances where there are 3 characters, then 2 of the them are devotees who are friends talking about the third character – i.e. Parama Purusa. For example, one devotee might ask, “Why are you crying? Is it because your Lord has not come?” This is a common scenario in melancholic, traditional Indian bhajans.
But in Prabhat Samgiita, the communication is exclusively between the bhakta and Parama Purusa – there is no 3rd party. Sometimes the devotee is talking with Parama Purusa, sometimes Parama Purusa is addressing the devotee. In either case, the style of communication may be direct or indirect. In some rare melancholic compositions, Parama Purusa addresses the bhakta in a very indirect and disguised manner wherein the devotee does not even recognise that it is Parama Purusa.
For example, in a melancholic song, if a devotee is crying in longing for Parama Purusa, then Parama Purusa might come in a disguised way so the bhakta does not even realise it is Parama Purusa. Keeping His identity hidden, Parama Purusa then asks, “Why are you crying? In whose longing are you crying?”
The following song proceeds in this subtle manner. Parama Purusa has come to the devotee in a disguised way and the devotee has no idea that Parama Pursua is the One next to him addressing him and asking these questions. In this way Parama Purusa plays His divine liila.
“A’nkhiro ba’dal mucheche ka’jal, ka’r katha’ mane par’e balo na’…” (PS 3013)

Line Meaning: Please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Why is sleep not coming in your eyes – I am asking you, please tell me. Why are you so upset? Who has given you so much pain. Why are you crying? Please tell me what is wrong. Tell me what you are feeling.
Purport: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Why is sleep not coming in your eyes – I am asking you, please tell me. Why are you so upset? Who has given you so much pain. Why are you crying? Please tell me what is wrong. Tell me what you are going through.

Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium.

Line Meaning: The sweet, tranquil, pain-relieving, aromatic breeze of this most charming, divinely intoxicating, effulgent full-moon night where everything basks in the light, why are you feeling so distraught? In whose longing are you remaining awake in hopelessness? Putting aside all feelings of shyness and fear, just tell me who has done this to you.
Purport: O’ devotee, the sweet, aromatic breeze of this most charming, full-moon night – where everything in all directions is illumined and basking in the moon’s effulgence – brings tranquility and removes the burden of agony and pain. When the entire scene is so divinely intoxicating, then why are you still so despondent. In whose longing are you remaining awake in hopelessness? Why are you feeling so distraught? Putting aside all feelings of shyness and fear, just tell me who has done this to you. Who has broken your heart.
Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium.

Line Meaning: The black clouds of the mind cannot remain for a long time. With the practice of dharana and dhyana, gradually they will go away. You should know that after bad days naturally good days are going to come. Knowing this fact, I tell you not to worry.
Purport: O’ devotee, the dark, black clouds of the mind cannot remain for a long time – this period of suffering and the pain of not getting Parama Purusa pain will not last forever. This despondency, melancholia, and sadness will diminish. With the practice of dharana, dhyana, asana, pranayama, kiirtan and engaging in spiritual life, gradually those dark clouds will go away – your troubles will be over. You should know, after the bad days naturally good days are going to come. That is sure. For whom you are crying, your loved one Parama Purusa will come and fulfill your desire. Blissful days are ahead. Knowing this fact, I assure you not to worry. Everything will be alright. He will come to you.
Refrain: O’ devotee, please tell me whose longing brought the showering of tears in your eyes that washed away the collyrium. Please tell me.

O’ devotee, you must know, after the bad days, good days are bound to come. That is certain. For whom you are crying, your Beloved Parama Purusa will come by your side and satiate your longing to your heart’s content. Blissful times await you. Knowing this fact, I assure you not to worry. Everything will be alright…

in Him,

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Related with One Posting


One storyteller wrote this below paragraph. Here we are concerned with the line highlighted in blue – i.e. that nirvikalpa samadhi means physical oneness with Parama Purusa. An entire posting has been written detailing how the below story and that philosophical premise is false. Specifically, in nirvikalpa samadhi is not physical oneness but rather a high spirit spiritual state. Here is that letter, Another False, Misleading Baba Story.

Following is the paragraph from the storyteller:

“Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles. Baba once said in a darshan in India that those people who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order). One such great soul was Acarya Divyanandjii Avadhuta. He was fervently devoted to Baba.”

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This entire email is composed of 3 parts:
(1) Posting: Another False, Misleading Baba Story;
(2) Trailer Quote: Health Guideline: Knowing the Root Cause;
(1) Prabhat Samgiita #683;

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


In one Dada’s collection of Baba stories, a critical assertion is made by one storyteller about the nature of our sadhana practice. Specifically, it is stated that the highest aspect of sadhana – nirvikalpa samadhi – means physical oneness with Parama Purusa.

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

This letter examines the accuracy of the assertion that nirvikalpa samadhi means physical oneness. We should all see how far this key assertion from Dadaji’s collection of Baba stories is in concert with Ananda Marga spiritual philosophy. Really, does nirvikalpa samadhi mean physical oneness with Parama Purusa?



Every sadhaka knows that meditation is a psychic and psycho-spiritual phenomenon. Spiritual attainment comes as the unit mind nears and touches the shores of the Cosmic Mind.

So sadhana is primarily a mental & spiritual endeavour – not a physical one. This is a fundamental point which we all accept.

Even the person initiated yesterday understands that to do sadhana one must close the eyes, keep the body still, and use the mind to dive within. Thus we are drawing the mind away from the physical sphere and channelising it toward the inner spiritual world.

Even in first lesson, the aspirant closes the eyes, withdraws the mind from physicality and by this process enters the purely psychic realm. One’s whole focus is on the mental sphere; thinking is everything. In pointed fashion, the mind is then directed through various cakra points until it reaches the ista cakra. There the sadhaka begins mantra japa, thereby crossing into the psycho-spiritual realm. When the mind reaches its apex stance and become lost in object of ideation, that is known as samadhi. Then one is in a purely spiritual state.

So from day 1 in Ananda Marga, every practitioner understands that in sadhana the flow of mind is towards the psychic and spiritual realm.



Here Baba Himself below gives a beautiful and precise explanation of the path of sadhana – i.e. how the movement starts in physicality and proceeds onwards towards the pure spiritual plane. The spiritual realm is the culminating aspect.

“Sádhaná starts in the plane of physicality and moves towards the physico-psychic plane. This first phase of sádhaná is performed by the “doer I”. Then from the physico-psychic plane to the pure psychic plane, and from the pure psychic plane to the psycho-spiritual plane – this portion of sádhaná is done by the “knower I”. In the final stage of sádhaná, the pure spiritual phase.” (1)

Hence, it is very clear from Baba’s above teaching that the more subtle aspects of realization occurs in the psycho-spiritual and purely spiritual realms.


And as is commonly known, the highest attainment on the path of sadhana is nirvikalpa samadhi.

Ananda Marga spiritual philosophy mandates,”Such a state is called Nirvikalpa Samádhi or the state of total absorption of the unit-mind in the Supreme Spirit.” (2)

“Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi.” (3)

So the apex of all sadhana is nirvikalpa samadhi wherein the mind loses its own individual existence and becomes one with the Cosmic Self. Baba Himself terms this “the pure spiritual phase.”

Or we can say that when mind is merged in Supreme Consciousness then that is savikalpa samadhi; and, when mind is entirely lost – like a drop of water becomes completely lost within the vast ocean – then that is nirvikalpa samadhi.

So the matter is very clear and quite straightforward.



Unfortunately, one storyteller, herein referred to as “ST”, has outlined the path of sadhana in the opposite manner.

“People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order).”

So the storyteller’s (ST’s) words run entirely contrary to Baba’s stated guideline. Baba says that nirvikalpa samadhi is the culmination of sadhana where the mind is lost in the spiritual realm, and ST contends that nirvikalpa samadhi culminates in the purely physical plane, i.e. “physical oneness”. So ST’s explanation is the polar opposite of Baba’s divine guideline.

After all, when the mind itself is not something physical, and when that mind is then goaded towards something more subtle, i.e. that Supreme stance, then there is no question of nirvikalpa samadhi meaning “physical oneness.” That is entirely illogical and irrational and wholly against Ananda Marga teachings on the science of mind.

And this is the story that one Dada included in his collection. How far Dadaji is truly confused about this, we can only surmise. What is clear however is that this aspect of his collection of spiritual stories does not properly reflect the ideals of Ananda Marga ideology.


Since the very beginning of human expression, stories have played a vital role in guiding (and misguiding) the common people. General citizens are not interested in philosophy, rather they turn to stories for their learning and education and to soak up spiritual teachings. A good story leads the masses in the right direction with right understanding, whereas a poor story leads people in the wrong direction with the wrong understanding.



It is most unfortunate that the story Dadaji shared falls in the latter category – it misguides.

So the longer this story and accompanying explanation are circulating around, the more misguided people will become. Or perhaps even worse, some new readers may already have the idea in mind that meditation moves towards the spiritual realm, in which case when they read the story they will think that Ananda Marga is some lowly path since it culminates in the realm of pure physicality.

For these reasons and more we must be adamant that all our writings – especially our stories – perfectly reflect Ananda Marga ideals. Unfortunately, this particular story could not live up to this standard as it leads people away from Ananda Marga spiritual teachings by wrongly stating that the highest attainment in sadhana – nirvikalpa samadhi – culminates in the realm of physicality.

The appropriate steps should be taken to either correct or remove this section from his compilation of Baba stories etc. Kindly help us contact Dadaji so he can attend to this at the earliest.


Here Baba describes how the aspirant is to withdraw their mind from external physicality and goad the mind within – in a step-wise manner. The following teaching from Baba wonderfully puts forth this process.

Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

“Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná (spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly.” (4)

The following are many of Baba’s related teachings on nirvikalpa samadhi.


“The sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájina cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)”
“It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi.”

“Átmani mahadaham’ cittánám’ prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

“Some sádhakas’ minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death.”

Páshabaddho bhavejjiivo páshmukto bhavecchivo.

“But the minds of those whose samskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas’ minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours.”
“Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one’s mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma.” (5)


“Mokśa – When the sam’skáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation.” (6)


“Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána, but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána. In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána. For those who can establish themselves in dhyána, however, samádhi is a certainty…Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course. ” (7)


“The goal of a spiritual aspirant is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme Entity] then ultimately the microcosmic mahat will also merge in pure Citishakti. The unit mind will totally lose its individual existence and become one with Supreme Consciousness. In such a case, where all mental activities are suspended in Bhúmábháva [Cosmic ideation], it will be a case of objectlessness, or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension of the mind).”
“This stage of spiritual attainment is only possible when all the guńas, or binding factors, have ceased exerting a static influence on the mind. This state is the state of mindlessness and consequently objectlessness.”
“This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.”” (8)


“Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda.” (9)


“The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy.” (10)


“Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness.” (11)


“Samádhi. The state in which the tendencies of the mind are completely suspended following the practice of dhyána is called nirvikalpa samádhi.”
“Though in the samádhi attained through the practice of Iishvara prańidhána the “I” feeling as well as the mental propensities are not totally suspended, one becomes ensconced in the Cosmic stance. The jiiva [unit] gets established in Infinity. This state is called savikalpa samádhi.” (12)


“The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of sam’skára – good or bad. So the attainment of such a state means the end of all the sam’skáras, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality.” (13)


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

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

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

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

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

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

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

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


Unfortunately, this point from Dada Maheshvaranadji’s story compilation fails to meet the aforementioned standards on numerous fronts. ST asserts that nirvikalpa samadhi means “physical oneness” with Parama Purusa. However, as we know, Sadguru Baba’s many teachings on nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is purely a spiritual experience far above the limited boundaries of physicality, but ST claims nirvikalpa samadhi to be “physical oneness.” Such a conclusion is in gross opposition to Ananda Marga philosophy. On this point alone the story is entirely unsuitable and will misguide readers. About Dadaji’s devotional standard and literary skill, we can all think and decide. All that can be said is that if any senior avadhuta is himself confused about the very basic fundamentals of sadhana, then there is real cause for concern.

at His lotus feet,

Note: Please share this important matter with Dada Maheshvaranandji so this matter can be clear up at the earliest.

1. Subhasita Samgraha – 18, Cult, Inference and Propensity
2. Subhasita Samgraha – 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha – 19, The Supreme Aesthetic Science and the Cult of Devotion
4. Subhasita Samgraha – 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
7. Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná
8. AV-33, Savikalpa and Nirvikalpa Samádhi
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. Ananda Vacanamrtam – 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam – 23, Samádhi, Senselessness and Sleep
12. Caryacarya – 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti


For those who wish to read the storyteller’s actual writing where they state that nirvikalpa samadhi is physical oneness with Parama Purusa, please click on the below link.


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

Health Guideline: Knowing the Root Cause

“Due to weakness of the digestive fluids, the blood gets contaminated by acids, or if one is suffering from constipation, then
different organs of the body also become weak. In such a condition, due to weakness of the lungs, the nervous system controlling the lungs also suffers from debility and finally the bronchial tubes as well become weak. That is the time when asthma becomes fully manifest.” (Yogic Treatments, p.62)

1. In the above quote Baba is revealing the fact that the root cause of asthma is poor and improper digestion.

2. Unfortunately nowadays, in many areas, the only commonly available pathy is allopathy. But allopathic knowledge is so shallow that such doctors do not know about the real cause; hence they treat the patient in a very superficial way. With asthma they only address it as it presents on the bronchial tubes. By this way asthma never gets cured from the root – i.e. from the manipura cakra.

3. So health conscious people should choose the pathy very carefully. We have to evaluate to what degree allopathic science is trustworthy, suitable, and helpful.

Prabhat Samgiita #683


“Jeo na’ ogo prabhu, anek katha’ a’che ba’kii…” -P.S. #683


O’ Prabhu, O’ Parama Purusa, please do not go away. Please remain with me – I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come.

O’ Divine Entity, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart’s content. O’ Parama Purusa Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness.

O’ my Lord, I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival.

Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart…

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To: anandamargauniversal1@yogasamsthanam.net
From: “Bhakti Bhusan” BB2248@yahoo……..
Date: Fri, 10 May 2013 07:34:45
Subject: You Will Feel A Big Change If You Go Outside


This entire email is composed of 3 parts:
(1) Posting: You Will Feel A Big Change If You Go Outside;
(2) Trailer Quote: Health Guideline: Body Pain;
(3) Prabhat Samgiita #906;

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


Whenever opportunity allows, I review my sadhana diary to remind myself of blissful experiences as well as to evaluate what difficulties I am having.

One problem was that when I sit for meditation in my sadhana place, which I made in the corner of my study, then so many distractions and obstructions crop up and divert my mind. For instance, I hear the kids playing, or the phone rings, or the neighbor stops by, or so many things occur.

After some analysis I came to the conclusion that doing sadhana in the house itself is very difficult. So I pondered, “What is the reason behind this? And how can I overcome it?.”

Then I recalled one story that I heard long ago from one senior sadhaka.



It was around 10 pm on a spring (phalguna) night. There were three of us along with Beloved Baba. Baba was teaching us about how to manage sadhana and spiritual life while maintaining one’s family existence. This was a big issue those days.

Baba told that in the past yogis were leaving the society and family and going away from their town and village and living in the Himalayas where they were doing long sadhana and dhyana etc.’

Baba was saying that, naturally then the general public thinks that sadhana is not possible while maintaining family life and living in the house. And He furthermore said that leaving the society and family is not practical. Our Ananda Marga process of sadhana is easy; you can do it anywhere. There is no need to go to the Himalayas.

Baba continued. For instance, it is not so difficult to go out from the house and sit in one lonely place nearby. Doing sadhana in any isolated place under a tree or in a field or in any natural place will be much better than doing meditation in the house. And if it is nighttime, then one need search any special place – because during the night there are many lonely and dark places.

Only Baba emphasized how the place should surely be a little isolated, clean, and have plenty of fresh air. Being in an open-aired environment allows for more oxygen and that helps greatly with concentration. Stale air inside the house invites drowsiness and causes one to fall asleep in sadhana. So fresh air and oxygen are critical elements for doing sadhana outside. And most importantly, whatever spot is selected, it should be away from the house and petty interruptions. These were the key parameters that Baba laid down.

Baba concluded by telling that then the quality of sadhana will be improved.


After reflecting on this Baba story, I changed my approach. Now whenever I get time I go outside my house to practice my sadhana. I only face difficulty when it is pouring down rain. Otherwise I like to go out. And I always find that sadhana is far better outside in comparison to practicing sadhana in the house where there are interruptions and disturbances.

Even if my house is quiet, still my mind gets diverted from my sadhana, especially when I open my eyes and look towards my books, files, and personal items. Whereas, in a lonely field outside and away from the house, such obstructions are not there.

Sometimes when I find that going to a more isolated spot is difficult then I just sit behind the house in the garden or outdoor patio / courtyard etc. Because just being outside is far better than being inside with all those distractions.


With each and every step I found that by my concentration improved and the devotional flow in sadhana was enhanced, by Baba’s grace.

All in all, sadhana was far easier because when the mind is restless then merely sitting in one posture and closing eyes is difficult whereas when sadhana is good then time passes quickly.

Although doing cemetery sadhana is best, but when it is difficult to go there then I go to any other place outside the house is conducive. It might a deserted field, or some small forested area, or some many place in a natural surrounding without any human disturbances. All those places are very good.

The only problem I face is I tell my family members that I am going out for sadhana for a 1/2 hr or so, but always I come very late. Sometimes 1 hr delay, sometimes two, and sometimes even 3 hrs delay. The reason is that by Baba’s grace I become absorbed in my meditation and forget about the time. Then my family members become upset with me being delayed in taking my food. However, now they have gotten habituated and they no longer worry if I am late etc, rather they are also going out for meditation on some occasions.



Doing sadhana in a conducive environment is very important. Some critical disturbances that arise in a collective family and / or joint family living environment include: the noise from the television or radio etc, the smells emanating from the kitchen, general talking amongst family members, etc. In that case it is important to leave the house and do sadhana outside.

However, just going anywhere outside will not do. For instance, if you go to a famous or popular local park, then you will encounter all kinds of problems from those visiting there to play games and sports, or have a picnic, or play an instrument etc. In that case, there are a few options. Try going to that same park in the off-hours when it is not so crowded such as in the early morning or in the later part of the evening etc. During lunchtime also it might be quiet. Another option is to seek out a different place that is less known, perhaps just a small patch of trees somewhere etc. It need not be some grand park; any simple location can work. The key factor being that the outdoor location should be an isolated, quiet place. But it needn’t necessarily be far from the home. Finding a place locally that is close by is best.

