Archive for the ‘Samaj’ Category

To: am-global@earthlink.net
Subject: Baba Story: When My Wife Became Enemy
From: Ananda Mayii
Date: Sun, 17 Mar 2013 22:36:04


This entire email is composed of 3 parts:
(1) Posting: Baba Story: When My Wife Became Enemy
(2) Trailer Quote: Samaj Is Based on Neo-Humanism – Not Groupism
(3) Prabhat Samgiita: #3982

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


The year was 1967. While taking initiation, Shrii Somnath Upadhayay gave up his sacred thread and sacred hair that was indicative of his birth into a so-called brahmin family. At the time, Somnathji was working as a bank cashier and leading a relatively normal life.

Seeing this, all his relations were very upset and frustrated with him. They thought he had joined one Muslim sect etc. In particular, his wife was very unhappy with what had transpired. She was not at all pleased by seeing her husband renounce those Hindu rituals, i.e. sacred thread and sacred hair.

Not only that, but so many changes were going on – he had adopted a sentient diet and there were other lifestyle modifications.


His wife was sad and became fearful that he would leave the house entirely. She confronted him directly about this and demanded, “Do not do sadhana, you are going to leave me and become a monk. I want that you should go back to your old ways of living.”

She was becoming a big obstacle and creating terrible problems for him.

Somnathji tried to reassure and convince his wife that everything was alright. But to no avail.

When he sat for sadhana, then she would bang a metal plate near his ear by striking the plate with a big metal spoon. Not only that, She did all sorts of harassment to interrupt and stop his sadhana. But Somnathji did not want to leave his sadhana.

That only made his wife more intent on running his meditation practice.

To not rile her and invite her anger, Somnathji began doing his sadhana in his personal room so that his wife would not see him. But that did not stop her. Instead, she would just bang loudly on the door. Plus she would do other things to disturb harass him at the time of sadhana.

Even then it did not end there. Sometimes she would intentionally add too much salt to his food and make life difficult for him in other ways. Somnathji tried various methods to convince his wife – but nothing worked. She remained upset and was crying all day long.


Finally, Somnathji asked local family acaryas to come and speak with her one-on-one. Somnathji wanted them to come and reassure her that everything was alright.

So family acaryas like Ac. Devi Chand Sharma ji, Ac. Kedar Sharma ji, and Ac Ksitij ji each came. They tried hard to convince her and fix this problem. They told her that her husband was involved in dharmic practices and that he will not leave her and become a sannyasi. They patiently explained to her that sadhana is not bad. They tried to reassure her and inspire her in various ways.

But his wife She yelled and screamed at them. She was very frustrated with what they were saying and abused and threatened them: “You are a liar, you took away my husband. He used to eat onion and garlic, but now no more. He left Hinduism and is doing all kinds of things in his room!” Their visits did nothing to diminish her fears. Indeed, she was so feisty and abusive that nobody wanted to go again and try to convince her.


Just when it seemed like it had hit rock bottom – she would do something even more extreme.

Their house was on a road that margiis would travel and she would cry out and say, “You stole my husband and ruined my family.”

Everyone in Ananda Marga was shocked by her dealing and nobody wanted to go and convince her that everything was alright. Upon seeing anyone from Ananda Marga, she would just become more irate and volatile.

The situation become more extreme: She stopped cooking food for herself and her husband. She refrained from eating anything and told him to leave Ananda Marga. Not only that, she stopped breast-feeding their very young infant. The whole situation was becoming worse and still more worse.

Finally, Somnathji thought, “Only You Baba can save this situation. My wife stopped taking food this morning; she is going to become ill and die; and my newly-born child is also not being fed and will surely die. No one around here can help; all attempts have failed. Being the Omniscient Entity, You now all this so I am not going to tell you in person. You know my thoughts. Only You can save the situation. Without that my whole life will be hellish. No acarya can solve this matter. Baba, the situation is so extreme; this is beyond what anyone can do. Only, You can solve this matter.”


Those were the thoughts of Somnathji one morning, and that very afternoon, Baba made a surprise visit to Ranchi. Upon His arrival at Devi Chand’s house, Baba, the all-knowing Parama Purusa, told that Somnath was facing a big problem that needed to be resolved. Baba furthermore gave Devi Chand the instruction to bring Somnath’s wife to the ashram.

Devi Chand conveyed Baba’s guideline to all concerned family acaryas and margiis etc. They all felt that indeed something should done. All felt an inner duty to follow Guru’s order, but no one wanted to go and face the wrath of Somnath’s wife. That was the predicament. They were all afraid of her abusive manner.

So they collectively discussed what should be done and they decided that they should all go together en mass to visit Somnath’s wife. After the 1 or 2 kilometer journey, they reached her house and found that she was no longer so furious. They invited her to come to the ashram and see Baba. Amazingly, she did not abuse them, rather she contemplated the matter and decided that she would go.


She went to the Ranchi jagrti and by Baba’s grace her entire mind-set was transformed. She saw so many people: Females, children etc. She was very happy with their demeanor and dealing, and she asked how she could become a margii. All were astonished to see the change and encouraged her to learn sadhana.

Baba was there conducting Personal Contact (PC) and she was very curious. So she attended general darshan and just by being there in His Presence, all her doubts and concerns melted. She thought how all have come for Baba. She was interested to learn sadhana and ultimately became a very good and active margii.

Over time, she told her story to others and asked new people to keep an open-mind when first coming in contact with Ananda Marga.


1. When any devotee is in problem then Guru is also affected. He cannot remain indifferent or apathetic. That is why Baba rushed to Ranchi and asked others to bring Somnath’s wife to the ashram. Baba changed her mind and she became cooperative and turned into a bonafide margii. Baba changed her mind and resolved Somnath’s problem. It is His grace.

2. When new people see many margiis they feel they are part of something big and their concerns and frustrations are eased. They get a psychic boost. That is why it is important to bring new people and even so-so margiis to big programs where they will get inspired and become active.

3. It is the duty and dharma of every Ananda Margii to fight against obstacles. On the path of dharma, there will always be difficulties and hurdles. By overcoming such obstacles, we proceed onwards towards the Goal. Thus, obstacles are helping forces on the spiritual journey. To shirk such obstacles is to lose the path and invite degeneration. To overcome all obstacles establishes the aspirant on the path of sadhana.

Here following are Baba’s teaching related with this topic.



“The psychic inertness which I term dogma will seek to thwart your progress with all its might; this is quite natural. One should not be fearful and stop moving due to this dogma. It should be borne in mind that forward movement always implies facing obstacles created by inertness. It would be unnatural if obstacles did not come. If obstacles do not block your path, it means you are only indulging in tall talk, you are not actually trying to move forward. We often hear people saying, “I just commenced a project and such-and-such person opposed me”. This is quite natural. If you want to do something concrete, inertness in various forms and various ways will stand in your path. You will have to welcome these obstacles with a smile and say, “Hello obstacles, you have come. You do your duty and let me do mine.” In Ananda Sútram it has been said, Bádhá sá yuśamáná shaktih sevyam’ sthápayati lakśye “Obstacles are the helping forces which establish people in their cherished goal.”” (1)


“The greatest obstacle to the collective progress of the human race is the ignorance of the individual mind. Knowledge is for all – it should be available to all and free like the light and air.” (2)

“Obstacles in fact are no foes on the path of sádhaná [spiritual practice], but indeed friends. They only do service to a person. It is on account of these obstacles that the battle rages against them, and this counter-effort alone carries the sádhaka [spiritual aspirant] to his or her cherished goal.” (3)


“The madhyama category of people are those who undertake some work but throw up their hands when any problem crops up. They presume that any obstacle that comes in their way is a Himalayan obstacle, and hence they give up their work. They think they will not be able to tackle the problems they face. They are not confident of their abilities.”
“The uttama category of people are those who take up a task and are determined to fulfil it. They go on struggling against all odds till they achieve their goal. No problem can defy solution. No difficulty can be greater than their capacity to solve it. They go on fighting against all obstacles. They can face any challenge and meet any predicament. They are determined to achieve their objective, come what may.” (4)


“The entire humanity must be looked upon as one integrated existence – and move collectively towards the all-round perfection of human life. All actions are bound to confront obstacles. It has to be borne in mind that the nobler the task, the mightier the obstacle. For human emancipation, there is no other way but to march ahead crushing the towering peaks of obstacles with a benevolent intellect and collective endeavour.”
‘Hence I reiterate, go ahead with courage and unity. You have to move on ensuring real justice to all individuals and all geographical people.” (5)


“Intuitional practice, as taught by a great preceptor, is the healing balm; it is with this that one can drive away Avidyámáyá and gain emancipation. As the influence of Avidyámáyá decreases, the temptations and troubles of the world cease to be an obstacle to intuitional practice. As this is the only way to overcome Avidyámáyá, it can easily be practised within worldly life. Avidyámáyá will disturb a person in the beginning, but once defeated, it will not be able to create any hindrance to the pursuit of intuitional practice.” (6)


“Whatever humans do in consonance with the dictates of dharma will ensure their well-being, their victory, their prosperity. And whoever goes against these ingrained human characteristics, against these dharma-orientated characteristics, will be doomed to destruction. For human beings, ideation on Parama Puruśa is a dharmic injunction. By divine decree everyone has the right to live in the world with dignity. If anyone creates any obstacle against this dharma-oriented system, if they oppose it, they are bound to be destroyed.” (7)

at His lotus feet,
Ananda Mayii

1. A Few Problems Solved – 5, Shrávańii Púrńimá
2. A Few Problems Solved – 1, The Practice of Art and Literature
3. Ananda Sutram, Chapter 3
4. Ananda Vacanamrtam – 1, The Best Category of Persons
5. Ananda Vanii #56
6. Ananda Marga Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
7. Ananda Vacanamrtam – 4, Opposition to Dharma Will Certainly Invite Destruction

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

Samaj is Based on Neo-Humanism, not Groupism

“If each samaj [socio-economic unit] is inspired by a comprehensive ideology and a universal outlook, human society will move ahead with accelerating speed towards a sublime ideal.” (Prout in a Nutshell – 13, p. 23)

Note: Nowadays some leaders are singing the song of samaj as they try to forge ahead with their narrow-minded agendas. They justify their groupism by claiming it as a samaj movement. But margiis understand Baba’s teachings and recognise the truth. Our samaj system is based on universal principles not factional allegiances. Thus the groupism carried out by certain, so-called NIA Dadas and the ideal of our samaj movements are worlds apart.

******* Here Starts the Prabhat Samgiita *******

“Toma’y khunje khunje priyo, din je ket’e ja’y…” (P.S. 3982)


Baba, my most adorable One, with deep longing in search of You my days are passing in vain. In the absence of getting You, my whole life is gradually getting wasted. O’ my Dearmost, where have I not looked for You. I have wandered around and searched in the seven oceans, on the mountain peaks, as well as on the earth, and also in the caves – in every nook and corner of this world, but alas I could not get You.

Baba, day and night, secretly I also searched You in the flower garden and in various holy lands and tiirthas – all done in hopes of getting a glance at You. Baba, I searched everywhere with the hope that one day I will find You. But, in the end, all my efforts were for naught.

Baba, with deep longing in my heart, I have also searched You in the galaxies, meteors, nebulae, and in the stars – all around & everywhere. Also, I searched for You in the dark, black-coloured clouds on the rainy days, in the scorching heat of the summer season, as well as in the shade of the tree in springtime. Baba, I have searched for You with a deep yearning and longing in my heart; I have looked for You everywhere.

Baba, O’ my Dearmost, on one colourful golden dawn saturated in the effulgence & aroma of a newly blossoming flower, You took advent in my heart. Your grand arrival came after a long, deep, dark, & painful night of searching for You. Alas, in the end, You graced me by coming in my mind. Baba, You are so gracious…

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From: dgp.1@mananerssmarket….
To: am-global@earthlink.net
Date: Sat, 12 Jan 2013 21:58:43 00:00)
Subject: Answer: Parents Who Had Police Arrest Their Teenage Daughter



Many replied to the recently posted article (link below) about the parents who had police officials arrest their teenage daughter and her friend. Here below is a point-by-point evaluation, according to the tenets of Ananda Marga teachings and philosophy.

The following then is in response to the query: Was it appropriate and beneficial for the parents to have their daughter and her friend arrested?


– As parents, they are responsible for imparting proper ideals to their children. But this they failed to do: They are the cause, not the kids.

– Those parents had the power to forgive those kids for doing wrong as it was a mistake in personal life, not collective life. That is Baba’s teaching: To forgive people for personal mistakes, i.e. if they harm you personally.

Baba says, “In individual life you can extend maximum forgiveness – rather, the more forgiveness, the better.” (1)

But those parents did not take such an approach. Rather, by arresting their teenage daughter, those parents acted out of vengeance and spite.

– When the parents took that big step to call the police and have their child arrested, then they essentially ruined the short and long-term relation with their child. Instead of acting as benevolent parents watching for the welfare of their priceless child, they acted like agents interested in punishing a wrongdoer. Naturally, that child will always recall how their parents acted towards them.


Here are some of Baba’s key teachings on this topic:

“When the parents are about to go on a trip or go to a show, or when they are invited to a pleasant function or a social outing, the children may start whining or nattering to accompany them. At such times many parents tell lies without a qualm; somehow they dupe their children and leave. When the children realize what has happened, they also learn to tell lies; and to hide their intentions or their actions from their parents, they gradually start lying more and more.”
“Parents deceive their children in many ways. By calling sweet things bitter and pleasant things unpleasant, they prevent their children from enjoying them. But by disregarding parental injunctions and prying inquisitively, as is the wont of human nature, children discover the truth. Then they realize that their parents have been deceiving them. As a result they start deceiving not only their parents, but their friends and classmates as well. So it is abundantly clear that children are taught the first lessons in the arts of lying and deception by their own parents at home.”
“In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Unfortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the children is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ailment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy.” (2)


“It must be the teachers’ responsibility to impart knowledge, teach restraint in social life, and give instruction about all the various aspects of collective endeavour, but the parents will have to take on most of the responsibility for the moral and spiritual education of the child. It should be the duty of society as a whole to ensure that the children of immoral and unrighteousness parents are brought up as virtuous citizens. If possible such children should be removed from the unwholesome environment of their parents.” (3)


“The mental outlook of children has already been moulded in a particular fashion by the influence of their family environment before they start school. No matter what or how much they learn at school, it is extremely difficult for them to free themselves from the influence of their family. Drawing on what they have learned in the family, the immature minds of children begin to learn about the world and understand it, and to receive ideas and master language so that they can express those ideas. Unhesitatingly they adopt their elders’ way of looking at the world. Hence the primary responsibility for acquainting children with the world lies with their parents or guardians. Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.” (4)

“But who will impart moral training or education? Parents find fault with teachers, and teachers in turn argue that they cannot give personal attention to an individual child in a crowd of two or three hundred children. Although it is true that most parents are either uneducated or semi-educated, and while it is not unreasonable to expect that teachers will be well-educated, it is not proper to place the sole responsibility for children’s moral education on the shoulders of their teachers. Increasing the number of teachers in educational institutions may partially solve the problem of moral education, but the key to the solution lies with the parents themselves. In cases where the parents are unfit to shoulder this responsibility, the teachers and well-wishers of society will have to come forward and demonstrate their greater sense of responsibility.”
“Remember, humanity’s very existence is based on morality; when morality leads human beings to the fullest expression of their finer human qualities, then alone is its practical value fully realized. The concerted effort to bridge the gap between the first expression of morality and establishment in universal humanism is called “social progress”. And the collective body of those who are engaged in the concerted effort to conquer this gap, I call “society”.” (5)


“Some parents may claim that it is impossible to maintain a balanced life in an age full of problems, where they are extremely busy with numerous activities. I maintain, however, that it is possible for an intelligent parent to avoid the mistakes I have discussed. If parents fail to carry out their basic duties, I am compelled to say that, although they live in society, they are guilty of encouraging an antisocial mentality. By encouraging their children to develop a criminal psychology, they give unnecessary trouble to the police. The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure. (6)


“Whatever thoughts any small child, or boy or girl, or adolescent, youth, middle-aged person or old person may have in their individual lives, in family life it is the responsibility of the guardians of the family to control them. Children are generally like their parents. But the overall responsibility of guardianship lies with the samája gurus. They should see that no one’s thoughts cross the line from that which it would be better to forsake, to that which is actually punishable. And as in individual life, so in social life, the samája gurus should see that the collective thinking does not cross the line from that which it would be better to forsake, to that which is actually punishable. If, in spite of everything, people’s defective thoughts do reach the stage of punishability, indiscipline will affect the entire social structure. To put an end to the indiscipline and restore order to social life is the major responsibility of a sadvipra. For this reason there is no place for carefree relaxation in a sadvipra’s life. A sadvipra has to bear, and staunchly bear, the entire responsibility of protecting society. If the mentality of any group of the society reaches the punishable stage, sadvipras will have to form another and more disciplined group.” (7)


“If the parents or older members of a family are quarrelsome, the children will also become quarrelsome due to constant association. Similarly, if the women of a family have a highly critical nature, the children will invariably become critical because they will learn how to criticize from their elders. Children will also tend to become depraved if they associate too closely with older children in schools or colleges. When they stay among children their own age, however, they generally play in an innocent, joyous way. Childhood companions should be selected with great care, but young children are incapable of doing this.”
“The base propensities which lie dormant in everyone are easily stimulated by constant association with bad people. Through the united efforts of parents, people living in the locality and educators, it may be possible to save children from bad company. But it is very difficult to save them from the evil influences which reside in their own homes or preponderate in their neighbourhood. The only way to overcome such influences is to popularize the ideals of dharma, spread moral education and train an honest police force.”
“In the modern world there is a wide variety of films which excite the passions and have a degrading influence on boys and girls, adolescents and young men and women. Such films create in cinema-goers the desire to emulate in their individual lives the criminal activities, the vulgar expressions of love, or the adventurous behaviour that they see enacted on the screen. This is another example of how keeping bad company causes depravity. Many cinema-goers imagine that the characters that they see on the screen are their actual acquaintances, but when they try to emulate these characters, they discover that the real world is much tougher than the world portrayed by the cinema. If their family ties are weak, if they are their own guardians or if they have no high ideals to inspire them, it will be extremely difficult, although not impossible, to save them from bad influences.
“As long as those who become criminals due to keeping bad company are not transformed into habitual criminals, they will return to their normal good behaviour as soon as they give up the bad company. Therefore, during the trials of such criminals, corrective measures should be taken only after giving due consideration to the company they keep and the influence of this company on their behaviour. But in the case of those who have become habitual criminals, simply removing them from bad company will not suffice, because they themselves are their own bad company. For them, stricter measures will be needed.” (8)

With regards to the current case, certainly those teens must have gotten such an idea by reading novels, watching films, or playing video games etc. That is why we say that society is responsible.


By reading Baba’s above teachings it is clear that kids are not responsible for their wrongdoing. The responsibility lies first and foremost with parents. They must inculcate moral and spiritual codes to the child. Next, teachers are responsible for inspiring students and imparting knowledge. And finally, society is responsible for the upbringing of the child.

According to Ananda Marga philosophy, here is the hierarchy of responsibility for the child’s proper growth and development:
1) Parents;
2) Teachers;
3) Society.

Here following are points for how to address the situation if the kids are older and more mature (i.e. above 18 years of age). Then these following steps are important considerations that may help to resolve some of the issues.



– Another key point to bear in mind is that in Ananda Marga, if anyone does any wrong, then we follow Baba’a given steps for shasti – rectification. And the first step is: “First attempt to bring the guilty person around through sweet words.” (9)

As the article did not indicate that the girls were repeat offenders etc, then we can safely assume this is their first offense of this nature. In that case, according to Ananda Marga ideals, the parents should have talked to the children in a kind and gentle manner. Most kids are soft-hearted and by explaining things in the soft and safe way, the children might have immediately felt terribly about what they had done. This is a highly possible outcome, but it seems such an opportunity never came their way.

Yet this approach would have helped so much: The children would have understood their wrong; the children would have realised that their parents really do love them and are not out to get them per se; the children would have gained a greater perspective of the situation; and, the teens would have realised they themselves could have done things differently.

This is a distinct possibility if Guru’s teachings on shasti had been followed:

“First attempt to bring the guilty person around through sweet words.” (10)


– From the outset, the parents may not have tried to teach and show their teenage daughter that their rule about internet use was for her well-being. If they spoke in a gentle manner, this could have been conveyed. But the kids were never lovingly taught this idea. Instead they felt that a harsh and unfair rule had been imposed on them. So they took action to side-step this rule.


