Archive for the ‘Samadhi’ Category


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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Here is one story from Dada Maheshvaranandji’s collection. Please read it carefully and see whether it is proper or improper. Here the story begins:

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. When Baba was poisoned, he worked very hard to fight for an investigation, but was unsuccessful.
Then he took the vow of self-immolation. He used to be always in samadhi and his whole body was red with bliss. He stopped taking food as he said that he did not want to take the food of this planet, which had treated Baba so heinously. As flames devoured his body, Divyanandji died in bliss, saying “Baba Ho! (O Baba!)”.
Later Baba commented about both Divyanandji and Dada Dineshvaranandji (the second person to commit self-immolation in protest against Baba’s imprisonment). Baba said that in front of others, He could not show anything but that when He was by Himself, He would weep for them. On another occasion, Baba commented that Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.


Please re-read this line from the above story:

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).

This is an outlandish idea that has nothing to do with the teachings of Ananda Marga and we will discuss this point in the near future. Kindly watch for future letters that address this false notion.



Clearly the above Baba story is false and inappropriate. While there are many problems with the store the key line from the story that I am addressing in this lettter is:

“Divyanandji died in devotion and therefore felt no pain, but that Dineshvaranandjii died in emotion, and thus he had felt pain.”

The following comments are based on this above line.

1. Baba came out of jail in 1978 and then on 12 Feb 1979 in honour of Niilkantha Divas, Baba delivered a very descriptive general darshan and told the exact number of Wts who sacrifcied their life for the cause of dharma. In that count, Dada Dineshvaranandji was included. By this way, Baba clearly indicated that Dada Dineshvarananda was a devotee, so his death was not motivated by devotion, not emotion.

2. That is the proof that Dada Dineshvarananda’s action was motivated by devotion.

3. In that way, we can say that Dada Dineshvaranandji was a devotee as his life is based on devotion; he was not an emoteee, i.e. one whose life is based on emotion.

4. The fundamental point and critical piece is identifying and understanding goal of the action. Once one knows the goal or motivating factor, one can easily determine if something was done out of devotion or emotion. If one is doing something in order to serve and please Parama Pursua then that is devotion. In contrast, if one is doing something for worldly gain, then that is emotion. If any Ananda Margii is doing anything for the organisation, Ista, or adarsha, then that action is devotionally motivated and inspired.

5. Ac Dineshvaranandji’s entire purpose was to protest the atrocities done to Ista. That is why he performed self-immolation. Dadaji did this out of deep love and devotion for Ista, i.e. Baba. That was the motivating factor. So his action was grounded in devotion – not emotion. This was a devotionally inspired action. To say otherwise is hypocrisy.

6. Here is another key point. If anyone does anything based on emotion, then when any problem arises they leave the field etc, but Dada Dineshvaranandji was not like that. Dadaji sat in padmasana, poured the flammable oil over his body, lit a match, and put himself on fire. Dadaji did not move his body at all. Dada Dineshvaranandji did not move 1 inch; he sat there like an idol. In the end that burnt body just collapsed. An emotional person would have run around and cried for help once his body was on fire. But Dadaji sat there motionless. One can only do like this if they are goaded by devotion and keeping the mind fixed on Ista. Note: The whole episode was recorded on television by Mr. Lal and Patricia of Columbia Broadcasting System (CBS).

7. Furthermore, just prior to performing this act of self-immolation, Dada Dineshvaranandji recorded his heartfelt feelings for Baba and explained that he was deeply pained and offended by the Indian Central government’s mistreatment and harassment of Baba.

8. So the storyteller is spreading falsehood by claiming that Ac Dineshvaranandji’s heroic act was not motivated by devotion. Such a claim is fundamentally wrong.

9. This above story is bogus and is narrated by someone who suffers from a groupist bias. The storyteller is clearly a member of one group and harbours ill will towards those not in his group fold. These two Dadas mentioned in the story – Ac Divyananda Avt & Ac Dineshvarananda Avt – come from two different linguistic backgrounds. The storyteller highlighted Ac Divyaanda Avt by stating Dadaji was motivated by devotion because Dada Divyanandji is from his own language background; whereas, the storyteller tore down Ac Dineshvarananda Avt by stating that Dadaji was motivated by emotion because Dada Dineshvarananda is from a different linguistic background. So it is a false accusation – goaded by a hate motive and linguistic sentiment – to state that Dada Dineshvaranandji was motivated by emotion.

10. The story is wrong and was altered due groupist dogma. The storyteller is himself affected by his own group & linguistic sentiment.

11. As we know, Baba’s general darshan of 12 Feb 79 that discusses those who self-immolated is recorded. And that is the clear-cut proof that Dada Dineshvaranandji was motivated by devotion, because Baba Himself affirms this. So the storywriter did mischievous act by writing the story in this false and hurtful manner.

12. Blinded by his own narrow-mindedness, the storyteller could not portray the event in an honest, dharmic, and truthful manner. And it is shameful that Dada Maheshvaranandji included this in his collection of Baba stories.


As mentioned above, this below line from the story is also objectionable:

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).

This will be addressed in upcoming letters.


First and foremost one must ensure the Baba story is itself true. After carefully making this assessment, to write the story properly, one must have the (a) requisite devotion, (b) 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 may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. 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 devotion and is missing philosophical understanding, then that story will be as follows. It will be 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 be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and 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 understanding, then it can add beauty – otherwise not. Writing a story only with literary skill – without proper devotion and devoid of ideological value – is of no value 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 skill 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 will be 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.


Here following are the reasons why the above self-immolation story from Dada Maheshvaranandji’s collection is bogus and false.

First and foremost, the story itself is not true. In addition, the account lacks any devotional feeling as it is based on deception and philosophically it is wrong and unideological.

Thus, when the story itself is false and lacks devotional expression and ideological integrity, then there is not need to even consider the literary style. Already we know the story is bogus.


“In order to give full expression to the continuous flow of humanity’s true nature, insight, power of expression and boldness – all three – are necessary. The creation of ideal literature is not possible for those who are always ready to yield to the pressures of the crowd. To manifest that svabháva, one will have to give a clarion call to the common people to struggle against the forces that want to suck dry their vitality. Those voices which lack such bold heroism will simply whine and whimper doggerels in the name of poetry – they will try to save themselves from the responsibility of reality by counting the stars in the heavens…”

“Many people have ideas which do not blossom due to lack of mastery over language. Those who have ideas must develop their power of expression through continued practice and effort, and those who possess the power of expression must make efforts to awaken their latent insight. The sáhityika must possess both expression and insight – if there is no iron, the touchstone is meaningless.”

“By power of expression I do not mean merely individual skill with language; rather I mean the irresistible force of the mind and heart. If boldness and courage are lacking, the language will tend to move with diffident steps, with hesitant deliberation. Such timid language cannot express independent thinking due to the impacts of various factors: the prevalent social superstitions; the static bondages of the existing religions; the pressures of political philosophies; the false pride of communalism, provincialism and nationalism; and narrow-minded political ideas. Thwarted by these impacts, weak language either stops moving or expresses itself with extreme diffidence, following the policy of “Kill the snake, but save the stick also.” The root cause of this weakness lies in the cowardice of individuals and in blind attachment to the past. Sáhityikas have to assert themselves thunderingly, give a stirring call to the people and, setting aside all the garbage of impurities with a bold mind and strong arms, clear the path leading to human emancipation. They must be pioneers on the path to fulfilment.”

“Here there may be a little confusion with regard to the dynamism of language. My exact meaning is that language, too, moves forward, keeping pace with the speed of thought. At times the language of those whose thoughts cannot freely move forward under the weight of ignorance or prevalent superstitions, is also very forceful and dynamic. Even the language of those who compose doggerels glorifying the greatness of a family, caste or pilgrimage, at times appears to be attractive and impressive. One can also write a thesis in powerful language on petty matters such as “A Sneeze”, “A House Lizard”, or, before preparing for a journey, on “Why It Is Best To Go North, Not East”; but I refuse to accept such language as truly dynamic language, for it bustles about within the iron railings of superstition and attachment to the past. It has speed but no movement. A deep analysis will show that for all its acrobatics, it has not moved even a step forward. Yoked to the millstone of superstition like the bullock at an oil mill, it may have proudly walked around the whole day covering more than fifty miles in brisk strides, but it could not move a step forward.” (Prout in A Nutshell – 1, The Practice of Art and Literature)


When coming across any Baba story one must first look very carefully and assess its accuracy and veracity, otherwise people will get duped and misguided.