Once you have selected your spot, then spread your tarpaulin or ground cloth. Then place your sit pad or mat on top of the tarp. Then get seated in the proper asana and begin sadhana.


One more aspect I can say is that before I began doing outdoor sadhana, the people in my village mistakenly thought that Ananda Margiis did not to puja at all. They were thinking that way because Ananda Margiis do not participate in idol worship related with different temples, mosques, and church rituals or pujas or ceremonies. i.e. Durga puja, Kali puja, Ganesha Puja, Shiva Puja, Sarasvati Puja, Laksmii puja, Rama Puja, Krsna Puja and hundreds of Gods and Goddesses related dogmatic rituals, etc. So dogmatic people had the belief that Ananda Margiis don’t do anything, and that we may be atheists.

But when I started doing my sadhana outside the village under some tree, then the negative feelings they held about Ananda Marga vanished because in their own way they thought, “Ananda Margiis are doing something, remembering God.”

And in those predominantly materialistic societies where yoga has recently become popular, if people know or see you going to do meditation outside, they may inquire about learning or at the very least come to understand that yoga is not just about twisting the body but includes meditation as well.

So these are a few of the public / social benefits of outdoor meditation



Here Baba recounts His own experiences of doing sadhana outside.

“I used to go for a walk nearly every day in the mountains east of Jamalpur. I used to sit on the second mountain. One after another, several small and large mountains run parallel to each other. The summit of the second mountain was the highest place among them. I used to arrive there in the middle of the afternoon and stay there until about eight at night.” (1)

Here Baba talks more about His experience of doing sadhana outside:

“I was sitting on the peak. It was the bright lunar fortnight…In front of me, that is to the west, on the slope of the mountain, was a dense ga’b forest…The mountain in front of me was completely bare…I was probably the only person for several miles, completely alone…the peak that I was seated on…” (2)

Thus, by doing meditation outside we are following Guru’s divine example.


As sadhakas, we are greatly benefited by going on and doing proper sadhana in an isolated place. Sadhana will be better. i.e. time, length, and quality of sadhana will be multiplied. Baba Himself says that an isolated place is very conducive to spiritual practice.

“It cannot be denied that the noise of the bustling world is a hindrance to intuitional practice and makes solitude very desirable.” (3)

“It is desirable to practise various lessons of sa’dhana’ alone, in a lonely place.” (4)

So everyone will have their own experience about better and better sadhana, when they start doing in an isolated place.

These days the opportunity for sadhana is far greater than it was in the past. Such obstacles in the society are no longer present which made it very difficult in past ages to do sadhana. We should be vigilant to take advantage of and utilize this unique opportunity.


“Later on, with the further development of philosophy and science the number of impediments and obstacles faced by humans became fewer than those which the ancient humans faced while moving along the path of spirituality during the days of backward science and philosophy. The people of today do not have to labour quite as hard as Vaishishta and Vishvamitra had to do in order to discover the way to move ahead, because modern science and philosophy today are valuable aids to human progress. The people of today are able to realize the Supreme Entity in one life, or maybe in 15 to 20 years, for which they had to practice penance for lives together in the past.” (5)

Here again Baba guides us:

“Spiritual progress is the only real progress. Those who deem mundane or psychic movement to be true progress are misguided and are wasting their time. Whatever [mundane thing] Ka’l Purus’a giveth with one hand He taketh with the other.” (6)


“This quinquelemental universe is a relative truth, a changing reality, a passing phenomenon – a passing flow of constantly changing events. It rests on the three pillars of the relative factors – time, space and person. Space is always changing. It is composed of countless atoms and molecules. With the change in the movement of atoms and molecules, space also changes. That is why numerous rich and beautiful cities of the past are now buried under the earth. Many splendid palaces and mansions, many churches, temples, mosques and synagogues, and many pyramids have been reduced to rubble. With the constant change in the flow of time, how many major changes have occurred in the universe? Similarly, with the change in time and space, people also change. A small two-year old child becomes a smart and active twenty-five year old youth. And the same energetic youth becomes an infirm, inactive, old person in due course. Thus, nothing in this universe is permanent. Many gigantic animals in the past have become totally extinct from the surface of the earth. Royal pomp and opulence, the pride of power, the vast knowledge of mighty scholars have become things of the past, thrown into the dustbin of history. Many objects emerged in the past, remained on earth for a short time, and then disappeared according to the inexorable law of nature.”
“The only eternal truth is Parama Puruśa. He is anadi, beginningless, endless, all-pervasive; an entity beyond the scope of time, place and person. He is the only eternal, undecaying, imperishable, immutable entity. He is the Supreme Source from which the inanimate, plant and animal worlds have emerged. He is the starting-point and the culminating point of everything. Hence, wise people should utilize their physical, psychic and spiritual power to realize that Supreme Omni-Telepathic Entity to become one with Him.” (7)



“You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object.” (8)


“There are also some people who have correct Esana [longing] but don’t have correct direction. They know that Parama Puruśa is the goal but they don’t have the real direction. It is said that spiritual practice should not be performed studying from books. For it, Preceptor is essential. Reading the book or hearing from other if a man starts doing Sadhana, that too is dangerous because in that case a clear conception about the goal is not formed. Hence one does not know where one is going. The boat is sailing but the sailor does not know where the boat will go to. The sailor will get exhausted ultimately and will have some accident in the long run. In that case when such persons die, the state after death is known as Videhaliina. Their existence is not finished herein, but their feelings remain in the ideational world as an abstract. This too is as dangerous as Jada Samadhi. The difference between Jada Samadhi and Videhaliina is that in the former there is a folly because of a hidden desire but in the latter there is no folly but the correct direction could not be had. Hence everybody should know that without direction nothing should be done. Everything should be done with proper direction, proper guidance. As for instance, people utter loudly the word revolution, revolution, but revolution does not mean putting buses and trains on fire or removing the railway lines. This causes damage to government and government is people’s. Therefore it is a damage to the people themselves. All these are destructive approaches. The persons who do such destructive approaches lack in knowledge. Just like that, in Sadhana if some hodge-podge is made, it means the lack of knowledge. Because of this, both the individual and the society are harmed. So this is Videhaliina. Hence Videhaliina is sure to be there if there is no love for Paramatman.” (9)

at His lotus feet,
Bhakti Bhusan

1. Shabda Cayanika – 1, p. 93
2. Shabda Cayanika – 1, p. 94
3. Elementary Philosophy, p.125
4. Guide to Human Conduct, p.40
5. A Few Problems Solved – 3
6. Ananda Vacanamrtam – 12, p.158
7. Ananda Marga Philosophy in a Nutshell – 4, Prápta Vákya and Ápta Vákya
8. Subhsita Samgraha – 3, Vibration, Form and Colour
9. Subhasita Samgraha – 20, Astitva and Shivatva

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

Health Guideline: Body Pain

“Rheumatism occurs when the vayu bodily air is disturbed due to excess of poisonous acids in the body…When a person’s system becomes acid-dominated rheumatism is the consequence. Hence the more a patient takes alkaline types of food, the better. If three-fourths of the food is alkaline, it will cure rheumatism completely within a very short time. All kinds of sweet and sour fruits and roots, are good for a rheumatism patient. Fasting with lemon juice and water on Ekadashi, Purnima and Amavasya days must be observed.” (Yogic Treatments, p.44)

Note: For those who are not aware, here below is what rheumatism is.

“Swelling and contractures of the muscles or of different joints, acute pain or deformity of the swollen parts, etc., are the symptoms of this disease.” (Yogic Treatments, p. 43)

Prabhat Samgiita #906

“Eso tumi a’ma’r ghare, baso hiya’r a’sane…” (P.S. 906)


O’ Parama Purusa please come to my humble abode and sit in the inner core of my heart. For ages and ages, I have been longing for You. O’ Divine Entity, in one lonely place, in my mind I have prepared a thousand petal lotus for You to sit – and I have decorated it with the love of my heart.

O’ Supreme One, for such a long time I have been coming and going onto this dusty earth. In Your system of brahmacakra there is no leisure time for taking rest. Those who have come will one day go, and those who have gone will one day come. So there is no period of rest in Your continuous cycle of brahmacakra. Always one is either coming or going.

O’ Parama Purusa, O’ Baba, by Your grace, in one golden dawn, my spiritual journey started – in my mind, in my mind. While moving towards You on this spiritual path, from time to time I go astray and lose the way. I am incapable of walking properly; that is why I go off the path. Please forgive me; and please bless me by showering a wee-bit of Your cosmic grace & bring me back onto the right path.

Baba, please come in my heart. In my Guru cakra, I have prepared a thousand petaled lotus for You. Please grace me by coming…

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This entire email is composed of 3 parts:
(1) Posting: Tamasika Akhanda Kiirtana;
(2) Trailder Quote: Way to Bring People into Ananda Marga;
(3) Prabhat Samgiita #1103;

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


This entire letter is related with akhanda kiirtana and its sentient practice.


Under Baba’s divine guidance at DMC kiirtana was always done in dharmic fashion and the sanctity and speciality of kiirtana was always strictly maintained, never sacrificed or compromised in any way.

In this regard, in particular, during all the DMC programs, males and females did not sing kiirtana together at the same time. Rather kiirtana was always done separately; and surely everyone who attended DMC remembers this. When the males would sing, the females would practice meditation. And when the females would sing kiirtana, the males would engage in spiritual practice. This arrangement helped ensure that a strong and sentient vibration was created that would allow the mind to easily flow upwards and become more elevated, by Baba’s grace.


We have to remember that Baba has arranged life in Ananda Marga where we we maintain our sanctity by adhering to certain codes of conduct, not by compromising with our values. In the realm of male-female relations, our proper standard is separation, not free and sensuous mixing of the sexes.

Baba has mandated that everything in Ananda Marga should be separate: For example WWD, our relief activities (AMURTEL), reportings, social service projects, LFT trainings, etc. There are all separate along gender lines.

Here is a more complete list for your review:

1. Jagrtis are not shared between males and females for staying over or for office work.
2. Co-education is not practiced with students above 8 or 10 years of age, i.e. or above the age of puberty.
3. During dharmacakra, seminar, and classes, sadhana is done in distinctly different rows.
4. The organisation itself has an entire separate wing for females, WWD or Women’s Welfare Department.
5. Prout, AMURT, VSS etc also have separate sections for males and females.
6. Reporting is done separately.
7. LFT, Tattvika, and Acarya training is separate for males and females.
8. In-Charges are not mixed. Males are in-charges of males and females of females.
Note: Only in Central Office will the head of WWD be controlled by the General Secretary.
9. During DMS, kaoshikii was also performed separately. And still this practice is maintained for DMS.
10. Females do guard duty for females, and males for males; it is not mixed.
11. Akhanda kiirtana is done in a separate manner.
12. Madhur Sadhana is done according to gender, not with the opposite sex.
13. In any gathering, females & males do not participate together for games and sports.
14. All public processions are organised keeping males and females separate.
15. And there are so many systems in place that ensure strict separation of the sexes.

Furthermore, in Caryacarya Baba guides us that the more separation there is between males and females, the better it is. (1)


Unfortunately what is going on nowadays in akhanda kiirtana sessions at some overseas retreats is just opposite to this. Because at these akhanda kiirtana programs males and females are dancing together. Here ‘together’ does not merely mean that the females and males are together in the same place.

Rather in reference to overseas akhanda kiirtana, the term ‘together’ together means that males and females get completely intertwined – even smushed next to each other – where males and females are touching and pressing up against one another. This severely disturbs and compromises the whole experience of singing akhanda kiirtana.

For those who haven’t seen it, here is a descriptive account of what happens in a typical overseas-style akhanda kiirtana program.

The females form one circle around the puja table which is placed in the middle of the room. And then directly surrounding the female circle is a circle of males. In this way, dozens and dozens of females and males are dancing extremely close by, right next to each other in an enclosed environment.

At this gender-mixed, akhanda kiirtana program, invariably bumping, rubbing, and brushing occurs between members of the opposite sex. Because there is an inner circle of females and an outer circle of males and everyone is moving round and round, so both circles tend to lose their shape and some females rub up against the brothers circle, and likewise some males brush up into the female circle. In that way various types of physical contact happens. Because initially people try to close their eyes, dance, sing, and walk around the akhanda kiirtana circle – all at the same time. In that approach, members of the opposite sex end up knocking into and rubbing up against one another. This happens commonly in the daytime and even more during the nighttime akhanda kiirtana when the room is darker. In that case varieties of touching is going on between male and females, especially when it is crowded.


The basic idea is that if 2 brothers bump into each other during an akhanda kiirtana session it is pardonable and not quite so detrimental to one’s mental flow. The same is the case if two sisters touch. But when males and females touch and inadvertently rub or bump into one another during akhanda kiirtana that is completely disruptive to the flow. That is why a growing number of overseas margiis are feeling suffocated by this type of akhanda kiirtana program. Because the margiis are involved in trying to elevate the mind and prepare the mind for sadhana, yet in our akhanda kiirtana program various types of touching and bumping is going on – as well as other distractions – which degrade the mind.

On the one hand, there is the touching problem between members of the opposite sex and then there are other issues. Because in these akhanda kiirtana sessions if any brother tries to look at Baba’s photo they end up seeing so many females. Because in between the puja table and the brother’s circle is the unbroken chain of dancers in the female circle. In that case, Baba’s photo is virtually blocked by the female line. And if a male tries to see that photo there is a swirling movement of females; and instead of seeing Baba that male will lay their eyes on the faces of so many females.

A similar type of distraction occurs for those females who wish to exit the akhanda kiirtana circle in order to do sadhana. Here also a problem occurs because they are surrounded by males. And when the akhanda kiirtana is very energetic, females will try to find an opening whereby they can sneak through the male circle. But often one accident or near accident occurs where the members of the opposite sex collide.

Other associated difficulties also arise. But whatever the nature or specific details of the problem, the result is the same. Due to a flawed approach of akhanda kiirtana, one’s ideation and concentration get affected and in that way the mind is not able to get purified – rather it is degraded by persistent contact with the opposite sex etc.


When both genders are dancing side by side in akhanda kiirtana and they are taking great care not to bump one another, then they are not ideating on Parama Parama. Rather they are thinking, “Do no bump the opposite sex, do not bump the opposite sex.” After all, mind is one so the person doing kiirtana cannot simultaneously think of “not bumping the opposite sex” and ideate on Parama Purusa. It is not possible. Only when the akhanda kiirtan is gender separated can sadhakas focus exclusively on Parama Purusa because then they need not think about “not bumping the opposite sex.”

For this reason, the mixed gender akhanda kiirtan degrades the mind and one cannot concentrate fully on Parama Purusa. That is why it is tamasika. Because most of the time, in one way or another, one is forced to think about the opposite sex, not Parama Purusa.


Here we should bear in mind that the dogma brought into overseas akhanda kiirtana is not just of a single type. Rather it ebbs and flows according to the so-called creativity and energy of the injector of dogma.

For instance, at one New Year’s akhanda kiirtana at Ananda Kanan (NY), a senior male member physically linked together with many young 14 to 20 year old females in tow behind him. That means in the akhanda kiirtana itself he formed one ‘train’. This senior male created one line where all the males and females alternately held onto the shoulders, or waist, or hips, or hair of the person in front. In that way, one male-female train was formed right in the middle of the kiirtana hall. Like this, various off-shoots can occur.


So in our current overseas style of doing akhanda kiirtana, the purpose is not solved – rather the sentient practice of akhanda kiirtana is severely compromised. Because the main idea of akhanda kiirtana is to go close to Parama Purusa, but our current format of overseas-style akhanda kiirtana undermines this great endeavor. Because one has to be aware about not bumping into someone from the opposite sex and other related problems – in which case ideating on Parama Purusa cannot be done.

When the mind is distracted and not focused then true japa cannot be performed.

Ananda Marga philosophy says, “The mere repetition of mantra will not serve any purpose unless there is a rhythmic parallelism between incantative flow (the flow of the mantra) and the mental flow (the flow of the mind). To perform japakriya’ while harbouring harmful thoughts is futile. One can only attain success in japakriya’ if all the psychic propensities are diverted towards the deep spirit of the mantra.” (2)

“The mind runs in one direction towards its object of fascination; its object of ideation lies in another direction…In the midst of such choas ideation on Parama Purus’a is impossible, even in billions of kalpas [ages].” (3)

By these guidelines, it is clear that we should take care in the way in which we organize our akhanda kiirtana programs so that the environment is most conducive toward focusing on Ista. Unfortunately, the way things are now, one’s mind gets rerouted towards sensual thoughts. Even if one does not wish this to happen, that is the practical result when males and females are bumping into one another. Then there is no question of having proper ideation on the kiirtana mantra.

All in all, the overseas style of akhanda kiirtana is artificial culture, or pseudo-culture, or fake culture. Because according to Baba, proper culture means raising the mind to higher values – not towards the baser propensities. When talking about culture Baba says that culture means that expression which motivates the mind toward subtler aspects, introversial. Tragically, this does not happen in our overseas-style, akhanda kiirtana programs.



Hence at our overseas sectorial retreats etc, a proper solution is needed. And the best example to follow is Baba’s. Here we have the opportunity to advance ahead by following the exact same approach which Baba Himself has approved. Namely, when males are dancing and singing kiirtana, then females can sit at a moderate distance and do sadhana. Thereafter, we can switch. Females will sing and dance kiirtana, and the males will be do sadhana.

On multiple accounts – i.e. for many reasons – alternating sadhana and kiirtana between males and females is in concert with Baba’s system. The main reason being that Baba Himself has guided us that we should do like this. And in His presence it was done in this very fashion, separately between males and females. And by that way the whole sanctity of the DMC was maintained – sentient and pure.

Thus, during our akhanda kiirtana program at sectorial retreats etc, then males and females can sing kiirtana separately or alternately, as described above. Then the problem of bumping into or touching members of the opposite sex will be eradicated.

Overall males and females can still participate in the same program in the same hall, but kiirtana would be sung and performed separately. In that way it would be consistent with the spirit of what was done during DMC and our other Ananda Marga programs.



It is sometimes seen that some margiis & Wts skip their sadhana during this type of overseas-style akhanda kiirtana. Because just they were moving around the circle with members of the opposite sex, and after a while someone might leave the akhanda kiirtana – without doing sadhana. Just they casually walk away. They may go outside the hall and gossip, or attend to mundane activities, or go for sports or music rehearsal, or get food or have some snack. So after kiirtana they fail to do sadhana. And they miss out on all the benefits and the overall environment gets disturbed.

Any sadhaka more established in sixteen points etc does not do like this. But some few others haphazardly depart from the akhanda kiirtana circle and skip their sadhana.