– First off, we have to bear in mind that these two girls are just teenagers. Their minds and bodies are not fully developed; their brain is not fully developed, including the frontal lobe which is critically important for evaluating risky situations. Being teens, only 15 years old or so, they cannot assess the inherent dangers of a situation. They did not consider the consequences of their action. The following article explains more about this:


– It seems quite clear that their intention was not to seriously harm their parents. If so, they would have inserted a lethal dose of that drug. Instead, they aimed to put their parents to sleep earlier. That does not justify what they did, but it does give a perspective of their overall motivation and intention.


– Once parents take the radical step of having their child arrested by the police, then it is basically certain that those kids will never remain at home again. As soon as possible they will leave their parents and never look back.

– Kids prison is not the right place to learn good habits. Rather in such institutions, detained youths (inmates) brag about the wrongs they did. When those kids tell everyone what they did, then those inmates will not be impressed. Rather they will say, “You should have done more.” In kids prison, prestige is earned by how much harm one has done. Teens will get all the wrong teachings in such a detention center.

– Kids prison itself is not the solution – that is purely a punitive measure where teen inmates will become emotionally and psychically scarred. Here we have to remember that in Ananda Marga, our approach towards justice is towards rectification; it is not punitive in nature.

Ananda Marga philosophy says, “People only have the right to take corrective measures and not punitive measures…for the preservation of society, if people want to take measures against others, those measures will have to be corrective, not punitive. Even if the judicial system is defective, if only corrective measures are taken then there is no possibility of anyone coming to any harm.” (11)


– Ultimately, the parents want their kids to be good. But one cannot make others become good through force – i.e. by threatening them and by having them arrested etc. That does not make a person good; goodness cannot be achieved through forced. Rather, to make a person good one must persuade, nurture, and encourage them.

“You can help someone to become good by making him understand, but no one becomes good through the application of force. You may persuade, you may bring them onto the path of righteousness by helping them to understand. This you can certainly do. If the sinner is engaged in sinful acts or keeps moving ahead on a sinful path, you can prevent that person from doing so by the application of force. But you cannot rectify him in this way.” (12)


– After being arrested, the kids will have a poor self-image. They will not think highly of themselves, but will rather feel that they are lowly. This is the unfortunate psychic complex that they will suffer from: low self-esteem, i.e. that they are not good people.

– After being arrested, the future of those kids might be severely compromised. The distinct possibility is that their record may or may not be stained for life. Certainly if they try to run for public office their criminal history will become known to all. And even if they do not aim for public office, the police and society might always look upon them as convicts – in which case they will have trouble even getting a job. In many other fields of work such as childcare, nursing, counseling etc, they may be forced to give an oral or written response to queries about their past legalities etc. All because the parents chose to arrest those two teens, instead of talking to them in a caring and loving way.

in Him,


Here is a link to the first letter on this topic – and that posting contain the entire news article about this case of the parents having their child arrested.



1. Ananda Marga Ideology and Way of Life – 11, Taking the Opposite Stance in Battle
2. Human Society Part 1, Education
3. Human Society Part 1, Education
4. Human Society Part 1, Education
5. Human Society Part 1, Moralism
6. Human Society Part 1, Education
7. Human Society Part 1, Justice
8. Human Society Part 1, Justice
9. Caryacarya – 2, Society, Pt # 28(a)
10. Caryacarya – 2, Society, Pt # 28(a)
11. Human Society Part 1, Justice
12. Ananda Vacanamrtam – 10

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

One Should Assess Oneself on the Following
Baba says, “When human beings feel that, ‘Parama Purusa is my everything’, then that is called as sharan (shelter). No being can come under the sharan (shelter) of two different Entities. So what is the meaning of sharanagati (surrender)? When living beings give up their ‘I-feeling’ by withdrawing the mind from any other object and completely adopt the feeling that Parama Purusa alone is my everything.”
“Up to the time when any person is thinking that they are working with their own strength, then we should understand that the feeling of sharanagati has not yet come in them. And when human beings think that, ‘I am doing the work only with His strength’, it means the feeling of sharanagati has come in their mind. So when living beings start thinking that, ‘Whatever work I am doing, I am doing with His strength’, then they have the feeling of sharanagati.” (General Darshan, Patna DMC, 1970, [from audio tape])
Note: In general parlance people think, “I have done this or that”, but whatever may be, according to this quote such persons do not have sharanagati. In various meetings, sadhakas might brag, “I did this, or this was done by me.” They may think they are a devotee but they do not have sharanagati. All should measure their spiritual status by their inner feeling.

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The Spirit of Society

The Spirit of Society

(The following discourse was delivered by Lord Shrii Shrii Anandamurtiji and was printed in A Few Problems Solved Part 6, and other select publications.)

The spirit of the word samája (society) signifies a group of people who move together. All are not of equal strength or intellect. Hence the shortcomings in one must be compensated for by another. Different people have varying abilities: some have physical strength but no brains; others have the brains but not the strength to work; and others have neither the strength not the brains, but work well and with a peaceful mind under the guidance of their supervisors. We can always see around us people of differing types and qualities. Judged by the crude codes of this world, no one is totally independent. Everyone relies on someone else in some way or other. Everyone makes up for their deficiencies by taking help from others. Whenever a large group of people strive to make up for their relative differences on terms of mutual understanding, we call it a society or society.

What is society like? It is like a group of people going on a pilgrimage. Try to imagine the scene! Suppose one of the pilgrims is struck down by cholera. Will the rest of them continue on their way, leaving the sick man behind? No, that would be inconceivable for them. Rather, they will break their journey for a day or two, and cure him of his disease. If he is still too weak to walk they will carry him on their shoulders. If some people run short of food, others share what they have with them. Together they share their possessions, and together they march ahead, singing in unison. In their eagerness to move ahead with others they forget their trifling differences which might have led to angry exchanges and court cases in their families, even down to three generations. It is because of the petitions of the complainant in a land dispute that some people go so far as to spend ten or twenty times more than the piece of land is worth. The essence of cooperation resulting from this collective movement aims at expanding a person’s mind by striking down the barriers of meanness. I repeat that a true society is like such a group of pilgrims who attain a deep psychic affinity while travelling together which helps them solve all the problems in their individual and social lives.

If we take the full meaning of the term society into consideration, it will be seen that till now human beings have not been able to form a real society. If India builds a society for only Indians, Pakistan for only Pakistanis, and England for only the English, then three separate societies will exist, but we cannot look upon them as the society of humanity. Because humanity is divided into groups, one society will naturally try to thrive by exploiting the vitality of others. On observation you will notice that efforts are being made to establish so-called societies in some particular part of the world, for some particular section of the people, and based on some particular “ism” or faith. A social consciousness based on such divisions lies latent in the minds of the people, whether they are Indian, Pakistani or English, so they remain absorbed in thoughts of their smaller groups. It is actually due to some external impact that social consciousness takes the form of a really all-embracing Indian, Pakistani or English consciousness. The social consciousness of an enslaved nation is never more keenly felt than when the people are at war with the dominating colonial power. After independence that consciousness is lost.

Examples of antisocial fissiparous tendencies do not stop here. Even in different regions of the same country people do not live within one social group. The creeds of the Brahmins, the Rajputs, the Kayasthas, and other different castes urge people to belong to their own societies. And yet the antisocial spirit of self-differentiation does not end here. There are the even smaller groups of Bundellas, Rathores, Sishodiyas and Caohans among the Rajputs, and there is the antisocial eagerness for relative supremacy in the social sphere between the Paiṋca Gaodiiyas and Paiṋca Dravidiis of the Brahmins.

To what state has society effectively been reduced? I reaffirm the fact that human beings have still not been able to form a human society, and have still not learned to move with the spirit of a pilgrim. Although many small groups, motivated by self interest, work together in particular situations, not even a small fraction of their work is done with a broader social motive. By strict definition, shall we have to declare that each small family unit is a society in itself? If going ahead in mutual adjustment only out of narrow self interest or momentary self-seeking is called society, then in such a society, no provision can be made for the disabled, the diseased or the helpless, because in most cases nobody can benefit from them in any way. Hence it will not suffice to say that all people marching ahead is only a collective form of segregated psychic phenomena; for in that case there always remains the possibility of some people getting isolated from the collective. All human beings must attach themselves to others by the common bond of love, and march forward hand in hand, then only will I proclaim it a society.

You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.

In this universe of living beings there are some fundamental problems applicable to all which are to be solved by all. These problems may be taken as the common features in the life and Dharma of living beings, and the all-round health of living beings depends on the happy solution of these problems. The more these problems are solved with mutual cooperation, the more beneficial it will be. We must remember in this regard that rights and responsibilities belong to all. Lack of consciousness about rights and responsibilities drives social beings towards a tragic end. It results in the collective fate of living beings being determined by a particular dominating group. The vital energy of society is sapped through such group or class exploitation. Nature’s wealth belongs to all living beings. What is a burden to the earth is a burden to all. Disregard of these ultimate truths eventually leads to disorder in social life, and society’s potentialities are destroyed before they have a chance to develop.

Why have schools been established? Is it not to enable children to learn? All parents want their progeny to acquire knowledge and develop intellect. But even today many parents are unable to send their children to schools. Why is this? Surely, everyone should be given equal opportunities to benefit from any institution established for public welfare. This is everyone’s birthright. Some people wear a mask of culture in public, but in private pursue personal or class interests. This hypocrisy has no place in the human society. It is the cause of the sad state of education in the world today. The same is true for the supply of food, clothing, housing and medical care. The significance of founding a true society lies in solving all problems in a collective way.

There are some tendencies and instincts which are manifest in both animals and humans. In fact, these tendencies are the evidence for existence of animality in humans. These tendencies may be suppressed in the face of stern rhetoric, but to do that is not only undesirable but impossible, because they support the principle structure of existence. Having identical tendencies, humans and animals both belong to the same category of living beings. The difference lies in the fact that the animal in a human body can refine those tendencies and express them in a more subtle manner. This refinement is called culture. To eat is equally essential for all, but people, even when extremely hungry, do not rush up to the table like dogs and sit down to eat with total disregard for their surroundings. Unless their hunger is more powerful than the faculty of reasoning, they will wash their hands before eating. This is a part of culture.

Civilization is not unchanging. There is nothing stationary on this earth – everything is dynamic. Civilization is also a progressive phenomenon, moving from good to better, from imperfection to perfection towards the ultimate goal: perfect Brahma. The greater the tendency of refinement in people, the more cultured they are. We must remember that refinement and hypocrisy are not the same. There is a heaven and hell difference between the external show and the inner motives of a hypocrite, and the inner and outer consistency of a refined individual. Whatever is done in a refined way, is done with reasoning and propriety, and thus, instead of being a cause of social breakdown, will be a cause of social well-being. Let me give an example. The drinking of water is basically an animal instinct. It would reveal a complete lack of culture for anyone to drink drain-water simply because they were thirsty. To ascertain whether the water is pure before drinking, and to ensure that all towns and villages receive a regular supply of pure water, are signs of a civilized society. But to say, “I’m doing a dry fast” after having secretly drunk a glass of water is the height of hypocrisy.

Judged in the relative perspective, the more civilized we become, the more helpless we become. A new-born baby is completely helpless. Just think of the plight of a helpless child in the delivery room the very first day it appears in society! The more cultured people become in a refined social environment, the greater their sense of duty for their children. For this reason children lose the capacity to do anything themselves. According to the Laws of Nature, the more developed the mother’s affection and intellect, the more dependent the child becomes on its mother. In the animal world, the lesser the maternal affection, the shorter the time it takes the offspring to grow strong and self-dependent. Nature takes the responsibility of assisting those neglected offspring by providing them with the necessary survival instincts. A baby monkey has to learn quickly to cling to its mother’s belly as the mother needs to use all four limbs to jump around the forest. The mother can’t carry her baby by its neck, because the baby would die if its neck was twisted. A kitten, however, is blind at birth and thus unable to see its mother, let alone cling to her belly. Thus mother cat is obliged to carry her babies in her mouth. A baby rhinoceros, on the other hand, runs away from its mother after birth! And rightly so, for the mother’s tongue is so rough that several licks might actually kill the baby. The baby rhinoceros waits for its skin to harden a little before returning to its mother.

Society must ensure that proper care is taken of human babies who are totally dependent on the care and protection of their parents for their existence. These helpless children can only convey their pain and discomfort through tears. To raise children from infancy to maturity is an immensely important task. I have said before that the members of society must advance in unison. The newborn babe is another traveller on the path. To adopt a child as our companion, as one included in the society, is called the “Játakarma” of the child.

Living beings may be divided into two main groups based on intellect: those who want to share their wisdom, and those who do not. Those who favour the exchange of wisdom have a greater social awareness. But those who oppose it cannot develop a collective social mind due to a lack of mutual understanding. Human beings are basically beings of social inclination. They must always remember that those possessing little strength and ability, and those not provided with the means to survive the struggle for life by Nature, must be led along in companionship. Those who take great pains to assist the helpless are more civilized and endowed with greater awareness. They are the socially-minded beings who readily embrace the underprivileged, the downtrodden and the rejected people of society.

Ananda Marga keeps its gates open so that each and every man and woman may enter. Anybody may join, anybody may sing in chorus with the rest. The united march of the people is a march of victory. Ananda Marga states this in unequivocal language.

c. 1956 DMC

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From: “Divyajyoti Deva”
To: am-global@earthlink.net
Subject: Who Should Sing Samaj Songs
Date: Sun, 18 Nov 2012 19:59:21 +0000



Everyone knows that Baba has come to uplift the masses and ensure that all are respected and none are neglected. A key element of this endeavour is Baba’s samaj theory – and with it His samaj songs. By this way, every community is encouraged and becomes empowered to stand up in a dignified manner.

Clearly, Baba’s samaj theory stands firmly on the great pillars of universalism, neo-humanism, and Prout. About this, there is no scope for debate.

The following then is a brief look at His dynamic samaj program – and His samaj Prabhat Samgiita songs – so we can practically see how they serve to bring welfare to each and every community at the expense of none: All are benefited – the entire humanity.

Then each and every disciple and lay person will best understand the inner spirit and force of Baba’s special samaj songs.


In this era of extreme capitalism and mass-produced pseudo-culture, a potent tool is needed to protect various peoples and cultures from being enveloped and swallowed up by the dominant, exploitative, economic machine. Already, native populations and minorities have been made to feel inferior by the dominant class. On points of language, dress, finances, and religion etc, they have been taught that they are not as good. Once this type of inferiority complex has been set in the mind, the ruling class can proceed effortlessly with their exploitative machinery. To some or more degree, this has happened with each of the local populations outlined below. The only way out is to inject them with new prana and vital energy.

Baba’s samaj movement and samaj songs serve this very purpose. Baba encourages the inherent greatness of one and all and does not allow any community to become depressed, sunken, or lost in the mire of an inferiority complex. Because the samaj songs encourage the dharmic qualities and mother tongue of all of each and every population.

Indeed, it is by this method that we may maintain the integrity and dignity of so many communities that are on the brink of disaster.

(A) The native peoples of North & Central America and Canada have mostly lost their language and are sitting on the outskirts of society or on their allotted reservations, sunk in dismay and depression – over-run by Euro-Americans and western capitalism. One of the main ways to lift them up and restore their courage and confidence is through Baba’s samaj system. By celebrating the inherent value of their mother tongue and singing the glory those native leaders who stood up and fought against exploitation, then each of these communities will regain their stamina and once again feel proud of who they are and strive to advance.

(B) Similarly, the aborigines and Maoris of Australia have been steamrolled by the ruling culture and they have lost their pride and dignity. So for them to survive they need a huge injection of positive feeling. And the samaj movement and samaj songs achieve this very goal.

(C) Likewise in the Philippines, or perhaps we should say in Maharlika, the Spanish invaders effectively dismantled much of the local customs and with the imposition of American pseudo-culture, the situation has become even worse. A big boost is needed to preserve the native languages of this area. Baba’s samaj songs are the perfect solution to infuse the needed dynamism and hope.

(D) In India also, centuries ago the Britishers imposed their mother tongue on the entire sub-continent, and by that way so many Indian languages were ruined and tossed aside. The situation has become so bad that to this day when any of the Indian languages are spoken – whether it be Bhojpuri, Bengali, Magahii, or Hindi etc – then in any single sentence or paragraph, so many English words are used. Because it is prestigious to use English words and disgraceful to speak only in one’s village tongue. By this way, so many local languages have been compromised and even cast aside – and so many communities have been made to feel inferior.

(E) And in Africa, so many nations and innumerable peoples are facing the same epidemic. Their local language, tales of heroism, knowledge, and legacy are just being entirely lost and forgotten as the language of trade and modernity has become either English, or French, or Portuguese etc.

(F) Likewise those descendants of the old slave communities in the US have been crushed to the bone. Today’s American black population has not only lost their language, but they are embarrassed by the tone of their skin and the shape of their hair. For this reason, nearly all Black women straighten and uncurl their hair to resemble that of white women. Here again Baba’s samaj songs will help instill a sense of pride in this defeated community.


Baba has given one very special yet simple technique for making every samaj song appropriate for everyone to sing.

Here below is a song related with Amra Bengali sama’j (socio-economic unit):

“Madhur ceyeo a’ro madhur a’ma’r ba’nla’ bha’s’a’…” (PS #4766)


Compared with sweetness, my Bangla language itself is even more sweet. This is the language of my pra’n’a. In my arteries and veins and blood, the vibration of this language is resonating…

This was the way in which members of Amra Bengalii would sing and understand this song.

How would this song be relevant for others to sing? The members of various samajas would sing this same song by placing the name of their own language and samaj in the lyrics. That means samaj members would remove the phrase “Bangla language” and insert their own mother tongue like Swahili, Korean, Spanish, or Dutch, as the case may be. This was done in front of Baba Himself in reporting, per His direction.

By this way, each samaj song is universal in nature and all are benefited. Baba’s samaj songs inject a sense of well-being and pride within all peoples and all communities, ensuring all have the strength to live side by side, helping one another yet also maintaining their own dignity and culture.


Baba has graciously given His samaj movement of socio-economic groupifications to bring dignity, pride, and well-being to each and every community on this earth. And by this way we are sure to cultivate that great global family bound in sweet ties of neo-humanism and sublime spirituality.

Baba says, “PROUT’s system of socio-economic groupifications is a comprehensive approach to the socio-economic problems confronting society. If people adopt such an approach, society will move along the path of progress with increasing speed, overcoming all bondages and hindrances. Human society will enjoy a bright and glorious future.” (Prout in a Nutshell – 13)

Baba says, “The use of non-local languages as the medium of instruction only results in the suppression and subjugation of the local language and inevitably means the suppression of the local culture. This in turn leads to psychic demoralization, inferiority complexes and a defeatist mentality. Whenever the sentimental legacy of a group of people is undermined, they become easy prey to the economic, political and psycho-economic exploitation of vested interests. Such a strategy of cultural suppression was adopted by the English, French, Dutch, Spanish, American and other colonial powers. If local people develop a sublime awareness of their cultural heritage they can readily throw off all psychic inferiority complexes which prevent them from attaining socio-economic self-reliance.” (A Few Problems Solved – 9, Socio-Economic Movements)


In Him,


“E kii prahelika’ e kii kuhelika’…” P.S. 1769


Baba, what is this liila You are making, what is this dilemma. O’ my Lord, I know that You are everywhere, but even then my heart is dry. I am surrounded with frustration – by this fog of hopelessness. No doubt, You are remaining with me, but You did not allow me hold You. Even then, by Your grace, this much I do know: You love me. Just I do not feel that in my heart at present. Baba, Your divine effulgence is lost in the oblivion. The resonating melody of the viina is filled with the tears of my life. Baba, please come in my life and remove all my bondages. Please remove all my blackness, impurities, and dogma, whatever I have. Baba I love You. And this much I also know- That You also love me. O’ my Lord, please look towards me. I have offered my everything at Your lotus feet. Please do not leave me remaining crying in darkness. Baba, please come in my heart, in my mind, with Your sweet smile. Baba, only You are my shelter…

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


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


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

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

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

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



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

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

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

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

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

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

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

And in the same fashion, when sitting in one’s own sadhana place, if one starts singing the song related with Lord Krsna “Tum ho mere Krsna jagat pati mae tum he chahata’ hum diva rati”. “O my dearmost Lord Krsna, You are the Controller of the universe. I Yearn for You day and night. And cry for You.” Certainly any devotee of Baba will not like to sing like this. Because of the strictness in ista point. (Sixteen Points, #10)

So the central idea is that, Baba has given varieties of songs for varieties of occasions and varieties of peoples’ needs. In this way, He has written many songs related with sama’j (socio-economic) movement.