In the past, the teachings of Lord Shiva and Lord Krsna were lost due to such types of bogus stories. By this way, bad people spread their dogma by twisting the story due to their selfish agenda. In the end, simple and innocent people get confused and spread the story as being accurate and true. Such persons naively become the couriers of dogma. In that case, Guru’s original teachings are lost and the false and bogus story lives on.


We must not forget that this story was collected and circulated by Dada Maheshvaranandji. We have to be careful because this Dada circulates some good stories, but many bad ones also. It is just like how a person serves good food but also on many occaions serves bad and poisonous food that is contaminated and causes hepatitis. We should be careful of this type gift. First, it should be sent to the lab so it can be tested. Similarly, the food that Dada Maheshvaranandji is serving is also bad and needs to be sent to the lab for testing.

in Him,
Vijaya Deva

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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: Baba Story: One Minute Nirvikalpa Samadhi
Date: Tue, 05 Mar 2013 18:37:36 (00:00)


This entire email is composed of 2 parts:
(1) Posting: Baba Story: One Minute Nirvikalpa Samadhi
(2) Trailer Quote: When A Person Behaves Badly With You

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


Now and again, I review some of the stories from the publication, “I Am Yours” (2004) – a story book by NY sector margiis.

One day I selected a story on page 12 because I thought the story-teller was an ideal margii. When I read his account some serious questions arose in my mind. For simplicity and ease of reading, throughout this letter, I refer to the author of this particular story as Mr G.

If this story was casually told by some very junior or new margii, or written in a non-margii publication, then I would be less concerned. However, since this book is published by the “Ananda Marga Archives Department New York Sector” a division of Ananda Marga Inc, and Mr G himself is a key person in the Archives Dept, then there is cause for real concern. This is compounded by the fact that many editors are also involved. In such a circumstance, the publication must clearly reflect the teachings of Shrii Shrii Anandamurtiji. But that has not happened.

The key item at hand is how to make our official publications better. The writing and publishing of a Baba story book should have a grand result, and not be prone to error and miscalculation. With this positive spirit, I share with you the following.

Finally, although this particular story by Mr G is short, there are numerous errors – some more serious than others. This email addresses two of the more critical faults, their repercussions, and how such problems can be averted in the future.



In the book, “I Am Yours”, Mr G makes the following statement on page 14 when describing his experience in meditation:

“I did not see Baba, I only experienced the samadhi. I believe this to have been nirvikalpa samadhi.”

According to the his description, he went into and out of this nirvikalpa samadhi experience in just a few minutes. Mr G had his alarm clock set, as did another margii present in the room. Thus, it is quite certain his experience occurred over a few minutes or even less.


Now let’s see what Baba says about nirvikalpa samadhi. In various spiritual discourses Baba describes the exalted, blissful state of nirvikalpa samadhi. And He also describes the after-effects of achieving this blessed stance.

“Átmani mahadahaḿ cittánáḿ prańáshe nirgunásthitih nirvikalpa samádhi vá”

“Under natural circumstances these sadhakas [who attain nirvikalpa samadhi] 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.” (Ananda Marga Philosophy in a Nutshell – 5)

Thus in clear-cut language Baba pointedly states that if one attains nirvikalpa samadhi, then for the next 5-6 hours – at minimum – the sadhaka will not be aware of their surroundings and in most cases they need to be massaged by other sadhakas to regain bodily awareness etc. So for at least 5-6 hours one will not have any awareness of the external world, none at all. Not only that, they may experience all kinds of symptoms. Such sadhaks might shake, cry, laugh, or undergo any number of reactions. This type of samadhi is a very intense experience that wholly transforms one’s body and mind for hours and hours. The effects are very apparent.

All of this Baba has well-detailed in His discourses as well as during innumerable demonstrations.


To review, on page 14 of the “I Am Yours” story book, our Mr G is proclaiming that he achieved that high exalted stated of nirvikalpa samadhi. There he clearly describes how one minute he was doing sadhana and got nirvikalpa samadhi, and then in the next moment he finished his meditation and was keenly aware of his external surroundings. As if in a flash, he went into nirvikalpa samadhi and then in the next heart-beat he was out of nirvikalpa samadhi, and very alert and oriented with this mundane world.

So this is all quite interesting because Sadguru Baba Himself carefully describes all the highly subtle aspects of nirvikalpa samadhi including that afterwards it takes at minimum 5-6 hours to gain bodily awareness. Yet Mr G tells how he came out of his “nirvikalpa samadhi” in a fraction of a second.

Thus his story does not at all conform to Baba’s detailed description of nirvikalpa samadhi.


By this way, any reader will surely think that Mr G has not an iota of understanding about nirvikalpa samadhi – neither in practice nor in theory. Certainly, this does not reflect very well on Mr G.

More than that however, it reflects poorly on the editors. After all, Mr G sincerely wrote his account. But because he is not very aware about Ananda Marga teachings, his story goes astray. In that case, it was the editor’s job to ensure the story was consonant with Ananda Marga philosophy. But this did not happen. Instead, a jarring error was made on the point of Ananda Marga spiritual philosophy.

Baba clearly tells us that it takes 5 – 6 hours or more to come out of nirvikalpa samadhi, and Mr G writes that he did it in a moment.

When readers come across this blatant error, they will certainly wonder why the editorial board did not fix this. They will furthermore consider that if such a critical error was made in this story, then the veracity of the entire book is put into question. After all, it was the editor’s job to review each story for its relevance and accuracy. When they made such a glaring error with this story, then how can the other accounts be trusted and accepted as accurate and true.

Unfortunately, that is one key issue, but not the only problem of this particular story.


In this same story, which is really only a few pages in length (bottom of page 12 to the top of page 16, i.e. 3 1/2 pages), Mr G makes distinct reference to one of his “girlfriends” from decades ago. He unabashedly talks about his “girlfriend” from those days.

Yet in Ananda Marga, we do not support the girlfriend-boyfriend phenomena that is so prevalent in materialistic societies.

“It should be remembered that a woman’s friend is a woman and a man’s friend is a man. The more distant the relationship between men and women, the greater should be the courtesy maintained in mutual conversation and behaviour between them.” (Caryacarya – 1, Social Relationship Between Men and Women)

In his written account, Mr G talks about his “girlfriend” without ever mentioning the fact that the western / materialistic concept of keeping “girlfriends” is not at all acceptable in Ananda Marga.

Indeed, the incident which he is describing occurred decades ago, and then writing about this as a senior margii, Mr G just plainly told about his girlfriend, without offering a clarification that now he understands that it was not proper to have a girlfriend etc. At the time of writing, Mr G was 50+ years of age and had been an Ananda Margii for decades and decades, so he should have known better; but even then he is not completely at fault. Only we can say he has a very low or passive understanding of Ananda Marga ideals.

The real problem lies in that here again the editors did not intercede nor exercise their power of review. They just printed the story as is – as if girlfriends and boyfriends are acceptable in Ananda Marga. Remember, this is a book of Baba stories. The book was written in honour of Lord Shrii Shrii Anandamurtiji. Every page and every word should reflect His ideals and it was the editor’s bounden duty to do this. But they could not manage.

Thus, innocent readers who do not know about Ananda Marga teachings – especially those in the general society – will reach one of two conclusions:
(1) Keeping girlfriends is approved in Ananda Marga and that many senior margiis had or still have girlfriends;
(2) Or, you tell what such readers will think.

Some more experienced persons may think that the entire book is a myth. Because when the editors allowed for a very senior margii to write about his girlfriend and put forth a bogus account of nirvikalpa samadhi, they will even doubt the positive aspects of the book because on certain themes it is so far from Ananda Marga teachings. It will cast a dark shadow on the accuracy and veracity of each and every paragraph of this entire book – even the good devotional stories.


Upon further reflection, although the Mr G certainly did not get nirvikalpa samadhi, it could be that he fell into the type of samadhi described below. Because when Mr G had a girlfriend, he might have had this experience.