So by adopting the sentient kiirtana system that is approved by Baba, then this problem of skipping meditation will be easily resolved since in the sentient style of kiirtana, sadhana is always done afterwards. That is Baba’s method.

Taken altogether, at our overseas akhanda kiirtana programs we should seriously consider refining our approach from rajasik to sentient. That will act as a special boon for one and all.

For all these reasons discussed above, it is clear that mixed gender akhanda kiirtana is tamasika because in so many various ways it degrades the mind.



According to Baba, kiirtana plays one special role. It often happens that when one sits for sadhana the mind does not like to initially move in that direction. Some build-up is needed. It is just like if you want to climb the steps or drive your motorcycle then must progress systematically – immediately you cannot reach up to the 10th step and immediately you cannot put the motorcycle in the top gear. Rather one must proceed incrementally.

The same approach Baba has created with our spiritual practices. Because when the mind is involved in worldly things then starting sadhana instantaneously is not easy. So Baba has given different steps: bhajan, kiirtana, sadhana etc.

After singing bhajans the mind gets a little pointed and thereafter kiirtana is done. During bhajans people usually sit, but in kiirtana everyone stands up and dances; one’s whole existence becomes involved. The basic guideline is that during kiirtana all the organs are engaged. Aspirants are chanting the kiirtana mantra with their mouth, seeing Baba’s photo with their eyes, hearing the Baba-Nam-Kevalam mantra with their ears, plus the arms are raised in the air in surrenders and one’s feet are dancing according to the system to awaken and energise the sahasrara cakra.

In this way, all the limbs and organs are involved: the ears, mouth, hands, eyes etc. In this condition the mind has no scope to run away – and if it tries then it gets redirected and again focuses on the Goal. That is the specialty of kiirtana.

So if kiirtana is done independently or according to the system as practiced in India then fine, but in collective overseas kiirtana certain obstacles are created that hinder the entire kiirtana practice.


One other great benefit is that by doing kiirtana before sadhana, then sadhana will be greatly improved. In this way Baba guides us that after kiirtana sadhana should always be done. Because kiirtana is one special way to prepare the mind for sadhana.

“I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtana. And I also want to say further that those who wish to attain spiritual progress in their sadhana will have to do more and more kiirtana. By kiirtana, the mind becomes pure, and with this pure mind, one can do sadhana.” (4)

“kiirtana [is] the most essential aid for sadhana.” (5)

“If the mind is made pure even for five minutes by kiirtana, then if you do sadhana for only five minutes, your sadhana will be very good – you will surely attain spiritual progress.” (6)

By this, anyone can see that kiirtana is one special practice and if done properly then the mind gets purified; but if done incorrectly then that purification process does not occur. And one will also miss out on improving their sadhana – that will not occur.


When our entire Ananda Marga way of life is separated along gender lines, it is shameful that today we are allowing the free and sensuous mixing of the sexes on the stage during our RAWA cultural programs. This sets a bad example for those young dancers and thrusts them into the world of pseudo-culture. Plus it is degrading for the audience to watch. It is a negative scene from all directions.

And like this in all aspects of life in Ananda Marga, wherever we look or examine the situation it is clear that the activities and dealings is distinctly separate with regards to males and females.


When people do something just because it “feels good” then often they have divorced themselves from higher ideals. Because only they do that thing because it “feels good” – they do not use their logic or rationality. But they continue ahead in their ways regardless. This may be the case with why in overseas sectors this mixed akhanda kiirtana between members of the opposite sex is going on.

“Whatever human beings do, motivated by A’tma-Sukha Tattva, is for the sake of pleasure. This principle of selfish pleasure rests on dogma…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 last I have enjoyed some pleasure!” Being motivated by this idea, they enslave themselves to dogmas. In the civilized world, even educated people knowingly follow dogmas because they have a desire in the back of their minds to attain some mundane pleasure.” (7)

Those who follow atma-sukha tattva can never lead or serve the society.


“Kiirtana is not only helpful in the realm of spirituality, but also in all spheres of life; it banishes physical troubles and tribulations as well. Kiirtana fights against all mundane difficulties and finally one becomes victorious.” (8)


“He has given you your organs. Utilize them for Him. With your voice sing His name, His praise, His kiirtana. With your mind think of Him. One who does not do this wastes one’s life. And where people have only human frame but not human mind tell them this message.” (Ananda Vacanamrtam – 30, You Live According to God’s Desire)


“The mind will have to be made one-pointed through sadhana, and the best means for achieving one-pointedness is kiirtana. Kiirtaniiyá sadá harih. Human beings should always do the kiirtana of the Lord. When one does kiirtana the mind becomes one-pointed within a short time. Then one sits for sadhana and while sitting there is progress, the mind becomes spotless, everything is gained. The human being will have to rush towards Parama Puruśa. Nobody can become a jinánii by reading books. A person earns real knowledge by rushing towards Parama Puruśa and coming into his close proximity, and one who earns this real knowledge attains liberation or salvation. For this, one who does not know their abc’s will make it, and one who has an MA in 700 languages will not make it. This is a different world, a different matter altogether. An intelligent person, therefore, will move forward single-mindedly on the path of sadhana, and in order to prepare his mind for sadhana that person will certainly do a little kiirtana. I have said this before in several places and I am saying it again: kiirtaniiyah sadá harih, that is, one must do the kiirtana of the Lord, the kiirtana of Parama Puruśa. And why must one do the kiirtana of Parama Puruśa? Because one of his names is Hari. Hari means: harati pápaḿ ityarthe harih, that is, he who steals the sins of the unit being is Hari.” (9)


“When kiirtana was first invented, the psycho-philosophy behind it was this: at the time of kiirtana, the vocal cord sings, the ears hear, and the hands and feet dance, and thus all the organs are kept preoccupied with the divine. They are not allowed to move wherever they want but are kept engaged. There is a popular Indian superstition that when ghosts are not kept busy they break the necks of their prey. Similarly, if the sensory and motor organs are not kept engaged in the attainment of the divine, they may lead one astray. Kiirtana is therefore most beneficial as it keeps all the organs fully engaged in a spiritual pursuit. However, while doing kiirtan, if one listens to anything else, the mind will be diverted. Suppose, while doing kiirtana, one lady asks another, “Well sister, what did you cook today?” This will also be heard by the practitioners of kiirtana. To prevent these undesirable sounds from being heard, it is advisable to play some instrument during kiirtana. A mrdauṋga [a kind of drum] or some similar instrument should be used, but one should not play any heavy-sounding instrument like a d́hák [a large drum played with sticks], a d́hol [a loud drum] or a gong. The mind prefers to hear a sweet sound, like that of the mrdauṋga, than a harsh sound. Some time ago I mentioned that Bhola Mayra said that when the cookawing of crows and the beating of drums stop, human ears get some relief. People do not like to hear such harsh, unpleasant sounds. The sound of the mrdauṋga may not be perfect, but it has one quality: it is very sweet. Thus, whenever a distracted mind hears the sweet music of a mrdauṋga, it returns to the proper place. A remarkable science lies in kiirtana.” (10)


“What do you gain by doing kiirtana? Several sense organs become engaged. The tongue is occupied. So during that time you won’t have thoughts like, “I will eat this, eat that;” no kind of greed will remain. The sense of taste and taste buds are obstructed. The ears are busy hearing the kiirtana, so they have no scope to go elsewhere. The mind is always thinking of that, so it also has no scope to go elsewhere. And if kiirtana is combined with dance then one’s attention is directed to the rhythm of the dance. As a result of the dance, hormones are secreted from the glands. So under no circumstances can the mind degenerate. There is no way for it to go down. This is the way of the wise.” (11)



“Kiirtaniiyah sadáharih one should always sing the glory of the Lord. It is the frailty of human beings that when a few of them group together, they indulge in criticizing or mudslinging others. This leads to psychic degradation. In fact people should perform such actions which will lead to psychic elevation, actions which give the mind no scope for degeneration. The easiest way to do this is to sing the glories of the Supreme Entity whose very thought automatically elevates the mind. Chanting the name of Parama Puruśa aloud is called kiirtana; For, the vibration created in the atmosphere by kiirtana will influence others also. But if one’s mental ideation is conveyed only to Parama Puruśa without affecting other human beings, this is called bhajana. So bhajana is purely personal; it has no collective aspect. Kiirtana is more beneficial than bhajana, and hence it is said kiirtaniiyah sadá harih: whenever you find time, do kiirtana loudly and you will never become degenerated because by chanting the Lord’s holy name the mind remains elevated. Mudslinging and criticizing is thereby stopped forever, and hence kiirtana averts the degradation of the human mind. You should always remember that in every sphere of life – social, political, economic, psychic, and spiritual – you should always follow the principle of “taking the opposite stance”: there is no exception to this rule. Victory will surely be yours.” (12)

We should not follow the aforementioned tamasika akhanda kiirtana style but rather a sentient gender-separated manner of doing akhanda kiirtana.

in Him,

1. Reference: CC part 1, Chapter 24
2. Discourses on Tantra – 2
3. Discourses on Tantra – 2
4. NHNS-2
5. Bliss of Kiirtana, p.5
6. NHNS-2
7. NH-LOI, ’87, p.37
8. Bliss of Kiirtana, p.8
9. Ananda Vacnamrtam – 9, Discrimination in Rights
10. Ananda Vacanamrtam – 8, Sádhaná, Abhidhyána and Kiirtana
11. AV-10, The Supreme Entity – the Non-Doer
12. AMIWL-11, Taking the Opposite Stance in Battle

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.

Way to Bring People into Ananda Marga

“Ánanda Márgiis should never compel people to follow Ánanda Márga philosophy. Rather, they should always inspire people along the path of spirituality by encouraging selfless service, sacrifice, good conduct, spiritual practices, the development of all-round knowledge, etc. Ananda Marga is a comprehensive mode of living based on spirituality, and in Ananda Marga sádhaná, dhyana and japa are Atmic or Dharmic jiivika.” (Prout in Nutshell – 16, Three Types of Occupation)

Note: In Ananda Marga, we do not subscribe to the policy of forced conversions; whereas, this approach is prevalent in many of the religions where they convert their prey under the pressure of the sword or by brute force. This is especially true of the Semitic religions. They did this in the past and they are doing at present also. In Ananda Marga, we do not support that modus operendii. Rather people come to accept Ananda Marga by their own free will and desire after understanding and learning the fundamentals. A similar approach should be taken with one’s own kids also. Do not force them to participate, rather logically convince them, little by little.

Prabhat Samgiita 1103

PS Intro: Throughout Baba’s vast collection of Prabhat Samgiita, in most songs the devotee and Parama Purusa are communicating with one another. In some of the songs the style of conversation is direct while others are indirect. When the style of expression is indirect, no one should conclude that the sadhaka is having a conversation with another sadaka. That is not at all the case. Rather, the bhakta is communicating with Parama Purusa – using indirect language.

In the below song, in the first two stanzas the sadhaka is indirectly talking to Parama Purusa. The sadhaka is expressing his feelings and referring to Parama Purusa in the third person – yet all along he understands that Parama Purusa is there – listening. It is only in the third stanza, the sadaka is addressing all of creation, with the knowledge that Parama Purusa is also listening.

“Dharmo a’ma’ri sa’thii, dharmo a’ma’ri pra’n’…” (PS 1103)


Dharma is my eternal companion; dharma is my very life. I only accept and follow Parama Purusa Himself because I am His gift. He alone has graciously blessed me with human life. He alone has granted me my existence. It is His grace.

Since the first dawn of my life, He has been with me each and every step – in my every breath, watching, guiding, and protecting me. And only He will remain along with me until the final moment of my life. I always follow His path – His teachings – never forgetting His blessing.

O’ inhabitants of the three worlds – wherever you may be – go on singing and dancing, immersed in His divine name. Remain ensconced in His ideation – in His sweet flow, and go on singing His divine songs, i.e. singing His glory.

O’ Parama Purusa, O’ Baba, You are my eternal companion. You are always with me. Baba, I love You…

Note: In the above song, dharma means Parama Purusa. They are one and the same. Parama Purusa has countless names to reflect His infinite qualities and attributions – one of which is Dharma itself.

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This entire email is composed of 3 parts:

(1) Posting: How to Make the Body Proper for Sadhana;
(2) Trailer Quote: Why Infants Laugh & Cry For No Apparent Reason;
(3) Prabhat Samgiita #4116;

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


All the practices in Ananda Marga have their special purpose – none should be skipped – including our yoga asana practice. Asanas are a key element of 16 Points as well as instrumental in balancing the glandular system and preparing the mind for meditation. Thus asanas are so critical for our physical, psychic and spiritual advancement.


In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our Ananda Marga system.

“There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (1)


In particular, in Ananda Marga yoga, there are two asanas Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulderstand]. As the derivation of its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name – matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.


Here below are a few of Baba’s direct guidelines regarding asanas.

“‘A’sana’ means ‘a position in which one feels comfortable’ -‘Stirasukhama’sanam’.” (2)

“A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (3)

“[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (4)



(I) Sarva’unga’sana (all-limbs posture):

(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time. (5)


Here are Baba’s rules for performing yoga asanas from Caryacarya.

(1) Before practising ásanas, do vyápaka shaoca or take a full bath. Vyápaka shaoca must also be done before daily meditation; if ásanas are done with daily meditation then it is not necessary to do vyápaka shaoca separately.

(2) Do not practise ásanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising ásanas indoors, attention should be paid to keep the windows open so that air can pass through.

(3) No smoke should be allowed to enter the room. The less smoke the better.

(4) Males must wear a Kaopiina (laungot́á), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.

(5) Practise ásanas on a blanket or a mat. Do not do ásanas on the bare ground, because you may catch cold, and some secretions which come from the body while practising ásanas may be destroyed.

(6) Practise ásanas only while breath is flowing through the left nostril or both nostrils; do not practise ásanas when the breath flows only through the right nostril.

(7) Take sáttvika food. But a person for whom it is difficult to give up rájasika food can for the time being take a small piece of myrobalan (it is better to use the small type of myrobalan), or something of a similar nature, after meals. However, this procedure does not apply in cold countries.

(8) Do not cut the hair of the joints of the body.

(9) The nails of the fingers and toes must be kept cut short.

(10) Do not practise ásanas on a full belly. It is prohibited to perform ásanas for two-and-a-half to three hours after a meal.

(11) After practising ásanas, you should massage your arms, legs and entire body, especially the joints, very well.

(12) After the massage is finished, remain in shavásana (corpse posture) for at least two minutes.

(13) After shavásana do not come in direct contact with water for at least ten minutes.

(14) A practitioner of ásanas should not massage his or her body with oil. If you like you may rub oil lightly over the body.

(15) After practising ásanas, it is desirable to walk in a solitary place for some time.

(16) Just after ásanas práńáyáma is prohibited.

(17) If it is necessary to go outdoors after practising ásanas and if at that time the body temperature has not come down to a normal level, or if there is any difference between the room temperature and the outside temperature, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. In that way there will be no chance of catching cold.

(18) It is not prohibited for the practitioner of ásanas to practise free-hand exercise, running or sports, but just after ásanas all these are prohibited.

(19) There is no restriction of nostril for the following ásanas: padmásana (lotus posture), siddhásana (siddha posture), ardhasiddhásana (half siddha posture), bhojanásana (cross-legged sitting posture), viirásana (viira posture), diirgha prańáma (long bowing posture), yogásana (yoga posture) and bhújauṋgásana (snake posture).

(20) For all those ásanas where there is no restriction of nostrils, there is no restriction on food either.

(21) During menstruation, pregnancy and within one month of delivery, women must not practise ásanas or any other exercise. The ásanas for dhyána can be done under all conditions – padmásana, siddhásana and viirásana are the proper ásanas for dhyána and dhárańá. (6)


In point #7 above, Baba clearly guides us that a practitioner of yoga asanas should be strict in following a sentient diet. As as reminder, here below are Baba’s guidelines on sentient food.

“Sáttvika Áhára: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masúr [an orange-coloured lentil] and khesári; all fruits and roots; all kinds of vegetables except violet-coloured carrots, white brinjals [white eggplants], onions, garlic and mushrooms; milk and milk products; all green and leafy vegetables except red puni and mustard. All varieties of spices except garam masalá(1) and all kinds of sweets, can be taken.”
“A sáttvika diet is required for those who practise ásanas. Those who find it difficult to give up the habit of rájasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sáttvika food should avoid taking a large quantity of mustard or mustard products. Rájasika food-eaters should gradually try to change over to sáttvika food and támasika food-eaters should try to give up such food as early as possible.” (7)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.” (8)


The following are Baba’s direct teachings from Yoga Psychology book)

Question: What is the definition of ásanas?

Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.

The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.

Question: Why do we practise ásanas?

Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].

Question: How do we name ásanas?

Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváuṋgásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.

Question: How many types of ásanas are there?

Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].

Question: What is the difference between sarváuṋgásana and vipariitakaranii mudrá?

Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.

Question: What are mudrás, bandhas and vedhas?

Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.
Bandhas are also postures of a special type which exercise the nerves only. The practitioner may or may not derive physical comfort and mental composure. In bandha also one has to continue one’s conscious endeavour to remain in the particular posture. Bandhas also influence the váyus [vital-energy currents] in the body.
Vedhas are almost the same as bandhas. Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents]. (9)

In Him,

1. Caryacarya, part 3
2. Caryacarya, part 3
3. Caryacarya, part 3
4. Caryacarya, part 3
5. Caryacarya, part 3
6. Caryacarya, part 3
7. Caryacarya, part 3
8. Yoga Psychology, Food, Cells, Physical and Mental Development
9. Yoga Psychology, Questions & Answers On Meditation



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.

Why Infants Laugh & Cry For No Apparent Reason

“After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind.” (Ananda Marga Philosophy in a Nutshell – 4, Cerebral and Extra-Cerebral Memory)

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

“Tumi kato liila’ kare calecho…” (P.S. 4116)


O’ Parama Purusa, Your divine liila is unimaginable. It does not have any beginning or end – You go on playing endlessly. You have created soft & tender flowers full of fragrance and nectar. And the sky You have decorated with the shining cool moon. Baba in Your creation You did not leave any place unattended or uncared for. Everything is full of sweetness and charm. Baba Your liila is incomparable.

O’ my Lord, the flute of my heart which never got played, the heart which never felt longing or crying for You, You have aroused that very dry heart with devotion and filled it with bliss. It is Your divine grace. Now that very dry heart of mine is filled with bhava.

Baba, those who were drowned in cimmerian darkness and were submerged in dogma, they were not able to recognise their real status – what they are and what they have come for. Even without their desire or asking, You blessed them with awakening and divine truth. In the their burning hearts, You poured nectar – even without their expressed desire or asking.