A couple people are completely confused that on the one side Baba is talking about the philosophy of neohumanism, and on the other side He is writing and giving the narrow sentiment about samaj. This usually happens because certain crude intellectuals, for their group interest they are spreading extravaganza all around. Concocted things about sama’j (socio-economic movements).

Certain WT groups are engaged in the misuse of sama’j theory for their crude and selfish interest, i.e. just to gain the power in the organization. This subject is complex, so I am not going to discuss anything on this–which group, etc etc. Here the point is only related with Prabhat Samgiita.


Let us see what are the songs related with sama’j. And we can analyse the situation. For example, please see below here this one example. The Prabhat Samgiita song which Baba has written for Angika samaj. Song number #4134.

“Aungabhu’mi sundarata’ bhu’mi…” (PS #4134)


This land of Angadesh is most beautiful. This type of land you will not get on this earth. My Angika language is more sweet even than honey. My mother tongue is so great. O my friend, come and collectively speak in this glorious language, Angika. This beautiful Angaland is incomparable on this earth…

And also, see the following Prabhat Samgiita #4082.

“He ma’y Aungabhu’mi ma’tribhu’mi tor lelii ja’n kabul karaechiiye…” (#4082)


O, my motherland “Angabhumi”. My life is dedicated for You. I am offering my life for Your cause. O my motherland “Angabhumi”, by Your grace and by Your shelter I am surviving on this earth. O my motherland “Angabhumi”, I have only one desire: to serve You I should get bliss and satiation. O my motherland “Angabhumi”, by Your grace I am surviving. I yearn for Your love. And I am ready to sacrifice my life for You.

Baba has written the above songs for the indigenous people of that land. These songs are not for the universal AM family. And this is not an isolated case, in which Baba has written songs related with one sama’j (socio-economic movement) only. But He has written sama’j songs related with many individual sama’jas.

For example, following is the song related with Amra Bengali sama’j (socio-economic unit).

“Ra’r’her e la’l ma’t’i go la’l ma’t’i…” (PS #4245)


The red soil of this Ra’r’h is very precious. I feel that this has more value than the pearls, jewels and gold. In this land, people are very sweet. And the language is also very sweet. Everything here is saturated with the sweetness. Everything of this Ra’r’h is most beautiful. Here we get our heart enlightened in divinity. This land is not just a soil, but it is more precious than gold…

So we can see that one side Baba is praising about the land of “Angabhumi” in songs 4134 and 4082. And in another song, song #4245, Baba is telling that the soil of Ra’r’h is most precious. So I have given you only two examples. Yet there are so many examples like this.

Here below is another song related with Amra Bengali sama’j (socio-economic unit)

“Madhur ceyeo a’ro madhur a’ma’r ba’nla’ bha’s’a’…” (PS #4766)


Compared with sweetness, it is more sweet this my Bangla language. This is the language of my pra’n’a. In my arteries and veins and blood, the vibration of this language is resonating…


Some innocent or foolish persons can easily get confused. Some may think that this is just one contradictory type of song after another. But the reality behind this is something different. These songs are for indigenous people of those socio-economic units (sama’jas). These songs have been written for them.

If anyone is circulating the cassettes of these songs in other areas, then that will be highly objectionable. That usually threatens the unity of one human society. Because the spirit of socio-economic movements (sama’jas) is regional in approach and universal in spirit.

Rather what should be done is simply to exchange the name of the samaj in the song. That is the key point: All the songs can be used for every samaj by inserting the name of their own samaj. Then everyone can use the same song for the upliftment of their own samaj, when and if that type of song is needed in their area.


One more question is raised occasionally. That what was the need to write this type of song which eulogizes one particular area. Why did Baba do like this? The answer is very simple. If a mother has four babies, and one is very meritorious, and the other three are suffering from inferiority complexes, then to remove that inferiority complex, she will praise those other children to give them self-confidence. Without this, their personalities will not grow.

This type of psychology is applied by teachers in the schools also. If they do not praise unenthusiastic students, then the growth of their personality will be affected. That’s why the teacher has to praise even unenthusiastic students. To create the opportunity for them to grow.

We have usually seen in DMC that after distributing the prizes, then Baba says to all the remainder who are seated there (who did not get prizes), that “Yes you all should try. And next time you all will certainly win.” He would say this to inspire and give enthusiasm to all.


Another example can be given. These days capitalist exploiters are exploiting the society by infusing inferiority complexes. Just like when Britishers came to India and they imposed their language and culture on Indians. And the Portuguese and Spaniards also were imperialist exploiters who imposed their language and created inferiority complex amidst the indigenous population. And with this psychic disease of inferiority complex, the local people accepted everything which the exploiters imposed on them. Thinking that this is something greater than they are.

Until this inferiority complex is not removed, an exploitation-free society cannot be formed. And to remove this, only one way is there. That is socio-economic movements (sama’j movements).

Just as with Yogic Remedies in which so many remedies have been given for various diseases. With the remedies prescribed, meant only for those who have the disease. And in AM Philosophy, guideline about psychic disease is given for those who are suffering from these diseases. Not for all.

Similarly for the common mass who is suffering from an inferiority complex, these songs have been given. So the indigenous people will get rid from the inferiority complex of their local language and cultural expression. That’s why Baba has given these songs in the local language of that area.

Because true Ananda Margiis are not suffering from this sort of complex and psychic disease, so these songs are not for them. As Ananda Margiis, we should only learn such songs in order to teach others. True Margiis need not to sing “O my motherland, Angabhumi, I am sacrificing everything for you” or “O my motherland Bengalistan, I will do and die for you”. But surely, the indigenous population of that area who is suffering from inferiority complex, they will sing.


The central idea is that for various sama’jas, various Prabhat Samgiita have been given. And these are a few examples given above. At the time of writing these songs, Baba has also given the instruction that on the basis of these sama’j Prabhat Samgiita songs, similar songs should be composed for all the sama’jas of this earth. By their own indigenous litterateurs and poets. And in that way, inspire the indigenous people to root out exploitation in their local area. So these songs given by Baba should be treated as a specimen and guideline.

There should not be any confusion on this very point. And again it should be noted that these songs related with the socio-economic movements (sama’j) are not for the entire Marga family. They are for indigenous people of that particular sama’j.

Please write your valuable thoughts on this topic.



Baba says in various places that human culture is one. Only the mode of expression is different.


The fertile brain of crude intellectuals, they are always creating problem by misguiding society. Such things happened so many times in the past. And Baba has given many examples, which happened in the past. That these crude intellectuals misguided and exploited the common mass, making them believe for example that their poverty is due to their own sinful deeds in the past.

Similarly, everybody knows that some WT groups always distort Baba’s samaj psychology. And so many times they given the false justification that Baba has written Bengalistan samaj songs and that is why A’mara Bengai samaj is the best and should be revered by the entire world; indeed everybody should donate money to this Bengali samaj. Because this is the top-most, special favoured samaj of Baba. This is their dogmatic preaching.

Baba in the following quote is teaching us how dogmatic people polluted the mind of innocent people by preaching false ideas. And establishing their supremacy. Baba says how in the following way these religious parasites spread falsehood. Religious parasites misguided and exploited the common mass by telling them:

“Your God is the only God. You are His blessed sons and daughters, and others will burn in hellfire.” (PNS 14, p.13)

In similar fashion, these days certain WT factions sing their glory about their language and land. That they are most precious, and everyone from the entire globe should salute them and praise their glory. In their group propaganda network, they talk like this. They did not get tired by spreading their own greatness. They never get tired of eulogizing themselves. Nor do they feel shame by doing so.


Baba says, “Thus Prout’s approach can be characterised as universal in spirit but regional in approach.” (PNS 13, p.24)

Baba says, “An empirical spiritual base to society will protect it from all fissiparous tendencies and group or clan philosophies which create shackles of narrow-mindedness.” (PNS 13, p.24)

Often we have seen how certain fundamentalist groupists were propagating Amra Bengali songs all around the globe. That was really suffocating for everyone. For example this song, “Rarh e lal mati” was circulated and the cassette was sold in various sectorial retreats of all the sectors. But that song was only meant for the indigenous people of Rarh. So this proves the blindness of certain groupist-minded negative people who do not understand the spirit of sama’j movement (socio-economic movement).


“Jhainjha’ jadi a’se jujhite shakati dio…” (P.S. #1783)


Baba, You are my Saviour. If in my life a hurricane or typhoon comes, then You please provide me the strength to fight and face that negative situation. Grant me the strength to struggle and persevere.
Baba, if ever in my life lethargy and frustration comes, then please provide me strength to hold onto Your feet and to go on moving on Your path.
Baba, by Your grace I am treading on Your path. You please color my mind with Your color in all situations. During both pleasure and pain. With Your divine grace, if my mind becomes radiant then it cannot be covered by staticity during times of cimmerian darkness. Please grant me strength to follow Your dictates.
Baba, please grace me and give me the force to go on marching on the path of effulgence, in an undaunted way moving ahead. And please give me strength by Your grace, to jump up and take on ever-new tasks to serve the downtrodden people.
Baba, please bless me by Your Varabhaya mudra so in my life, I never feel fear or cowardice to fight against demonic forces. Baba, in all the circumstances I am completely depending on Your grace. Without Your grace, nothing is possible…

Serious Matter

Baba says, “The system of education prevailing today was formulated or evolved long ago, mainly with a view to suit the needs of the capitalist class. For the last three to four thousand years, the same type of education is being imparted. The main purpose behind this sort of educational system is to create persons with a slavish mentality to fulfill need of those capitalist exploiters. This sort of education is fundamentally defective. It is certain that this type of education which serves the capitalists’ interests is not at all suitable. This sort of education creates obstacles in the evolution of humanity. We have to thoroughly revamp the entire educational system. A new educational system must evolve to produce sadvipras.” (11/29/70, transcribed from cassette)

Note: Those who are bragging about the standard of their education should know what type & what category of knowledge they have. In this regard, we should ponder Guru’s above guideline.

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From: “Mohini Ghosh”
To: am-global@earthlink.net
Subject: Why Not Baba’s Book
Date: Fri, 17 Feb 2012 21:29:36 +0530



One of the groups has always glorified the words Baba spoke in Bengali and printed them properly whereas what Baba spoke in Hindi they left lying in the dust.

When Baba spoke in Bengali about points of samaj then they always made sure that got published in Baba’s books such as Varna Vicitra and Shabda Cayanika and Prout in A Nutshell etc. But when Baba speaks in Hindi about other samajas and their histories etc, then those discourses they manipulate stating that Ac. Raghunath is the author of those talks.

By having the book appear in Raghunath’s name then people do not even know that this is Baba’s book. And that is what is discussed herein.

I am reminding us all of what was witnessed by thousands of margiis who personally attended those DMC’s during Baba’s northern India tour in the first few months of 1984. And several thousand more margiis are there who did not attend but heard about all of this.

Here then in story format I am sharing the details how Baba toured in 1984 but unfortunately the many discourses given on that lengthy tour never got printed in His name. Please read below.


Baba made an historic education tour in 1984 when He held more than one dozen DMC’s across northern India & the following is the story of that time.

When Baba did His grand tour and conducted so many DMC’s in Hindi speaking areas in 1984, Baba directly gave important guidelines to all the samaj secretaries from various samajas which He visited. Means it was an education tour and wherever He went all along the way Baba did field walks at so many temples, churches, forts, and old buildings. This was part of His pre-planned tour that during field walks He would visit so many historical and archeological sites. And always local margiis accompanied Baba on these walks and got the blessed opportunity to hear Baba talk about these places and much more.

Sure enough the DMC discourses and general darshans of this same 1984 tour which Baba delivered got printed in Subhasita Samgraha parts 16-17 and Ananda Vacanamrtam part 22, respectively. This was given. One other important point in all of this is that Acarya Raghunathji was assigned the specific duty of taking notes of all Baba’s talks during that 1984 tour.

So this type of program was going on during that historic tour because, after all, this was Baba’s usual way. Not just on this tour but throughout His life wherever Baba lived and wherever He visited always He told all the histories, stories, tales, factual analysis and so many things about the surrounding area wherever He was. And these things Baba told to the local Margiis and attending Acaryas – whoever was present. When living in Jamalpur, when touring Berlin Sector, when touring the Philippines, indeed all the time this was happening. So naturally also then on His grand 1984 tour of Hindi speaking areas Baba gave countless talks about the history and archeology of that area.

And as I say on His tour Baba visited many archeological buildings that were hundreds and even thousands of years old. Baba spent time at places that had a rich history of deep archeological importance such as temples, tombs, mosques, forts, monuments, historical buildings, etc. And Baba revealed a huge, never-before-known history during His tour which was noted down.


But the tragedy is that all those charming tales and hidden facts which Baba graciously revealed, all those things never got printed in Baba’s name. Never.

In contrast though, in the Prout books so many talks given on field walks related with Bengalistan have been added after 1990. So why did Bangalistan get the upper hand while all the talks from Baba’s tour of Hindi speaking areas get completely neglected. Why didn’t the Hindi area historical research and Baba’s other direct guidelines, why didn’t those get placed in book form in the name of Baba.

Because after all, on this long 1984 tour of 4 months penance, thousands and thousands of pages worth of Baba’s valuable teaching was given. Yet somehow it was deliberately left off the shelf of Baba’s library.


Here then is the missing link: the answer why all those talks of Baba never got printed in His name.

For that historic 1984 tour, Baba gave the duty to Ac Raghunathji to collect and manage the note-taking and publication of those talks. So Ac Raghunathji organised all the talks given by Baba during the tour. This he did from 1984 up to 1993 and in his own way Ac Raghunathji was trying to get the Publications Department to print these things.

But Sarvatmananda pushed back and delayed the work. Sarvatmanandaji did not cancel the project completely. He did not throw it into the river; he is more crafty and cunning than that. Instead, he added one of his patented devious twists to the situation. Sarvatmanandaji demanded that the book be published, BUT in the name of Ac Raghunathji– not Baba.


So that was the nasty point. Reason being Dada Sarvatmanandaji wanted to undermine those things. Means he did not want to highlight anything other than Bengali culture so all Baba’s talks about Hindi speaking areas, he wanted to push them down into the mud. And what better way to effectively do this than to take away Baba’s name from those discourses and instead assign them to someone else– like Raghunathji.

Because whatever words come from Sadguru Baba, those words are treated as divine. Nobody can compare with BABA. So by manipulating the situation and instead crediting Ac Raghunathji and not Baba for giving all those talks, that was one way of undermining Baba’s words about those Hindi speaking samaj areas. And that is exactly what Dada Sarvatmanandji wanted to do. To crush the existence and push down the validity of Hindi speaking areas. And in fact he did like that.

Because the book of history did in fact get printed in Acarya Raghunathji’s name and still today it remains like that. About this book more I will tell below.


First though, with regards to Acarya Raghunathji, all we can say is that his position was like one bootlicker that time. That was why he did not adequately oppose Sarvatmanandaji’s fraudulent scheme. And in the end Ac Raghunathji actually thought that this was alright. Because after all the book was put in his name and that way he got the credit and respect for that. So that was Ac Raghunathji’s way in all of this, and even when he was the organisational president still he did not come forward to correct this thing. That is the proof that he approved of the whole situation.



But truly speaking those are all Baba’s direct talks. And anyone who is at all familiar with Baba’s style of discourse will easily understand that all those words belong to our Revered Baba, and not to Ac Raghunathji. So it is a terrible wrongdoing that the book was done in a different way. It got titled as ‘P.R. Sarkar on History’ and the author’s name is there in bold print: Acarya Raghunath. That is the tragedy.

Because in this way, who can understand that this is actually Baba’s book? Nobody. Because the title of the book itself makes it look like Ac Raghunathji is writing about Shrii Sarkar’s ideas on history. When in actuality those are all Baba’s discourses.

Altogether Sarvatmanandaji has created a big mess in Baba’s scripture in order to prove Bengali superiority. And all along the present B group spokesman Kalyaneshvarananda was aware about the adulterations and distortions being done to Baba’s sacred discourses yet all the while he kept mum– and just allowed that injustice to pass before his eyes.


Now it is the duty of one and all to put forth the demand that all Baba’s discourses should be published in His own name and be included as part of Ananda Marga scripture.



The discourses Baba gave during His 1984 never got printed in Baba’s own books. Instead Baba’s discourses got published under Ac. Raghunathji name in his book titled ‘Shri P.R. Sarkar on History’ by Ac. Raghunathji. This above email tells this wrongdoing, but here following B group spokesman exposes his own position. Since long he was aware about the distortion done to Baba’s discourses but never did he do anything to correct the matter.

B group spokesman Dada Kalyaneshvarananda once wrote:

“‘In His 1984 tour, he (Baba) spoke about different places and Raghunathjii noted it down and was later published [in Ac Raghunathjii’s own history book] as “Shri P.R. Sarkar on History.”


“A’lo eseche ghum bheungeche, phuler vane raun legeche…” (P.S. 2253)


With the arrival of effulgence, all drowsiness & sleepiness have been vanquished. In the flower garden, new growth has come. The buds of those flowers which were in hibernation have now all bloomed. And they have filled the flowers with nectar; it is overflowing.

Each and everyone’s heart is vibrated with the new color. Each and every movement in life is vibrated in His flow. The air, the water, the earth, and the sky– everything is filled with His vibration and charm. The advent of the new dawn has come; now there will not be any more cries or laments due to the darkness. In everyone’s language and expression there will no longer be any bitterness – rather it will be saturated with sweetness and love. Love will be the source of all inspiration.

This entire transformation has all happened due to the causeless grace of Parama Purusa; He created this momentum and changed the whole vibration of this entire universe. He filled it with His own color. The new dawn has come and the drowsiness of staticity and dogma has disappeared. The sweetness and charm of spirituality has come…

Best and Worst

Baba says, “Human beings come into this world and attend to so many duties…It is the sense of duty that makes a person great. Of all the bonds, the bond of duty is the strongest and the bond of moha [blind attachment or infatuation] is the worst. Humans will have to break the bonds of moha and increase the bonds of duty.” (NKS,’97 Edn, p.111)

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Date: Sat, 14 Jan 2012 21:48:11 -0500
To: am-global@earthlink.net
Subject: Why Unity Fails
From: Cinmay Deva


Prabahata Samgiita #3002

Cir ka’le-r bandhu———
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Jad’eri bha’vana’y yadi mete-
Tha’ki-, ja’gie di-o
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Kichui toma’r aja’-na’ na’i,
Kichui tomar a’ja-na’ na’i,
Randhre ra’ndhre a’cho- sa’dai
Toma’y bhu’le- jad’e- harai,
T’ene- pa-the a’-nio—
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Ana’di ashes’a e- liila’-y,
Ana’di ashes’a e- liila’-y,
Toma’y khonja’- hoye ut’he da’y
Bhra’nti kichu- dekhate na’ dey,
Tumi- diipak jva’-lio—
Nikat’e- ese— ghu-m bha’ungio—,

Ghu-m bha’ungio—
Cir ka’le-r bandhu———
Nikat’e- ese— ghu-m bha’ungio—,
Ghu-m bha’ungio—


O’ Parama Purusa, You are my Bandhu [1]. Your and my relation is not just of this life. Since the dawn of creation, You were with me when I was in various shapes and forms. How far I was aware or not, but You were with me. Since the beginning of this life also, You have been with me – whether I always realised it or not. My and your relation is beyond time – You are my eternal companion. O’ my eternal Bandhu, by coming close, please break my slumber. By Your grace awaken me from any psychic or spiritual stupor. If I am intoxicated in crude, mundane thoughts, please arouse me. If I give up sadhana and get attracted to the material world, please wake me up and bring me at Your feet.

By coming close please break my slumber, O’ my eternal Bandhu.

Baba, You are omniscient and omnipresent. Nothing is unknown to You. Past, present, and future all lie within You. Baba, You are ever-present in each and every pore – You are everywhere throughout this entire universe and the expressed and unexpressed worlds – everywhere. What I do and don’t do, You always see. You witness everything. O’ my Dearmost, You are my Polestar, if ever I am oblivious of You, and get lost in this crude world, please pull me back onto the path of dharma. If I give up my Sixteen Points and get drowned in sensual pleasures, then please pull me back to the path of Ananda Marga.

By coming close, please break my slumber, O’ my eternal Bandhu.

Baba, in this beginningless and endless divine liila, searching for You becomes hard and painful. Doing sadhana and completing all the lessons is not easy. Following dharma is very difficult. All kinds of avidya maya come and disturb me.

The illusion created by maya obscures the vision. There are so many material allurements that divert me from the Goal – that draw me away from You. O my Dearmost, please grace me by lighting the lamp – diipak jva’lio [2] – of divine knowledge, filling my heart with devotion, and bringing me at Your alter.