“Viks’ipta Sama’dhi is that when the mind is engrossed in some higher thought for a time and then the very next moment it cuts adrift to its meaner propensities. Those that do not follow Yama-Niyama (codes of self-restraint and austerity) — those that endeavor to attain God without the Sadhana of Samyama (Self-control), betray a plethora of distractions.”
“If a man without self-control indulges excessively in hallelujahs or divine songs (Kiirtana-bhajana), it is noticed that his mental proclivities temporarily get inclined towards the Divine Bearing during the time of kiirtana-bhajana, his body too shows evidence of pious traits, tears come into his eyes and he attains a Trance of Subjectivity (Bhava-Samadhi) as well. But the very next moment, i.e. immediately after his kiirtana-bhajana, his unrestrained and incontinent mind races towards mean propensities with a greater momentum.”
“That is why such types of Sadhakas take to very dishonest ways of life during the rest of their daily occupations. In other words they give themselves up to acts of depravity, deceitfulness–to defrauding their own relatives. The people also are a little chary of such types of carol-singers. The man without self-control does indeed enjoy a bit of transcendental happiness by forcing his mental flow towards the auspicious name of God, but soon after the stoppage of this divine panegyrics or ‘hymn’ (nama-kiirtana), his sand-dammed mind bursts and races towards the inauspicious names with re-doubled speed, i.e., at that time he appears to be more inclined to scandal-mongering and rudeness. You mark minutely how blatantly those that are bereft of self-control among the bhajan-singers, indulge in scurrilous languages under a little provocation.” (Subhasita Samgraha – 4, p. 100)


Taken on the whole, this Baba story book titled “I Am Yours” is highly problematic on a number of fronts.

(1) Mr G’s account of getting nirvikalpa samadhi for one minute goes against Ananda Marga spiritual philosophy. By reading his account, some are going to think that this whole book is just a myth. In which case, they will put the entire book aside and overlook very good entries by other sadhakas.

(2) Those who are wholly against Ananda Marga ideals are always looking for a weak link to cast us in a bad light. To that end they might publicize the gross errors in this book in order to tear down the reputation of Ananda Marga.

(3) Good sadhakas will not like to publish their valued stories in the future for fear of being associated with such a bad publication.


When writing stories – to avoid mishaps in the future – certain standards must be put in place. Here following are some for consideration.

All Baba stories written by sadhakas should have educative value; they should be itihasa.

“Iti hasiti ityarthe itiha’sah”

Meaning: “A resplendent reflection of collective life whose study will be of immense inspiration for future generations. ‘Iti hasati’ literally means, ‘glowing example of glorious human dignity’.” (Prout in a Nutshell – 8, p. 24)

By adhering to the distinguished code of itihasa, there will be dignity, value, and utility in our writing – all the while capturing the inner beauty and treasure of human life. Those reading will be highly benefited; it will propel them along the path of dharma.

We should never compromise with our ideology. Rather we are to maintain strict ideological standards in all aspects of life at all times – never sacrificing the word or spirit of dharma (Ananda Marga Ideology). So our written stories should also not swerve from the path.

By following Baba’s above teachings, all future stories – especially those published in our prestigious books like “I Am Yours” – will reflect the inner spirit of Ananda Marga and be of ideological and devotional value to all readers.

All in all, I do appreciate that Mr G took the time to write. It is another matter that unfortunately he is not so familiar with the teachings and ideals of Ananda Marga. The main problem is that the editors of the book – “I Am Yours” – should have been more assertive in their duty. Ultimately, a publication of his nature – i.e. a Baba story book – should be reviewed by our Ananda Marga boards as well. That will help prevent further mishap in the future.


This book needs to be heavily edited and then republished. Not everyone is a writer, so when making a book from people’s personal contributions, the editorial staff must be very proactive in ensuring each story reads properly and is consistent with Ananda Marga teachings. All edits should be then reviewed by the respective storyteller before final publication.

That is the healthy criticism that many have for this book. The book should be written in such a grand and lucid manner that it beautifully highlights the glory of Guru and the the organisation.

It is the long-standing tradition that devotees and sadhakas write their experiences about their journey along the path of spirituality. This has been going on for centuries and it will continue long into the future. So we should put forth a proper example for how to publish such a book about Lord Shrii Shrii Anandamurtiji.


On the point of identity there is not much more to say other than the Mr G who wrote this story is Shrii Giridhara of Vermont (USA). He is the one recounting his experiences in the aforementioned manner. But again, with sincerity he wrote what he wrote. Unfortunately, the editors did not give him any guidance or review. That is the real problem. So the one most responsible for all these errors is the Senior Editor, Ac Phalashuddhananda Avt.


Here following is Baba’s supreme blessing upon all those who take to the pen and aspire to be ideal writers, or litterateurs.

Shrii Shrii Anandamurti ji, “When litterateurs dedicate themselves to the service or sa’dhana’ of literature…they have to cleanse all that is turbid, all that is inauspicious in individual life in the holy waters of their universal mentality, and then convey it sweetly and gracefully into the heart of humanity. Herein lies the fulfillment of their service, the consummation of their sa’dhana’.” (Prout in a Nutshell – 10, p.2)

at His lotus feet,

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.

When A Person Behaves Badly With You

“Preach only satya. Whatever you have done with reasons thereof. Also, make it clear to them what you want to do and why you want to do. The result of this highly useful (helpful) preaching is that the inferiority complex disappears from the mind of the common men. They are encouraged when they see that a common man like themselves is inspired with such a high ideal. The second result of this is as follows. The common result of this is as follows. The common people are not generally aware of your usefully high ideas. In every work, big or small, they cling to selfishness. So, learning everything pure and high through your easy and simple language they will co-operate with you, with a mind free from wrong notions. The third outcome of this is that they will be shorn off the wrong notions that may have crept into them by the propaganda made by the selfish persons with vested interests.”

“Win over their heart by propagating satya but without abusing anyone. When, they will feel the ideal of satya and come to know of your untiring karma sa’dhana’, naturally, they will abandon their wrong notions about you; they will even start respecting you.”

“Even in private life when a person behaves with you badly or uses harsh words, don’t behave with him in the same manner. You shall explain to him his duties gently. In case, anyone has a wrong impression, you shall show him the right path without scolding (abusing) him. Make it clear to him if possible with practical demonstration how harmful may be the effect of such habits. But always keep this in mind that in such cases your behavior must be like that of a friend, and never like that of an instructor. Your only object will be to get your advice accepted by him. the idea that he is fool and you are wise is not desirable in any party.” (Ta’ttvika Diipika’: Dvitiiya Parva)

Note: Here Baba is giving us invaluable guidelines for going pracara and bringing all onto the path of bliss.

1) At all times we should follow the code of satya – i. speaking the truth for universal welfare, never giving way to falsehood out of self-interest.

2) Those suffering from a superiority complex are unable to properly guide or teach others. For them, doing Ananda Marga pracar is basically impossible.

3) However, in the Supreme Command, Baba has allotted us the special duty “to bring all to the path of bliss” – to bring all to the divine path of Ananda marga. So this is a very sacred task which our Guru has given. Indeed it is the greatest social duty of human life.

4) Plus, we know that when Parama Purusa advents on this dusty earth then He Himself does not waste His time in any type of material pursuit; rather, He dedicates His each and every for the all-round development & emancipation of human beings.

5) The conclusion is that the most virtuous aspect of human life is serving others. And the best service – the most lasting service – is doing dharma pracar. For this reason we should sincerely follow Baba’s above guideline.

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Date: 15 Mar 2012 20:41:57 -0000
From: “Gursharan Deva”
Subject: Baba Story: Wrong Pronunciation



I can never forget the time when, by Baba’s grace, I attended DMC at Kullu on 1 November 1979. Actually in my life, I was blessed with the opportunity to attend many DMCs, and all were special in their own way, due to His divine presence. In particular at Kullu, I remember the strong spiritual vibration. All were enchanted by His sweet charm.


From my diary, I am reminded how at that DMC Baba delivered the discourse: Moks’a Kya’ Hae, or What is Moks’a.


Also on that occasion, I noted in my diary how Baba graciously stopped the chanting of Guru Puja and corrected the pronunciation. Because as we all know, for Guru Puja to be effective, one must maintain purity of mind, proper ideation (bhava), and recite the chant three times with the correct pronunciation. Without those qualities, Guru Puja will not work. It is Baba’s grace that He has shown us the proper pronunciation so we may do our puja in the right manner.


I have the audio file of that very DMC program from when one Dada shared it with me, and I have uploaded it to the blog for all to hear.



What follows below is my diary entry from that magnificent occasion of Kullu DMC where Baba lovingly showered His grace on all, irrespective of one’s social stature or birth. Because at DMC, Baba calls His bhaktas– all kinds of people, from all kinds of backgrounds, from all corners of the earth– and He equally showers His love on everyone, without any differentiation. That is the special quality of DMC.

(Note: It will be too long if I include my entire entry, so here I am appending the later part of the DMC experience which includes Baba’s blessing, Guru Puja, and Jai Slogan etc. In addition, in parentheses (00:00) I have added the timings which relate to the sound file on the blog.)