Baba You have graciously blessed one and all. Baba Your divine liila is unique and incomparable…

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General Request: Here at AM-GLOBAL we are sending postings every day. If for any reason you do not receive a posting on any particular day, then please visit our blog as all the letters are posted there. – Eds


Here following is an example of a Baba story that is not proper. It is important to examine and recognise such stories so we can best understand how they are harmful and impede on the propagation of Ananda Marga ideals. By this way, we will be better prepared and more vigilant to ensure such stories are not circulated. Unfortunately, in this particular case, Dada Maheshvaranandji included this improper and dogmatic story in his Baba story collection which he has shared with others.


Here is that story which in reality is a false and bogus account:

“A headmaster teacher from Kotah, Rajastan, in 1968 this teacher took his only son, a graduate, to visit Baba, offering that he [i.e. his son] could become a WT (whole-time worker). Baba declined the offer gracefully saying that WT’s are persons already selected at birth. They are born from time to time to join His mission.”

Note: The above is directly from the Baba story collection of Dada Maheshvaranandji. The name of the headmaster in the above story is Shrii Tej Karan Sharma, a very active Ananda Margii. Unfortunately his son was never interested in Ananda Marga. His parents tried in many ways to bring him onto the path but always their son resisted and harboured antipathy and disgust towards Ananda Marga. Anyone who was around Kota those days can attest to this.

In summary, there are two major flaws:
– First, this is a wrong account. Baba never gave such a reply. More about this is written below
– Second, the teaching of the story is wholly against Ananda Marga ideology as we do not believe in fate or predestination etc.


To begin we can say that this story is fake and off the mark in two basic ways:

#1: Baba never gave such a statement that Wts are determined at the time of birth. Just the margii was thinking out loud and affected by Hindu dogma. So this story is only half-correct. It is true that Shrii Tej Karan Sharma brought his son to Baba and posed such a question. It is 100% false that Baba gave such a reply. That did not happen

#2: The story is ideologically off the mark. Ananda Marga philosophy does not subscribe to fatalistic arguments etc.

So the question is how did this story come to life. It is obviously wrong – such an exchange never transpired. Baba Himself would never make such a statement that Wts are decided at the time of birth. So how did this story come to be.

In brief, Shrii Tej Karan Sharma had his own preconceptions and he wanted his son to become a Wt and certainly brought his son to Baba. And he raised this matter with Baba, however, Baba remained quiet. Due to his own Hindu upbringing, Shrii Tej Karan Sharma interpreted Baba’s non-reply to mean that from the time of birth his son was not destined to be a Wt. That is the prevailing Hindu dogma – i.e. that everything is decided ahead of time and one need not exert effort. So when Tej Karan Sharma returned back with his son he expressed his frustration to his friends by saying that everything is decided ahead of time. Then those people twisted the story by stating that Baba directly told that Wts are decided at the time of birth.

Finally, when certain Wts heard this story they thought that such a story speaks to their own greatness. So they safeguarded this story and kept it as a treasure in their collection. That is exactly what Dada Maheshvarananda has done and that is how and why this tiny, dogmatic story entered his collection.

All in all we can say that this story is a half-truth. Shrii Tej Karan Sharma exists and he brought his son to Baba and inquired about making him a Wt, but Baba did not give that reply.


So the above story goes against the fundamentals of Ananda Marga philosophy and here is more about that.

(a) Example of Kalicharan: The first person Baba initiated into Ananda Marga was the notorious robber and murderer, Kalicharan Bandopadyaya – who became a great sadhaka and devotee of the Lord. Here Baba is clearly showing us and putting forth the example that anybody can become great. All have the potential to lead a dharmic life. All that is needed is right ideation and right action. So there is no question that Wts are determined at the time of birth, which leads us into this next point.

In Ananda Marga, Baba has given the guideline for everyone to positively engage and lead an active, revolutionary life from darkness to light.

(b) Creation of WT’s: Baba Himself encouraged everyone to create Wts. In reportings, Baba placed huge emphasis and targets on the creation Wts. Baba would verily ask, “How many Wts have you created?” He wanted us to make anyone into Wt by inspiring them on the path of sadhana and service. This clearly shows that Wts are not decided at the time of birth, as the above bogus story asserts. So this above story goes against the working style and ethic of Ananda Marga. It puts forth a negative and dogmatic teaching.

(c) Education: In Ananda Marga we believe in making a comprehensive primary school education system to train and guide those young minds to grow and develop in a dharmic way. This is further proof that we do not give any credence to the false idea that everything is decided at the time of birth. Rather, Baba’s standard guideline is to do great things and transform your life and those around you – implement dharmic ideals throughout the society and inspire people to enter onto the path of sadhana.

(d) Karma Vada: Baba’s teaching is to do great actions and not wait for life to unfold or sit back relying on fate. Yet the above story gives the idea that everything in life – including becoming a Wt – is determined by fate, i.e. at the time of one’s birth. By this psychology, one need not do anything except sit around and wait for the inevitable to unfold. Certainly Baba never espouses this type of lethargic and fatalistic mentality. Rather His guideline is to be vigorously active and do, do, do. That is the spirit of His karma vada.

(e) Fate / Predestination: Those who fall prey to the dogma of fate and predestination believe that everything in life is arranged ahead of time – according to one’s birth etc. In this way everything is fixed and there is nothing one can do about it. This gives way to a lethargic and fatalistic outlook in life where people feel that they need not to do anything. Such an indolent dogmatic approach has nothing to do with the word and spirit of Ananda Marga teachings.


As the Sadguru, there is no difference between Baba’s words and actions. What Baba preaches He does; what He says He does. If we accept as true what He supposedly told Shrii Tej Karan Sharma – i.e. that Wts are determined and made by their birth, then why did Baba tell people to create Wts. What was the need to give such an order to create when Wts are determind by their birth. In that case, nature will make Wts; such persons will automatically join Ananda Marga and become Wts. So then why the need to create Wts. If we accept this story as true, then there is no need to do anything. Obviously, Baba never made such a statement.

Ananda Marga does not support the idea that everything is pre-ordained as that goes against our tantric philosophy. Those communities that think that everything is pre-ordained do not do anything. In contrast, in Ananda Marga, everyone is taught to do this, to do that, to do pracara, to do sadhana, to do, do, do. That is why it is ludicrous to give credence to the notion that everything, including becoming Wt, is determined at birth. Under that pretense, it would be hypocritical to tell anyone to create a Wt.

By all these examples & guidelines, it is very clear that the above story is fake as it goes against the principles, core values, and fundamentals of Ananda Marga ideology.

Sastaunga Pranam to Baba,

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The following is a well-written, devotional portrayal that stands as an excellent example of how a Baba story should be presented. The writer has beautifully described the scene and wonderfully depicted the spiritual vibration of those days with Baba. It is an inspiring account.

I was also present in Ranchi on many occasions those days and can attest to the veracity of this story. Everything the writer has described is 100% accurate. What is expressed is not an exaggeration; nor is there a hint of hyperbole. The below story is a proper depiction of what took place.

All in all, this story rekindled my own sweet and blissful memories of being with Baba in Ranchi. It made me remember those devotional times of longing for Him and running after Baba’s car on the dusty road. That was so blissful. I vividly recall attending and participating in those sadhana demonstrations, receiving his blessing, having His divine proximity, getting personal contact, attending general darshana, watching and seeing Him on a daily basis, and receiving His grace, as well as so many other auspicious occasions with Baba etc. After reading this following story, everything became fresh and alive. I cannot forget how His mere presence was enough to bring one into the height of spiritual joy and realisation. There was so much love and devotional longing in the air. This story captures that feeling.

That is why we should embrace and emulate those who can write a proper and spiritually-vibrating Baba story. One such writer is Shrii Ram Kumar ji – a very good devotee with strong literary skills. In the 1960’s, he was the publisher of the Hindi magazine, Ananda Du’ta. That was one of the first magazines and he published many devotional and inspiring stories.

This below account also neatly captures the essence of what it was like to be with Baba back in those Ranchi days. Our respects and appreciation to the unknown author and to Dada Maheshvaranandji who included this Baba story in his collection for distribution. Read and enjoy!

The period 1969-1970 was a very special year for Ananda Marga. It was called “the year of demonstrations”. During this time Baba demonstrated and explained many different spiritual powers and different samadhis. Again and again He told us that these powers are higher mental and spiritual states, and are not at all “supernatural or miraculous”; they are perfectly natural, but they are so rare that people are in awe of them. Again and again Baba told us that our aim is Parama Purusa (Supreme Lord), and that if we desire occult powers, our downfall is certain. Those were the days that no one who was present can ever forget. I had recently come to India, and by long and intense meditation, my eyes were being opened to the greatness of Baba. What I saw and experienced changed my life completely.

At that time, the central office of Ananda Marga, where Baba stayed and directed its entire operation, was in a small town in Northern India called Ranchi. The Ananda Marga “world headquarters” was a small, concrete-block building with about five rooms. To me it looked like a dilapidated little shack, and at first I was shocked inside at its simplicity. It was only gradually, as I did more and more meditation that I was able to realize that the greatness of Ananda Marga did not lie in external trappings of showy prosperity. It lay in the hearts of the Margis, burning with divine love and the indefatigable desire to serve humanity. I realized that the great movements of history have all started like this – not with buildings but with an idea – not with external glamour but with the invisible internal dynamism of its members.

About three-fourths of a mile down a narrow dirt road, that was impassibly muddy during the rainy season, was the jagriti and the Ananda Marga School, where Baba came twice a day to give His discourses and hold His demonstrations. Even as I write about this now, almost seven years later, there is a deep stirring in my heart because those were the deepest experiences of my life. In those days, I was born again. I was irrevocably changed. I felt completely and totally in love fore the first time in my life. Not human love –which compared to this seemed shallow and wavering. But the love that pours into and out of every cell of your body, the kind of love that sometimes feels like rock inside, so solid that nothing – not doubts or fear or pain – can budge it. This love Baba gave me, most undeserving me, who every day as I rode silently to the jagriti on the rickshaw, thought over and over to myself, “Why me, what did I do to deserve this? There must be some mistake!” Twice a day, at about noon, and again about 6:00 pm in the evening, Baba would come to the jagriti for His discourses. The jagriti was a large brick building; inside was a spacious dirt-floored hall with a stage in the front where the large Sunday morning discourses were held. Margis from all the neighboring town and villages would attend the Sunday discourses. There were several smaller rooms that still shine in my memory as one of the most special places on this entire planet. There was a little room about four squares meters in size, with one or two windows and a wooden cot in the front covered by a blanket. Down the path alongside the building, past that little room, Baba used to walk, protected from the burning Indian sun by his bodyguard, dressed in crisp khaki uniform, walking beside Him and holding a black umbrella over His head. Baba’s clothes always seemed so white, whiter than any white I had ever seen before. His white figure was so radiant that sometime my eyes could hardly see due to its brightness. How strange it was that just the sight of that small man walking slowly with measured steps under the umbrella down that corridor would burst my heart with joy and flood tears into my eyes – and make me freeze motionless as tremendous spiritual waves engulfed me, and I could not move or think – only dissolve in bliss.

When Baba had sat down on the bed, various persons were called into the room for personal contact. There was a long list of devotees each day, and the rest of us waited anxiously outside the room, talking softly about Baba or doing meditation. There were different people there every day. The dadas and didis who had come from distant parts of India to report to central headquarters and were now coming to see Baba, just as a calf, frolicking in the meadows all day must return from time to time to its mother to drink deep of her nourishment. There were Margis from different parts of the country and even from Nepal who took special leave from their jobs and packed their whole family into the crowded Indian trains to sit at Baba’s feet for a few days and gain the inspiration and strength to return home and set an example for all the worldly people they came in contact with. There were the local Margis who used to come every day, at lunch and after work, to see their Baba. Then there were the central workers who sometimes were able to take time out from their work and visit the One they were working ceaselessly and tirelessly for. I remember once, one very devoted Didi had come for several days in a row to see Baba, and when He heard that she was again outside, He pretended anger and said, “What! She is here again? Doesn’t she have any work to do?” and so she swallowed her devotion – what a lump in the throat – and returned to her work.

In that small room, as we all (only about twenty of us then) sat crowded and motionless before Baba, there was a vibration unlike any I have felt before or after. When Baba paused, it was so silent you could hear your heart beat, and even on dark and cloudy days it seemed as if a brilliant radiance filled the room. When I sat before Baba I had a deep feeling that I am at a loss to explain. I felt as if I were sitting in infinity. As if all space had dropped away from around me, as if all time had disappeared; the past was forgotten and the future did not exist. I was sitting on the eternal present, bathed in an indescribable peace and happiness. It was as if I had always been there, and would always remain there, and everything else was a flickering dream that had disappeared like the colors and sounds of firecrackers falling from the sky. The feelings I have for Baba are too deep to flow out of the pen. You who have felt, know. You who have not felt, will one day feel, and then you will know that it is this you have been waiting for all your life, all your lives.

As we watched in awe, Baba would perform one amazing demonstration after another, describing each one like a science professor in a laboratory. First, though, Baba would become very serious and scan the whole room, looking at all of us – probably seeing our mental colors to see if we were in a sufficiently sensitive spiritual state to appreciate his deep teaching. Then He would say sternly, “Sit in a proper asana!” and everyone would snap their backs up straight. Then Baba called a devotee to come forward and sit in front of Him and say, “Sit in padmasana and do meditation.” After a few moments Baba would reach down and hold the devotee on the back of the neck, just at the base of his brain, where the spinal cord enters the all-knowing mind, which knows past, present and future. By His touch He was awakening that devotee’s deepest layers of the mind, and through that devotee, usually, Baba would perform the demonstration.

In this way it was clearly shown that it was only Baba Himself who could have infinite knowledge and infinite powers, and that He could awaken them in people by His grace. The words He spoke about Parama Purusa, about divine love, about unity and divinity of all beings – sank deep into my heart like a sound vibrating in a deep well and I felt as if He were speaking my own heart’s echo. There were hundreds of demonstrations in those days – every morning and evening for months, but often no record was kept of them. Who felt like writing anything in Baba’s presence, in His powerful vibration. In fact many people present did not even see or hear these demonstrations – the spiritual energy in the room was so high they just closed their eyes and were lost in deep meditation, until they felt someone pulling at them to stand up as Baba was leaving the room. Often the next day Baba would ask a devotee to describe what he/she had learnt the day before, and the devotee would smile embarrassedly and answer, “I don’t know, Baba.” And Baba would laugh and say, ‘Never mind, never mind, sit down, sit down, he did not see! All right, who can tell..…”

Fortunately during one period Baba asked one dada to take notes and keep a record of the demonstrations. After the demonstrations were over, Baba would arise from the wooden cot and, doing namaskar to everyone, slowly walk out of the room. Everyone would rush to help Him as he walked through the door. Sometimes He would pause a little and look into the eyes of a devotee whose face was gleaming with spiritual purity and love. Baba would look at the devotee with His look of love and say simply, “Tum kaesa ho..(how are you)” or perhaps pinch the devotee gently on the cheek like a father pinches his child. But these simple words and that simple affectionate touch conveyed tremendous spiritual blessings, and afterwards you could see light radiating from the head of that devotee. He had been transformed by Baba’s touch, by Baba’s love.

After Baba had left to do His noon sadhana and take His lunch, usually we would all sit for meditation because the spiritual waves were so strong no one could move. Sometimes as I left that holy place, as I gradually returned to normal consciousness, I would look around me at that little room in that old brick building with lumpy dirt floor at the end of a narrow dirt road in one of the smallest cities in one of the poorest countries in the world, and feel like I was in the nucleus of the universe. I used to laugh aloud and think of the wonder of it all – in this insignificant little corner of the world, the greatest miracles on the planet were being performed! Here in this plain little room tremendous forces were being unleashed and harnessed, unknown and deep mysterious knowledge was being revealed, and hearts and lives were being changed irrevocably. All this by drops of grace of our Baba!

Note: Here concludes the story from Dada Maheshvaranandji’s collection.

At His lotus feet,

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For Intense Sadhana

Date: Sun, 07 Apr 2013 21:36:49 -0000
To: am-global@earthlink.net
From: Jayant@eggi….com
Subject: For Intense Sadhana


This entire email is composed of 2 parts:
(1) Posting: For Intense Sadhana
(2) Prabhat Samgiita #4754

Each section is demarcated by asterisks (***)


Sadhana is the mainstay in the life of each and every margii. It is an integral part of our existence. At the same time we all know that our progress in meditation is systaltic and that sometimes it is difficult to move past certain plateaus or feelings. Here below in this letter are some points from one senior family acarya for how to intensify one’s own sadhana practice.


Generally, whenever we do our sadhana then a certain sweet vibration is generated – it happens to everyone. A distinctive blissful energy sweeps through the body and permeates the mind. And this vibration itself is a positive sign that our meditation is working, i.e. that it is fruitful.


From a slightly more technical perspective, we can say that there are certain stages of our sadhana and which represent how the aforementioned sentient vibration results.

Initially by Baba’s grace with our iccha shakti – strong desire or will power – we attempt to concentrate the mind. And then step by step the next stages unfold. A sense of surrender develops and with that devotional feeling & yearning we begin the repetition of our mantra. As the practice of our mantra japa continues and strengthens, then mantra’ghat occurs. That is, the mantra strikes on the kulakundalini andthe kundalini begins to rise up. And in result a wave of sentient blissful feelings spreads throughout our being. In brief, this is how that sentient vibration comes in the body and mind.


So with our focused mind and right practice of meditation, a blissful flow consumes our existence. That is a sentient vibration is aroused. And this of course is a positive development.

Because if we do not feel any vibration at all when we do our sadhana then we know that the mind was just running hither and thither; and, all in all, our “sitting in sadhana” was just a waste of time. So in proper sadhana, a sentient vibration must arise.


Hence the arousal of a sentient vibration indicates a certain degree of “success” in our sadhana. But as we know, this is not the be-all of one’s sadhana. Rather at this point one has reached an initial plateau
or crossroads where two distinct options present themselves.

Either with one’s developed nerve cells and nerve fibres one can manage and digest that spritual vibration or one cannot. That is, either that sentient vibration can be assimilated internally and one can continue to focus on their mantra japa and delve deeper into their meditation. Or, due to one’s less developed nerves and according to their samskara, the sweet vibration aroused in sadhana causes an external reaction – such as crying, shaking, laughing, rolling, somersaulting, weeping, bouncing etc.