By coming close please break my slumber, O’ my eternal Bandhu, arouse me and bring me at Your lotus feet…


[1] Bandhu: Usually people think that the term ‘Bandhu’ means ‘friend’, but in our AM devotional life the term Bandhu means something much more.

Baba says, “‘Bandhu’ means ‘those within the bondage of love’. That is when one can not tolerate the idea of separation it is called ‘Bandhu’. Now you see in this world have you got any Bandhu? No. Even your friend, your best friend– he also did not come at the same time as you and after leaving the cremation ground, there is permanent separation. He will be with you up to the cremation ground. After your cremation he won’t be with you. So he is not Bandhu– he is not friend for he can tolerate the idea of separation.”

“So who is the real friend? Parama Purusa. When you are in this physical framework– in this quinquelemental framework, He is with you, with your body, with your mind and with your spirit. After death, He will be with your mind, with your soul. When the body will be lost, the body will become one with the earth but mind and spirit will remain, He will be with you. So He is the real friend, He is the real Bandhu. And there cannot be any mundane friend, mundane Bandhu.” (AV-12)

[2] Diipak Jva’lio: ‘Please light the lamp of divinity and remove the darkness of ignorance’. As a Sadguru Baba graces us with true, inner knowledge by lighting our lamp within by bringing us onto the path of spirituality. By this way we are able to overcome the hindrances of staticity and crudity. That is one of the main messages of this particular Prabhat Samgiita, lighting the lamp within and removing the darkness of ignorance. This is also expressed in our Guru Puja. About this I think most are aware.

“…Jina’na’injana shala’kaya’…”

Baba says, “You know that an eye ointment is applied with a stick (‘Shala’ka’ means stick). Now, all the microcosms are parts of that Noumenal Entity, all are actually parts and particles of that Supreme Entity, but due to ignorance, due to the darkness of ignorance, they cannot see what is what and which is which. That is why they require the ointment of spiritual knowledge. Guru (with a stick) applies the ointment of spiritual knowledge to their eyes.” (AV-3)


As we embark on this new year, there is struggle and strife everywhere and the theme in so many circles is unity, unity, unity.

Political parties in the general society have been chanting unity; various groups in AMPS have also been singing the unity song, and indeed, this unity slogan is prevalent in so many spheres of life.

But, it never works; their call to unity is never achieved; it always fails. That is the reality. We should understand why.

Ay the same time, we all know Baba Himself has given the key ingredients for forming true and lasting unity. In His discourse “Social Psychology”, Baba guides that the central components for achieving unity are: a common ideal, a casteless society, collective social functions, and no capital punishment.

We should familiarize ourselves with His practical teachings and gain the essentials for creating real unity, both in our Marga and the general society.


Unfortunately, nowadays, unity is nowhere to been seen in the general society, nor in the Marga. We see semblances of it only to later realise that it was just so-called unity where the rallying point was self-interest, nothing more.

Two smaller businesses merge to form a unified bigger enterprise. Two politicians join forces in order to unify their party. Countries join the United Nations or EU as a show of unity.

Indeed there are so many examples of unity. But invariably they break apart.

Because up till now in this world, “unity” has always been grounded in the selfishness of two different people or groups. So long as it is profitable for them, they remain unified, and the moment that “unity” is not meeting their agenda, they split apart.

Whereas Baba guides us that a healthy, broad-based approach is needed to create unity, and that must include: a common ideal, a casteless society, collective social functions, and no capital punishment. Then that will be real and lasting unity.

Yet we see how so many corporations have unified and divided; so many regions of the world have reached a temporary unity, only to again split; and so many political alliances have been made to gain unity, only to fall apart a day or year later.

Whether it be the USSR, AOL-Time-Warner, Czechoslovakia, the Catholic Church, or some political movement in your locale, time and again we see “unified entities” break apart into pieces.

And the reason is always the same: The small-minded ideal of selfishness can never stand the test of time– it can never create a true bond.

Rather as a humanity we must adhere to Baba’s pointed and practical guidelines for achieving unity. There is no other way.


The greater tragedy is that since 1990, that same type of so-called unity has been surfacing in AM. Our Marga is meant to be the model for guiding the rest of society but since 1990 our AMPS has been a near mirror image of the crude, materialistic patterns prevalent in the world today.

Whether it be in the name of one group or some new faction, various teams have been “uniting.” It is not at all uncommon. And they then call for others to join them.

But this also never works.

Because when some group or faction is the basis of unity, and not Baba’s stated ideals, then that group’s self-interest is the operating agenda. Certain leaders are desperately trying to gain an upper-hand on the power, and for that they start chanting, “unity, unity, unity’ in hopes of gathering people to support their selfish agenda.

That is why we constantly see splits and fissures in our Marga. At first after 1990 all were united under Sarvatmananda. Then the Rudrananda group came into being. Then NIA. Then EC. Then United Administration.

That is the way it goes. Because no group is operating according to Baba’s recipe for unity given in “Social Psychology”, where Baba outlines that our common ideal is practically based on Brahma sadhana, samgacchadhvam, and universal fraternity.

Instead, the various factions just chase after their own unit agenda where others either join in or break apart based on whether that agenda meets their selfish needs. That is why there has not been any lasting unity in AM since 1990.

Through it all, so many good margiis and field workers have the sincere feeling in their heart to see a united AMPS based on Baba’s teachings.


To date, unity then has just been a fleeting dream on this earth. Baba has come to change all that. He has graciously given teachings on unity that are completely new and revolutionary.

When Baba speaks of unity it is totally different from the way corporations, countries, groups or even other gurus speak of unity.

Baba talks of unity in very practical terms and uses words like ‘ideology’, ‘cosmic inheritance, ‘common patrimony’, ‘universal welfare’, ‘cosmic brotherhood’, ‘service motive’ etc.

Here again are Baba’s key ingredients for bringing unity: a common ideal, a casteless society, collective social functions, and no capital punishment. Those interested should read the entire discourse, “Social Psychology”.

Never will you see or hear mundane words like ‘power’, ‘profit’, ‘control’, ‘money’, or ‘popularity’, be associated with Baba’s ideal of unity.

Yet these latter words (‘power’, ‘profit’, ‘control’, etc) are the driving force behind most, if not all, so-called unity movements on this earth. Because thus far, unity has always been just a euphemism for satisfying someone’s selfish agenda. That is why it always fails.

Here Baba warns us that the failure to bring real unity leads to the utter destruction of that community, country or society – verily it can lead to extinction of humanity.

Baba says, “Lack of unity among the members of society because of too much self-interest in the individual members, the formation of groups for economic or social advantage, and the lack of understanding of others, act not only to bring about the downfall of society, but also can wipe it out completely from the face of the earth. Instances of many groups and empires disappearing altogether are not rare in the little-known history of this world.” (AFPS-7, Social Psychology)


Baba’s warnings and guidelines on unity are totally unique– never before have they been put forth on this earth. For your review here are some more of Baba’s given teachings on unity.

Baba says, “For the unity of the entire humanity, the indispensable factor is spirituality. This supreme treasure teaches human beings that Parama Purus’a is the Supreme Father, Parama Prakrti [the Supreme Operative Principle] is their Supreme Mother, and the entire universe is their homeland.” (AFPS-2)

Baba says, “Human unity is purely an ideological unity, which means unity in the psychic sphere. Where there is psychic unity, physical unity will also occur. In the realm of unity, unity is always psychic – ideological unity means unity in the subtlest level of the mind. However, psychic or ideological unity may be affected if we encourage the exploitation of one group by another. So to avoid this there should not be any scope for exploitation in society. And to ensure this we have to start a new order to safeguard the interests of the exploited masses. So for a proper social synthesis what we require is a common philosophy of life; that is, ideological unity.” (PNS-15)

Baba says, “Along with the theory of spiritual inheritance, one Cosmic ideology will have to be propagated too, and that ideology is that one Supreme Entity the Cosmic Entity is the goal of all living beings. This spiritual sentiment will keep human beings united for all time to come. No other theory can save the human race.” (TTP)


Only Baba has given the practical teachings on unity wherein groupism, dogma, and exploitation are eradicated and instead the time-tested ideals of cosmic inheritance, ideology, spirituality, and one human society are encouraged.

All other types of so-called unity based on selfish interest and the profit motive are doomed for failure.

That is why to date, attempts at unity have failed again and again and again. Any groupist platform for unity will also fail. Only unity based on the spiritual teachings of AM ideology can bring lasting peace and welfare to society. Only then will we have true unity.


Who is Greatest Fool

Baba says, “How one person sings melodious songs, how another dances beautiful rhythmic dances, how another delivers wonderful discourses, etc. But we cannot see the entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he is the agent, the doer, and takes the entire credit for the performance. People do not care to think of the entity that pulls the strings from behind, or if they are even more foolish, they think that others see them alone, not the entity who pulls the strings from behind.” (NKS, 97 Edn, p.181)

Note: Under the spell of avidya maya many persons think that all credit goes to them for their great deeds. The number of such persons is huge. But according to Baba’s above guideline in the spiritual way of thinking they are fools. We should be careful and save ourselves from falling into this category of fools.

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Date: 14 Nov 2011 23:37:51 -0000
From: “Bhavanath Rajpal”
To: am-global@earthlink.net
Subject: Not the First Time


“Toma’ke peyeo pa’i na keno…” (P.S. #2056)


Baba, I feel in my heart that You are along with me, but even then I do not feel satisfied. I want more and more of Your proximity and presence. So please come in my mind and heart. Please remain along with me in a very intimate way in all my works. Grace me so that I can feelyour eternal presence always– with more & more closeness and proximity.

Baba You know that my existence is because of You. My life is proceeding on by Your grace; my everything is based on You. Day and night I am deeply engaged in the work which You have allotted me.

I am divinely intoxicated in the ideation of the songs which I have made into a garland for You. So Baba please come closer and still more close. Indeed You know the language of my heart- my inner feeling & sentiments. O’ Baba, how much love I have for You.

Baba, please grace me and please do not play Your liila of hide and seek. Please do not remain inaccessible…


Yes, I read the note in the recent letter, “Booming Business of Nirmoha’nanda”:

Not long back there was an article written in the Bhakta Samaj magazine (of which Dada Santoshananda is the senior editor) that stated that Baba was powerful and dynamic because He was born under a certain configuration of stars. The point being that certain stars were controlling His fate etc. This is the dogmatic approach that was published in the Bhakta Samaj magazine.

Unfortunately, that is not the only stain on the track record of the Bhakta Samaj publication.

“Bhakta Samaj”, one of our AM periodicals in Hindi, has compromised our AM ideals and has instead been the mouthpiece of local Hindu dogma.

That is why many are signaling that it is time to reconsider the current publishers of “Bhakta Samaj”, as well as any others in our Publications Dept who fail to uphold the dharmic standard of AM.

BY reviewing the below examples we can see where the publication has erred as well as better understand what Baba’s true teachings really are.


Baba has graciously come to give a new set of teachings to the whole world. In that process, He has corrected the various misnomers and dogmas that crude Hindu priests created about Lord Krsna and Lord Shiva.

But the publishers of Bhakta Samaj magazine choose to disregard Baba’a guidelines and instead adhere here to all those old Hindu dogmas, thereby confusing the masses and making our Marga look like one other dogmatic Hindu sect.

Let’s review this unfortunate situation step by step. Remember, the goal here is only to uphold Baba’s teachings and not allow our Marga to fall into dogma.



Over the long history, for selfish reasons as well as out of just plain confusion, many dogmatic preists and religious opportunists have misrepresented the skin tone and physical appearance of Lord Krsna and Lord Shiva. Often they want to do this to promote their own clan as being related with Lord Shiva, and therefore show they are better than others. Baba has addressed this tactic and others like it in His series of discourses, “All Bask in the Glory of Shiva”.

About this particular misnomer, Baba has made the matter about Lord Shiva’s skin tone quite clear.

“Rajatagirinibha madhumaya durlabha”

Baba says, “Victory to the benevolent wielder of the thunderbolt, the one with white-complexioned body …” (NSS: Shivagiiti)

In the Shivagiiti song which Baba has Himself written, Baba distinctly states that Lord Shiva had a light complexion. And that same claim Baba makes in the below passage.

Baba says, “Born into a Mongolo-Aryan family, this great man had a high nose and fair complexion. He was a great Tantric – a great yogi. The name of this Maha’purus’a of the non-Aryan society was Shiva.” (NSS)

Likewise, Baba makes a similar statement about Lord Krsna.

Baba says, “The complexion of the historical Krs’n’a who lived in Dva’para Yuga was not black.” (DKG)

Thus, our Marga Publications should reflect this fact that both Krsna and Shiva were of fair complexion. Here the matter is not to promote any race but adhere to Baba’s teachings.

To demonstrate this fact about the color of the body of Lord Shiva, Baba Himself specifically guided artists about how to portray Lord Shiva when making the cover of the 1982 edition of Namah Shiva’ya Sha’nta’ya. On that cover, Lord Shiva is of a very fair complexion. That is the visual example that Baba has put forth.

Unfortunately, in recent publications of “Bhakta Samaj” [a] Year 6, Issue 10, [b] Year 7, Issue 3, and [c] Year 8, Issue 2, the publishers have portrayed both Lord Shiva and Lord Krsna as being totally dark-skinned by placing high-gloss pictures of their darkend tone on the cover.

We all know know that pictures play a large part in people’s understanding, or in this case misunderstanding. So when the publishers place a full-sized cover picture that wrongly depicts Lord Krsna and Lord Shiva, then that dogmatic portrayal will stick in the minds of the reader. And they will not get Baba’s teaching on this very point.

Again, it is not my personal desire or agenda that Shiva or Krsna should be of any part color. This is not a political essay or cultural platform. Our chief and only aim is that Baba’s’ ideals should be highlighted. And when He Himself has said that Lord Shiva was of fair complexion and when He Himself has personally designed a book cover to represent this, then we must not allow any of our publications, including “Bhakta Samaj” magazine, to go against Baba’s teaching by
spreading some dogmatic (mis)presentation.

Tragically, this is not the only problem. The Bhakta Samaj magazine is filled with misguided notions stemming from Hindu dogma. Why? Some say it is because the publisher does not have the requisite courage to promote AM, and instead falls prey to Hindu dogma.



As we know well, Baba has taken great care to properly present Lord Krsna’s personality. One of the main aspects Baba details is that of Lord Krsna on the battlefield and His role of Parasarathi. Because it was in this role that Krsna united the people and created one human society. To this end, Baba has delivered dozens of discourses and at minimum two books: Discourses on the Mahabharata, and Namami Krsnasundaram.

In contrast, in His many discourses, rarely, or even never, does Baba discuss or describe Krsna has an adorable, cute little child. In fact the main aspect of Krsna’s childhood that Baba does highlight is when Krsna killed the woman who was nursing him when she tried to poison him to death.

Baba says, “Putana attempted to suckle Krs’n’a after applying poison to her breast, but Krs’n’a bit her breast sharply, and the poison got into her bloodstream, and she died.” (NKS, Disc: 19)

So Baba has boldly highlighted Krsna’s dharmic qualities, even when describing Krsna as a baby.

In stark contrast, most of the dogmatic Hindus dislike Krsna’s role on the battlefield and His tactics of diplomacy. They do not like the many ways Krsna employed to do away with negative elements. They wrongly feel that this sends a bad or even dangerous message as these selfish priests do not want to encourage people to oppose dogmas. So they instead only
highlight Krsna as a soft, cuddly, chubby baby. All the dogmatic Hindu sects prefer to see Krsna in this manner.

But this is not the way Baba has chosen to present Lord Krsna.

Yet guess what our “Bhakta Samaj” magazine has done. They used an entire cover (Year 7, Issue 3) to highlight Krsna has one innocent child deity, just like all the Hindu sects do.

However this was never Baba’s approach. Always Baba was pointed on Lord Krsna’s role as true dharmika leading ahead on the battlefield of life – uniting people by crushing dogma and wrongdoers.

The dogmatic Hindu priests never appreciate this role of Krsna as Parthasarthi and they also feel that Krsna’s role as Vraja is controversial. That is why they mostly dogmatically portray Krsns has a chubby baby. And it is that dogma that graces the cover of Bhakta Samaj. That is the tragedy of how our magazine is succumbing to dogma.



Here is another key point.

Lord Shiva – the Father of Tantra – is the epitome of dharma. Yet crude Hindu priests commonly adorn Shiva with all kinds of dogmatic elements, including the omnkara symbol or letter.

Of course, on the ’82 edition of Namah Shiva’ya Sha’nta’ya, Baba’s portrayal of Lord Shiva is free from all such dogmatic notions.

But on the cover of the Year 6, Issue 10 edition of “Bhakt Samaj”, Shiva is shown wearing a omnkara symbol on his anahata cakra. So once again the magazine is falling prey to Hindu dogma and ignoring Baba’s dharmic guidelines.



Baba adamantly opposes the caste system and all the forms it takes. That is why Baba insists that before taking AM initiation, one must renounce their caste and do away with things like the brahmin tradition of wearing a sacred thread and sacred hair. These are just elements of brahmin supremacy.

That is why Baba never applies such symbols to any picture of Lord Shiva as Lord Shiva recognises the greatness of all, not one particular caste.

But once again, the editors and publishers of “Bhakta Samaj” fall prey to Hindu dogma and display Lord Shiva on the cover of the magazine wearing the sacred threat depicting caste supremacy.

By seeing this, any rational reader is bound to think that our Marga is just another dogmatic Hindu sect.

Such is the awful outcome of having a coward be the editor of an AM magazine.



Other dogmas that have been repeated again and again in the “Bhakta Samaj” magazine is the old, Hindu notion of the river pouring out of Shiva’s head as well as Shivalingua (phallic worship). Both of these dogmatic ideas have been shown on the cover of this magazine. That entire scene has been explained in greater detail in the endnotes of this letter.

The main idea is that our AM magazines are meant to be the media of AM dharma and not religious dogma. Yet at present, shockingly, there is no end in sight to the array of dogmas that are littering the “Bhakta Samaj” magazine.


One question that invariably that crops up in the mind is why is all this nonsense happening. Why is Dada Santoshananda, the publisher of “Bhakta Samaj”, allowing all this to happen?

Many report that the reason is that Santoshananda is money and status oriented so he does not want to disturb or ruffle the feathers of the ruling elite. In order to grab a few extra pennies from the ruling capitalists and dominant religious funders, Dada is willing to sacrifice and compromise AM ideas. That is his cowardly nature. He is unwilling to
bravely stand for the teachings of AM. Instead Dadaji is making a back-door deal with those top vaeshyas by selling out on AM ideology and Baba’s ideals.

That is the tragedy and here below is how Baba explains this phenomenon.

Baba says, “The vaeshyas’ financial power carries more weight…the vaeshyas have no trouble buying the vipras’ brains…they can easily buy them off. In a vaeshya state, poets, scientists, litterateurs and great heroes are awarded prizes, medals and titles for this very reason. By participating in all this, the vipras and the ks’attriyas surrender all their endowments at the feet of the vaeshyas for a little money or some name and fame; and at the same time feel they are fortunate. They fail to realize that they are digging their own graves.” (HS)

In this way Santoshananda has sold out to – both AM ideology and his own soul – to the vaeshyan elite by pinning Hindu dogma all over “Bhakta Samaj”.


By Baba’s grace He has corrected thousands of years of dogmas and given the proper depiction of the lives and teachings of Mahasambhuti Shiva and Krsna. So when the publisher of “Bhakta Samaj” is constantly going against Baba by making our AM magazine an agent of Hindu dogma, it is a serious matter. That is why many are telling that the cowardly ways of Santoshananda & others like him must go. They must be removed from the post and rectified or forced to leave if they cannot give up their dogma.

That is the strong stance we have to make and by this way AM dharma will be delivered to the hungry hearts and minds of the people.



As we know, it is a blatant misnomer and a false tale that the Ganges river is pouring from Lord Shiva’a head. Hindu priests invented this dogma because by this way they can befool the common people to go to the Ganges to purify themselves. And then those greedy Hindu priests will cheat lots of money from those innocent and naive worshippers. So with this crude idea in mind, avaricious priests supported this dogma of having the Gaunga flow from the top of Lord Shiva’s head.

But Baba opposes and exposes this dogma in numerous places. (Ref: AV-7, p.56-59; NSS Disc 4; etc; etc;) Baba outrightly rejects and nullifies this view that the Gaunga flows out from Shiva’s head.