…Baba is beautifully concluding His discourse– ‘What is Salvation’– in Hindi. (00:57, timing on the sound file)

Sadguru Baba is seated on the dais, His eyes closed and His palms together, as He recites, Samgacchadhvam…

(At this point, they have removed the microphones from in front of Baba so all will be able to witness and experience the upcoming varabhaya mudra. For this reason it is difficult to hear Baba recite Samgaddhadhvam. But if one listens carefully the chant can be heard.)

The anticipation and spiritual energy mounts as Baba recites, ‘Omn Shanti, omn shanti, omn shanti’. (01:28, timing on the sound file)

All eyes are minds are pin-pointed towards Baba– everything is still– and in His loving manner Baba slowly begins to separate His hands, bringing His right hand slightly up, palm facing the margiis, while His left hand is placed by His left thigh, palm facing upward.

Baba is graciously giving varabhaya mudra– His divine blessing!! (01:34, timing on the sound file)

There is a strong upsurge of devotional feeling and spiritual flow. Sadhakas are crying out, ‘Baba!, Baba!, Baba!…bhaktas are crying in bliss…His divine love is radiating everywhere– in all directions… (01:34 – 01:52, timing on the sound file)

(According to His causeless grace, at His various DMC’s, Baba will give His blessing for around 10 seconds, per His wish. The longer the varabhaya mudra is held, more and more sadhakas will become unconscious, inundated in divine bliss, and go into samadhi.)


(It is always arranged that the BP or local in-charge should be close by PA Dada so that as soon as Baba concludes His mudra, then the BP can ask PA for permission to ask Baba to do Guru Puja. So first the BP goes to PA Ramanandaji, and then the BP respectfully approaches Baba for permission. That is the system. And it all happens in a matter of seconds.)

The Bhukti Pradhan now asks PA Ramananda Dada and PA Dadaji gives the BP access to Baba. The BP requests Baba about Guru Puja and Baba graciously grants permission. (1:52)

Before the start of Guru Puja, we can hear reminders how the terms “Gurave” and “Parama'” should be pronounced properly. (2:00)

(In particular Gurave should not be spoken as Guruve, as that (Gurave) is the proper Sanskrit grammar. Those who do not read the text properly pronounce it in the wrong manner, as Guruve.)

Secondly Parama should be pronounced with a natural “a” at the end. Once again, those not aware about Sanskrit merely say Param. But that is not correct. In essence there are three ways that parama is pronounced:
(a) Param: This is when the -ma is given half-pronunciation. This is not the proper way.
(b) Parama: This is when the -ma is given full-pronunciation wherein the -ma sounds like the “ma” in the work market. This is the proper pronunciation.
(c) Parama’: This is when the -ma is given an overly long pronunciation with the mouth open wide such as the “a” sound in the word father. This also is not the proper way.

Finally, the best way to learn how to pronounce the word parama is by listening to the audio file on the blog.

In the early days of AM it was also like that. That is why the CC-1 1975 English Edition also states, “Param” in the Guru Vandana’ section. Around 1978 or so, Baba clarified to one and all that it should be Parama. And that is reflected in the later books as well as in ZY Find or the Electronic Edition of Baba’s books. In certain instances it was written as paramah, but that is not correct. It should be parama.


One Dadaji begins leading Guru Puja. (2:11)

When Dada recites the last line of the first stanza, Tasmae Shrii Gurave namah, the Dada mispronounces Gurave as Guruve, and one can hear Baba making corrections in pronunciation to PA Dada. (2:43 – 2:52)

But Guru Puja continues.

When Dada recites the last line of the second stanza of Guru Puja, again he commits the same mistake by saying, Guruve. Then in dramatic fashion, Baba again clarifies to PA Dada that ‘Gurave’ is the proper pronunciation, not Guruve. Baba repeats the corrections again and again, emphatically. (3:18 – 3:23)

Then, you can hear PA Dada shout, ‘Stop it!’.

At this point Guru Puja is halted. The whole DMC Pandal is totally silent.

Then the Dada re-starts Guru Puja from the very beginning. (3:30)

From then on, the three rounds of Guru Puja proceeds without incident, as the Dada correctly says “Gurave” and “Parama”. And it all goes smoothly.

After three blissful rounds of Guru Puja, we collectively chant, “Tava Dravyam…” (9:53)

Then everyone does sastaunga pranam.


When Guru Puja (Akhanda Mandala…) and the Pranama Mantra (Tava Dravyam…) have concluded, then Baba showers another blessing upon us all. (10:29)

Sarve’tra sukhinah bhavantu sarve santu nira’maya’h;
Sarve bhadra’n’i pashyantu na kashcid duhkhama’pnuya’t.

Let everybody be happy (11:10)
Let everybody be free from all ailments
Let everybody see the bright side of everything
Let nobody be forced to undergo any suffering or exploitation

Parama Pita Baba Ki– Jai!! Parama Pita Baba Ki– Jai!! Parama Pita Baba
Ki– Jai!! (11:30)


We should be vigilant in the pronunciation of all our chants: Samgacchadhvam, nityam shuddham, and of course Guru puja – as all as any other chants used in our AM way of life. Then one can derive the full benefit from those chants. That will be very meaningful.


So this was the beautiful scene that we all experienced that day at Kullu DMC. And still that divine vibration of Baba is alive in everyone’s mind and heart. All we need to do is search Him within and He is there showering His blessing.

Baba says, “Now by dint of sadhana,’ one is to arouse and exalt that sleeping divinity. That Svayambhu’liunga becomes one with Shambhu’liunga. But for this one requires divine help. And I know one is sure to get divine help. And I know further that one is getting divine help. And I know still further that in future, for infinite time and infinite space, one will be getting this divine favour. And you are all sa’dhakas. You will certainly attain that supreme stance and enjoy that divine blessedness. You are sure to enjoy it, my sons and my daughters.” (AV-23)



Generally at DMC, Baba would graciously shower His varabhaya mudra upon all. On some select occasions, Baba would lovingly present His janusparsha mudra, wherein both hands are on His knees, palms facing upwards. Although less common, this is another one of Baba’s divine blessings.


When a sadhaka becomes inundated in His spiritual bliss, then that sadhaka may undergo all kinds of blissful sensations.

Baba says, “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 sam’ska’ras – 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), roma’inca (horripilation), vaevarn’a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun’t’hana (rolling), kroshana (weeping), hum’ka’ra (roaring), la’la’sra’va (salivating), jrmbhan’a (yawning), loka’peks’a’ tya’ga (indifference), at’a’ha’sya (bursting into laughter), ghu’rn’ana (whirling), hikka’ (hiccoughing), tanumot’ana (relaxation of the physical body) and diirghashva’sa (deep breathing).” (Guide to Human Conduct)


“Nu’tan diner nu’tan su’ryat pu’rva a’ka’she ut’heche a’cho…” (P.S. 1308)


Baba, by Your grace, today the new sun of the new dawn is rising up in the sky. With the feeling of fear and shyness, the Cimmerian darkness of the night has disappeared. O’ human being, throw away the staticity and dogma of the past, and embrace the effulgence of the new dawn. The divine Entity with the divine effulgence has come to your doorstep – with new form and color, showering love on all. O’ human being, the creatures of darkness have disappeared. The Parama Purusa who is the nucleus of this universe, that very Entity is the greatest One. Ideating on Him go on doing His service…

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Date: 25 Dec 2009 07:49:40 -0000
From: “Gurucharan Yadav”
To: am-global@earthlink.net
Subject: Distortion of Fact on Samadhi


“Toma’ke pa’bi pra’n’e pra’n’e, maner mohan bitane…” – (PS 1809)

Baba, I must get You in my heart. I must get You in the remote corner of my
heart where only You and I will be. I have prepared so many songs to sing
for You. My life is not a waste because You have made me realize this
truth: That this life is only for loving You to giving You happiness…



Certainly to write something flawless and beneficial for the society, the
writer must have a good heart and a benevolent mind full of devotion.

Otherwise with a timid mind that suffers from one or more complexes or
dogmas, then one goes far astray from the direct, straight path. And if we
open the pages of present and past history we will find countless examples
where writers get affected by their local environmental situations or their
own dogmatic beliefs.

For example these days when the vaeshyan era is in full swing. In that case
those who only have dry, literal understanding of spiritual philosophy and
Baba’s divine image and His teachings, then sometimes we have seen such
writers also do not have courage to put forth and write about Baba’s
magnanimous Personality in a proper way.

Rather with their timid mind, they think if ‘I will write the critical
truth about Baba’s glorifying Personality, then common people will not
believe these things and my writing will not be accepted wholeheartedly’.
Sometimes they think that the common public is materialistic-minded and
they will not appreciate true spiritual ideas.