So the key aspect here is that to further progress in sadhana then one must have the requisite strength to internalise that sentient vibration. Because if we give way to those sentient feelings and allow them to present externally then the mind gets diverted and distracted, in which case one can no longer concentrate on the mantra. And once one’s mantra japa gets interrupted then sadhana goes down.

Therefore all those external manifestations in sadhana – such as crying, singing, laughing etc – hinder one’s ability to advance. Specifically, they cause one’s sadhana to stall since at that point the mind gets externalised towards those outer expressions. In which case the sentient energy created by the mantra repetition just gets drained out.

Here again it should be known that that the initial arousal of a sentient vibration is a distinct sign of progress. But in turn we should not allow those feelings to leak out externally in the form of tears, laughter, horripilation etc. Over time these types of reactions should be controlled, i.e. assimilated within.

So the challenge is to internalise that vibration. Then, by Baba’s grace, one will feel bliss inside, yet at the same time the mind will stay focused and continue to devotionally repeat one’s mantra. Then one
can reach deeper and deeper into the kingdom of eternal bliss.


Sometimes when we see others crying or laughing or rolling around in their sadhana then the tendency is to think that the person is a great sadhaka or that their sadhana is very high. But actually all it means is that due to a weakness in their nerves the sadhaka could not assimilate those sentient vibrations. And in result that vibration leaked out externally as opposed to being internally channelised to a higher degree of sadhana.

Thus if one is weeping or laughing in sadhana it does not mean that they are the top-most sadhakas. As there may be many others who have reached that same point yet easily absorbed that vibration and by Baba’s grace could dive deeper into their meditation.

So this is one aspect for us all to keep in mind: That we should always aim to keep the body motionless and keep the mind focused on our mantra and reach closer and closer to Him.


As we know, our mantra is a divine tool for calling our Dearest One. And with a heart full of devotion we should continue our mantra japa and focus exclusively on that in our sadhana. Then when any sentient vibration is aroused we will easily be able to cross that threshold and become further immersed in His divine flow– in the kingdom of bliss.


Here Baba again reminds us that the path of sadhana is the most meaningful endeavour in life.

Vrtha’ janma…..

Baba says, “The ideation on Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sadhana. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, ‘How much money has he left behind?’. Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry out for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh– a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (Subhasita Samgraha – 3, p.63)



It is a constant endeavour for each and every sadhaka to become more and more involved in their sadhana. And for this to happen it demands both sincerity of heart and dedication to our ideal – to Baba. In that case we can all deepen our spiritual practices by His grace. All in all, the above written topic does not at all pertain to those who are just doing 5-10 minutes of sadhana prior to taking food. All the above ideas are related to those who are deeply committed to their sadhana and regularly allot a proper amount of time to their practice. On this regard during holidays & vacations etc, we should all try to spend more and more time focused on our sadhana. Because otherwise in our day to day mundane existence it is not at all easy to deepen one’s practice. For that it demands a focused mind and time spent in sadhana. So whenever possible we should leave our house and go outside for sadhana for an extended period of time to practice meditation. Then we will leave behind our worldly distractions and be able to focus the mind on our mantra and call Him with the love of our heart. By Baba’s grace we will all move ahead in our sadhana and internally experience His cosmic bliss. By His grace may we all please and serve Him in our sadhana.

Everyone – all family members – are kindly requested to write in with their sadhana realisations and spiritually related experiences.

Prabhat Samgiita

“Arun’a’cale natun prabha’t elo a’ji elo…” (PS 4754)


Salutaions to Parama Purusa, today the glorious new crimson dawn has come – it has come by His grace. In this brilliant, new era, no longer should anyone remain drowsy or in a state of slumber. Now is not the time to look back and waste this precious moment. This is the time to rip off all those bondages of sa’dripu*, as’t’apa’sha*, mohaja’l* etc, since they hinder our forward progress. Now on this auspicious occasion we should move on and on towards the Goal – keeping the mind focused on Him.

In the past, before this auspicious hour, in that pitch-dark atmosphere you were unable to see. Your vision was enveloped by the cloak of deep darkness. You could not see; you could not understand what is right and what is wrong – what is dharma and what is sinful. Because of that neither could you move forward, nor could you pull anyone towards the higher Goal. Do not waste your valuable time reminiscing about those dark days of old. Now you should forget those memories and throw away that retarded and detrimental thinking. Just think and ideate on Him – because human life is an ideological flow. Parama Purusa is the Goal.

Behold! A new era has come. Look toward the eastern horizon, the crimson dawn has arrived with the seven-coloured chariot. It is so attractive and charming. By seeing that, the inhabitants of the whole planet have become totally captivated with joyous horripilation. Feeling the charged vibration, everyone is smiling in happiness. Behold, in this auspicious new dawn, even in the mud the lotus has blossomed. And by its aromatic fragrance the mind is divinely intoxicated. By the supreme grace of Parama Purusa ordinary people have started doing extraordinary things; and by that way the whole society is getting benefited in multifarious ways. The dark days have disappeared permanently; the era of neo-humanism has
advented. Now is the time to sing and dance and move forward towards Him…


*Sa’dripu: Baba says, “S’at’ means ‘six’ and ripu means ‘enemies’. These six faculties in human beings are termed as enemies, as they absorb the mind in crudeness and stop its march towards the subtle. The supreme rank for unit consciousness is subtle, and anything which holds it back from reaching the supreme rank, is its enemy. These six faculties are, therefore, termed as six enemies. Ka’ma (longing for earthly objects), krodha (anger), lobha (avarice), moha (blind attachment), mada (vanity) and ma’tsarya (envy) are the six enemies.” (Ananda Marga Elementary Philosophy)

*As’t’a’pa’sha: Baba says, “As’t’apa’sha means the eight fetters. Anyone bound by fetters will lose his capacity of movement. In the creation we find the movement of human beings is from the crude to the subtle. That is, human beings have to move towards the subtle, but by their leaning towards the eight fetters such as lajja’, bhaya, and ghrn’a’, they get absorbed in crude things only and their progress towards the subtle is stopped. Bhaya (fear), lajja’ (shame), ghrn’a’ (hatred), shaunka’ (doubt), kula (high descent), shiila (complex of culture), ma’na (vanity) and jugupsa’ (backbiting) are the eight fetters.” (Ananda Marga Elementary Philosophy)

*Mohaja’l: (Literal: ‘Moha’ meaning ‘blind attachment’ + ‘Ja’l’ meaning ‘net’). When human beings get stuck in the net of blind attachment then they cannot proceed towards the Goal. This is Baba’s warning so in the above song the sadhaka is paying heed to Baba’s guideline and tossing aside this mohaja’l and advancing ahead with the advent of the new crimson dawn.

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Date: Mon 01 Apr 2013 21:06:41 -0400
From: Divyajyoti_Deva
To: am-global@earthlink.net
Subject: Why We Have This Type of Figure


This letter contains three parts:
1. Posting: Why We Have This Type of Figure
2. Posting: Baba Story: From Animal to Divine
3. Prabhat Samgiita #4593



As we all know, Baba has placed great importance on the meaning and use of our Ananda Marga pratiika. Here below is a short explanation of how the pratiika is related with our cakras.

1. The two, perfectly-balanced equilateral triangles in our pratiika represent the manipura cakra (i.e. 3rd cakra) and the ajina cakra (i.e. 6th cakra).

2. The manipura cakra is the triangle pointed upward signifying service to society. This cakra gives the body energy and stamina to do action in the world.

3. The ajina cakra is the triangle pointed downward signifying spiritual sadhana and self-realisation. The ajina cakra is the seat of the mind.

4. We must practice and represent this symmetry in our day to day life by keeping perfect balance between our meditation (sadhana) and worldly work (social service).


5. Our mission is: Átmamokśárthaḿ jagaddhitáya ca.

A’tmamokśárthaḿ (self-realisation) is represented by the downward pointed triangle (i.e. ajina cakra) in our pratiika; jagaddhitáya ca (selfless service) is represented by the upward pointed triangle ( i.e. manipura cakra) in our pratiika.

6. Maintaining balance between these two triangles – representing spiritual practice for self-realisation & selfless service to humanity – is needed. As sadhakas, we should be in perfect balance just like our pratiika. That means we must do maximum sadhana without losing our adjustment with this world; and we must do maximum social service without forgetting our sadhana.

7. When we maintain perfect balance between our inner world (downward pointed triangle) and the outer world (upward pointed triangle) then we will get all-round progress (signified by the rising sun in our pratiika) and ultimately victory (signified by the swastika in our pratiika).

8. Achieving this state is not easy. All too often, as aspirants we fail to maintain proper balance in life. Most commonly, people get too caught up in their worldly work and their sadhana gets neglected. In some cases, the opposite happens. So we must constantly assess our position and strive to keep a balance between our inner and outer worlds.


9. Here the point is that we must not just wear our pratiika around neck, but our daily life must be a proper representation of the pratiika, i.e. perfectly balance between service to society and self-realisation. That means our life must fully represent AM ideology.

“What should a person do? Life is a mission. I have said that human life is an ideological flow. That is, human life is a mission; life itself is a mission; one’s very existence is a mission. Átmamokśárthaḿ jagaddhitáya ca – “Whatever one is to do one is to do for átmamokśa – for his or her own liberation – and for the elevation of the entire world, elevation of the entire human society.” One is to do both these things: that is, these two things are one’s mission.” (1)


Here below are some of the key ways our pratiika is used in our Ananda Marga way of life:

– At dharmacakra, we may display (a) the Ananda Marga pratiika, (b) Baba’s photo, or (c) both items.

– Next Baba describes the role of the pratiika when our acaryas perform diiksa (initiation).

“Initiation in Prárambhika, Sádhárańa and, in special cases, Sahaja Yoga will be done before the pratiika [emblem].” (2)

– When an Ananda Marga marriage is performed, then the pratiika will be given its rightful place.

“The pratiika [emblem of Ananda Marga] should be placed in an elevated place in the marriage hall.’ (3)

– During DMC when Baba was up on the stage then there would always be a pratiika on display behind Him. Still today at DMS we present Baba’s photo and behind His photo is the pratiika.


Here is Baba’s pointed explanation of the pratiika.

“Your Pratiika [Emblem]: A triangle with one vertex up superimposed on another triangle with one vertex down, with the rising sun having a swastika inside. These are symbols of energy, knowledge, advancement and permanent victory, respectively.” (4)


Here below is the dharmic way the publishers have explained the pratiika on the inside pages of the recently printed AM books.

The pratiika represents in a visual way the essence of Ananda Marga ideology. The six-pointed star is composed of two equilateral triangles. The triangle pointing upward represents action, or the outward flow of energy through selfless service to humanity. The triangle pointing downward represents knowledge, the inward search for spiritual realization through meditation. The sun in the center represents advancement, all-round human progress. The goal of the aspirant’s march through life is symbolized by the swastika, which means spiritual victory.

at His lotus feet,

1. Ánanda Vacanámrtam Part 30
2. Caryacarya, The Process of Initiation, part 1
3. Caryacarya, part 1, Marriage Ceremony
4. Caryacarya, part 1, “Treasures of Ananda Marga”


Date: 01 Apr 2013 23:02:47 -0000
From: “Satyanarayan Mishra”
Subject: Baba Story: From Animal to Divine


Here is one short story that neatly highlights the great importance of sadhana for our human growth and development.

At one point in his career, Shrii Sitaram Rajgarhia of Bettiah had not been regular in sadhana and it was at that time that he went for Baba’s darshan. Seeing the state of Sitaram ji, Baba graciously performed one demonstration.

Baba called upon Dasharath ji – whom Baba would regularly use for His demonstrations. Baba would grant Dasharath ji the special ability to see and know the past, present and future.

So on that day Baba requested Dasharath ji to tell what would happen if Sitaram ji died at this very moment. Blessed by Baba to know the unknowable, Dasharath ji replied that Sitaram ji would be reborn as a dog.

Hearing this Sitaram ji become horrified. He was extremely shaken and affected. Not knowing what else to do, he mentally requested His grace. Baba told him that His causeless grace is already showering on everyone. In order to be drenched in it, you have to be regular in sadhana.

Sitaram ji returned home and ardently practiced sadhana and did all his lessons regularly.

The next week Sitaram ji came back for general darshan. Again Baba did a demonstration using Dasharath ji.

Baba asked the same question as the prior week: “Dasharath ji, what would happen if Sitaram died at this very moment?”.

Then Dasharath ji replied that Sitaram ji would be granted human life, but not moksa as he has a huge bundle of samskaras.

Baba told Sitaram to do regular sadhana and continue to serve Parama Purusa and the creation. If he is does sadhana regularly then He is going to achieve mukti or moksa, according to the wish of Parama Purusa. At that point, all one’s samskaras will be requited, by the fire of sadhana and the grace of Parama Purusa.

This is a story which Sitaram ji himself used to tell on many occasions.

This entire story shows how important it is to do proper sadhana. Without sadhana, and without His grace, the mind invariably degenerates and one’s future is bleak. And with proper sadhana and the grace Parama Purusa, one can reach life divine and attain moksa.


Here are some reflections on the above story:

1. Great Potency: Sadhana is very powerful and can eliminate all kinds of samskaras in a very short period.

2. Regularity in Sadhana Needed: If one does sadhana regularly and dies, then no matter how many samskaras they have left, it is the duty of Parama Purusa to eliminate that obstacle and grant salvation. That is what Guru Shrii Anandamurtiji has promised in His Supreme Command blessing.

3. Even in a short span of time, one can do big work: One can bring the big result of going from animal mind to human mind and / or divine mind. Sadhana has immense potentiality. With sadhana, a sadhaka receives Cosmic grace. Sadhana opens the gateway, while due to lack of sadhana the door of the Divine Kingdom is closed.


Regarding the above story, Baba gives the following philosophical explanation about how it works.



“According to human longings and desires or according to human propensive pursuit, their minds take form i.e., they will gradually acquire the like saḿskáras or reactive momenta. They first see within themselves what they aspire for and then let their minds flow towards it. Thereafter the external organs i.e., hands and feet, etc., set about achieving it. And so it is generally seen that the desires that they had been giving indulgence to throughout their lives, come hurtling over to them in a condensed form at the last hour, i.e., their mind-stuff takes the like mental form for the last time in order to shape itself into a fitting medium of the like saḿskáras. Even during the life-time as well it is seen that the mind-stuff of a drunkard, which imbibes within it an indomitable desire or saḿskára for wine, turns into a vantage ground for undergoing the next saḿskáras or momenta of pleasure and pain. That is to say, such a person gets scent of the wine shop by the sheer propulsion of his acquired mental propensity, if he happens to go to a new and unfamiliar place. A man who has cultivated dog-like or swine-like desires all his life, dies with the same dog-like or swine-like frame of mind. Thereafter with the help of prakrti’s mutative force he acquires the form of a dog or swine in order to undergo the dog-like or swine-like saḿskáras. The great ascetic, King Bharata, died thinking of a fawn, and that was why it is written in the Puráńas (Indian mythologies) that he had to take the body of a deer at his next birth.” (1)

in Him,

1. Subhasita Samgraha – 2


“An’ur vyatha’, etodine bujhale priyo, anuma’ne…” (Prabhata Samgiita 4593)


O’ Parama Purusa,, O’ my Dearest, now by Your guessing You have understood the feeling of this unit being. How You do not have time to come close to me; rather, You remain sitting on the divine throne of Your devotees – on that throne which is studded with jewels. Baba, it seems You do not have time to look towards this little being.

People are demanding of me, “Why do you go on crying, and why do you call that Divine Entity who will not come and who will never pay heed to your calling.” People also tell me, “Don’t you know, His heart is very hard like a stone. He does not care. He knows all the scriptures, all the shlokas, all the mantras and bhajans, so there is no need to tell anything to Him. He will not pay heed to your call.”

In spite of what they say, I never get frustrated or feel hopeless. By Your grace, I know that I must get You. I know for certain that at some point in this life of mine, up to my death even – I know that You will come to me. O’ Baba, I am hopeful that You will grace me by coming in the lotus of my heart, and that You will make my life successful…

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What Do You Think About Tips & Bribes

This letter contains two parts:
1. Posting: What Do You Think About Tips & Bribes
2. Prabhat Samgiita #4112;


Building a healthy society is an integral component of our Ananda Marga mission. To that end, we have to evaluate the effect of all kinds of societal interactions – including bribes and tips. Do they have a place in society?

Many may feel it obvious that bribes should be banned, but what about tips and gratuities. What is our stand on that practice? For instance when you take a taxi should you tip the driver? What if a messenger delivers a package to your doorstep or a porter carries your bag across the train station? Should you tip such professionals for doing their job?

Here we examine – through question and answer – the topic of bribes and tips, and what effect they have on the individual and the collective. This is both a societal issue and a moral one.

As disciples of Lord Shrii Shrii Anandamurtiji, we should clearly understand and apply the teachings of Ananda Marga ideology on these critical matters. And we should educate the society as well.


In the first step of this mode of inquiry, let’s examine bribes.

Baba’s teachings on bribes are quite clear-cut. Most every Ananda Margii understands that accepting or giving a bribe is against our moral principles and societal regulations.

Here are Baba’s teachings towards employees of different institutions:

“Do not, on any account, accept or offer a bribe.” (1)

“If someone, through pressure of circumstances compels you to offer or accept a bribe, do not forgive that person till he/she is reformed.” (2)

“If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.” (3)

Thus, in the workplace, any financial or material gift that is associated with one’s professional standing should be considered a bribe.

Regarding householders, Baba has given the following teaching:

“Do not offer a bribe to anyone. If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.” (4)

Thus whether in our professional life or personal life, whether at work or at home, in no such circumstances are we to indulge in any form of bribery – period.


Here, in this first question and answer section, are some key points about how bribes bring stagnancy in society.

1. Why are bribes bad on the level of personal growth?

Accepting bribes crudifies the mind; a person passes their day strategizing how to garner more bribes. Instead of doing their job and adhering to the righteous slogan – “dignity of the labour” – a person just becomes immersed in scheming how to gain more black money or bribes. This makes one greedy, self-centered, lazy, and small-minded. Such a person becomes extremely degenerated.

2. Why are bribes bad on the societal level?

In our collective life, bribes lead to stagnancy, partiality, distrust, and numerous other problems.

For instance, in certain countries judges will not review a case, police will not come to your assistance, government officials will not issue a permit or passport, if a substantial bribe is not given. Not only do such persons become degenerated on the personal level for the reasons mentioned above, but this brings society to a screeching halt. It basically means that people do not do the work that they are paid to do. All these aforementioned professionals – judges, police agents, and government officials – receive a salary. But for that salary they are unwilling to do their allotted work in society. To get such types of persons to do their work, in any professional field or governmental arena, a bribe must be given.