In a colourful and unique way Baba tells the entire story behind this very dogma. Here reveals the whole thing of how the river Gaunga got wrongly latched on to Lord Shiva’s picture. (Reference NSS: Disc 4) And Baba’s detailed and pointed explanation has been included in Note 1 down below. But the essence of the story is that Shiva’s wife, Gaunga, was
unhappy because her son was not a strong sadhaka. Whereas the children of Shiva’s other wives were quite advanced spiritualists. So to console Gaunga and make her feel alright, Lord Shiva paid special attention to Gaunga. He treated her in a very pampered way in comparison to how HE dealt with His other spouses. So the common people got the wrong idea that Shiva loves Gaunga the most and that Gaunga was his favourite. So they created pictures of Gaunga sitting on Lord Shiva’s head. And then one misconception led to another until finally the river Gaunga (Ganges) ended up flowing out of Shiva’s head. Hence this is one classic example of the confusion that gets mettled up with religious dogma.

Here is the flowing and beautiful way in which Baba reveals how the pouring of the river Gaunga from Lord Shiva’s head is nothing but the concocted tales of a few priests.

Baba says, “Shiva had a third wife–Gaunga. She was a Mongolian girl with a yellow complexion, born in Tibet. I said a little while ago that [Shiva’s 1st wife] Gaorii had a son, Bhaerava, [and Shiva’s second wife] Kalii had a daughter, Bhaeravii, and Gaunga had a son, Karttikeya…”

“Bhaerava, the son of Parvatii, was an ardent spiritualist, a Tantrik sadhaka. Bhaeravii, the daughter of Kalka, was also an ardent spiritualist and a sincere practitioner of Tantra; but Gaunga’s son, Karttikeya, was of a different mould. Because of this she was very sad at heart; she was very unhappy with her only son. So to remove her mental unhappiness, Shiva used to treat her with the utmost courtesy. The people would complain that Shiva was not so soft and courteous in His dealings with Parvatii and Kalii as He was with Gaunga. He was pampering Gaunga too much–as if Shiva was dancing in joy, with Gaunga seated on His head.”

“On the basis of this saying, Shiva was depicted in the Paoranik Age with Gaunga tied to His matted locks of hair. Then a story was concocted in some Purana that the water discarded after washing the feet of Visnu, flowed down from heaven, and Shiva supported the flow on His head; then this flow became the river Gaunga. That is, Gaunga, the wife of Shiva became the river Gaunga. Actually this river Gaunga has no relation whatsoever to Shiva…These are mere tales of the Puranas.” (NSS, Disc 4)


Next, is that in this Bhakta Samaj magazine they are putting photos of the Shiva-liunga or phallic worships. But this is all just dogma from the primitive pre-historic where they were doing phallic worship in hopes of increasing the number of offspring and hence increase the size of their clan. But AM does not support this outlook negative phallic worship; here again Baba has exposed this dogma to its very core. Every Ananda Margii understands that we neither support nor practice phallic worship. But those Dadas put it in our Bhakta Samaj Magazine for the world to see.

In their twisted approach, dogmatic priests have crudely reduced the worship of Lord Shiva to nothing but Shiva-liunga, or phallic worship. Means around the entire globe world, in the name of worshipping Lord Shiva, only the misguided practice of phallic worship is going on (primarily). This situation is happening in not one but in thousands and thousands of Shiva’s temples. Yet Baba guides us that Lord Shiva is the Father of Tantra and that Shiva’s teachings have nothing to
Shiva-liunga, i.e phallic worship. Rather this phallic worship was introduced later on by dogmatic religious priests.

Baba says, “You should remember that there is no mention of the worship of Shiva-liunga in the dhyana mantra of Shiva. From that it is clear that the worship of Shiva-liunga was introduced much later.” (NSS, Disc 5)

So, as Baba points out, this Shiva-liunga or phallic worship has absolutely zero to do with the Father of Tantra– Lord Shiva. Rather this phallic worship picture is the misguided creation of those misguided Hindu priests. So this is nothing but one religious dogma. Yet tragically, it has made it onto the pages of “Bhakta Samaj”.

WT Conduct Rule: Dealings

Baba says, “Supervisory workers will have to take proper care of each of their supervised staff in all respects.” (Pt #2 of ‘Six Additional Rules’)

Note: This is a very significant rule but in today’s Wt culture supervisory bosses are more focused on emptying the pockets of their subordinates and using them for their groupist schemes. This is the only “care” they do. In future when standard of devotion in supervisory workers is higher, these rules are likely to be followed in which case the situation will be better.

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Date: 22 Jul 2011 21:33:52 -0000
From: “Satyanarayan Deva”
To: am-global@earthlink.net
Subject: Oh Really – Not Part of Prout?


PS Intro: This is one special type of song where Parama Purusa explains to
the devotees what He does– how He carries out His liila.

“A’gun jva’la’te a’si niko a’mi, diipa’valii jva’li man ma’jhe…” (P.S. 421)


I, Baba, do not come to light a burning fire in the heart. I come to
light the lamp of devotion in the heart– for that I come. I fill the mind
with divine effulgence– devotion, not fire*.
Even on the rough & jagged path I pour divine sweetness– I make even
the dry heart full of devotion. Even in those trees where flowers do not
come, those places also I decorate with flowers. I change the crude
personality into a divine one. I decorate them with the beauty of devotion.
To the dry heart I bring the warmth of love and devotion. And I give
them inspiration to move towards divinity. This way I bless.
Through the melody and rhythm of song and dance, silently I fill the
remote corner of the heart with love. Indeed I fill the entire universe
with devotion with the medium of song, dance and music– Prabhat Samgiita.
I do not come to ignite the heart with yearning; rather I fill the heart
with devotion.
To those hearts which are frustrated, sunken, and lost, I give them the
strength for their forward movement. I fill up the heart with the bliss so
they can forget their pain and misery and get ensconced in divinity.
I remain with everyone through the ota and prota yoga. I make everyone
aware of this thing by all my actions. I tell this thing in all my work so
that human beings can realise that Parama Purus’a is with them.
I advent of this earth to fill up the heart with devotion…

*Fire= Here fire means that devotees always lovingly accuse Parama Purusa
that ‘I am crying for You yet You just set my heart on fire, with no relief
in sight’. But Parama Purus’a explains that it is not like that; rather He
comes with the explicit motive to fill the mind with devotion…



Time and again there is confusion on the point of Baba’s samaj system – which
as we all know is a universal and dharmic approach to uplift all peoples
and create a healthy, dharmic society.

– Some use samaj as a euphemism for groupism;
– Some think that samaj is not in line with the principles of Prout;
– Some think that they can create a samaj based on their own
narrow-minded tendencies.
– Some think that samajas are formed strictly on the point of language;
– And there are various other misnomers regarding Baba’s divine samaj

There is no need to identify who specifically falls in the aforementioned
categories, they know who they are. Plus every Ananda Margii has sufficient
viveka to recognise them as well.

This letter presents some of these matters and presents and a few of the key
points of samaj.


We all know that Baba first propounded Prout in a condensed form
in the last two chapters of His book Idea and Ideology (1959). Then in
1961 Baba delivered the discourses for Ananda Sutram– of which the 5th and
final chapter gives further summary of Prout. In total, 16 sutras or
aphorisms are in that chapter.

After that, gradually Baba has elaborated upon His Proutistic
guidelines and formed the vast Prout philosophy, around 200 discourses
directly. And many indirect references Baba has given about Prout in
several hundred other discourses.

For example if you see the book Namah Shivaya Shantaya, there also Baba
talks about Prout. (Reference: Discourse 10, section ‘Shivokti 5’) This
stands as but one of the many, many places where Baba makes indirect
reference to Prout in this book and in the rest of His scriptures.

And of course the direct discourses on Prout are collected in
His Prout in a Nutshell series.

And in Prout part #13, the chapter ‘Socio-Economic Groupifications’ is
dedicated for the samaj movement. As we know, the central idea of samaj theory
is based on socio-economic movements; and that is exactly what is discussed
in the chapter ‘Socio-Economic Groupifications’.

In that discourse Baba discusses:
(a) the fundamentals of samaj,
(b) the basis upon which samajas are formed,
(c) the foundational requirements of samajas,
(d) and other key and critical points.

Anyone can easily understand that the guidelines of samaj have been
given in one chapter of Prout, and that it is part and parcel of our social
philosophy and perfectly consistent with all the teachings and theories of
Ananda Marga.


So if any imbalanced person is telling that samaj is something different from
Prout or Baba’s essential teachings, then it is similar to if any ignorant
person foolishly says that a sentient diet and vegetarian food are not part of Ananda
Marga ideology.

Without going into more detail here I am quoting from Baba. In this
following teaching Baba is talking about samaj.

Baba says, “PROUT based socio-economic movements are popular movements
which will fight against all forms of exploitation and for the local
demands and sentiments of the people.” (PNS-13, p. 21)

By reading this above Baba’s simple teaching, anybody can easily understand:
(1) What is samaj; (2) That samaj is according to Prout principles; and,
(3) That the function of samaj is to fight against all types of
exploitation– for the growth of the local population of one particular area.

So certainly it is clear then that Baba’s samaj theory lies squarely within
the jurisdiction and teachings of Prout.


Some confused people think that samaj means some groupist agenda or a
movement which is based on narrow sentiments and ideas. But in reality,
samaj is something universal in nature and dharmic.

By reading the chapter ‘Socio-Economic Groupifications’ anyone will get the
clear-cut picture how Baba beautifully with logic and reasoning clarifies
to the audience that His samaj system is based on neo-humanism. And really
the point is quite clear.

Baba says, “The socio-economic movements advocated by PROUT are founded on
the ideological base of Neo-humanism.” (Prout-13, p. 23)

But some in the name of samaj are preaching their own small-minded beliefs
or dogmas.

So again it is unfortunate that a few Dadas are confused on the point
of samaj movement. Such selfish individuals or groups are obsessed with
materialistic gain, for which form groupism. To justify this, they try to
confuse common margiis by preaching, ‘No, no, no, this is not groupism,
this is samaj movement’. But we must be very careful to understand that
samaj movement and group propaganda / groupism are not the same thing.

And indeed no rational Ananda Margii thinks in this way. Everyone clearly
understands that Baba’s rational teachings on samaj are part and parcel of and
perfectly consistent with Prout and neo-humanism.

Those who are thinking that samaj is just one form of groupism, they are in
dreamland. Please see what Baba says:

Baba says “The multi-colored garland of humanity will be enriched if
varying human groups blend together from a position of strength and
independence out of a genuine love for their brothers and sisters.”
(Prout-13, p. 20)

Baba says, “Those sentiments which are conducive to human unity should be
encouraged, rejecting the sentiments which create a rift in human society.
This is the approach adopted by PROUT’s socio-economic groups.” (Prout, p. 21)

By the above quotes it is clear then that samaj theory is based on
broad-minded, universal thinking that leads to the development of one human

Nowadays the whole society is moving ahead. Even the common citizens have a
better understanding than in the past. Slowly but surely they are embracing
universalistic ideals. Ananda Margiis are certainly advancing on a faster
track. We can easily understand how the development and implementation of
self-sufficent socio-economic units piece together to form one wholesome
human society free from exploitation and dogma.


Here following is Baba’s blessing:

Baba says, “You are the very child of Parama Purus’a…Keeping the Supreme
Entity fixed in your mind, proceed to the Supreme Goal with the utmost
devotion, and you are destined to attain the greatest fulfillment.” (APH-4,



Having a few affluent countries when rest of the world is facing
serious crisis on different fronts does not represent the glory of human society.
The undeniable truth is that those so-called affluent countries became
affluent by sucking the vital juice of so-called poor countries. To root
out this malady Baba wants that in each and every area, local people should
rally around & fight against exploitation, and become self-sufficient in
all respects. To give practical shape to this idea Baba has formulated the
Samaj movement which is, as noted above, well-discussed in Prout-13, 4th


Baba says, “While forming socio-economic units, several factors should
be considered. These include same economic problems; uniform economic
potentialities; ethnic similarities; the sentimental legacy of the people;
and similar geographical features.” (PNS-13)


Baba says, “Where there is economic parity, cultural mixing, communication facilities
and administrative efficiency, it will be easy and natural for two or more
adjoining units to cooperate, because they will have attained a high degree
of socio-economic uniformity. In such cases they should merge to form a single
larger unit. This will further the welfare of their respective citizens and
enhance their socio-economic interests.” (PNS-13)





Be Careful in Desiring

Baba says, “Human beings attain Parama Purusa in whichever way they want.
Their desires to attain Him are fulfilled according to their expectations.
Suppose someone has a desire to eat delicious food. Parama Purusa will
grant that wish and the person may be reborn in the next life as a wolf or
wild boar to eat to his heart’s content. A woman who wishes to adorn
herself with ornaments may be reborn as a colorfully marked peacock. One
day, however, a hunter may shoot the beautiful peacock with an arrow. As
one desires, so one attains. Similarly, human beings attain Parama Purusa
according to their inner desire. So, before wishing to attain Him, one must
be extra cautious. Suppose a man wants to be a king. In the next life he
may be born into the household of a poor man whose surname is `Raja’
(king). He wanted to be a ra’ja’ (king) and he became one! One must be very
cautious before wishing for anything.” (AV-4, p. 62)

Read Full Post »

Date: 10 Jun 2011 20:58:34 -0000
From: “Indrajit Rai”
To: am-global@earthlink.net
Subject: Story: Baba Sends Money to Devotee



Here is one Baba story that speaks to how He always cares for the
welfare of His devotees and wishes to see AM pracara progress and flourish.


In those days, like today also, Baba wished to see AM ideas propagated
in all kinds of ways and in all the various languages. So back in the
1960’s, brother Karmeshvarji’s job of writing and printing the AM
newspaper in Angika was an important and valued job. Because Baba wanted
AM ideas printed in all local languages, including Angika.

By Baba’s grace, Karmeshvarji worked tirelessly toward this end – day
after day printing and distributing the Ananda Marga daily Angika paper
in Purnea.

Karmeshvarji was a family man with children, but he was also an LFT for
Ananda Marga. He had little money, spent most of his time in AM works,
and lived in a relatively simple area, surrounded by poor farmers.

All along he was doing an excellent job of running the newspaper and
then he began leasing a printing press to make things more dynamic. He
leased the press for RS 250 per month and then spent another RS 80 per
day on paying helpers and distributing the newspaper. Again this was
back in the 1960’s so you can understand that was a lot of money
than in today’s economy.

One other brother, Navalji used to help collect donations from local
farmers and circulate the newspaper.

Thus with extremely limited means, Karmeshvarji was doing a wonderful
work of running the paper and propagating AM ideals.


One day while Karmeshvarji was busy with his newspaper work, one of his
small boys, who was just a student in primary school, came to him and
said, “Papa, ma says there is no food in the house and ma wants to know
what we are going to eat?”

Karmeshvar was absolutely silent. He thought for a moment to ponder the
situation; he really did not know how to respond.

Then in a quite manner he stated, “Go and tell your mother to fill a
glass with water, ideate and recite Guru mantra, and then drink the
water. In this manner, she should serve a glass of water to every member
of the family. Thereafter you will not feel any hunger.”

And then the father promised the boy that he would arrange proper food

The small child returned back to the house and told his mother what the
father had said. The mother thought, “OK, let’s try and see how it works.”

One by one they all drank the water following this technique and by
Baba’s grace they all felt satisfied.


The next day while Rameshvar was vigorously working on printing his
paper, in his busyness he had forgotten about the incident of the
previous day. Then the idea flashed in his mind that he had not secured
any money to buy food for his family. He did not know what or how he
would feed them.

Then he thought for a while and closed his eyes.

He connected deep within the inner recesses of his mind and said, “Baba,
I can live for 3 to 4 days at a time without food. But I have a family –
my wife and small kids need to eat. And if I cannot earn the money to feed
them, then I will be unable to continue my work on the AM newspaper. I
think You are listening.”

Karmeshvar felt sad at the prospect of potentially having to stop his
work for the AM newspaper, but at the same time he had implicit faith in

Then Karmeshvar printed and published the newspaper that day.


The next morning a margii brother named Gaunga Sharma arrived at
Karmeshvar’s office and immediately gave Karmeshvar 200 rupees.

Karmeshvar felt Baba’s infinite grace within and without and asked, “You
are not from around here – how did you get here and how did you know
that I was in need of money?”

And then Gaunga Sharma recounted all that had transpired.


Yesterday, I headed out from my home and went to go see Baba in Ranchi.
As soon as I got there Baba called me.

When I came before Baba, He told me:

“There is some very important work to do. Here is 200 rupees. Travel
immediately to Karmeshvar in Purnea. He needs money very badly. If he
does not get this money our Angika press will stop and his family will
go hungry. So take this money. Our Angika paper must continue and
Karmeshvar’s family must have a 1-month stock of food.”

With that Gaunga Sharmaji received the money from Baba and embarked on
the overnight journey from Ranchi to Purnea to go see Karmeshvar.


That was the way in which Gaunga Sharma explained his visit with Baba to

Gaunga Sharma was thinking that all the money will go for food for the

But immediately, Karmeshvar looked at the 200 rupees in his own hand and
realised that he did not have any blank paper to print tomorrow’s news.
So Karmeshvar gave 100 rupees to one of his helpers and told him to go
get a supply of paper.

Seeing this, Gaunga Sharma became shocked and said, “This money is for
food for your family.”

(Note: In actuality, the money Baba had given was for both the newspaper
and food.)

Karmeshvar replied, “Blank paper is absolutely needed and besides,
already my helper has gone to go buy the paper.”

Then Guanga Sharma said, “I am giving an additional 100 rupees from my
own pocket and I am taking the remaining 100 rupees that you have and I
am going directly to your house and will hand over 200 rupees to your
wife for food for the family.”

(Note: Baba had directed Gaunga Sharma that he must ensure that proper
food was supplied for 1 month and that if necessary he should speak with
Rameshvarji’s wife.)

Then the matter was resolved – Gaunga Sharma settled all matters and
concerns about food with the wife of Rameshvarji.

In the due course, Gaunga Sharma returned to Ranchi and gave full report
to Baba about what had transpired and Baba was extremely pleased by
hearing the news.


All this goes to show that Baba is carefully watching each and every
minute detail. It was true then and it is still true today.

He has great interest that the ideas of AM should be propagated in all
ways to all corners of the globe & beyond. At the same time, He keeps
His eyes and ears attuned to the needs and cares of His devotees.

Baba neither wants the propagation of AM ideals to be hindered nor does
He want to see any of His bhaktas in trouble.

Thus our AM newspapers and electronic media must continue regularly.
That is His explicit desire. All should also know that He listens to our
worries and difficulties and that He is always there to help.

Such are the wonderful ways of His grace-compassion.


By Baba’s grace, in His below two declarations He sweetly assures us
that He listens to the words of each and every person and that He wants
that we should dedicate all our time and energy to building a great
society by spreading the ideals of AM.

Both of these concepts are not only explicitly stated in His below
teachings, but they are prevalent in one’s practical life as well. The
story of Karmeshvar gives proof of this. And indeed there are countless
other tales and experiences which show He cares for our every need and
inspires us to do the great work each and every moment.

Baba says, “Every jiiva, as part of its birthright under prota yoga,
enjoys His grace. So no one is small, no one is insignificant. If anyone
laments, “I am such a useless person, such a helpless sinner, that
Parama Purus’a can’t possibly wish to listen to me,” I will point out
that when He listens to the collective, then He naturally listens to the
individual too.” (NKS, Disc: 9)

Baba says, “The fact that the fortune of every individual, not only of
this earth but of the entire cosmos, has been wreathed together, will
have to be admitted one day by people. The spiritual aspirant has to
hasten that auspicious moment by pauseless effort, service and
propagation of the great Ideology. This alone is the Supreme task for
the present humanity.” (A’nanda Va’nii)



Part and parcel of His Prout philosophy an samaj theory is that all
languages are important. None should be overlooked and that none should
harbor any kind of inferiority complex based on the language they speak.
Baba honors all tongues and the teachings of AM should be translated
into every local language.

Just as Baba highly encouraged in the above story that AM ideals must be
propagated in Angika, same is the case with all the world’s languages,
such as the language of the Inuits in Alaska, the Zulus in their area,
and the Maoris of Australia. Every language should have its place and
become a veritable medium of AM ideas.