But when one has taken the firm goal to project Baba’s ideology then they
will surely write properly, whereas when such determination is absent, then
such timid writers are more concerned about public opinion than to put
forth Baba’s ideology in untainted way. So with this fear complex or
shyness, timid writers compromise. And the things they should write they do
not have courage to write; and instead they dilute their writings and lose
the point.

In addition, such timid writers do not have the foresight or capacity to
understand that in the future when their writing will be assessed by the
measuring rod of ideology and Baba’s divine teachings, then such writing
will be worth as much as junk paper and it will be mercilessly thrown away
and shredded in the dustbin of history. But that is not all, people will
blame them for their distorted writing. But at the time of writing, such
timid writers do not understand this cosmic truth because of their own
complexes and timidity.

On this vital issue Baba has given a very good guideline in our scriptures
that when vanguards of the society have taken the vow to move on they do
not care about censure and praise, or abuse and appreciation, or life and
death. And those who are worried about such things, they are not vanguards;
though they may be worshippers of dogma.

So without caring all these praise, censure, abuse and appreciation, things
such vanguards bravely move on the path of ideology– without faltering
steps. Please read below.

“Nindantu niitinipun’a’h yadi va’ stuvantu laks’mii….na dhiira’h.”

BABA says, “Let those well versed in ethics criticize or praise me, if they
so like. The goddess of wealth may be gracious enough to stay in my house
or she may go wherever she likes. Death may visit me today or decades later
– it makes little difference to me. Wise people will never withdraw from
the path of rectitude the path which they accept as their ideal.” (NKS)

Now I am coming to the point which I wanted to bring in the limelight. This
point is related with our philosophical treatise– the Ananda Marga
Philosophy in a Nutshell Series.


All senior Margiis are aware of, or most probably they even attended those
special demonstrations given by BABA which were usually held in 1969-70,
and also in many cases earlier in Jamalpur, and some special cases up to
1990 here and there.

And certain discourses on the teaching of samadhi have appeared in the book
Ananda Marga Philosophy Nutshell (part 5) that is related with the samadhi
demonstrations of 1969 in Ranchi. And by reading that anyone will be
misled. The question is, how they will be misled.

And the answer is simple. If anybody will read the chapter “Ra’ga’nuga’ and
Ra’ga’tmika’ Sama’dhi”, then on page 324 one demonstration has been
narrated that such and such person got a certain samadhi . But the divine
factual truth has been taken out.

Because the way it is written it looks like the sadhaka got samadhi due to
his own efforts. Whereas, we all know that Baba has graciously granted
samadhi to aspirants in all the cases. There was no greatness involved of
the person who was the receiver of samadhi. Or the receiver himself did not
acquire samadhi by dint of his own efforts in sadhana.

But in the Ananda Marga Philosophy Nutshell book it is printed in such a
way that it gives the false notion that those sadhakas got samadhi by their
own sadhana. As if Baba does not have any role in granting those samadhis.

So again, here lies the serious distortion of fact: Because the undisputed
truth is that only by the divine grace of Baba did all those individuals
get samadhi.

But not only that, those individuals were not qualified by any means. They
were not very elevated souls and nor were they especially divine. Rather
the majority of them left AM and jumped into oblivion in some material

From this one can easily deduce that those demonstrations were given by
Baba for the purpose of giving teaching to the society. They were not
directed towards or based on one’s individual elevation, merit, or their
devotional standard.

Because as is commonly known, many examples are there when even after
getting nirvakalpa samadhi those persons who had those demonstrations left
Ananda Marga entirely. And many of them were not believing in Baba also.
Because in 1971 when Baba went to jail some of those very samadhi-holders
were propagating to general Margiis that “Look, now Baba has lost his power”.

So this was the standard of those obtainers of samadhi. From this one can
easily understand that these samadhi demonstrations were given by Baba with
the explicit purpose to teach the society that samadhi is something which
is something real. It exists; it is not something utopian. Samadhi can be
achieved if the mind is high or if by His grace it is made to become high.

Because so long as the mind is high one will realize such divine truths;
and when mind is low then they will again came back to their own state.

Because these persons had negative samskaras, so Baba granted them samadhi
for a very short, transitory period. That is why it worked for maybe few
minutes / hours / days– that is all. And after that they became as usual.
Means they returned to their normal, regular state of mind.

It is just like on the drama stage if one character is using the dress of a
king then that character is the king for few hours or few minutes. After
that when the drama is over then he is his usual self, beggar. Similar
thing happens in that demonstration of sadhana, the main role was of Baba
no one else. He selected x, y, z crude persons and with His direct grace He
elevated them for a few hours / minutes and HE granted them samadhi and
showed the demonstrations.

Because all this was solely for the sake of the demonstration. So
thereafter those individuals remained as usual after samadhi, loaded with
their own animalistic samskaras. Nothing special.

The central idea is that the whole credit goes to Baba– not to certain x,
y, z, individuals. But unfortunately that part has been discarded from our
Ananda Marga Philosophy book.

The question is why Baba opted to give demonstration on samadhi. What was
the need.

When Mahasambhuti Sadguru propounds any philosophy then He gives both a
well-knit, logical, philosophical side and the practical side as well. Even
then some of the things need certain types of demonstration, because
without that ordinary disciples will not be able to believe such things in
their heart. That those things, like samadhi, really exist. In their low
and confused state of mind they think that this may be dogma.

For example if Baba would not have given those demonstrations of all those
different samadhis, then many of us would not have believed that samadhi
exists and that it can be achieved. Because spiritual things are so subtle
that they go beyond the comprehension in which case crude minds don’t like
to accept those things.

No doubt, usually the devotional mind accepts everything by the virtue of
devotion to Baba. They think that what Baba says is perfect. But number of
such persons is very low. So then these demonstrations were needed to teach
one and all that samadhi is existing, that it is not some far off utopian

That is why in 1969 Baba completed this part of the spiritual philosophy by
giving various demonstrations. But the fact is that it has been discarded;
it did not come in writing. So how can we tolerate this unjust thing.

Because, as we know, the main cause of getting samadhi is completely His
causeless grace. That is how aspirants receive samadhi. It may be this type
of samadhi or that type of samadhi or even the top one– nirvakalpa samadhi.
When our philosophy teaches us that without the grace of Parama Purusa one
cannot get all those things then why this very basic truth has been
discarded from our writings, i.e. Ananda Marga Philosophy in a Nutshell.
And instead falsehood has been done.

Now, still there are hundreds of senior margiis around the globe who can
bear witness to the fact that these samadhis were only done by Baba– means
HE graced them to happen.

Senior Margiis watched on countless occasions when Baba took His stick and
touched different parts of those sadhakas and the HE recited various
mantras directly or indirectly, or what way HE desired. And the end result
was that all those x, y, z persons got samadhi. All these facts are known
today. But we should not forget that tomorrow, that means after 100 years,
then most of the persons who were witness to those demonstrations will no
longer be present with us as a witness*. Then these wrong narrations of
demonstrations from Ananda Marga Philosophy in a Nutshell will be treated
as final truth.

And people will not believe that Baba was directly behind all these
samadhis. And up to future infinity whole society will be deprived from
this cosmic truth that Lord Shrii Shrii Anandamurtiji Himself gave such
demonstration, and that this was the way which He has played His divine

Those who do not have proper devotion may think this is one ordinary
matter. But those who have devotion can easily think that the distortion of
truth in any respect is detrimental and harmful. But on this higher-most
spiritual teaching, then how can we accept this distortion as something

So these improper narrations about samadhi which are printed in Ananda
Marga Philosophy in a Nutshell should be fixed without any delay. Means the
beautiful way in which Baba graced His ordinary x, y, z disciples and gave
them samadhi from ordinary to upper most type of samadhi. In proper
devotional way that should be written. Otherwise it is harmful and
misleading for today; and, tomorrow it will be more even detrimental
because then it will be impossible to correct it.

Baba says, “Hence in the realm of dharma, the only true guide and
controller, motivating force and protector of the people, is an excellent
and comprehensive ideology which provides definite clear-cut and bold
directions for all aspects of human life– from one’s personal daily
routine to one’s social activities and collective motivation, to the
spiritual inspiration which brings one closer to God. A scripture which
does not fulfill these conditions is not worthy of being called a scripture
at all…Thus the Scriptures containing spiritual injunctions must be
totally flawless.” (NSS, ’85, p. 166)


Note 1: Baba’s teaches us that when the mind is suffering from complexes
and / or from a basic lack of devotion, then with that inferiority complex
and shyness people lose the courage to say, write, or act in a proper
manner. In this regard, especially new sadhakas feel shy do to sadhana in
presence of others. But of course, others who have a similarly weak mind
also suffer in this way.