As bad as that may be, that is not the only problem. Workers will actually undermine public utilities in order to make more money via bribes. An official for the electric company will not attend to his normal duties; instead he will personally watch the electrical lines decay, or even destroy them himself. Why? Because when the people’s electrical service is interrupted then they will call upon him and offer a hefty bribe in order to have their electricity restored. As they know that is the only way to get it fixed.

For all these reasons and more, any society becomes a pool of stagnancy where bribes are the name of the game.

3. Who suffers the most in such circumstances?

Tragically, the one who suffers the most in this situation is the common person, i.e. those who cannot afford to give a hefty bribe. They will be passed over and forgotten while those wealthier people will be given preferential treatment – i.e. VIP status – for giving big bribes.

As we know, our AM ideology is in support of the common mass. Yet bribes undermine their status and quality of life.


Now we come to the next stage: tips or gratuities.

1. What are tips?

A tip is the more moderate amount of money that common people often give to taxi drivers, waiters in the restaurant, delivery men / women, barbers, hotel staff, and others. Tips are usually given to those doing more physically-oriented work, though not always.

In their defense, those workers who receive tips may think, “I am underpaid so I deserve a little bit extra.”

And indeed, out of sympathy for their plight, many do reward such labourers with a tip. Those who give tips often feel that they are expressing their gratitude and those receiving tips feel the extra-money is well-deserved. Both parties feel that tips are distinctly different from bribes. They feel bribes are illegal and under-the-table while tips are an expression of human feeling done in the open.

Here it should be noted that 99.9% of those taking bribes have the same mind-set as those accepting tips. They think their pay is not enough so they feel justified and deserving of taking bribes. This applies to judges, police chiefs, customs officials, city officials, and many others from all layers and sections of society: From manual labourers to intellectuals etc. They feel that since they are less-paid, accepting a bribe is fine.

While a tip may seem innocuous, the basic mentality and reasoning of those accepting tips is identical to those taking bribes.

2. So then what is the stand of Ananda Marga on tips?

We are 100% against tips. In our view, tips are the same thing as a bribe – no difference in quality or effect.

This may be a shock to your ears as many consider tips to be an innocuous expression of generosity and good cheer, but consider the following.

Let me first say this. I have always tipped staff and workers in ways I thought appropriate. I wanted to be generous. But tipping does not solve their problem, rather it worsens the situation of those workers. So this letter is not about being greedy and not tipping others; rather the aim is to uplift all sectors of society.

3. Why are tips harmful?

Baba does not want extra money given to anyone performing a job as this leads to the degeneration of the individual and the disintegration of society. In that sense, a tip and a bribe are essentially the same exact thing. The one receiving the tip becomes personally degenerated because all day long he is thinking about money instead of doing his job; and the problem in collective life is that tips lead to partiality. Those who give big tips receive preferential treatment, while those who do not have money to give a grand tip are forgotten and labeled as “cheap” or “penniless” or “worthless”.

That is why the common acronym for tips is: To Insure Prompt Service.

Those who tip big get treated with high respect and their every need and wish is satisfied. Those common people who do not have the funds to tip are overlooked and neglected.

In due course, people will only do their job for those who give big tips. Here again Baba’s teaching is that when money is given to a person in consideration of their post, then that is not at all proper; indeed that is a bribe.

“If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.” (5)

Tips then act in the same way as a bribe. Those who are known to give generous tips get treated differently from others. They are given the “royal treatment.”

Even then some may protest and say, “I give tips out of the goodness of my heart – not to receive preferential treatment.”

The response is: “Would you give that person money if they did not do a particular work for you.”

For instance, if you normally give a waiter (food server) a $10 tip when eating in that restaurant, would you still give that waiter $10 if you went to eat in a different restaurant.

Here the point is that one cannot give freely from the heart if something is done exclusively in consideration of another person’s job, or post, or title etc. There is some other motive operating. That is why a tip is not a gift, but rather a bribe. We will talk more about gifts further down in this email.

4. Why tips undermine a worker’s dignity and status?

When an employee does not receive a proper salary and has to rely on tips, then his position is insecure. Such a person essentially must beg, plead, and please in order to garner more and more tips. Just imagine if a nurse or teacher worked on tips only. Then they could not pointedly and confidently attend to their work of nursing or teaching. They would be too worried or concerned with pleasing their patients and students – hoping to receive some coins in a jar when the day is over. In that case the status of a nurse or teacher becomes that of a beggar. Their independent, professional status is lost. This is true of any person or profession who relies on tips. That is why it is far, far better for a person to receive a proper paying salary than rely on tips. Then their dignity and social standing are secure.

5. Why your burning house will not be saved?

Just think how terrible it will be if the police or fire department do not respond to your emergency call since they do not consider you to be a big tipper. That is the reality which even exists today in many countries. Or imagine if you went to the doctor and they refused to see because you were not a big tipper. When we think of the matter in this light, does it not create an unsettling feeling in the mind.

Viewing the situation in this manner, it is very evident that tips will bring injustice and stagnancy in the society, just like bribes. Preferential treatment becomes the rule of the day, not true human feeling.

6. Why people give big tips?

Indeed in this money-driven era, people give big tips for multiple reasons. The first being that giving a big tip is a sign that you have money. In the vaeshyan era, being a moneyed man is everything. Giving a big tip means have plenty-o-extra cash. That means you are better than the common man as well as the person whom you are tipping. People want respect, and people know that one distinct way to garner such respect is to tip big. Those who can afford it, do it. And even some poorer people who do not have a lot of money will give a big tip (when they can) just because it satisfies their egoistic desire to rise above and be respected.

Truly speaking, tipping is a very degenerated approach. It degrades both the one doing the tipping and the one receiving the tip. Money is not the value of one’s worth.

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (6)

7. Who suffers the most?

The ones who suffer the most are those who cannot afford to give a big tip. So just as with bribes, it is the common person who gets neglected and pushed aside while the “wheelers & dealers” like big business and mafioso types get the best of everything. Thus, where there are tips there is partiality, and where there is partiality it is the “common man” who is left behind. That is what tips do: They alienate and block the regular people from getting what they need. They are the ones who suffer the most.

8. What is the role of tipping nowadays in Ananda Marga?

In theory, in Ananda Marga, we do not support or appreciate the tipping system as it undermines the social fabric in many ways. Unfortunately, practically speaking, since 1990, tipping has been a way of life in Ananda Marga. The only way to gain the favour of those in-charge is by tipping. That is they way one gets special status.

To become a tattvika or family acarya, one must give a tip; to get a high posting, one must give a tip; to get a marriage blessing from PP dada, one must give a tip; to get a “spiritual boon” from dadas, then one must give a tip; to be received honourably at a gathering or event, one must give a tip etc.

Indeed, to receive any kind of special services, prestige, support, or regard, then one must tip. That is the way things work these days in Ananda Marga. If you tip dadas, then all kinds of doors will be opened for you and you will be able to receive whatever you wish. That is why many say that nowadays one’s “merit” is based on the size of the tip.

Since 1990, in Ananda Marga, merit has not been based on sadhana, service, or sacrifice; nor has it been based on following yama and niyama or 16 Points. All along since 1990, the all-important tip or financial offering / bribe is what allows one to receive favours, gain recognition, or walk in the upper echelons of Ananda Marga society.

Thus, while in theory our Ananda Marga is wholly against the notion of tipping; tragically, tipping has become the operative factor in getting whatever you want these days in Ananda Marga.

Whatever you call it it – tip or bribe – it is rampant now in AMPS life. To get anything done, or gain prestige, or get a post, or so many things, it all depends upon the tip, or financial offering. This is the very unfortunate state of affairs. And it is this trend which must be halted and ultimately reversed.


Now that we have reviewed bribes and tips we have to resolve the matter. In those countries where bribes are a way of life, then our brothers and sisters of Ananda Marga need to know what they should do. Similarly, in those areas, where tipping is looked upon as being obligatory in certain cases, then our brothers and sisters of the Marga need to know how to behave in those regions.

Here then are the recommended solutions:

(1) TIPS: As Ananda Margiis we should refrain from giving tips or gratuities to anyone for their work. Rather we should raise the slogan that such people should be paid more by their employers. No doubt this may feel uncomfortable to forgo giving someone a tip, but this is the work of the pioneer. And society will benefit greatly in the long run.

If people do not want to perform certain works for you because they know you are not going to tip them, then get your work done by other agencies or businesses. Supporting the system of tipping is not at all good as it leads to partiality and injustice for the common people. Those who tip big get special preference and those who do not have the money to tip large sums are overlooked. Plus the one receiving the tip becomes degenerated as they are always thinking about money. This is not the way to build a healthy society.

Indeed just imagine if the tips are extended to teachers in schools. In that case, if you do not give a huge tip, then those teachers will not teach your child. Here the point is that whatever field of life incorporates tips, then that will bring partiality and special treatment for a few wealthy people. That is why as Ananda Margiis we should not be involved in giving tips for work rendered. That is Baba’s strict guideline.

(2) BRIBES: As Ananda Margiis we should refrain from giving or receiving bribes and side by side we should raise awareness that bribes lead to the degradation of society. In that sense it is just like tipping – it is to be wholly avoided and public education is needed.

The only difference between tips and bribes is that in certain countries one cannot get the basic necessities of life (such as electricity, water, heat etc) without bribing local officials and administrators. Or if your house is robbed, the police will not do anything unless you offer a bribe – then they will start their investigation, otherwise not. In such situations – due to pressure of circumstances – one will have to pay a bribe. At the same time it is imperative to take a strong stand.

“If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.” (7)


[A] In the below excerpt from His short story, Baba outlines how only depraved people like the ghosts resort to bribes:

His Holiness roared, “I don’t want to hear these things; I know you have eaten them. Vomit them out! I shall eat them.”

There ensued a big scuffle between His Holiness and his disciples. An initial shouting match became a bloody battle.

The police, on being informed, rushed to the spot. They arrested both sides and dragged them to the police station.

Tarun put the lemon lozenge between his lips and teeth so that he and the chief ghost could accompany them.

After giving some hefty tips Bhutanandaji and his disciples were freed and allowed to return home. His Holiness, however, stayed at the police station to try and persuade the sub-inspector ghost that the ministers Bhutananda Singh and Bhutanarayan Sharma were his followers. It would therefore be improper for the sub-inspector ghost to accept a bribe from him. Anyway, the sub-inspector didn’t believe him and he was only released after giving the bribe.

When he returned to the banyan tree his disciples apologized. His Holiness said, “Let bygones be bygones. Let us now engage ourselves in ghost meditation.” (8)

[B] Next Baba reveals how the medical industry has become riddled by bribes.

“Countless complaints can be made against doctors and the medical profession. Although it would take a lot of space to list them all, let me briefly mention a few: patients have to settle for adulterated medicines unless they bribe the pharmacist; sweepers, orderlies and nurses do not take proper care of a patient’s needs unless they are tipped; a patient writhing in pain may be rebuked instead of being given medicine; if one does not call the doctor at least once for a personal consultation so that that doctor can earn some extra money, one may be unable to secure a bed on one’s next visit to the hospital; a medicine that is supposedly out of stock in the hospital can be illegally purchased in a nearby shop at an exorbitant price; without bribing the doctor a sick patient will not be admitted to the hospital; during the compulsory medical examination for a new job, all the medical staff put out their hand for a bribe; the doctor in collusion with the optician fails many people in their eye tests so that they will have to buy glasses; hospital patients are served food which is cheaper and of poorer quality than what they are entitled to; milk and fruits reserved for patients are consumed by the hospital staff; spurious drugs and injections are administered to patients. Such grievances are endless. Some are extremely serious, involving accusations of such irresponsibility that it is difficult to believe that people actually have these experiences.” (9)

[C] Here Baba reveals the negative reactions that come when one takes bribes.

“When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.” (10)

[D] Baba guides us that those who indulge in bribery ruin their sadhana by thinking again and again of the bribe they hope to gain next.

“Suppose you are thinking that you will take bribe from that man. While doing sádhaná, what are you doing? “Bribe – bribe – bribe – bribe.” Just see, your propensive propulsions are channelized towards bribe which disturb the “smrti” which you want to develop. Because of coolness of the mind during your sádhaná those undesirable elements create a crowd in your mind.” (11)

[E] Baba also warns us that those involved in taking bribes can never hide – rather their wrong is automatically seen by the Divine Entity.

“Suppose a person commits a wrong by accepting a bribe. While receiving the bribe he or she thinks that no one is watching, but that is impossible. A third entity is watching everything. No one can do anything secretly in this universe. But the bribe-taker thinks the opposite because avidyá shakti has placed a veil between him or her and the Supreme Being. This is a very dangerous situation. It is just like a hare being chased by a hunter: the hare sits down and covers its eyes with its ears and, thinks, “I cannot see anything, so the hunter cannot see anything either. Hence he won’t be able to kill me.” This is a deadly mistake! Wherever one commits a wrong, be it in the depths of the ocean or in a high mountain cave, one cannot escape the consequences: one will certainly be detected one day or another.” (12)

[F] Baba uses those taking bribes to describe depraved beings who have sunk into “seventh hell.”

“There are seven shades of darkness corresponding to the seven worlds below. What are these shades? Tamah [is the first and] means simply “black”, the second is tamasá, third mahátamasá, fourth andhatamasá, fifth tamishrá, sixth mahátamishrá, and seventh andhatamishrá. What is this last, this andhatamishrá? It is the darkness in which it is not possible even to see one’s own hands. When one becomes materialistic – extremely materialistic – one’s intellect and conscience are all lost. One cannot see even the hands by which he or she accepts a bribe or holds a cup of wine. One thinks, “Whatever I do is right.” That is why it is said, Andhaḿ tamah pravishanti [“One who follows the path of avidyá falls into darkness”]. He or she will go down to rasátala. Rasátala is a stage far below even dogs and goats. Dogs and goats never go below bhuvarloka. They are far superior to those in rasátala.” (13)


It is not at all easy to reverse the prevailing trends in society. Mental force is needed. By taking a samkalpa and standing strong, it is possible to change the ways of society.

Just see how our Marga was instrumental in cracking the age-old caste system in India by creating revolutionary marriages. At first those who had an RM (revolutionary marriage) faced huge backlash from the society, but eventually that faded and now getting an RM in India is much more easily done and the dogmatic caste system is losing its grip on society.

So we should take that same type of determination with regards to tips and bribes. Then by Baba’s grace these two poisons will be eliminated from the society.

“Those who are the pioneers in such a task, what will they do? They will have to acquire far more strength than average people. The pioneers who want to travel through thick jungles will have to clear part of the jungle and build a road. Once the road is constructed, those who come behind will be able to travel easily through that jungle.” (14)

Now share with us, what is your opinion about tips and bribes.

In Him

1. Caryacarya, Part 2, Society, Point #23b
2. Caryacarya, Part 2, Society, Point #23c
3. Caryacarya, Part 2, Society, Point #23d
4. Caryacarya – 2, Society, Point #24c
5. Caryacarya, Part 2, Society, Point #23d
6. Ananda Vanii #13
7. Caryacarya – 2, Society, Point #24c
8. Under the Fathomless Depths of the Blue Sea
9. Human Society – 1, Various Occupations
10. Ananda Marga Ideology and Way of Life – 8, Sádhaná
11. Ananda Vacanamrtam – 2, Bhavámbodhipotam
12. Ananda Marga Ideology and Way of Life – 10, Vaedhii Bhakti and Shuddhá Bhakti
13. Ananda Vacanamrtam – 30, Self-Realization and Service to Humanity
14. A Few Problems Solved – 3, The Importance of Society

Prabhat Samgiita

“Tiirthe tiirthe ghuriya’ kla’nt hoye esechi dva’re…” (Prabhata Samgiita 4112)


O’ Parama Purusa, after wandering around the globe in various holy lands in search of You, I am completely tired. In this exhausted state, I have reached Your alter. Baba, be gracious, please do not turn Your face away; please do not become unhappy, angry, or furious with me. Please open the door and allow me to come inside.

O’ Supreme Entity, look towards me; my whole body is completely tired and exhausted. My feet are full of dust. Wandering around in the sun, my whole body has become completely hot and sweaty. I am totally tired and exhausted.

O’ Parama Purusa, O’ Baba, now I feel in my heart and repent how my whole life has been wasted. I was tied up in the noose of dogma. Just I was performing various rituals, wandering in holy lands, moving from one tiirtha to another tiirtha, from one Baba’s Quarter to another Baba’s Quarter, in search of You. By Your grace, now I understand that You are residing in my heart – smiling.

Baba, I am surrendering to You. Please accept me as Yours. Do not leave me to wander from one dogmatic pilgrimage to another – involved in various rituals. The path which I was traveling was dark & full of hopelessness. I wasted a lot of money, time, and energy; nothing was gained. Now I am too tired. I want Your divine direction.

In spite of moving on the negative path, by Your grace in the garden of my mind some flowers have bloomed for You. I want to offer those flowers at Your lotus feet. The creepers of hope are swinging and the feeling is coming that You will allow me.

Baba, You have graciously given me the longing for You in my heart. Now please grace me by allowing me to come close to You and touch Your feet. Baba, I am Yours and You are mine. I am surrendering everything unto You. Please accept me…

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Date: Fri 22 Mar 2013 22:09:12 -0400
To: am-global@earthlink.net
From: Gautam45@newcity…
Subject: Fake Sadhakas Surrender to Palmistry


This entire email is composed of 3 parts:
(2) Posting: Fake Sadhakas Surrender to Palmistry
(3) Trailer Quote: Incongruities Around The Globe
(1) Prabhat Samgiita #3225;

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


In general, people have a strong fascination for knowing their future problems so they can counteract or avert upcoming difficulties. For that reason, many have tremendous interest in palmistry, tarot cards, and astrology. When they see any person has a little knowledge about these topics, they get quite attracted.

Except for those few who have a little self-control, the common people start hovering around anyone who claims to have a little knowledge about “how to read the future” using tarot cards etc. That is one side.

Those who do not have interest, or exercise restraint, refrain from hovering such palm readers etc. Among them there are two types of people:

(1) Those who think in a quiet moment they will personally communicate and get their future read;

(2) Those who philosophically do not believe in this fake magic and they think that it is useless.

According to Baba’s teachings, this second type of people – those who are not befooled by this sort of magic – alone are proper in their approach.


For some time I have been wondering the veracity of palmistry and astrology etc. Should Ananda Margiis involve in these readings or not? Or are they just a waste of time? Lastly, if such palmistry & astrological readings etc are a waste of time, should we know how to respond to those who inquire about this?