Here Baba writes of the importance of having our own press and media
outlets. Without that, we will never be able to propagate the great



“Malay va’ta’se madhu nishva’se ke go ele mor phulavane…” P.S. 1801


O the Divine Entity who are You who has come in my flower garden in this
spring season with a sweet and charming smile. When I saw You for the first
time I was surprised, and it was difficult to think that such an attractive
Entity would be here. I wanted to look towards You more intimately but I
ould not, that time I was sitting in the flower garden unmindfully.
I couldn’t even hear the footsteps of Your arrival, & You did not give
any hint or clue before coming to this garden. So I could not receive
You properly nor could I offer You a garland. You have graced me by
coming here but You have not cared about receiving an invitation. Please
tell me, O’ Divine Entity, who are You?
Understanding Your liila is impossible. Within a flash You become tough
and then in the next moment You are as tender as a flower– like a
garland of love –so sweet and charming. O divine Entity You cannot be
understood. You are Infinite–no beginning, & no end. Through the
practice of sadhana and dhyana I am surrendering myself at Your alter .
Baba You have graced me by coming to my mental flower garden…

WT Conduct Rule: Who is who

Baba says, “Avadhuta [WTs] shall not engage his ears in any obscene
language or songs, touch any tamasik articles, see any depraving entity or
pictures, go through any story, novel, or fiction having even the slightest
bit of sexual importance, eat, drink, or smoke any rajasik or tamasik
things or use any article which is artificially scented.” (Point 32 of 32
workers rules)

Note: Only using saffron garb is not the criteria. If any Wt is not
following strictly the above Baba’s guideline and instead they are (a)
listening to obscene talk and music, (b) touching tamasik items, (c)
viewing any crude movies or pictures, (d) reading degrading books and
magazines, and (e) ingesting negative foods, then in that case they are
fake. Their situation is as follows.

Baba says, “Nothing will result from dyeing one’s clothes with saffron
colour only for show. Dye yourself within. People of some particular
religious creeds think that dyeing their clothes or bodies with a
particular colour is a part of spiritual Sa’dhana’. But remember that is
all useless, unless you are dyed within as well.” (SS part 3)

Baba further says,

“Mana na’ ra’inga’ile ra’inga’ile yogi ka’par’a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake.”

“Dye your mind with His colour. Those who have not done so cannot attain
Him, for this very coloration is Prema or Divine Love…No external sign
of Sa’dhuta’ or virtue is necessary. Become sa’dhu within. Behind the
external show of virtuousness of many so-called sa’dhus exists a
pharisaic state of mind. Preserve the true dignity of the word, Sa’dhu.”

“Mu’d’ha mu’ra’ye jata’ v’ar’aye….

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low.”

“That is why I say that you must bring about a revolutionary change in
the flow of your judgment and thought, and see how, after overcoming your
fascination with external colour, your mind becomes tinged with the His
glorious colour.” (SS part 3)

Note 2: Unfortunately, at present there is no dearth of fake sadhus in our Marg.
Senior margiis are aware about this fact.

Read Full Post »

Subject: Meeting with Bha’skara’nanda

Date: Thu, 19 May 2011 17:29:26 +0530 (IST)

From: narayan panda








This is the story of a meeting with one of our senior-most Dadas, Ac Bhaskarananda Avt. Read to see what has transpired in a series of fateful interactions.





Once in 2008 or so, Ac Bhaskarananda Avt telephoned me, Narayan Panda (BP, Vishakapatnam), and kindly requested me to arrange food for his lunch in Vishakhapatnam station during his journey from Howrah to Yashvantpur.


I gladly accepted his request & went to the railway station to hand over the food packet.


At that meeting, Bhaskarananda Dada immediately started telling me why he joined the Kolkata Administration. Dadaji wanted to justify his allegiance.


Bhaskarananda explained: “Ba’ba’ gave Proutist Bengal because He wanted that Prout should first be established in Bengal and then in other areas.”


That was respected Bhaskarananda’s claim.







Before continuing on with this story, let’s evaluate Dada Bhaskarananda’s opening claim. Namely that, “Prout should first be established in Bengal and then in other areas.”


As we know, Baba has come for the development and growth of the entire humanity. That is why He has given AM ideology and that is the essence of His Proutistic teachings and samaj platform. Baba’s chief aim is that all should progress and none should lag behind. Toward this end, one of the key campaigns which Baba has dharmically launched is His samaj system. About this we are well aware.


Specifically it is through this samaj system that Baba encourages everyone to rise up and do great things. This is His way of reminding one and all of their inherent qualities and immense potential.


Baba has carefully delineated that the globe is currently composed of 241 samajas, or regional socio-economic communities. And He graciously looks upon them all with equal concern and love; they are all designed to work in a self-supportive and cohesive fashion for the growth of the entire humanity.


Here are some reminders about the principles of Baba’s samaj program.


Baba says, “The socio-economic movements advocated by PROUT are founded on the ideological base of neo-humanism.” (Prout-13, p.23)


So the entire Proutistic movement of the various socio-economic units – or samajas – is grounded in the universal feeling of cosmic fraternity. There is no scope for dogma, groupism or elitism in Baba’s samaj teachings.


In this next guideline Baba guides us how the samaj system works for a unified humanity.


Baba says, “Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society. This is the approach adopted by PROUT’s socio-economic groups.” (Prout, p. 21)


By His above guideline it is evident that Baba’s samaj system is for the whole humanity to move together – He does not favour one samaj nor does He think that Amra Bengali samaj must be the first to advance Prout. You will not find any discourse that states this – only those wedded to a particular group make such false and outrageous claims. Baba Himself never talks like this.


In His dharmic manner, Baba clearly emphasizes that our samaj system must be based on this slogan:


Baba says, “Universal in spirit but regional in approach” (PNS-13, p.24)


By this way each locale has the requisite capacity to function independently yet be simultaneously linked with that common goal. That means Prout should be propagated in all areas.


Thus who can believe Bhaskarananda’s claim that Prout should first be established in Bengal and that the whole globe should concentrate on A’mara’ Bengali samaja – by giving money and human resources – and disregard their own samaj.


Baba Himself never set such an outrageous quota in His samaj meetings. Baba never asked margiis, “How much support have you given to A’mara’ Bengali samaj.” And Baba never scolded anyone from another samaj for not supporting A’mara’ Bengali.


Rather Baba would inquire with everyone about their activities and participation in their own local samaj – not A’mara’ Bengali.


Plus when Baba traveled around India and to other sectors, He always talked about that local samaj. He never traveled around the globe to propagate the cause of A’mara’ Bengali samaj.


So then how did some get this faulty notion that Baba wants that A’mara’ Bengali samaj must be established first. That is the question we must ask ourselves.


Generally speaking, when any guru leaves their physical body then those disciples in power create all kinds of cock and bull stories in the name of that guru. In turn, simple, naive, and foolish people accept such tales as being true. Whereas those who are rational always disregard such stories and stick to the original teachings.


We see this trend in our Ananda Marga as well.


All in all it is illogical, unideological, and just plain silly to think that Baba wants that Prout should first be established in A’mara’ Bengali samaj. No rational thinking margii can think like this; that is why it is so surprising – indeed shocking – that such a senior Dada like Bhaskarananda has fallen into such a dogma.





Let’s pick up the story where we left off. As you recall Bhaskarananda’s last words were: “Ba’ba’ gave Proutist Bengal because He wanted that Prout should first be established in Bengal and then in other areas.”


Then Dada went on to say, “What Bengal thinks today, India & others think tomorrow. So PROUT will be established in Bengal first and then it will be spread to other areas.”


He then told, “After all, Ba’ba’ supported Bengal so much. Shabda Cayanika was given in Bengali, Baba lived in Bengal after 1980 when the organisation was big, Prabhat Samgiita was given in Bengali.”


Such were the justifications given by Dada.







Here we have to remember that when anyone’s mind is affected by any narrow sentiment like Bangalistan etc, then they paint the whole world in that colour.


To set the record straight it should be understood that Shabda Cayanika is not about the Bengali language. We all know that Shabda Cayanika is Baba’s special series of topics centered around Sanskrit grammar. This is the well known fact. Baba is purely focused on the development and explanation of the Sanskrit language.


Certain group leaders often proclaim: “Shabda Cayanika is a series devoted to the linguistics and philology of the Bengali language”.


Yet this could not be further from the truth. In Shabda Cayanika Baba is making a careful and precise elaboration of the Sanskrit language, not Bengali. Only because Sanskrit has no script of its own was it first printed in Bengali – but the subject matter is that of the Sanskrit language. And anyone who has even an ounce of familiarity with these discourses knows this to be the case.


So that is one point. Next we should consider this:


The majority of the discourses given by Baba were in Hindi. Regarding the total number of discourses: 75% are in Hindi and 25% in other languages including Bangla; i.e. in terms of hours and time. This is a well-researched fact – not hearsay. Plus, Baba spent most of His physical life in Hindi speaking areas.


About Prabhat Samgiita, by giving these songs primarily in Bengali, Baba is teaching devotees to write songs in their own mother tongue. It is not about which language is great and which is not great. That is not Baba’s message. Rather in 1984 DMC, Baba explained that human beings may know 1, 2, 4, or even 10 languages, but all languages are the language of Parama Purusa. Baba then told that every sadhaka should try and learn more and more languages. So there is no question of any language like Bengali being better than any other language.


Baba put forth this same idea in this below discourse.


Baba says, “All languages must be given equal respect. One should remember that all languages are the languages of Parama Puruśa. I may master perhaps one, two, three or maybe 100 or 300 of these languages, but it does not mean that the languages I do not know are not the languages of Parama Puruśa. Hence, it is absurd to divide humanity on the basis of language.” (Prout Nutshell, part 7, Human Society Is One and Indivisible – 3)


And top of all, Baba Himself is a Supreme Neo-Humanist. There is no question of Baba being partial to Bengal or liking Bengal more. To make such an erroneous claim is to undermine Baba’s grand stature. No true bhakta can think in this way.


This type of narrow-mindedness undermines Baba’s personality. Any person claiming as such is low-minded and lowly. With their narrow outlook, they contravene Baba’s magnanimity. They are trying to prove Baba as being partial as if He supported Bangla more than any language. Such a misguided approach puts for the notion that Baba was externally preaching universality but internally preaching Bangalisation. This is a very, very hurtful insinuation.


All I can say about this is that usually when human beings come in contact with animals then those animals think that those humans are also animals. When a dog sees its master that dog thinks that its master is also an animal. I think you understand that analogy.


Suffice to say that only those prone to groupism will try to justify their dogmatic outlook by tainting Guru’s teachings in this way. Again, no neo-humanistic margii or worker can think in that negative manner.





Here we again pick up the story.


Bhaskaranandji continued: “I took the side of ‘B’ group during the division to satisfy Ba’ba’.”


Then Dadaji quoted one proverb in Hindi. Its meaning is: You can dissatisfy God / Ba’ba’ but if you dissatisfy Guru, your position will be in danger. Bhaskarananda concluded by saying that he didn’t want to be Gurudrohii (traitor to Guru), so he joined Kolkata group.







All I can say here is that it is just plain sad to see the lowly state of Dadaji’s mind. Here Bhaskarananda is openly proclaiming that he joined a group. Does he really think that he can please Baba by advocating groupism.


Baba says, “Motivated by socio-sentiment, one group harms and exploits another group in the social, economic, cultural and religious spheres.” (NH-LOI: Disc #7)


When Baba is propagating neo-humanism then how can anyone think that Baba is guiding them to follow groupism.


Indeed when Baba Himself has declared that groupism is the cause of so much torture and bloodshed, then who can think that one can please Baba by falling into groupism. It is nothing short of a tragedy that Bhaskarananda has fallen in this manner. We should all try and revive him. Because really he has so much more to give to the world.


Tragically, hypocritically people do all kinds of misguided and malicious things in the name of God: The crusades, jihad, killing and torturing. Indeed there has been so much spilling of blood and destruction in the name of God.


And now Bhaskarananda is singing the same tune and adding another chapter to this awful story. If he were courageous he would say that all this was his idea; only cowardly people say such things in the name of God.


Baba says, “When the advocates of dogma and the followers of isms lacked sufficient charisma to convince people through the power of their personalities, they tried to persuade them by taking the name of God. They openly exploited others in the name of the Supreme. Sometimes they said, “I have received certain instructions in a dream. God’s commandments are that you should follow these instructions“.” (Prout Nutshell, part 16, Religious Dogma – Section A)


Similarly, Bhaskarananda lacks the requisite strength and dynamism to convince others that following groupism is admirable, so he puts forth this dogma in Baba’s name. I do not think that any right-thinking margii will be duped by this shameful approach. We all know that Baba is cent-per-cent against all kinds of groupism.





Hearing all this I told Bhaskarananda:


“With all due respect, so many Da’da’s (sannyasiis) say Ba’ba’ told this, or Ba’ba told that. They fabricate so many stories and make margiis look like fools for believing in such concocted stories. So I don’t believe your words that Ba’ba’ wanted this or that, or Baba told this or that. Kindly show me Ba’ba’s statements in black & white.”


Such was my response and there was no time to say more because his train was about to leave.







We all know that this is the first time that Taraka Brahma has put all His divine teachings in a clear, cohesive ideology that has been written down and published. If anyone sadhaka or interested person wants to know Baba’s teaching or perspective on any topic, they should consult Baba’s published scripture and not rely on hearsay from this or that Dada.





Six months later, in January 2009, I happened to meet Bhaskarananda again – this time in Pundag Railway Station (Purulia) when I was returning from DMS.


After initial greetings, Bhaskarananda began advocating why all Baba’s discourses should be based on the so-called original Bengali. Here the term so-called is employed because as well all know Baba delivered discourses in so many languages including Hindi and English.


Bhaskarananda told: “Maniis’a’nanda opposed having “Translated from original Bengali” printed on the title page of each book. But you know that Ba’ba’ has formulated so many rules & regulations in Publication Department. Accordingly, it is customary to translate the original discourse into Bengali & then to Hindi / English.”


Such was Bhaskaranandji’s claim.


Dada continued, “When Ba’ba’ used to deliver His discourse in DMC time, He used to see the average standard of the people, therefore He used to speak in very simple English language. Therefore it was necessary to translate to Bengali & then to good English.”


I was surprised to hear such things from such a senior Da’da’ & thought it was meaningless to hear anything further from him because his statements are illogical & irrational.


Internally, I got annoyed with Da’da’ because who is he to comment whether Ba’ba’ was thinking that He would speak standard English, or poor quality English. If it is so, let us examine Baba’s first discourse on microvita in Kalikata on 31st Dec ’86 which He delivered in English. That discourse was so complex that even up till today, it could not be understood by so many philosophers, doctors, scientists, yet Baba spoke in that manner before so many common margiis like us who were present on that day.


At that time my train arrived in the station, and was forced to leave by bidding “Good Bye & Namaskar” to Da’da’.







In his above series of statements, Bhaskarananda is making a few false claims:


1) That it is the rule for Publications Dept to translate all discourses first into Bengali and use that as the original.


His claim is that a discourse originally given by Baba in English should be translated into Bengali and then retranslated back to English and then printed. But by this way the originality of Baba’s discourse is gone. Best is to simply transcribe Baba’s spoken English into written English. What is the need to translate an English discourse to Bengali when the goal is to first print it in English.


Another scenario is for that same English discourse to be translated into Bengali and then translate that Bengali into Spanish. Rational people will easily understand that it should be translated directly from English into Spanish. Whereas people suffering from the dogma of Bangalisation will want the English discourse translated into Bengali first and then into Spanish.


That is Bhaskarananda’s first claim – that always Bengali should server as the “original” or “master” language for all publications. And this point shall be discussed in greater detail below.


Now here is Bhaskarananda’s second outrageous claim:


2) That those who attended DMC were of a lowly standard so Baba used peasant English to communicate with them. Hence it was necessary to put English discourses into Bengali and then translate that Bengali back into proper English.







Anyone can easily understand that Bhaskarananda’s above two claims are utterly erroneous. All of Baba’s discourses should be printed “as is” in the original language in which Baba spoke. There is no “rule” that Bengali should be treated as the original language.


Secondly, Bhaskarananda is seriously insulting all non-Bengalis by saying that their mental standard (i.e. intelligence) was so low – i.e. Baba had to employ “dumb English” so those in attendance could understand. Hence it was needed to change Baba’s spoken English at DMC to Bengali and then translate that into respectable English.


All these justifications given by Bhaskarananda are silly. He may think he can dupe all Ananda Margiis with his rhetoric, but that is not so.


We know that all Baba’s discourses should first be transcribed in the language in which Baba spoke. And that transcription should be treated as the original discourse. So if Baba delivered the discourse in Hindi than that Hindi transcription should serve as the original. And same is the case with English as well as any other language. This every margii and acarya now understands. So no one can believe what Bhaskarananda is telling.


Again let me reiterate that irrespective of the language, what Baba spoke should be transcribed “as is” and that should be treated as the original. Because in the process of translation 20% of the idea gets lost. To minimize this, all His discourses – irrespective of any language – should always be directly translated from the original language, not via any 3rd language.


For example, if a Hindi discourse published in Subhasita Samgraha needs to be translated into Hungarian then it should be translated directly from the original language, i.e. Hindi, into Hungarian. If someone says that the Hindi should be translated first into English and then translated from English into Hungarian, then that will be very bad. It will be a poor translation as much of the content and meaning will get lost.


So the translation must always be from the original language – not via any other language. None then can claim that all Baba’s discourses should first be translated into Bengali and then use the Bengali as the original. This is not the right approach.


Finally, in their heart of hearts, the Publications Dept also knows that Baba’s discourses are to be printed “as is” in the languages in which they were originally given. Here is the proof.


Throughout the 1990’s, Sarvatmananda and his B group cohorts committed a lot of sins by attempting to permanently destroy and alter Baba’s divine words. They ruined created the Fake BP Manual, inserted “translated from the original Bengali” at the beginning of every book, plus they invented the Fake Ananda Vaniis and countless other dogmas like Mahaprayan etc. In short, they made a black stain on our Marga.


In the wake of all the protests to these crimes, they felt they needed to respond to margiis appeals not to distort Baba’s words. They had to prove themselves to the margiis.


So they ordered Acyutananda to create one book that was true to Baba’s words. And that book was Ananda Vacanamrtam part 34 (2000). In that publication, Acyutananda wrote every word down “as is” and what could not be heard, he wrote “inaudible”. In a phrase, he transcribed everything perfectly from the original cassette and they did not impose any of their Bangalistanisms.


Why did team Tiljala do like this? Why did they create book “as is” from the original cassette. Because they KNEW– they knew in their heart of hearts– that this was Baba’s system and in order to get back the trust and faith of margiis, they felt they had to follow Baba’s system– at least once. So they did it.


This printing in 2000 of AV-34 indeed proves that they know what this is the proper way to publish an AM book. They did not invent this approach themselves. This is the way given and approved by Baba Himself. That is why team Bangalistan adopted this “as is” technique. Because they knew it was Baba’s system and they needed to get themselves out of “hot water” and earn back the trust of margiis.


Plus they did the same thing with Subhasita Samgraha Part 24.


By all this it is quite clear that Bhaskarananda’s claims are utterly false and will fall on deaf ears – after all who is naive and gullible enough to believe those outrageous claims.





As you can see, this senior-most Dada has unfortunately fallen into some serious dogmas. As is the case when one falls into dogma, the person involved does not know that it has happened. So they tell their dogmatic views to anyone and everyone, without realising that they are inadvertently telecasting how their mind has become grossly dogmatic. Unfortunately this is what has happened with our senior worker, Dada Bhaskarananda. We should all try and help Dadaji.


I do not know why Dada fell in this way it is very painful to think of all this. It could be that when Dada came to know that the people of Kerala migrated from Bengal then due to this socio-sentiment he became prone to Bengalis.


Many may know that Baba has explained that Bengalis migrated south to Kerala and ruled there. That is why the female custom of making the sound “Ullu” is practiced in Kerala. And Malayam (the language of Kerala) is about 92% Sanskrit like Bengali. Baba describes all this in Shabda Cayanika. All know that Dadaji hails from Kerala and that could be why he fell and started blindly supporting Bengal. Otherwise what could be the reason.


Regardless, we all know Dada Bhaskarananda to be a senior Dada whose intention is basically good, so we should all try and help Dadaji. After all he has many dharmic qualities.







[A] The below letter contains the 1995 circular written by a member of Amara Bengali samaj, and he is making that dogmatic claim that our entire Marga should be based on the Bengali language. This gives proof of the dogmatic linguistic sentiment adopted by certain group members.




[B] This below letter discuss more about this critical issue of sanctity of scripture and Baba’s published discourses.