BABA says, “Those reared in the cradle of materialistic ideologies, feel
shy or ashamed at the inchoate [beginning] stage to sit in divine
meditation in the presence of others. In other words, he gets evidently
overwhelmed more or less by the influence of avidya’ maya and he thinks,
‘People may perhaps think or say, I being an ultra-modern boy, am emulating
the pre-historic mode of worship. Like this, there are many who may perhaps
try to conceal their godliness or devotional intent from the eyes of the
people.” (SS part 3)

Note 2: Here is the critical section from the Ananda Marga Philosophy in a
Nutshell Book part 5 where the description of the samadhi demonstration
fails to recognize the grace of Guru and instead in a misguided manner
portrays the wrong impression that the sadhaka got samadhi due to his own
effort. So see how this was portrayed in such a misleading manner.

“On May 10, 1969 at Ranchi jagrti, a sadhaka attained ra’gatmika’ samadhi.
He sat in dhya’na’sana and with his mind concentrated on each cakra, and
began to do dhya’na on the supreme object of ideation. He realized that
each of his cakras is being controlled by his Ista. Not only that he also
felt that his Ista is perceptibly present in his blood, nerves, indriyas
etc. He began to take deep breaths. After remaining in that state he
started to roll on the ground.” (APH-5, p. 324)

Unfortunately the above is not an isolated incident– throughout the book
it is like that. In ‘Bha’va Samadhi’ chapter (page 327) and ‘Dharmamegha
Sama’dhi’ chapter (p. 329), the narration of demonstrations is done in a
similarly poor manner. If you unable to find these references or if you do
not have the book then please write me.

* We know those good devotees who are with us today may not be with us in
10, 20, 40, or 100 years into the future. So with full heart and energy, we
should move ahead at the earliest and ensure that those descriptions of
Baba’s demonstrations are recorded properly. For such a great and important
work that is so intimately related with Baba’s legacy, we must not delay.

Baba says, “I have learnt that whenever you wish to perform a noble
deed, do it immediately. Do today whatever you propose to do tomorrow.
“Shubhasya shiighram ashubhasya ka’laharan’am”‘.


Sadguru BABA says, “The Sam’skrta language is of Indian character, of
Indian origin…The hinterland of Sam’skrta was the entire Southeast Asia,
the entire North India, the entire Southwest India…” (PNS-17, p. 63)


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A Sure Thing?

Date: Tue, 14 Jul 2009 06:28:37 -0400
To: am-global@earthlink.net
From: Pradiip
Subject: A Sure Thing?


“Ekahno ki prabhu toma’y du’re tha’ka’ bha’lo dekha’y…” 2332


Baba with deep longing in my heart I go on calling You. How can You feel
good when You do not pay heed to my call. Do You think that this is
appropriate. In calling You again and again my voice got hoarse until
finally I completely lost my voice. But Your heart never melted.

Baba, on which dusty earth have You sent me– thus pushing me far from
You. Why have You forgotten me. Is this the definition of Your love. Should
I believe that what You are doing is proper.

Baba Your liila is unfathomable; it is beyond my understanding. Why do
You do like this. I do not have the proper language to express myself, but
all these feelings which I am sharing with You come from deep within my heart.

Baba, sometimes You make me cry & float in my tears; and sometimes You
make me laugh when my heart is filled with Your longing. Baba, I do not
know what to do. How long do I have to wait for Your heart to melt. Baba
please come…


Every so ofter we hear about how at a particular retreat numerous people
went into samadhi. Generally speaking, the common view is that samadhi is
one very high state– something quite extraordinary. Side by side, however,
we should remember that in His discourses Baba clearly tells us that there
are various types of samadhi: Some high & some very low– crude.

Who got what, that is for those who were on hand at the retreat to say.

In our unit one or two people were also experiencing “samadhi”. At the time
it was an anomaly for us as they were not very involved in following AM
practices – and, on the whole, their conduct was rather poor. Please excuse
me for saying so.

The point being that when we asked Dadaji about how samadhi works then he
gave us quite an interesting and complete reply– which helped shed light
on why ‘less-involved sadhakas’ in our unit were getting “samadhi”.


Our Acaryaji said, “It is a quite common thing. Samadhi is not of one
type only. There are many types of samadhis — some are spiritual and many
can be crude or jara samadhi.”

“For instance, by just thinking about money many persons faint when
they lose their share or sometimes they die, that is also one type of
samadhi. And sometimes when death comes to a close person, then they cry
and sometimes get faint and crying stops. That is also samadhi.”

“With fear also samadhi comes. When the amount of fear is beyond tolerance
then people get samadhi of crude nature. In the Mahabharat such a story
comes related with Jayadratha. He had fear of his death, and that is why he
was constantly thinking about the enemy and crying in paranoia, “Save me,
he is going to kill, he has come here” — when anybody could see that no
enemy was there.”

“But the samadhi of irregular sadhakas is a different case.”

“This is only possible with people whose conduct is not ideal or even
good. If they participate in kiirtan or bhajan, then in a very short
time their mind can go a little high and that very vibration their body
cannot tolerate. So then their body feels reaction, and that is visible
through their cries or fainting etc.”

“So when new people come and do a little sadhana and kiirtan then that
vibration makes their whole body jump and they lose control due to even a
slight vibration. Means these new people started doing simple japa and they
cannot not manage the vibration whereas the margiis easily tolerate that
same vibration and much more than that.”


“And with loose, longer-term margiis or half-way margiis whose conduct is
not good and who do not do proper sadhana – they undergo a similar thing.
Almost instantly in dharmacakra or in kiirtan they start crying and
laughing etc, but side by side as soon as they leave the devotional program
they get involved in an endless amount of quarrels with everyone.
Basically in their dealing they are swindler and cheater types of people.”

“For example in a unit where I recently visited, one person was misbehaving
his wife and drinking alcohol and even smoking illegal drugs and selling
those things on the street. All these misdeeds and screwy dealings he was
doing. And then when he shows up for sadhana shivir or akhanda kiirtan then
immediately he displays samadhi types of things.”


We asked, “Please explain further by giving some example.”

The Acaryaji said, “Alright suppose you take 30 kg of solid rock in one
strong sack. And by lifting it you see that the bag is not tearing apart.
But just because the bag did not break does not mean that the rock is not
heavy. Rather that bag was strong enough to hold that 30 kg. Then, compare
that situation with the following. Take just 5 kg of rock pieces and put it
in one plastic bag. And then lift the plastic bag. Because the plastic bag
is very fragile, so it cannot bear the weight of even 5 kg of rock. The bag
will rip immediately because it cannot hold even that little 5kg bag of
rock. Means due to the weakness of the bag it could not hold the rock of
just 5kg. Let alone 35 kg, it could not lift the 5 kg rock. Not because the
5 kg rock was very heavy. Rather the reason was, because the plastic bag
was fragile in nature.”

“Likewise crude & irregular sadhakas cannot manage to take in even a little
vibration. So they are like that comparatively weaker plastic bag whereas
established margiis can manage a much greater vibration just like that
strong sack can hold many more rocks.”

“Let me clarify further.”

“In the above experiment you have seen that 35 kg of rock was unable to
destroy the strong sack. Instead the sack could hold the rock nicely. So
here in the case of samadhi, this analogy is proper. One can see the
situation in the following way.”

“The bag is just our body and the heaviness of the rock is related with
spiritual vibration. Consider what happens when equal amounts of spiritual
vibration come within the bodies of two different persons. If Mr. A’s nerve
cells and nerve fibers are strong they will not react. Tears will not come
and Mr. A will not fall in samadhi. And with similar vibration, Mr. B who
is weak minded will not be able to tolerate that vibration. And he will
fall in samadhi or tears will come or many such symptoms will be visible.”

“This can happen even by receiving a lower degree of vibration also. With
even a lower degree of vibration, one will be unable to tolerate. This
usually happens with those whose nerve fibers and nerve cells are very
weak. So some persons’ nerve cells or fibers can tolerate and other
persons’ nerve cells or nerve fibers cannot tolerate. Even, the wave which
has a far lower vibration.”

“When one does regular sadhana, asana, and takes proper food then one’s
nerve cells and nerve fibers get mature and strong. In that state, they can
receive stronger and stronger spiritual vibrations. That is why such
sadhakas easily can tolerate normal up to higher spiritual vibrations. It
depends upon individual to individual. That, they will be able to tolerate
very strong spiritual vibration. And not get samadhi.”