Here are Baba’s explanations for those interested to know.



Many people want to know their future by astrology or palm reading so they can escape from or remove their future sufferings.

“There are many who with the intention of escaping this suffering of reaction (karmaphala) try various methods.” (1)

So people’s purpose in knowing the future is to escape from future suffering. But the reality is, this goes against the very law of Prakrti. As we know, future happenings are the result of one’s past actions. Such reactions have to be experienced – there is no side-stepping the matter.

“Many believe that by neutralizing the influence of the stars (grahasha’nti) and by rituals of offering sacrifice in repentance (pra’yashcitta), they will be able to escape the consequences of their actions. This belief is not correct, because according to the rule of Prakrti every action has to be followed by its reaction. The mind has to regain its normality through reactions. This is the law of Prakrti and no one can set it aside.” (2)

“…Reactions of actions (karmaphala) have to be experienced. No one is spared from experiencing them; the reactions of all one’s actions will have to be borne by oneself alone.” (3)


So there is no way to escape the eventuality of facing the reactions to one’s past actions. This is what is known as fate. Fate is nothing but the unmanifest reactions to one’s past actions. As this is the law of Prakrti, trying to know the future with the intent to escape suffering is a fruitless task.

Through the performance of dharmic, tantric practices, the way in which one will experience those future reactions can be moderated. But even then, the expression of those reactions cannot be altogether removed.

“The mode of experiencing the reaction can be changed with the help of Tantric practices…but the experience of the reaction, or fate, cannot be evaded. Karmaphala, consequences or reactions of one’s actions, will have to be experienced by a person, and at best only the intensity of suffering at a time can be reduced or increased by slowing or accelerating the speed of reactions.” (4)

The expression of samskara cannot be removed, but through tantric practices or sadhana the way these samskaras are experienced can be made more or less intense.

Some may get confused and start thinking the change is due to their own efforts to neutralize the “effects of the stars”. They may mistakenly think that their efforts in palmistry have removed their suffering. But this is not at all the case.


Here below Baba gives the example of a debtor.

“It is possible that the condition of returning one hundred rupees in one installment may be too hard for the debtor and he may have to suffer great mental agony, but if the same amount is returned in several small installments the debtor may not feel it at all. The period of suffering is thus increased with the help of [avidya] tantric practices with the result that one does not feel the intensity of suffering and wrongly concludes that the experiencing of reactions (karmaphala) has been evaded or stopped because of grahasha’nti (that is by neutralizing the influence of stars).” (Ananda Marga Elementary Philosophy)

Here Baba is explaining that many mistakenly believe that changes in their experience of samskara happened because they changed their fate through grahasha’nti, i.e. neutralizing the influence of stars.

But fate cannot be evaded. Because as Baba tells, fate is merely the expression of reactions to one’s past actions. Fate is an inexorable law of prakrti.


So on that ground, the practice of astrology, palmistry, or tarot cards to affect one’s future is in reality nothing but a practice of self-deception.

Here Baba gives an example of the negativity of such pursuits.

“For example, if on reading the future of a person it is found that he has to bear the mental suffering of fracture of an arm, it may be possible to stop the fracturing of the arm with the help of grahasha’nti [avidya tantra]. But the quantum of mental suffering cannot be changed or done away with. The suffering could be spread over a longer time due to a number of minor incidents. For instance, the person’s hand might get scratched, and later on he might fall sick. The person would go suffering in installments till the quantum of his suffering equaled the mental suffering he was destined to get from the fracture of the arm.” (5)

And here below Baba relates the same negative practice of attempting to alter one’s future through self-deceiving means, to the experience of a debtor. The debtor is befooled into thinking they escaped from the debt. When in reality, the debt is only distributed over time.

“…It would mean that the debtor of one hundred rupees would have to keep on repaying his debt in small installments of a rupee or so until they had paid off the full hundred. Here the payment of the debt of one hundred rupees represents the mental suffering from the fracture of the arm, which was supposed to be completed in one installment; but through flattery and persuasion of the creditor, that is, by neutralizing the influence of the stars (grahasha’nti), it is being paid back in small installments. Hence as the return of the hundred rupees is not complete, the payment will have to continue.” (6)

Some may think that paying in installments is preferable, but according to the law of prakrti that has serious drawbacks which is explained in the ensuing paragraphs

So actually no one escapes fate. All have to face their samskaras. But those who try to change their fate through the practice of astrology, palmistry, or tarot cards, engage in the very same act of self-deception as Baba explains above.

Here below, Baba offers another example of such self cheating – those who engage in the wearing of different stones for the purpose of protecting them from future suffering.

“Just as it is possible to increase the period of experiencing the reactions with the help of grahasha’nti, it is also possible to decrease this period. For instance, some persons wear different stones such as blue sapphires which change the mode of their experiencing the reactions. It is possible that by this one may get a fortune by winning a prize in a lottery or may get a promotion in one’s employment. This makes people believe that all this has happened due to grahasha’nti, but it is actually not so. Fate, or the quantum of experiencing the consequences of one’s actions, can neither be changed nor evaded.” (7)

Baba also explains how the distribution of reactions over time can be not only lengthened, but also shortened by such negative practices. In the time-shortened case as well, the outcome is equally full of self deception.

Here below Baba gives an example of this with the spending of a 150 rupee budget. And He likens that to what self-cheating happens with the use of blue sapphire stones to affect one’s future.

“Taking again the example of the deposit of 150 rupees, we see that the money intended to be spent in a month at the rate of five rupees a day, can be spent in one day by shortening the period of expenditure and leaving nothing for the remaining twenty-nine days of the month. The change in fate brought about by grahasha’nti is similar to this. For instance, the one thousand rupees that one gets as a prize in a lottery due to the influence of the blue sapphire, is the person’s own money scheduled to be received by him in small installments over a long period of time. This money is received in one installment, leaving no balance for the rest of the installments. Yet getting a huge amount at once makes one believe that grahasha’nti, or the wearing of a blue sapphire, has changed one’s fate.” (8)


So by this way it becomes clear that the use of external superimpositions like astrology, palmistry, or tarot cards to predict and thereby change one’s future, are futile and have as their only outcome that of self-cheating. Because the reactions of one’s past action will still express, only in a different way.


Here below Baba concludes the point beautifully, explaining that fate or the expression of reactions to one’s past actions is inevitable. And that sadhana is the only way to get these reactions to express as readily and quickly as possible, and thereby hasten one’s emancipation by Parama Purusa Baba’s grace.

“In fact, fate or the experiencing of reactions (karmaphala) can never be changed. It is only the duration of reactions that can be changed. That is why those who carry on intuitional practice (sa’dhana’) with the intention of achieving emancipation, experience pleasure and pain, happiness and agony quickly, so that they may complete the experiencing of reactions in as short a period as possible. Those who desire liberation (mukti) want it in this life itself, and so they experience everything quickly, according to their potential reactions (sam’ska’ras), so that nothing is left for the future life and they can
obtain release from the bondage of Prakrti.” (9)


Most wts and margiis are fine: They surrender to Parama Purusa, not fate. But there are a few bad apples – so beware. Some workers mislead simple margiis and try to fill their own pockets. Here are their names.

On multiple occasions, Baba Himself personally warned Dada Nirmoha’nanda not to indulge in palmistry and other such dogmatic, fortune-telling enterprises. But time and again Dadaji returned to his poor and faulty habit. He is enamoured by it – it seems. Otherwise why would Dadaji blatantly disobey Guru’s directive and plunge himself into such activities.

Dada Nirmoha’nanda has taken aim and easily made females his target to extract money by taking advantage of their trust and innocence. He assures them that his malas and palmistry will cure them of their woes etc. Such females give money, and, in result, get duped and befooled by his tricks. Dada Nirmoha’nanda promises to show them their future – in this way he temps them.

How far Dadaji could remove or alleviate the problems of others with his fancy stones and malas is one thing, but certainly he could not do this for himself. Because tragically, while in the metro / train station, Dadaji took a big fall and broke his back. Today, he is lying helplessly in the hospital, unfortunately. This is very sad to see.

Our Dadas should not resort to dogmas in order to solve their own personal, financial worries. Nirmoha’nanda often purchases these malas from an Indonesian supplier at a very low price and then Dada “blesses” or “charges” these malas and sells them at a high price to naive villagers and worshipers. Not only that, at DMS he sells such malas to margiis at exorbitant prices. All so that he can turn a hefty profit.

These other Dadas are also involved in such schemes.

Ac Omkareshvaranandji, posted in Nepal, came into Ananda Marga to propagate bhagavad dharma, but he gradually got degenerated. Now he just indulges in palmistry and fortune-telling for his livelihood. He never does Ananda Marga pracara. He seeks to make females his easy target, as by interacting with the opposite sex he gets money from them and gets his own animalistic desires satisfied, by touching them.

Then there is: Rudrayamalananda who was posted in Phatehgarh near Kanpur. Dadaji was deeply involved in fortune telling and palmistry. He too was targeting innocent femelas and in that process he got infatuated with one female and he left. It was a slippery slope the whole way. By telling the fortune of the opposite sex, his own situation turned sour. Because when one sannyasi loses his path of propagating dharma and instead indulges in dogmatic practices, then in the end of their sannyasi life they lead a dual life. He kept the illicit relation for a while and then finally he threw away his dress and left. This happened with Rudrayamalananda at the age of 60+.

When anyone puts faith on malas, fortune-telling or palmistry, then Parama Purusa becomes secondary. That brings spiritual degeneration. People think that these malas are the main powerful force in this universe, not Parama Purusa. This mentality breeds an anti-spiritual feeling as it goes directly contrary to prapatti vada, surrender theory or relying exclusively on Parama Purusa.

in Him,


Here Baba explains more about the facts regarding “fate”.

“There are many people who are fatalists. They are worshippers of fate. A fatalist means a worshipper of fate – a worshipper of fortune or fate. They are worse than nature-worshippers. What is fate? There is nothing such as fate in this universe. So far as the philosophy is concerned there cannot be anything called fate. What is fate? Everyone has to undergo the reaction of his or her past actions, the reaction of the original action. Suppose your finger comes in contact with fire; you will feel pain, you will have to suffer but, at that moment one will say that because your finger came in contact with fire, that’s why you are suffering. But when the reaction takes place after a long gap, and when the original action is not known or has been forgotten, or when the original action took place in another past life, and you do not know what was the original action – in that case you say, it is fate, it is fate. But actually there is no fate. What you call fate is actually the reaction of our past actions. In sam’skrta, it is called sam’ska’ra, in Latin ‘reactive momenta’.” (10)

Here is more on this topic:

“So-called astrologers say that because you were born when the moon and such-and-such star or planet were within the jurisdiction of such-and-such zodiac [sign,] you took birth in this way. No. Because you committed this type of action, you were born within such-and-such structure or such-and-such zodiac [sign]. It is because of [your] actions that you were born on the earth and should suffer like this; not because of the [influences of] the stars. Do you follow? These actions brought you within the structural limits of such-and-such zodiac [sign] and such-and-such planets. So the stars do not [control] you; your original actions control you. And where [the original action] is not known to you, but the result is known to you, the result is experienced by you, you say it is niyati. It is also called adrśt́a in Sanskrit. Adrśt́a means “not-drśt́a, not seen”. Where you feel the reaction, where you witness the reaction, but you cannot see the original action, it is called adrśt́a, that is, unseen. You do not know what the original crime was that you committed, but you are [driven by] the reaction. So you say, “It is my adrśt́a.” ” (11)

“Is fate (niyati) the primordial cause of creation? The word niyati means “fate” or “providence.” The accumulated reaction of the action you once did will definitely be expressed one day. This reaction is called niyati. It is true that human beings are controlled by niyati or fate. The environment into which one is born is the most congenial for the expression of the unexpressed reactive momenta, and the circumstances in which one exists must be accepted as the result of one’s actions – this constitutes one’s fate or niyati. According to their fate, people are born under particular planetary positions, but they are not guided by those planets: they are guided by their own fate which they themselves have created.” (12)

“So what is the primary cause of the world? Is it destiny (niyati)? The rśi says, “No, not even that.” Niyati is derived from the root ni – yam + ktin, and means that which controls the subsequent actions. As one sows, so shall one reap. The amount of reactions to be undergone by the unit entity is equal to the total actions previously performed. Destiny is the totality of unrequited reactions of actions performed. Its reactive momenta are called saḿskáras. In this observable world the saḿskára-ridden unit entities cannot go beyond destiny’s influence. Destiny keeps them so tightly in its grip that they think it is the controller of their fate (bhágya-niyanta), as though it had already determined their path of progress. But destiny cannot be the absolute factor, for if you do not exist, if you do not act, destiny cannot exist either. Being dependent upon your doership for its existence, it cannot be the supreme controller.” (13)

“Devotees say that fate [niyati] is simply the collection of unrequited saḿskáras. A person who performs an action has to undergo the reaction to that action. If his body is old, the reaction of that action may not be expressed in this lifetime. Only when the same person is reborn will his unserved saḿskáras be expressed. He cannot remember the action of his previous life because he has acquired a new brain. So he takes the expression of those saḿskaras to be his fate. In fact they are not his fate – they are merely the reactions of his previous actions of his previous life. The philosophers contend that astrologers are able to predict people’s future by preparing their horoscopes. They may be correct, for in this universe everything follows a particular rhythm. Nothing is isolated, everything is interconnected. Even a tiny ant does not die a premature death. If an ant does die prematurely, the entire universe becomes unbalanced and loses its rhythm. Everything in this universe, whether great or small, is a dignified member of the universal family. To enjoy equal importance; none should be slighted. When people are reborn, they carry the saḿskáras, the reactive momenta, which remained unrequited in the previous life. According to their saḿskáras, they are born under a certain planetary system in the solar system, and during their lives they must act and move within the scope of a particular sign of the zodiac. Thus everything follows a particular system. It can be inferred that people of such-and-such nature are born under a certain planetary position. The science of astrology was formulated on the basis of such a theory. But in this regard, simply surrendering to fate would be sheer foolishness.” (14)

1 – 9: Ananda Marga Elementary Philosophy
10. Subhasita Samgraha – 12
11. Subhasita Samgraha – 24, The Causal Matrix
12. Ananda Marga Ideology & Way of Life – 11
13. Ananda Marga Ideology & Way of Life – 6, The Primordial Cause of Creation
14. Ananda Marga Ideology & Way of Life – 11

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.

Incongruities Around The Globe

“It can be said that ordinary people, like teachers, face many types of problem in their lives; in fact teachers’ problems are only a reflection of larger social problems. It is quite true that in the modern material world strenuous efforts to conquer the limitations of time, place and person are apparent everywhere. It is as if human beings are being forcibly dragged forward by the hair of their heads. Speed is the main consideration; whether any good is accomplished or not is a secondary factor. Thus different social trends are unable to maintain a harmonious pace in their forward movement. Some trends are far advanced in their development while others lag behind. This causes some parts of the social structure which were close together to move apart, and other parts which were once apart to come together, leading to the collapse of the entire structure. The thatched hut is still the same, but electrical wiring has been strung through it. The only food available is salt and boiled rice, but the ordinary old clay stove has been replaced by an electric “heater” [hotplate]. Such incongruities are now common in society.” (Human Society – 1, Education)

Note: In the above teaching Baba is describing how incongruities have become prevalent in society. Here are a few more examples for us to ponder:

(a) In some “3rd world” countries people have “smart phones” (i.e. internet on their phone) yet they are still living under a tree and do not have running water in their home. Not only that, their own children are deprived the basic necessities – wandering around naked, collecting wood or recyclable materials etc.

(b) In so-called 1st world countries, there are some kids who have access to huge material wealth yet lack parental love. Without that special bond and emotional support, such children become islands of desperation.

(C) In other places within “1st world nations”, kids go to school where they see fancy computers throughout the classrooms etc, yet when they return home they have no food to eat and must get their food from homeless shelters or soup kitchens.

These types of incongruities must be addressed. At present, such disparities are prevalent both in individual life and collective life. This situation must be put to a halt, and prama (balance) must be restored.


Prabhat Samgiita

“Jakhani bha’vi kichu cini bujhi, dekhi a’mi kichu ja’ni na’…” (PS 3225)


When my little ego dominates then I think that I know and understand everything. It is only later that I realize that I do not know anything – I know not. When I try to move on the path with my own strength, then it is difficult for me to decide what I want to do and what is my goal.

From the origin of which unknown source am I floating and floating, from far to the farthest place, in the search of that unknown divine Entity. Day and night I am searching and wandering; why I wander around I do not understand.

O’ karunamaya, what type of divine play do You do with me. What type of liila do You go on playing with this unit entity. How can this divine play between unit and cosmic continue without Your grace. O’ Parama Purusa, O’ Baba, You are everything, only by Your grace is anything possible…

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To: am-global@earthlink.net
Subject: Baba Story: When My Wife Became Enemy
From: Ananda Mayii
Date: Sun, 17 Mar 2013 22:36:04


This entire email is composed of 3 parts:
(1) Posting: Baba Story: When My Wife Became Enemy
(2) Trailer Quote: Samaj Is Based on Neo-Humanism – Not Groupism
(3) Prabhat Samgiita: #3982

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


The year was 1967. While taking initiation, Shrii Somnath Upadhayay gave up his sacred thread and sacred hair that was indicative of his birth into a so-called brahmin family. At the time, Somnathji was working as a bank cashier and leading a relatively normal life.

Seeing this, all his relations were very upset and frustrated with him. They thought he had joined one Muslim sect etc. In particular, his wife was very unhappy with what had transpired. She was not at all pleased by seeing her husband renounce those Hindu rituals, i.e. sacred thread and sacred hair.

Not only that, but so many changes were going on – he had adopted a sentient diet and there were other lifestyle modifications.


His wife was sad and became fearful that he would leave the house entirely. She confronted him directly about this and demanded, “Do not do sadhana, you are going to leave me and become a monk. I want that you should go back to your old ways of living.”

She was becoming a big obstacle and creating terrible problems for him.

Somnathji tried to reassure and convince his wife that everything was alright. But to no avail.

When he sat for sadhana, then she would bang a metal plate near his ear by striking the plate with a big metal spoon. Not only that, She did all sorts of harassment to interrupt and stop his sadhana. But Somnathji did not want to leave his sadhana.

That only made his wife more intent on running his meditation practice.

To not rile her and invite her anger, Somnathji began doing his sadhana in his personal room so that his wife would not see him. But that did not stop her. Instead, she would just bang loudly on the door. Plus she would do other things to disturb harass him at the time of sadhana.

Even then it did not end there. Sometimes she would intentionally add too much salt to his food and make life difficult for him in other ways. Somnathji tried various methods to convince his wife – but nothing worked. She remained upset and was crying all day long.