Read Full Post »

Date: 19 May 2011 16:53:19 -0000

From: “G Bhaskaran Reddy”

To: am-global@earthlink.net

Subject: Our Holy Language


“A’j prabha’te a’lor pa’the nu’tan phuger ba’rta’ dile…” (P.S. 2001)


Baba, today in the dawn You came and gave the message that a new era is approaching. You told me to open my eyes and see how the darkness has faded away. And that humanity has gotten liberated from the serpentine noose of ignorance, staticity, and dogma. The humanity which was stunned by exploitation, injustices, and the tortures done by demons, today that very humanity has developed the inner strength to kick out those demons and get free. O’ Lord, You are the charioteer of the chariot of effulgence, and You have come here to guide everyone towards the Cosmic Goal. In addition You have also brought a basket of hope and inspiration; and that You are showering that upon everyone. Baba, You came and sang the song of hope and showed us the path towards enlightenment. What was needed everyone got from you. Baba You came in the dawn and gave the message of the new era– that of neo-humanism…




We are all aware that groupism did not burst out just recently within the last 1 or 2 or even 7 years. Rather, its roots are very deep.

The below document – written 16 years ago in 1995 – reveals how the situation was then. That time various factional people were raising their ugly head and spreading venom.

The following was written by a member of Amara Bengali samaj. This circular reveals the superiority complex of the Bangla faction and how they want to unjustly impose various mandates on the entire world.

Certainly H group and its affiliates also have their own negativity and they are spreading their own dogmas of various tiirthas and groupism. But let us not forget it is B group who created most of the systemic problems by destroying margii rights and inventing all sorts of horrible groupist policies and dogmas.

This original circular gives the picture how the fire of groupism was burning strong beneath the ashes those days back in 1995. Reading the below document makes all this quite clear.

Reviewing this historical document will help us better understand the nature of the current problem and how to resolve it.

in Him,


* * *

(Here begins the Amra Bengali circular from 1995.)


Dear Brothers and Sister, Namaskar.

The purpose of this letter is to tell some facts that are going on against Baba’s ideals and which are causing great harm to the Marga’s unity. So every senior member must know these matters that are now confronting us, and think how to deal with them.



a. BABA was born into a Bengali family. So Bangla is the mother tongue of our Guru. Therefore it must be regarded as the sacred language in order to maintain the authentic qualities of Baba’s expression.

b. Baba always gave His Ananda Vanii first in Bangla only.

c. All Baba’s life, for writing purposes. He used only Bangla.

d. All records of Baba’s handwriting are available only in Bangla.

e. Baba wrote his signature always in Bangla script.

f. 99% of the songs He wrote were in Bangla.

g. Baba was insistent that Prabhat Samgiit must be sung in Bangla and that they were not to be translated into other languages for dissemination but learned in the original Bangla. In this way, His secret motive was that maximum people of the universe would learn and enjoy Bangla. This was Guru’s wish.

h. Acarya Diaries were originally written in Bangla. The only permitted translation is to English. Not to any other language. This proves the importance of Bangla.

i. Baba always gave dictation in His room in Bangla.

j. Baba spoke mostly Bangla during reporting.

k. With His PA, Baba spoke only Bangla.

l. All acaryas and LFTs all over the world must learn some basic Bangla to qualify.

m. Although Baba was well versed in all the major languages of the world and could converse in any of them, He personally chose to speak in Bangla most of the time.

n. On Baba’s orders, irrespective of the place or language He used in the original discourse of general darshan, all translations of His books must carry the written note that it was, “translated from the original Bangla”. This tradition was started by Baba himself.

o. Because of all this, margiis must learn Bangla and teach their children also. Bhukti Pradhans must uphold this idea and encourage everyone to learn the sacred language, for their spiritual enrichment. In all the aforementioned ways, Baba proved that Bangla is Marga’s sacred language, but it is very unfortunate, that in this diverse organisation, people are feeling uneasiness about this indisputable fact. By accepting this fact the unity within the whole Marga will be strengthened.



For a long time some group has been working against Sarvatmanandaji to overthrow him and assassinate his character. This was revealed when they made a caucus against him in November ’94 and pushed him out of his post. This they did despite the fact that he was endowed by Baba to remain as executive head for his whole life, which was assumed by all to be his right to guide and inspire the whole Mission, as he has the special qualities needed for this work and nobody else in the organisation demonstrated that they have these needed qualities. That very group it seems, made a circular in Hindi and mischievously circulated it in all Hindi areas of India anonymously. When this circular was opposed by rational people, a request was made to the Organisation that an Inquiry Commission should be set up to investigate who was the culprit behind this false propaganda. It is distressing to see that most of the members who were selected for that Inquiry Commission are Sarvatmanandaji’s proven enemies. So what chance is there that they will sincerely try to find out the culprit?


How then can Sarvatmanandaji get justice from any of those people in this matter of the Inquiry into that circular, when these opportunists and traitors have proven their enmity to him already. This whole Inquiry is therefore , nothing but an ‘eyewash’. Not only that, but these people have no courage to inquire at all, for fear of themselves losing their positions if they disturb the person who may be responsible during their work of inquiring into certain people. Who are suspect if they really want to find out the culprit, centre should reconstitute the Inquiry with people such as Vijayanandaji, Sutiirthanandaji, Narayanandaji, Pranavatmakanandaji, Vitamohananandaji, and Haratmanandaji. From the existing Inquiry Commission only Sarangiji should remain.


Because of PP’s age and health, it seems logical that he should concentrate on the spiritual duties required of Purodha Pramukha. The post of president should be offered to Vijayanandaji who is best qualified for this role in the Mission. I am requesting all Margiis and Workers to seriously think about all these things that I have mentioned because they are true and they affect us all. As you can see from these points, many things are being done which are against Baba’s wishes. So before more things are done to harm the Mission, we must stop and correct these sort of activities and by that ways the unity and solidarity of Baba’s mission will be maintained. You are all senior persons, so please take this letter in a positive way.

In His Service,

S. Das


25th April, 1995.

NB You know, Bangla is my mother tongue which I love to use. But for the purpose of this letter, I am writing in English as these matters are related to all workers and Margiis of the world, therefore I am bound to use the International language of English. So my dear Amra Bengali brothers and sisters who expect to hear from me in Bangla, please understand and excuse me. And please circulate this letter accordingly. Thanks.

(Here concludes the Amra Bengali circular from 1995.)

* * *


Everyone knows that true margiis do not believe in groupism.

brotherly yours


BABA says, “The newly awakened humanity of today is anxious to herald the advent of one universal society under the vast blue sky. The noble and righteous persons of all countries, bound by fraternal ties, are eager to assert in one voice, with one mind, and in the same tune that human society is one and indivisible” (AFPS part 2 p. 25 ) Baba says, “Spiritual philosophy does not recognize any distinctions and differentiations unnaturally made between one human being and another, and stands for universal fraternity.” (Idea and Ideology)


Population Growth: Really a Problem?

Baba says, “Does a population problem actually exist? This issue should be considered in the perspective of two vital factors – the availability of food and the availability of space. Today human beings have enough resources to manage their food. Planet Earth is rich enough to feed a far greater number of people than the present population….[So] The tragedy is that there are enough resources to supply proper food to all human beings in the world, but the defect lies in the present approach of the existing socioeconomic systems.” (PNS-13, p.44)


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From: “Praviira Matel”
To: am-global@earthlink.net
Subject: Picture of One Human Society?
Date: Wed, 01 Dec 2010 23:01:15 +0000


“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…


These days in this digital era, some think that the social network
phenomenon of “FaceBook” and its 500+ million and ever-growing list
of participants can bring one human society on this earth. But this
type of random collection of people with divergent goals and desires
can never bring our human family together.

Here in this letter we discuss society and why the crowd collected
on FaceBook and the picture portrayed on our “Human Society” book
are not conducive to crating a unified humanity.

Specifically there are a number of ‘odd’ pictures on the
cover of the recent “Human Society” book that make the whole publication
look displaced– or worse than that.

Here following is more of the background & details of this entire affair.


As we all know in our Ananda Marga, the ‘term’ society carries a special

Baba says, “What is society, what makes it up? What is Samaj?”

‘Samanam ejati iti samajah…’

“Here ‘moving together’ does not mean march or double march, here ‘moving
together’ means that all portions of society, all portions of the
collective body, should have the spirit to move ahead.” (PNS-3, p. 49)

Thus moving together does not mean holding hands and going to the cinema
theatre. Nor does it mean attending the Olympic games where several hundred
thousand people are sitting next to one another. Because in neither case
are those persons moving together. Rather theyt all have their own plans
and programs. Indeed no two are moving together. Their thoughts are all
different. Their goals are different.

So in the real sense of the term, ‘society’ is a high ideal that means
collectively moving together in one direction towards the Supreme Goal. So
it is not an ordinary thing.

Hence Baba has specifically given the special shloka, “Saman ejati…”, as
beautifully noted above.


So only those assembled together with one Goal and moving ahead in one
direction are a society. Otherwise any group of people is nothing but a

Anyone who has visited Kolkata knows that Howrah railway station has a huge
number of people– a huge crowd, but you cannot say it is a miniature form
of a society.

And the same can be said of any such public spot in nearly city. And the
same can be said of all those pictures that got glued up on the cover of
our Human Society book. Which is discussed in greater detail down below.
The main idea being that there is a vast difference between the formation
of a society and the gathering of one crowd. The crowd is not at all a
society– rather far from it. And all Margiis are aware about this.

That is why in AM we say that the term ‘society’ has special meaning and in
countless discourses Baba has beautifully depicted how a human society
should be and what steps should be taken to build it up. Indeed our AM
mission is inherently linked with the formation of one human society.
And here in this unique discourse Baba reveals that fact in the human
history a society has never been made and that our only AM carries the
right vision to lead in the creation and progression of a society.

Baba says, “Society in the true spirit of the term is yet to be formed in
the world. So our primary duty now is to form a society. The seed of social
consciousness is inherent in our ‘Sam’gacchadhvam Samvadadhvam’ Mantra.
Where there is no such Mantra there is no ideology, and where there is no
ideology, life is a goalless voyage.” (PNS-8, p.1)

Hence the special link between Ananda Marga and the formation of one human


Yet the cover of our very own “Human Society” book parts 1 & 2 (’99 Edn) is
filled with all sorts of negative photos that go directly against the
build-up of One Human Society. Means the perfectly dharmic pages of Baba’s
grand book is telling one thing and the dogmatic front cover of the book
made by the Publications Dept is leading in an entirely different
direction. Such an irony: One book & Two diametrically opposed  statements.

Please see the following examples:

1. As we all know that Baba has told on numerous accounts that the horrible
defect of Buddhism is its sheer and blatant inability to be able to guide
the society. Rather the Buddhist monks and nuns themselves are part of the
problem as they were co-habitating and getting into all sorts of crude
relations until finally as a religion they basically were kicked out of
India due to their extremely poor conduct. And then those dogmatic
Buddhists went off and created thousands of sects and groupings. And the
black tales of Buddhism go on and on. Yet on our very own Human Society
book there is one close-up picture of one Buddhist monk in full clad when
in no way does our AM supports their dogmatic, negative behaviours or their
defective teachings. So this photo does not at all depict the formation of
a society– neither in letter nor spirit.

2. Next, which Ananda Margii does not know that gross American imperialism
and its capitalistic approach is arguably the last negative empire before
the build-up of sadvipra samaja. Baba has warned us about the grotesque
ways of capitalism. And currently the exploitative ways of American
capitalism have led that ruthless nation to invade and manipulate the
government and economy of one after another countries in order to exploit
their resources and turn those innocent local people into tools for the
American capitalist machine. And not only throughout this globe yet now
those capitalists have feasted their greedy eyes on capturing other planets
and satellites as well– with the same nasty motive. To exploit and rule by
economic might. So this entire capitalistic strategy is condemned by our
Prout philosophy and Baba Himself opted & refused not to step foot on
America soil. Yet on our very own Human Society book there is one close-up
picture of an astronaut standing on the moon wearing an American flag. When
in no way does our Ananda Marga advocate those negative dealings of
American capitalism. So this photo also does not at all depict the
formation of a society– neither in letter nor spirit.


3. In a similar fashion on the cover of the Human Society book (’99 Edn)
there is also a snap-shot of one female who got completely tied up by
western pseudo-culture. And instead of leading a life of dignity and
simplicity that brings one to the respectful motherly status, instead of
that this female on the cover of the Human Society book fell right into the
dungeons of western modernism where the female is nothing but one negative
sex toy of the males. Such a terrible plight where females use all sorts of
poisonous cosmetics in order to make themselves appealing to their lustful
male counterparts. Yet the exploitation runs so deep that those degenerated
females think that they are gaining something when in fact they’ve been
tragically cut down and stripped by male western capitalists. Of course AM
only supports the dignity of women and the deeply respectful and
significant role of mother in the society. So when such a negative picture
is displayed on the cover of the Human Society book then it gives the wrong
impression that we appreciate such things. So this photo also does not at
all depict the formation of a society– neither in letter nor spirit.

4. And also on the cover of the Human Society book is a picture of one
dogmatic Muslim Mullah. When the Muslim religion is nothing but one
negative force that stands for the repression of people and suppression of
free thinking. Because in countless discourses Baba Himself condemns and
exposes the rampant hypocrisy and negative ways of Muslims such as their
exploitation of women or meat-eating or countless other things.

4A. Plus there is a photograph of one athlete who is in first-place and
highlighting the ‘Nike’ trademark. When Nike is one negative international
corporate power that is infamous for its labor sweat shops in the third
world. And so many other exploits. And on countless occasions Baba lashes
out against such exploiters and as a solution He has put forth the
Proutistic system of cooperatives. But those at the helm of the
Publications Dept placed the ‘Nike’ photo on the cover of our Human
Society; when in true sense Nike is one of many negative corporations
responsible for tearing society apart.

5. And not only these above photos but the entire cover of the Human
Society book is filled with numerous such photographs such as village
people stuck in the age old dogmas of their area or simple people who are
working like oxen at the hands of exploitative rulers. So these photographs
which they placed on the cover have nothing to do the dharmic buildup of
society. Rather these photos represent the dark forces clutching at
humanity’s heels.

6. Because indeed when you take one mullah and one Buddhist monk and each
are following their own dogma. Where Muslims have to eat several pounds of
meat each day by killing/sacrificing animals; that is their common food.
And Buddhist monks also have their negative foods and dogmas. Then what
society are they going to form.

7. Likewise in Islam, three females are equal to one male. Females have no
right to vote, even no right to speak or get an education or go outside and
play. They do not have rights– period. Muslims are the kings of that
dogma. Yet our Dadas placed that photograph of the Muslim priest (Mullah)
on the cover our Human Society book. This makes it look like we think
dogmatic fundamental Islamic law as being one key ingredient for building a

8. By all this it is evident in fact haphazardly bringing Jews, Christians,
Hindus, and Muslims etc, when are all tightly clutching onto their own
religions. And then snapping their photo and gluing them all together and
saying this is the society– that is one false notion.



In Tattva Kaomudii Baba Himself says that the unification of various
dogmatic religions is impossible and can never lead to a true human
society. (Tattva Kaomudi, Q&A, #49)

The point being that those locked in the grip of degenerative habits and
dogmatic beliefs can never lead the society ahead.

Baba says, “The right of preserving, building, and rebuilding society is
the duty only of those who are moving, not of those who are motionless, who
are dead.” (Prout-10, p. 4)

Rather people will have to follow Bhagavad dharma, then unity will come,
otherwise not.

So altogether this cover to the English edition of the Human Society book
is one poor showing. Because in true sense human society is one seamless
dharmic movement of the people. Yet here on this book cover they just glued
up various dogmatic faces and images and stuck them together and the whole
things is moving in the wrong direction.  At least they could have selected
a single picture that showed people working hand in hand. But even that
could not be done. Just in their narrow-minded individualistic way they
one-by-one collected single dogmatic photographs and stuck them there so
that each one has its own negative vibration. And there is not even one
iota of feeling of collective movement. Rather this entire imbalanced
collage that somehow got placed as the book cover wreaks of oh-so-many
dogmas and negative scenes.


By seeing all this on the cover of our book then many common people will
surely think that the “Human Society” book is nothing but a collection of
dogma or that we Ananda Margiis are ourselves dogmatic. Because the Human
Society cover gives that feeling / negative depiction. So really our
publishers and editors should be careful.

In this below teaching Baba guides us that any person who does not have a
proper understanding of the meaning of society (samajam) then they will
allow all those negative tendencies of the past to continue. In such a
terrible condition society will never advance, rather it will sink.
Baba says, “If those who have not comprehended what the form of the society
will be allow the trends of the past that have shaped the present to
proceed unchecked, then they can never lead the society to the path of
perfection. They will indeed thrust the society into darkness.” (PNS-10, p.

How far the editors and publishers of this edition of the Human Society
book fall into this category is for you to decide

Prior to ’90 Baba did not allow such things and when His name was signed on
any book cover then it was sure that everything was done in proper way. Yet
now with the recent edition of the Human Society book, something else is
going on. Because on the one side Baba is the Dharma Guru Supreme whose
teachings are the guiding light for the humanity and side by some few
editors etc are pasting negative, dogmatic photographs all over the front
cover of Baba’s divine book– Human Society.

Please write your opinion how far we can compromise on such an issue as it
is directly related with the sanctity of Ista etc.


Here below Baba is guiding us that all sadhakas of the Marga ensconced in
Supreme Benevolence are sure to build up that glorious, unified human society.

Baba says, “Moving together with the people they will continue to sing
their marching song– they will go on filling the human mind with the sweet
nectar of eternal life.” (Prout-10, p.5)


Note 1: Here Baba is warning that those guided by groupism or dogmatic
differentiation like religions etc will never be able to build up one

Baba says, “If going ahead in mutual adjustment only out of narrow self
interest or momentary self-seeking is called society… it will not
suffice.” (PNS-9, p.3)

Note 2: Baba guides us that the dogmatic religions are the cause of so much
negativity & divisiveness in the society.

Baba says, “There are a variety of religions in the world formulated by
different propounders. But instead of enhancing the spirit of unity in the
human society, these religions have actually increased disunity and mutual
conflict. How many wars have been fought in the name of religion? So, far
from being a unifying force, religion should be seen as a cause of
disharmony.” (PNS-7, p. 23)

Note 3: A few years ago when I visited DMS then I saw some beautiful covers
of various AM books that did indeed represent the dharmic spirit of
society. In particular on the front cover of one of those books there was a
wonderful drawing or picture of a near endless line of colorful & diverse
people from all the four corners, who were all marching together in
unison– everyone carrying the triangular saffron flag with the white
swastika emblem, and simultaneously raising the Jai slogan. The whole scene
depicted on the cover is one glorious sight that nicely represents AM
ideology and the spirit of a universal human society (samajam). Indeed it
was a pointed and attractive cover for one of Baba’s books. So creating a
proper and well-suited book cover is a task well within our reach. So I
have hope that the next edition of the Human Society book series collection
will be up to the mark.

Note 4: Here following are more of Baba’s beautiful and dharmic guidelines
about the formation of one human society:

Baba says, “All human beings must attach themselves to others by the common
bond of love, and march forward hand in hand, then only will I proclaim it
a society.” (PNS-9, p. 3)
Baba says, “‘Samgacchadhvam’ means to build a strong, well-knit society,
where there shall be no exploitation, no superiority complex or inferiority
complex.” (PNS-3, p. 49)

Baba says, “The entire society of A’nanda Ma’rga is thus founded on a
common ideal, the goal of becoming one with Brahma…the unity in a society
founded on the ideal of Brahma will be everlasting.” (Tattvika Praveshika)

Proper Care Needed

Baba says, “Pregnant women and female animals may work half of what they
usually do at other times; but under no circumstances should they be
allowed to do strenuous work, as it may lead to premature delivery or
stillbirth.” (SC-20)

Note: Those who are forcing or allowing expecting mothers to do such things
may be developed materially but are not at all developed on humanitarian
grounds– with regards to understanding others’ problems. That is why
nearly everywhere in the western world, in all offices up to the last stage
of pregnancy women are working as they did in when they were in 100% fit
and healthy condition. That is why nowadays the most affected on this point
are females in western countries. And in result serious damage to the
babies happens. One can easily imagine that when mothers do not get resting
time before giving birth, then how will that same mother provide love and
affection to new born infants. Because in one week or so they will again
join their career jobs. This is a very sad state so I invite everyone’s
attention to this. Because this is related with the future of the people in
those affected areas. And indirectly the whole globe is seriously affected.
Because without proper love, their children’s development is severely
hampered– their full psychic growth and the growth of their brain is
impossible because of this problem. Baba tells this in His book, Namah
Shivaya Shantaya.

Likewise in many third world countries like Indian, the people do not care
about female animals on this same problem. And not just animals but very
poor mothers in third world countries are also suffering from the same
problem of being overworked in the late stage of pregnancy.


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Which Samaj is Great

From: “Ramanuj Subramanyan”
To: am-global@earthlink.net
Subject: Which Samaj is Great
Date: Wed, 24 Nov 2010 06:50:43


“Toma’r tare vishva ghure, ber’iyachilum, shudhu shudhu…” (PS 2199)


Baba, You are the most charming Entity of this entire creation. I have
wandered around and searched this vast universe looking only for You– only
for You. I could not see or find You anywhere; I could not get that most
sweet Entity of my mind, O my dear most Baba.