“See this way, our beloved Baba has had a physical body. And that physical
body was so pure and everything was so strong that He was assimilating the
strongest vibration without any external reaction of samadhi. And if anyone
touched Him for few seconds even, then they got samadhi in a flash. So Baba’s
physical body was very conducive for keeping the strongest spiritual
vibration in a very controlled way. But sadhakas could not do this; they
fell in samadhi.”


“That is why Baba was not allowing others to touch Him such as when doing
pranam to Him. So to protect this from happening then VSS guards were
employed. But even then, even without direct physical touch, just when
entering the discourse room or place of darshan then one’s whole body and
mind gets charged and goose bumps come and whole body and the mind gets
riveted. And people feel a strong divine force emanating & penetrating
their entire existence. By just sitting in that place. No doubt, certainly
it varies from individual to individual based on their sentientness and
devotion that how far they can receive the divine vibration of Baba.”

“Because sitting around in closer physical proximity, many crude Central
workers might not have received whereas as those margiis sitting a little
more distant might have received a more strong vibration. And above all it
is solely depending upon His grace alone how far he is blessing certain
individuals up to what degree.”


“The conclusion is that when the body is pure or purer, then one can digest
even the stronger spiritual vibrations very calmly and easily. But when the
body & mind is crude then even a little vibration is beyond tolerance. And
such superficial sadhakas or rustic people start crying and tears are rolling
down– even when their conduct is mean and they never do asana. Such things
you might have seen.”

Acaryaji explained like this. So we understood that, when the body is
sentient, then it can tolerate many higher vibrations without any
disturbance. And if one is not following 16 Points and just involved in
derelict type of poor behaviors then they cannot manage any spiritual waves
and they just start crying etc. And about all this, Baba describes it
perfectly in his Subhasita Samgraha discourses.


Baba says, “Viks’ipta Sama’dhi is that when the mind is engrossed in some
higher thought for a time and then the very next moment it cuts adrift to its
meaner propensities. Those that do not follow Yama-Niyama (codes of
self-restraint and austerity) — those that endeavor to attain God without
the Sadhana of Samyama (Self-control), betray a plethora of distractions.”

“If a man without self-control indulges excessively in hallelujahs or
divine songs (Kiirtana-bhajana), it is noticed that his mental proclivities
temporarily get inclined towards the Divine Bearing during the time of
kiirtana-bhajana, his body too shows evidence of pious traits, tears come
into his eyes and he attains a Trance of Subjectivity (Bhava-Samadhi) as
well. But the very next moment, i.e. immediately after his
kiirtana-bhajana, his unrestrained and incontinent mind races towards mean
propensities with a greater momentum.”

“That is why such types of Sadhakas take to very dishonest ways of life
during the rest of their daily occupations. In other words they give
themselves up to acts of depravity, deceitfulness–to defrauding their own
relatives. The people also are a little chary of such types of
carol-singers. The man without self-control does indeed enjoy a bit of
transcendental happiness by forcing his mental flow towards the auspicious
name of God, but soon after the stoppage of this divine panegyrics or
‘hymn’ (nama-kiirtana), his sand-dammed mind bursts and races towards the
inauspicious names with re-doubled speed, i.e., at that time he appears to
be more inclined to scandal-mongering and rudeness. You mark minutely how
blatantly those that are bereft of self-control among the bhajan-singers,
indulge in scurrilous languages under a little provocation.” (SS-4, p.100)


So some are real types of samadhi and some are fake. The type explained in
this entire posting is a fake type of samadhi. So if any person in your
unit is like that then you should know theirs is fake.


Baba says, “Parama Purusa is always with you, in you, and He is the
greatest of the entities and there is no other entity who loves you so
dearly, you will have no cause to feel that your life has become useless.”
(AV-23, p.131)



Note 1: ‘What can be the reason why irregular sadhakas, when they come to
Akhanda Kiirtan then they get samadhi, fainting, tears come, crying
loudly?? When we see the attainment of their samadhi we have a lot of
respect for them. But when we see their conduct they do not follow 16
points, even their food habit is tamasik. They eat meat occasionally. They
are not strict in many of the points. Even then they get regular samadhi
when they come to participate in akhanda kiirtan. And other sadhakas are
more strict in conduct but they never get samadhi.’ The above letter is the
explanation of such a scene.


Note 2: Almost a decade back one young sadhaka used to bounce around &
leap up and down in sadhana. That was going on in NY sector. And many
around him were proclaiming that this young sadhaka was the incarnation of
a great soul. They told like this because they were impressed with his
various “bounces” & “sounds” during sadhana. And when he arrived for WT
training in Sweden, he was getting rave reviews from those who met him.

Then all of a sudden came his “fall from grace”. Really it is a sad and
shocking story and my heart goes out to the young sadhaka. He really needs
our support. What he did and how he behaved has been explained in the past
and does not need re-hashing here. Only we should understand that he left
TC (training center) in a most unusual way got bound up in all sorts of
cruder type things. Yet this was the one who was “bouncing” up and down in
sadhana. Then we all understood such bouncing did not mean he was a saint
or mahasadvipra; rather it was either a totally fake display or– more
likely– it shows that he could not handle even the slightest bit of
vibration. So we should be careful to properly evaluate samadhi-like
symptoms. Because as sadhakas our approach should always be balanced and we
should be able to recognise who is who.

Mango Cake

Baba says, “In the days of old, when women folk used to prepare dried mango
cakes, the young boys used to sit by the side to keep the crows away with a
stick in the hand. Similarly you should be careful and alert always.”
(NHED, p.185)

Note: In His above noted discourse of ‘Victory Day’ (Vijay Dashami), via
one analogy Baba is guiding us how we should always be ready and very alert
about protecting all the precious gifts which He has bestowed upon us. Just
in the above analogy as the boy is alert using his stick to protect the
mango cakes from the crow. Similarly we should never allow any “crow” to
take away any of the nectar which Baba a graced as such as rights and
scripture and so many things etc.

As we know after ’90 such “elements” tried to infuse various dogmas, but by
Baba’s grace all margiis were alert so those parties could not get success.
In that same spirit, we should always be vigilant in this regard and
strictly follow Baba’s invaluable teaching.


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From: George Kourakos
Subject: How New Sub-Factions are Created
Date: Tue 7 Jul 2009 06:34:11 -0000


‘Prabha’ter ravi bale ghuma’ye theko na’ a’ra…’ – P.S. 4703


Baba, by Your divine grace, the sun of the new dawn is giving the
message: ‘O human beings don’t remain asleep in slumber anymore. You
have a huge amount of work to do. A whole mountain’s worth of work is in
front of you t. Don’t day-dream anymore; remove your lethargy.

O’ human beings, open your eyes and look toward the crying world at
least once. Since ages & ages you have been sleeping in darkness. The
whole night you were dreaming. Now do not sleep anymore– this is not
the time for lethargy and sleep. Get up. Serve those who are getting
tortured and crying by removing their heavy load of pain and suffering.

Look, the crimson dawn is spreading divine effulgence, everything is
shining. The bright and glorious day is not far anymore. It is fast
approaching. The day is coming when people will be liberated from all
sorts of bondages, there will not be any pain or torture or
exploitation. Everyone will enjoy blissful life. On the peak of the
mountain birds are chirping and spreading this divine message.

O’ humans beings, the crimson dawn is knocking at your door,
march ahead toward your cherished goal…



Unity in our AM is the need of the day; unfortunately, what we are
witnessing now is the massive rise of newer and newer sub-factions,
sometimes done knowingly and sometimes done unknowingly.

All the religions have undergone similar events in their histories. So
this type of splintering and breaking away we desperately want to avoid.

However, since 1990, and especially in the last 3-4 years, our AMPS is
falling into this very same rut, with more and more sub-factions coming
into vogue.

This is now happening in various sectors and with all the major & minor
players, mostly Wts and fewer margiis. It is a pervasive tendency.

Here the key matter is to understand and identify what is going on,
rather than to point finger at anyone per se. Because we all know that
groupism is an ugly word, so once the current trends are understood then
good people will keep themselves a million miles away from the formation
of such factions and sub-factions.


In essence, there are two basic qualities that differentiate a faction
from a sub-faction: Speed and numbers. Yet really the two are interlinked.

If a breakaway team has sufficient numbers then they will quickly split
from the main body and immediately form their parallel structure. In
that case they are a faction.

If a protesting group does not have a sufficient number of followers,
then they will hover within the main framework for a while organising
their own activities until they gather more people. In that case they
are a subfaction.

Both of these things are happening now in AMPS.