Finally, Somnathji asked local family acaryas to come and speak with her one-on-one. Somnathji wanted them to come and reassure her that everything was alright.

So family acaryas like Ac. Devi Chand Sharma ji, Ac. Kedar Sharma ji, and Ac Ksitij ji each came. They tried hard to convince her and fix this problem. They told her that her husband was involved in dharmic practices and that he will not leave her and become a sannyasi. They patiently explained to her that sadhana is not bad. They tried to reassure her and inspire her in various ways.

But his wife She yelled and screamed at them. She was very frustrated with what they were saying and abused and threatened them: “You are a liar, you took away my husband. He used to eat onion and garlic, but now no more. He left Hinduism and is doing all kinds of things in his room!” Their visits did nothing to diminish her fears. Indeed, she was so feisty and abusive that nobody wanted to go again and try to convince her.


Just when it seemed like it had hit rock bottom – she would do something even more extreme.

Their house was on a road that margiis would travel and she would cry out and say, “You stole my husband and ruined my family.”

Everyone in Ananda Marga was shocked by her dealing and nobody wanted to go and convince her that everything was alright. Upon seeing anyone from Ananda Marga, she would just become more irate and volatile.

The situation become more extreme: She stopped cooking food for herself and her husband. She refrained from eating anything and told him to leave Ananda Marga. Not only that, she stopped breast-feeding their very young infant. The whole situation was becoming worse and still more worse.

Finally, Somnathji thought, “Only You Baba can save this situation. My wife stopped taking food this morning; she is going to become ill and die; and my newly-born child is also not being fed and will surely die. No one around here can help; all attempts have failed. Being the Omniscient Entity, You now all this so I am not going to tell you in person. You know my thoughts. Only You can save the situation. Without that my whole life will be hellish. No acarya can solve this matter. Baba, the situation is so extreme; this is beyond what anyone can do. Only, You can solve this matter.”


Those were the thoughts of Somnathji one morning, and that very afternoon, Baba made a surprise visit to Ranchi. Upon His arrival at Devi Chand’s house, Baba, the all-knowing Parama Purusa, told that Somnath was facing a big problem that needed to be resolved. Baba furthermore gave Devi Chand the instruction to bring Somnath’s wife to the ashram.

Devi Chand conveyed Baba’s guideline to all concerned family acaryas and margiis etc. They all felt that indeed something should done. All felt an inner duty to follow Guru’s order, but no one wanted to go and face the wrath of Somnath’s wife. That was the predicament. They were all afraid of her abusive manner.

So they collectively discussed what should be done and they decided that they should all go together en mass to visit Somnath’s wife. After the 1 or 2 kilometer journey, they reached her house and found that she was no longer so furious. They invited her to come to the ashram and see Baba. Amazingly, she did not abuse them, rather she contemplated the matter and decided that she would go.


She went to the Ranchi jagrti and by Baba’s grace her entire mind-set was transformed. She saw so many people: Females, children etc. She was very happy with their demeanor and dealing, and she asked how she could become a margii. All were astonished to see the change and encouraged her to learn sadhana.

Baba was there conducting Personal Contact (PC) and she was very curious. So she attended general darshan and just by being there in His Presence, all her doubts and concerns melted. She thought how all have come for Baba. She was interested to learn sadhana and ultimately became a very good and active margii.

Over time, she told her story to others and asked new people to keep an open-mind when first coming in contact with Ananda Marga.


1. When any devotee is in problem then Guru is also affected. He cannot remain indifferent or apathetic. That is why Baba rushed to Ranchi and asked others to bring Somnath’s wife to the ashram. Baba changed her mind and she became cooperative and turned into a bonafide margii. Baba changed her mind and resolved Somnath’s problem. It is His grace.

2. When new people see many margiis they feel they are part of something big and their concerns and frustrations are eased. They get a psychic boost. That is why it is important to bring new people and even so-so margiis to big programs where they will get inspired and become active.

3. It is the duty and dharma of every Ananda Margii to fight against obstacles. On the path of dharma, there will always be difficulties and hurdles. By overcoming such obstacles, we proceed onwards towards the Goal. Thus, obstacles are helping forces on the spiritual journey. To shirk such obstacles is to lose the path and invite degeneration. To overcome all obstacles establishes the aspirant on the path of sadhana.

Here following are Baba’s teaching related with this topic.



“The psychic inertness which I term dogma will seek to thwart your progress with all its might; this is quite natural. One should not be fearful and stop moving due to this dogma. It should be borne in mind that forward movement always implies facing obstacles created by inertness. It would be unnatural if obstacles did not come. If obstacles do not block your path, it means you are only indulging in tall talk, you are not actually trying to move forward. We often hear people saying, “I just commenced a project and such-and-such person opposed me”. This is quite natural. If you want to do something concrete, inertness in various forms and various ways will stand in your path. You will have to welcome these obstacles with a smile and say, “Hello obstacles, you have come. You do your duty and let me do mine.” In Ananda Sútram it has been said, Bádhá sá yuśamáná shaktih sevyam’ sthápayati lakśye “Obstacles are the helping forces which establish people in their cherished goal.”” (1)


“The greatest obstacle to the collective progress of the human race is the ignorance of the individual mind. Knowledge is for all – it should be available to all and free like the light and air.” (2)

“Obstacles in fact are no foes on the path of sádhaná [spiritual practice], but indeed friends. They only do service to a person. It is on account of these obstacles that the battle rages against them, and this counter-effort alone carries the sádhaka [spiritual aspirant] to his or her cherished goal.” (3)


“The madhyama category of people are those who undertake some work but throw up their hands when any problem crops up. They presume that any obstacle that comes in their way is a Himalayan obstacle, and hence they give up their work. They think they will not be able to tackle the problems they face. They are not confident of their abilities.”
“The uttama category of people are those who take up a task and are determined to fulfil it. They go on struggling against all odds till they achieve their goal. No problem can defy solution. No difficulty can be greater than their capacity to solve it. They go on fighting against all obstacles. They can face any challenge and meet any predicament. They are determined to achieve their objective, come what may.” (4)


“The entire humanity must be looked upon as one integrated existence – and move collectively towards the all-round perfection of human life. All actions are bound to confront obstacles. It has to be borne in mind that the nobler the task, the mightier the obstacle. For human emancipation, there is no other way but to march ahead crushing the towering peaks of obstacles with a benevolent intellect and collective endeavour.”
‘Hence I reiterate, go ahead with courage and unity. You have to move on ensuring real justice to all individuals and all geographical people.” (5)


“Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice.” (6)


“Whatever humans do in consonance with the dictates of dharma will ensure their well-being, their victory, their prosperity. And whoever goes against these ingrained human characteristics, against these dharma-orientated characteristics, will be doomed to destruction. For human beings, ideation on Parama Puruśa is a dharmic injunction. By divine decree everyone has the right to live in the world with dignity. If anyone creates any obstacle against this dharma-oriented system, if they oppose it, they are bound to be destroyed.” (7)

at His lotus feet,
Ananda Mayii

1. A Few Problems Solved – 5, Shrávańii Púrńimá
2. A Few Problems Solved – 1, The Practice of Art and Literature
3. Ananda Sutram, Chapter 3
4. Ananda Vacanamrtam – 1, The Best Category of Persons
5. Ananda Vanii #56
6. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
7. Ananda Vacanamrtam – 4, Opposition to Dharma Will Certainly Invite Destruction

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.

Samaj is Based on Neo-Humanism, not Groupism

“If each samaj [socio-economic unit] is inspired by a comprehensive ideology and a universal outlook, human society will move ahead with accelerating speed towards a sublime ideal.” (Prout in a Nutshell – 13, p. 23)

Note: Nowadays some leaders are singing the song of samaj as they try to forge ahead with their narrow-minded agendas. They justify their groupism by claiming it as a samaj movement. But margiis understand Baba’s teachings and recognise the truth. Our samaj system is based on universal principles not factional allegiances. Thus the groupism carried out by certain, so-called NIA Dadas and the ideal of our samaj movements are worlds apart.

******* Here Starts the Prabhat Samgiita *******

“Toma’y khunje khunje priyo, din je ket’e ja’y…” (P.S. 3982)


Baba, my most adorable One, with deep longing in search of You my days are passing in vain. In the absence of getting You, my whole life is gradually getting wasted. O’ my Dearmost, where have I not looked for You. I have wandered around and searched in the seven oceans, on the mountain peaks, as well as on the earth, and also in the caves – in every nook and corner of this world, but alas I could not get You.

Baba, day and night, secretly I also searched You in the flower garden and in various holy lands and tiirthas – all done in hopes of getting a glance at You. Baba, I searched everywhere with the hope that one day I will find You. But, in the end, all my efforts were for naught.

Baba, with deep longing in my heart, I have also searched You in the galaxies, meteors, nebulae, and in the stars – all around & everywhere. Also, I searched for You in the dark, black-coloured clouds on the rainy days, in the scorching heat of the summer season, as well as in the shade of the tree in springtime. Baba, I have searched for You with a deep yearning and longing in my heart; I have looked for You everywhere.

Baba, O’ my Dearmost, on one colourful golden dawn saturated in the effulgence & aroma of a newly blossoming flower, You took advent in my heart. Your grand arrival came after a long, deep, dark, & painful night of searching for You. Alas, in the end, You graced me by coming in my mind. Baba, You are so gracious…

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Subject: Example of Waiting Room
Date: Fri, 08 Mar 2013 21:29:48



“This world is just like [a] waiting room. You are to remain here for a very short span.” (1)

Tragically, in this modern world, the mass of people live and plan their lives in such a way as if this world is their permanent abode. Due to the ill effects of gross materialism, common citizens think that their bank account, their house, their job, their physical appearance, their spouse, and their worldly possessions are the prized aspects of their existence. For this reason, they use cent-per-cent of their energy running after these ephemeral things, mistaking them to be the glory of human life.

This is the way materialism has led everyone astray, into some dark illusion.

Baba says, “This type of crude material knowledge concerned with the crude materialism has done much harm to human society during the last one century.” (2)

There is an inner aspect to our human existence that is hungry, yet the humanity is neglecting that which is inside because of being fully intoxicated with life’s material pleasures.


As Ananda Margiis, we all know what the Goal of life is, as well as what it takes to get there. The Goal is Parama Purusa, Baba, and the way to get there is by sadhana. This fact everybody knows.

Yet, we have also witnessed the ill effects of materialism, and seen the common people suffer. Materialism has infested each and every pore of society. It is very difficult to completely separate oneself from that environment. Huge billboards, internet ads, crude social values, financial pressures etc meet people at each and every turn.

One of the clear-cut downturns of all this is that many do not get proper opportunity to learn sadhana as they are so submerged in materialism.

People commonly think, ‘I will learn about spirituality’; yet when it is time to start meditation they just find any number of other things to do. And when they do learn then if they sit down for sadhana, often it gets curtailed due to lack of time, lack of concentration, or feelings of hunger. So many get swept in this manner.

Perhaps some of you have also seen this or similar things.

And the gross materialism which surrounds us does not help; it leads to more spiritual lethargy. Whatever inherent lethargy some may have towards sadhana is negated by today’s crude environment. Because the world and all its inhabitants are running one direction, and they are trying to move in another. They are going against the tide.

Baba says, “The present-day materialism has brought humanity to this predicament. Its consequences are dreadful.” (3)


Before analysing more of the in’s & out’s of this issue, here is Baba special teaching about spiritual lethargy, or procrastination in sadhana.

“Spiritual lethargy is the worst. Spiritual lethargy means not to sit for meditation regularly. Those with spiritual lethargy have time for all other actions, but for spiritual practice there seems to be no time. They say, “It’s already late today – I’ll do a short meditation right now, and devote more time to sa’dhana’ tomorrow.” They sit attentively inside the cinema hall, but in dharma sa’dhana’ they feel sleepy.” (4)

We should all read the above quote multiple times and honestly evaluate how far Baba’s teaching applies to the situation nowadays.


In addition to today’s gross materialism, here are other reasons why it is often a struggle to move on the path of sadhana.

As Baba tells us, every human being has come from animal life – at one point in time or another. So people are highly familiar with animalistic desires and propensities. We need not be reminded about these things. That is a known path to us, and in general people gravitate towards the familiar and are hesitant to take up new enterprises.

For that reason, it take little or no energy for people to succumb to the four basic propensities: Food, fear, procreation, and sleep. No one needs any special training in these spheres; the mind automatically runs after these things.

In contrast, when sadhana is the most subtle practice for human beings, then invariably it is something that is very new and unfamiliar to us. Often it is not something that we have lifetimes of experience with. Whereas, for incarnations and incarnations in animal and human form, we have been deeply engrossed in material pursuits.

So being attached to this old way of living certainly contributes to spiritual procrastination.



Then there are other things that lead to procrastination in sadhana:

1) Avidya Maya: The force of avidya maya casts allurements each and every moment, and when the whole society has fallen prey to the spell of avidya maya, then the force of that maya multiplies and it is very difficult to escape. If a person knows they should do sadhana, but all their worldly pressures tell them to work late, or buy a big house, or go to the movies, or watch TV, or whatever, then it is difficult to move on the path of sadhana. And every time a person gives in to the ignorance of avidya, then the more sadhana slips out of their fingers, and becomes something totally foreign.

2) Objective Adjustment: In the name of objective adjustment, some leave their spiritual practice behind and run after worldly endeavours. They then justify that going to dharmacakra and doing sadhana there is enough for the entire week, or thereabouts.

3) Microvita: Various microvita also pull us down and hinders our sadhana routine.

Plus when the entire society is moving towards money, matter, prestige, then that multiplies the problem.

Each of us individually should take an honest look at who we are and what is happening with our sadhana routine, and make special efforts to overcome whatever is hindering our practice.


Here is Baba’s special teaching about the waiting room phenomenon.

Nowadays, everyone thinks that this world is their permanent abode. They may say otherwise but practically they live as if this is the case.

So we should pay heed to Baba’s strict warning.

Smarana nitya anityatam

Baba says, “You should remember always that you have come here for a short span. You won’t remain in this world for a long period. You may remain here say for ninety or hundred years or say for one hundred and fifty years. Some saints like Traelaunga Sva’mii lived here for three hundred and fifty years. He lived in Varanasi in India and died in this twentieth century. But you are to live under certain limitations – limitations of time, space and person.”
“So you should always remember that you have come here for a very short span. It is just like a waiting room of a railway station. You remain there for a short period and when the train comes, you leave the waiting room. This world is just like that waiting room. You are to remain here for a very short span.”
“You should always remember this fact – “I have come here for a short span and I won’t remain here for a very long period. My home is elsewhere. I am just like a tourist.” You should always remember this fact. And as a universal tourist, you, while leaving for your permanent home, won’t require a passport.” (5)

One should take a moment to reflect upon how quickly time has passed since they have come on this earth – often decades and decades have passed. See how quickly people reach up to their present age. So this world is mobile and one day one will die. That could occur in the next moment or even sooner.

These are the practical realities yet so many remain oblivious of this fact. In day to day life, they do not include this equation of death into their plan. When they go to the market they plan that they will be returning back home. And when a student attends university then they have plan to one day return back home. But amazingly, when has come on this earth but they have no plan to leave. They think and act as if they will remain here forever. This type of mentality is not the intelligent way.

Without this point, the whole equation is incomplete. Baba Himself warns us to never forget that this world is anitya (ephemeral) and one day one is going to die. That time could come at any moment.

So we must not treat this world as our permanent abode. We should always keep our mind fixed on Him. And internally, we must remind ourselves again and again that we have only come here for a short time. Then and only then can we truly understand that sadhana – and not money or possessions – is the cream of life.


Here again is Baba’ reminder about the nature of this human life.

“This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the world of invisibility. Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice.” (6)

Failing to adopt the path of sadhana, will lead us on an endless spiral of suffering and pain in the myriad of deaths and rebirths in this material world.

“The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your Sádhaná. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (7)


By Baba’s grace we must realise that this world is not our permanent abode, overcome all tendencies of spiritual lethargy, do sadhana, and reach up to Him.

Baba says, “The only way to advance is to follow the path of vigorous spiritual practice.” (8)


1. Ananda Vacanamrtam – 12
2. Ananda Vacanamrtam – 2
3. Namah Shivaya Shantaya
4. Ananda Marga Ideology & Way of Life – 10
5. Ananda Vacanamrtam – 12
6. Ananda Marga Philosophy in a Nutshell – 4
7. Subhasita Samgraha – 3
8. AMIWL-8


“Tumi je path diye giyechile priyo, se pathe a’jo surabhi rayeche…” – 2781


O ‘ Parama Purusa, even today Your sweet aroma remains lingering on that path – on the path which You have traveled. Baba, the songs which You sang so beautifully in tune and rhythm, those very songs are ever-present in the deep core of my heart. Their lingering resonance still vibrates my entire being.

O’ my dearmost Baba, I cannot ever forget Your blissful tales; it is impossible for me to forget. Your divine advent in my mind is far more significant than hundreds of lives of sadhana, & its penance. Baba, You are the most meaningful One in my life. You have graciously presented Yourself after my hundreds of lives of searching and longing.

Baba, even if You do not remain close to me, my mind does not go far from You. By Your grace, I always remain ensconced in Your blissful ideation. Keeping all my longings for You in my heart, I go on singing Your divine songs day and night. You have made me understand this truth: That to do any extraordinary task is impossible for those who have a dry heart. Only those with innate love for You will be able to climb over the insurmountable mountains. Others cannot because in each and every sphere of life Your grace is everything. Without that nothing is possible. By Your own qualities You have bound me with Your divine love and You always keep me under Your shelter.

O Divnine Entity, O’ Baba, Your sweet and charming aroma keeps me thinking about You constantly…

Tamasika Thinking IS Detrimental to Health

“Mental purity helps particularly in keeping a person healthy. Impure thoughts increase the acidity of the blood and invite disorders of the stomach, heart and brain. That is why every human being should make as strong a habit as possible of selfless service and iishvara pranidhana (meditation). The best way to attain mental purity is to follow the principles of yama and niyama.” (Yogic Treatments, p.96)

We can say that Baba’s above guideline is wholly ignored and neglected by the general populace in materialistic societies where people are grossly involved in negative entertainment like reading filthy articles, watching negative movies, playing violent video games, and viewing sensual pictures on the web etc. Such depraving habits are critical causes of disease: They heighten the acidity of the blood and harm the major organs of the body. By purifying one’s thoughts through a spiritual way of life, a person’s physical constitution is enhanced and the mind is refined and readied for deeper meditation.

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