Of course prior to 1990, neither of these events could occur in AMPS as
Baba Himself is dharma and He commanded and loved all. None could
imagine of making a parallel structure or breaking away.

However, with each and every passing moment since 1990, the loopholes in
our leadership have become more and more evident– until now things are
so loose and there is such a dearth of moral force at the top of our
organisation that the creation of factions and sub-factions is a regular


Basically, whenever– in the name of protesting wrongs or creating
unity– a group is created that begins to assume particular duties
usually performed by the main framework, then this become one sub-faction.

For example, acarya training is a recognised operation of AMPS. And if
some dissatisfied persons in the organisation start making their own
acarya training program then, whether they realise it or not, they are
making one sub-faction.

Of course, the heads of this sub-faction may feel justified in what they
are doing because the main framework is drowned in corrupt activities.
In case they may feel it is the need of the hour to create an acarya
training program etc.

But often times what they fail to realise is that by competing with the
main organistional system they are doing more harm in that they are
going against the code of unity. Because their operative, whether it be
well-intentioned or not, is essentially splintering the structure. And
one day it will lead to a totally separate framework.


Around the globe this type of splintering and breaking away has happened
with so many religions.

Just take a look at Christianity. So many different sects and dissension
groups were formed when certain individuals were unhappy with the
leadership. So they decided to take on various operations of the church
such as creating their own place of worship or making their own priests.
And then as time went by, the structural gap and way of living became so
wide, even though their teachings are essentially in Christian in
nature, that the sub-faction becomes their very own religion. One such
case is with the Mormons or Catholics and so many others. Those more
familiar with Christianity can come up with so many examples.

With regards to Hinduism, the same thing has happened. A reformist sect
gets created and slowly but surely their activities become more involved
until they are doing all the things that the main branch of Hinduism is
doing. In that case they no longer recognise themselves as Hindus and
instead form their own totally separate religion. Such is the case with
the Sikhs. They recognise Shiva and Krsna etc, but now if you call a
Sikh a Hindu, they will cry foul.

So in the field of religion there are innumerable examples of how
sub-factions get created and ultimately form their own separate
congregation and independent structure.

In the end, all that really develops is more disunity, more intolerance,
and more hatred towards the other groups. And this divisiveness severely
hampers humanity.

Our AMPS was formed to do away with all that, yet now it has fallen into
the rut of splintering and on a monthly or weekly basis one new
sub-faction is being formed.


And indeed, Baba warns us that such division is all too easy for human
beings. There is nothing great in dividing. Any Tom, Dick, or Harry can
make their own splinter group or sub-faction.

Baba says, “Dogmas have taken root in the human mind. People cannot get
rid of these false ideas because they have been injected into their
minds since childhood. As a result, one human society is divided into
different nations, and one nation is divided into different religions;
religions also have different castes, and caste also have different
sub-castes – what kind of situation is this? We have only learned how to
divide and subdivide humanity, and we never learned how to unite the
people. This is all due to the defective teachings of dogmas.” (PNS-9)

So all such types of division only creates a black stain on the
humanity. Never does it hold the seed of greatness; just it places one
more hurdle in unifying humanity.



So then what is the solution. What is one to do when one knows that the
ruling body is in shambles and going against all codes of justice and
morality. What is one to do when the main structure is wrought with
corrupt activities and the lust for power.

In that case, according to Baba, there is one and only one option:
Consciousness raising.

Teaching and discussing and educating ourselves about the real ideals of
AM will bring about the needed change. By this way people will rally
around a collective ideal and not run in disparate directions. And it
will put tremendous pressure on the ruling body to either step down or
change their ways.

By remembering our common goal and by infusing the mind in ideological
endeavors– not political-minded activities– then it is sure we can
lift our AMPS out of its current slump and build that great monolithic

And the key behind it all is arousing social consciousness in AM. This
is done by doing more and more sadhana, discussing Baba’s teachings, and
applying His guidelines to our daily life, both in the individual and
collective sphere. Fueled by such an approach we are sure to create true
unity within our AMPS.

Baba says, “Create a great social consciousness…In all spheres of
human existence…humanity should live collectively. You should live in
unison. You should vibrate together to the same music. You should move
in a common psychic flow. You should fight collectively against your
common enemies. Unitedly you should face all problems, mundane and
supra-mundane. In a word, you must reflect the spirit of harmonious
collective living in conformity with the spirit of the Vedic mantra
Samgacchadhvam sam’vadadhvam.” (NKS: Disc 26)

Baba says, “Without arousing social consciousness, it is next to
impossible to bring about social welfare.” (NKS-26)


When according to Baba, when social consciousness is the only solution
for building a healthy AMPS, then why is this not being done to the
fullest extent. Some are certainly involved in this noble endeavour yet
others are make one after another sub-faction. What is the reason.

Firstly, a few are driven to grab the power in which case they are eager
to take advantage of the weak state of AMPS and build a separate
structure. So blinded by their lust for control, a few knowingly start
their own subfaction or faction.

Secondly, dividing is easier than uniting. Knowingly or unknowingly some
think they can make things better by re-inventing the wheel through
their own structure. In their naivete or cunningness, what results
however is more division.

Thirdly, to create true unity, patience is needed and political
ambitions must be totally cast aside. One must be totally involved in
the high ideal of AM ideology and not any second or third motive. Some
leaders of sub-factions have not an iota interest in this hence they are
bound to splinter away.

Even then, none should worry or fret, because there is an abundance of
good margiis and acaryas in AM who are distinctly interested in
following Baba and creating a singular AM society. And as people realise
how by making their own training programs they are in fact making a new
sub-faction, then they will give up that course of action and instead
wholly involve in the grand ideal of consciousness raising, the result
of which will be magnificent: A united Ananda Marga.


By Baba’s grace, He has infused within us a vision to build a new
humanity. Bound together with one heart and our love for Him, we are
sure to be successful in this grand endeavour.

Baba says, “The humans of today are possessed of spirited intellect and
accomplished wisdom. They are keen to advance with rapid step shattering
the shackles of dogmas. They will no longer be entrapped by the illusion
of opportunism. The rays of the crimson dawn of a new humanity on the
eastern horizon have started weaving textures of colours on their
eyelids and in the subtle recesses of their minds. As for those who have
been dreaming of keeping humanity imprisoned by dogmas, their days are
numbered; their blissful dreams are being shattered to pieces. I call
upon all enlightened people and say: ‘Go ahead with courage. The
humanity has been awaiting you. Establish it in the excellence and
grandeur of glory’.” (A’nanda Va’nii #53)


Note 1: WHO IS WHO

There is so much to say about who is doing what in AMPS these days and
these facts you all know. Even then here is a slight sampling.

Of course any ruling regime that fails to follow Baba’s teachings is
just one corrupt form of leadership and their days are numbered.

If any group creates their own structure and their own parallel programs
then they are making more and more division. Even if they brag how their
so-called publications or Prabhat Samgiita programs are supposedly
better, they are doing far more harm by infusing a divisive tendency
within humanity. We all know who such people are.

Then if there is another team that preaches “social consciousness
raising” but does so under the guise of blatant racism mixed with
political ambition. Then obviously their path is doomed for destruction.
And without citing any names we all know who such people are.

Then if there is a Didi or Dada in a particular locale or sector who
does not leave AMPS per se but just does everything in their own way not
recognising the greater AMPS structure, then they are also creating
divisiveness. And what little so-called goodness they are doing is
vastly overshadowed by their egotistical ploy of creating one
sub-faction within our AMPS structure. Such persons neither have the
courage to break away nor the awareness of how to bring welfare in our
Marga. We all know who such persons are.

Then if any committee or team decides to take on various functions of
the organisation like acarya training, tattvika trainging, or pracaraka
training, then once again this will only lead to the division of AMPS.
What may have started as a simple plan will lead to a massive split
based on different political leaders and competing programs.

And there are many more scenarios as well.

So we should all look at things anew and take a careful look at our own
activities and ensure we are not falling into any type of factionalism,
sub-factionalism or anything derivation there of.

Ours is the blessed march towards true unity and by His grace & armed
with His AM ideals we are bound to get success.

Jada (Crude) Samadhi

Baba says, “Suppose, one is a great yogii but if there is no love for
his goal, then those suspended propensities are finally converted into
crude matter, that is, the subtle human existence becomes like iron, it
becomes like wood, it becomes like sand. What a deterioration! What a
downfall! This particular type of yoga where a yogii does not bear love
for the Supreme Entity is called ‘hat’ha yoga’ in Sam’skrta. It is
dangerous for the human elevation.” (AV-2, p.18)


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