Baba, about You, various people say various things: Some give useless
logic and empty theories about You; and, O’ my Vidhu, O’ my Moon, others
say that You cannot be held by studying the philosophy or by learning
spiritual science.

Baba, I do not possess any spiritual wealth or atma-jinana for attaining
You. Only this much I know that You alone are the essence of everything.
Baba, You are my Goal. O’ my dearmost, by Your grace this much I understand
that when You shower a wee-bit of Your grace only then will I get You.

Baba, please be gracious…


On and off since 1990, various groups have come into the lead,
simultaneously pushing others behind. And they justify their view by
telling that their people or their samaj is “better than the rest”.

But we know that Baba is the Cosmic Father– the Supreme One. And He never
favours the people of one area over another. Rather in front of Him
everyone is of equal standing– irregardless of their birth or community.

Rather Baba enjoys seeing the growth of one and all– ‘Let everyone develop
in a nice way’, He would say.

Thus there is no credence to the statement or feeling that one group is a
shoulder up from another. And proof of this is that wherever Baba would go
He would sing the praises of that particular area to give them positive
spirit to move ahead. And those receiving that inspiration would understand
that just as Baba is encouraging us to advance, likewise He is infusing the
spirit of progress within all.

So Baba’s samaj theory is a dynamic approach where all progress in
coordination with the development of all. And no group, clan, or community
can raise their head and say they are better or more blessed than others.
To do so is merely to expose their own ignorance.

Here is more about Baba’s samaj theory.


As we know, Baba’s samaj theory recognises the specialties of all. In that
regard Baba praises all the samajas. For example, each and every place
where Baba has visited then invariably He praises that community and the
qualities of their samaj. Because Baba wants to highlight the good things
of a particular samaj in order give them a boost of self-confidence so that
they can fight against exploitation and raise their standard. So Baba
praises all samajas with the intention of removing their inferiority
complex– thus enabling them to move ahead.


Unfortunately some samajas are operating in an opposite way. They are
eulogising their own greatness in such a way as to inject inferiority
complexes within other samajas all around the globe in our AM society. But
such an approach goes directly against the spirit of Baba’s samaj system.


Because Baba inspires one and all in order to help the society rid itself
from any and all negative feelings like inferiority complex. Because Baba
loves all and He encourages each and every community to overcome their
current difficulties and struggles. Baba helps everyone to recognise their
inherent strength and talents. Toward this end Baba has praised so many
samajas so that each and every community could rise up and grow.

Here then are some of the many examples where Baba praises various samajas
when He visits that particular area.

In the following quote Baba is glorifying how Chattisgarh samaj will serve
as one guiding light to the whole humanity.

Baba says, Chattisgarh “should have a very bright future. Let the people
from other parts of the world come here and learn how far the people here
have achieved progress, and in which ways they are going to bring about
progress in other spheres of life. Let the light of Chattisgarh be ever
effulgent, like a luminous star in human society, so that all may learn and
be benefitted by it.” (AFPS-4, p.37)

And here below Baba is encouraging and reminding the Bhojpuri people of the
greatness of their land so they will raise their fist against injustice.

Baba says, “From the economic point of view the soil of this [Bhojpur] area
is extremely fertile…The [Bhojpuri] people are industrious, and the soil
is fertile…If the land is not poor, why should the people be poor? There
should not be poverty among the people at all in this area. So it is your
bounden duty to make this beautiful fertile land free from exploitation.”
(AFPS-4, p. 53)

Baba also highlights the speciality of those people of the Ananda Nagar area.

Baba says, “Anandanagar has a unique glory, and that glory has developed
out of the great sacrifice of many noble souls. Let Anandanagar provide
guidance to the entire universe in spiritual practice, service, sacrifice,
renunciation, and culture. This is what we should pray for, and this is the
reason that we should build Anandanagar and help it radiate light to the
universal humanity. This is what I want.” (AFPS-4, p. 38)

Baba continues, “Let Anandanagar be the medium of our cultural
progress…it will not be difficult to establish Anandanagar as an ideal
cultural and spiritual center.” (AFPS-4, p. 39)

And here below Baba is injecting Magadha samaj with the strength and
courage to stand in the face of all opposition and exploitation.
Baba says, “That Magadha which has given birth to noble persons…will
never perish. There is no power on earth that can destroy it.” (SC-1, p. 141)


Furthermore, by the following lines it is clear that when Baba visits any
samaj then He praises not one but many aspects of the samaj. A case in
point occurs here with regards to Mithiila samaj.

Baba says, “Mithiila is situated in the eastern part of India, at a
different longitude, and as such it should and does have its own
almanac…Thus we see that in all respects Mithila has its own
specialities…This proves that Mithila has all along had its own script
and alphabet.” (AFPS-4, p. 47)

Baba continues, “The children of the present-day Mithila, should remember
that even five or six thousand years ago there was a great civilisation at
Mithila, and it was a pre-Aryan civilisation: That is, it existed even
before the Aryans migrated to India. Thus you can easily understand how
ancient was the civilisation of Mithila.” (AFPS-4, p. 48)

Baba says, “The very land of Mithila is the land of Tantra.” (AFPS-4, p. 48)

Baba adds, “The people of Mithila are very rational-minded and intellectual
by disposition. There was no differentiation of caste among them even as
far back as in the post Buddhist age.” (AFPS-4, p.48)

Baba concludes, “In fact it can be said that the Maethili language has the
oldest history of all the Sam’skrt-derived languages in India…This
language is at least 1200 to 1300 years old, and its literature is 900
years old.” (AFPS-4, p. 50)

And here below Baba is highlighting particular attributes of the Pahari and
Dogari samajas.

Baba says, “Pa’ha’r’ii is a separate language, not merely a dialect; and
Dogrii, too, is also a separate language, as I have told you previously.”
(AFPS-4, p. 55)

Similarly when Baba has visited overseas then He always praises and
encourages those local samajas as well. Such as in Venezuela, Fiesch,
Manila and so many places.

By this way it becomes clear that Baba has injected strong inspiration within
all the communities which He has visited. This is one special approach that He
has done everywhere. So none should think that Baba only praises one– thus
leading the rest behind.


Indeed the entire spirit of Baba’s samaj theory encompasses the welfare of
all– whether He physically visited a place or not. Baba’s overall
guideline is that every samaj and community should grow.

Baba says, “Encourage everyone to build their career in a nice way. Let
none get the scope to think that their life has become useless.” (Ananda
Vanii #19)

So there is no question of any land being high or low. All are are part of
Parama Purusa’s special creation; and He loves all equally. About this
there should be no complex, no feelings of inferiority, no dogma.
We should all live remembering that all samajas are great, all human beings
are great, and that all are His progeny.

Baba says, “You must never encourage superiority complex, inferiority
complex, fear complex, defeatist complex etc. You are the very children of
Parama Purusa. Hence you are not inferior to anyone. You must not encourage
any inferiority complex, for you are the members of the highest and noblest
family. Because Your Father is the most revered Entity of this universe.”
(AFPS-4, p. 22-23)


Note 1: Here Baba is guiding us not to accept the dogma that any particular
samaj is better than the rest. Rather we are to directly oppose such a
misguided idea.

Baba says, “A person who wants to promote other’s welfare, a person who
wants to serve the entire humanity must keep away from dogma. Not only
that, he will have to staunchly resist dogma.” (AFPS-4, p. 61)

Baba continues, “It is not enough to keep away from something which is
considered a veritable sin, it is not enough to lodge only verbal protest
against sin. But one will have to wage an uncompromising fight against it.
This is the greatest criterion of a truly righteous person.” (AFPS)


Baba says, “Acaryas who have a minimum of five hundred initiates and are
adept in the difficult vishes’a yoga will be eligible for purodha
training.” (CC-1, chapter 4, point 2)

Note: These days this above mandate of Baba is limited to the printed page
only. Unfortunately, in practice, different parameters are there for
getting Purodhaship. Now a minimum two qualifications are needed: (1) To
obey “Centre” like a slave without any “if’s & but’s”– to always be ready to
blindly follow them; And (2) To collect money by hook or by crook, by right
or wrong means, and give that to one’s bosses. If these two criteria are
present then one is qualified for Purodha training. So I hope in future
Baba’s teaching will again be followed.

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In the Guise of Samaj

From: “Will Chaucey”
To: am-global@earthlink.net
Subject: In the Guise of Samaj
Date: Mon, 15 Nov 2019 23:51:08 +1000


“Jyoti-ujjval pra’n’occhal tumi priyo…”   (P.S. 2229)


Baba, O’ Parama Purusa, You are the Divine Controller of this vast
universe. You are the brilliant effulgence– full of vitality & saturated &
with the love. Baba, You are my dearmost. By Your own glory You are
glorified. O’ Parama Purusa You are ever-adorable.
Baba, I do not have the strength to catch hold of You. With my little
strength and with whatever means I have, I try to catch You– but it is
impossible for me. Instead I remain engrossed in my own self– unit “I”.
This ‘unit I’ is preventing me from coming close to You. Baba, please
transform my ‘I-feeling’, make it Yours.
Baba, with my own strength I will not be able to get You. With the
thread of the spider’s net I will not be able to bind You and hold You.
Because of this, please by Your causeless grace, allow Yourself to get
held. This is my only request to You. Please keep this open for Your
Baba, in my mind & in my heart, I have deep longing for You– to have
You close. Please grant me this by Your causeless grace. Baba please come
in my shravan, manan, niddidhyasan, & dhyana and make me Yours…



This letter about samaj is in response to a few simple margiis sometimes
get confused about what is a veritable samaj and what is not.


As is commonly known amongst A’nanda Ma’rgiis, Baba’s theory of “samaj” is
translated in English as “socio-economic Unit”. And, the work or project of
a samaj is known as their “socio-economic movement”. Hence each samaj or
socio-economic unit has its own socio-economic movement.

For example whatever samaj you are part of is itself a socio-economic unit
named after that area. And then whatever works your socio-economic unit
engages in to raise the financial and societal standards of that local area
is known as the socio-economic movement for that particular socio-economic

As a case in point, in the state of Bihar there is the Magahi samaj which
itself is the Magahi socio-economic unit. And the works that they do which
are consistent with Baba’s samaj teachings come within the banner of the
Magahi socio-economic movement.

And in Sanskrit, the term for ‘socio-economic movement’ is “Sa’ma’jik
A’rthik A’ndolan”. “Sa’ma’jik” means ‘socio’, “A’rthik” means ‘economic’,
and “A’ndolan” means ‘movement’. Thus Baba has termed His samaj theory in
Sanskrit as “Sa’ma’jik A’rthik A’ndolan”– literally meaning socio-economic

And naturally over time and for convenient use in daily conversation the
term was abbreviated to Sa’ma’jik and then to just, “samaj”. Hence the term
‘samaj’ is basically synonymous with a single local area having common
characteristics that is bound together as one socio-economic unit.

And certainly most every Ananda Margii is aware about all this.


Currently, according to Baba’s direction, the globe has been divided up
into 241 samajas. In the future of course this number may vary as economic
conditions change and as societal standards fluctuate. But in the current
era there are 241 samajas and each is formed according to a particular set
of characteristics.

Indeed, Baba has given certain characteristics which are necessary to form
one samaj, or one socio-economic unit. And the first two of these
characteristic are (1) same economic problems and (2) uniform economic
potentiality. And then there are other qualities which come into play such
as geography, language etc. But certainly economics is one key or even
dominant factor.

Likewise Baba has given a set of factors which determine whether two
samajas can unite together to form a single samaj. And the first criterion
is economic similarity. Hence here again economics plays a significant role
in the formation and development of a samaj.


The work of each samaj is to elevate the socio-economic standard of that
particular area.

For example, in India, there are 44 samajas. And before ’90, all the
samajas were working concertedly in their socio-economic area to bring up
or raise the standard on a socio-economic basis. And basically samajas or
socio-economic units were working only in local economic regions and areas.
For example, Magahi samaj or Bojhpuri samaj or Angika samaj or Tamil
samajam  were each working within their own respective area. So this is the
way things were going on with regards to samaj.

And it is one basic operational fact of life in a samaj or socio-economic
unit, that the work is dealing within a clearly defined local area. That is
one point. And the second point is that the common mass is involved:
margii, non-margii,… both.


So this is one important point, namely that in samaj work the general
society is also deeply involved. Because after all one key component is
that of finances or economics; and the general society stands to greatly
benefit from that samaj work. Towards this end, margiis work hand-in-hand
with the non-margii general populace. Because it is that very local area
there, where everyone lives, which is getting improved.

Baba emphasizes that our samaj system must be based on the slogan,
“universal in spirit but regional in approach”. (PNS-13, p. 24)

Baba says “The multi-colored garland of humanity will be enriched if
varying human groups blend together from a position of strength and
independence out of a genuine love for their brothers and sisters.”
(Prout-13, p. 20)

Baba says, “Those sentiments which are conducive to human unity should be
encouraged, rejecting the sentiments which create a rift in human society.
This is the approach adopted by PROUT’s socio-economic groups.” (Prout, p. 21)

Hence these are a few other striking features of Baba’s unique system of
Perhaps others can write and share some of their thoughts and experiences
about how their samaj is developing etc.

And regarding the notion that this is related with NIA, that is all
addressed in the note below.


Baba says, “You are the very child of Parama Purus’a…Keeping the Supreme
Entity fixed in your mind, proceed to the Supreme Goal with the utmost
devotion, and you are destined to attain the greatest fulfillment.” (APH-4,


Note 1:              RECENT HAPPENINGS

Most understand but from time to time someone comments about NIA and
simultaneously bringing the point of samaj. So we should see just how far
the two are really inter-linked, if at all.

As shown above, a samaj is A socio-economic unit related with the entire
population living in a particular area– irrespective of margii or
non-margiis. Plus a samaj has numerous and varied plans and programs for
the all-round economic development of an area. These are but a few of the
very significant and distinguishing features of a samaj.

In contrast NIA is not involved in any of these types of productive
activities. Because the common public has nothing to do with NIA and
economics is not at all a part of NIA planning.

Rather NIA is just one faction for grabbing the power since their main
object is put their leader and some of his cohorts in the chairs of Purodhas.
So NIA has nothing to do with samaj. Just their leader is trying to confuse
others. Hence it is for you to decide what is the mentality behind that
type of thing.

But as a basic overlook, the first thing is that he is misleading others on
the point of samaj and he wants to make himself look good — as if he is
doing samaj work.

So those who are not aware about samaj easily get confused.

Or to state it this way the leader wants to be look good and justify his
stance that what he is doing is ok & fine. That is why he is he is trying
to latch himself up with samaj. Because he wants validate his “work”.
If he had done all this under the banner of groupism it would have been
fine, as the people would have understood his true color. But instead he
has falsely grabbed onto the name of samaj and is blatantly propagating
this in his workshops.

And that is why a few get confused, from time to time.

But we should all be perfectly clear that Baba’s samaj system and one
the dogmatic NIA group are worlds apart. The system of samaj is based
on building a grand social order whereasn the NIA is a racist platform
for dividing society.


Proper Method of Sas’t’aunga Pranam

Baba says, “Prostration is called sas’t’aunga pranama…Of the five sensory
organs (eyes, ears, nose, tongue, and skin), one, the skin, can be omitted,
and of the five motor organs (vocal chord, hands, legs, excretory and
genital organ), one, the vocal chord can be omitted. This leaves the eight
constituent parts. And the prostration made with these eight body-parts is
called sas’t’aunga pranama.” (APH-6, p. 398)

Note 1: As we all know, sas’t’aunga pranam is only done to Guru, not to
anyone else.

Note 2: Here following is the etymological meaning of the term sas’t’aunga.
sa    +   as’t’a  +  unga    = sas’t’aunga
(with)    (eight)    (parts)  = with eight parts
Thus, as Baba tells us in the above quote, “the prostration made with these
eight body-parts is called sas’t’aunga pranama.”

Note 3: In Baba’s small encyclopedia book known as Laghu Nirukta, on pages
337-38 Baba clearly defines that sastaunga pranam means to lie down in
front of Guru like a stick, completely straight. Specifically, when in the
lying posture, both the arms get extended straight over the head with the
palms together. Thus from the very tip of the middle finger down to the
bottom of the feet, one’s entire body will be one perfectly straight line.

Note 4: As a general rule, the amount of floor spaced needed to do
sas’t’aunga pranam is 2-3 feet more than the actual height of the person.

Note 5: In Laghu Nirukta, Baba also clarifies that the Personality to whom
you do sas’t’aung pranam does not derive any benefit per se. Rather those
doing this practice get 100% of the benefit in the psychic and spiritual
spheres. Hence this practice of sastaunga pranam is a scientific process
for acquiring greatness.

Note 6: For biological reasons, women should not do the mudra aspect of
this practice.


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To: am-global@earthlink.net
Subject: You May Also Want to Know


Namaskar brother.
As an observation I might add that our dear Abhidevanandaji is beyond
logic when it comes to defending any idea or sentence he puts forward.
That means that to prove whatever type of dogma he likes, he is willing
to prove right as wrong and wrong as right. And that type of intellect
Baba has termed as:

Loka vya’moha ka’raka

Baba says, “Hypocrites want to misguide the people by their tall talks
alone. Lord Shiva had this to say about such people: Loka vya’moha
ka’raka. That is, “They create disease in the minds of the people.”
Their aim is not to solve society’s problems. Rather, they are the chief
cause for the downfall, retardation and sad plight of human society. The
present crisis in today’s civilization is due to them. Their theories
are based on the psychology and intellectual extravaganza of the
hypocrite. You will certainly encounter many such theories in the social
sphere, the economic sphere, and other spheres of life. This is not the
problem of a single country, but of the entire intellectual world. Again
I repeat that the crisis in civilization today is due to the
intellectual extravaganza of these hypocrites, these polished satans.”

I have since long been a critic of the 4 step-plan because it is my
belief that Abhidevananda is doing a huge disservice because he is
misguiding hundreds of sincere Margiis and workers on the issues at
hand. Certainly he is a loyalist of Ranchi and will remain so in the
hope of getting his Purodhaship.

Just a few observations:

1. Abhidevananda has been advocating an extreme hardline to anyone not
following Ranchi, labeling them categorically as ex-workers such as
ex-Cidananda, ex-Pranavananda, ex-Parameshvarananda, ex-Sarvatmananda
etc. In addition he calls all these workers and many more as defectors.
But Abhidevananda is an ex-worker because he falls in that same category
– he never follows any so-called organisational systems like RDS.

I have on occasion protested this use of certain prefixes such as ex or
defector to no avail. He has become an extremist with no intention of
benevolence, neither to those he decries as defectors, nor to those he
is intentionally misguiding.

2. Instead of taking a more ideological stand he is actually advising
people to stand down and submit to corruption temporarily by providing a
false hope that eventually the corruption will disappear. He is thus
running after a dream and taking many people with him into a fools paradise.

3. His constant emphasis on silent action is pure hypocrisy. I asked him
many times what is silent about the NIA (Non-Indian Avadhuta / tika) or
NIM (Non-Indian Margii) holding global meetings, making resolutions and
asking Margiis and workers to follow them? There is nothing silent about

In addition he has created his own group (NIA, NIM, 4sp) but blames
everyone else (except Ranchi) for having formed a group or faction
(defectors). Never has Ranchi given Abhidevananda any permission to
formulate a plan (4sp), nor has Ranchi ever endorsed the 4sp (Ranchi has
never even implemented one single step of the 4sp), nor has Ranchi ever
given permission to hold global meetings concerning the 4sp.
Abhidevanandaji is thus indisciplined himself and misguiding many others.

4. His 4sp is pure farce. In the last point of the 4sp it says that a
new CC and Purodha board be formed with all Purodhas who may be
deserving or who are senior (and those who are workers more then 20’some
years or more). The problem is, Abhidevananda is calling all workers and
Purodhas who are not with Ranchi ex-workers. So who actually is left for
the new body of Purodhas the 4sp demands from which a new CC be formed?
If everyone else is an ex-worker it is of course only workers from
Ranchi who are left! So why not be honest and simply say that all those
workers from Ranchi who are eligible will form the new CC and Purodha
board etc.

But the point is, that is perhaps already a reality (excepting his own
Purodhaship of course). So what is the point of the 4sp then? It is pure
nonsense, absolutely useless. A pure waste of time and energy to
continue with this ridicoulous 4sp. Of course, most workers reading the
4sp think that any selection will be done from all senior workers
(regardless of their group affiliation). But the fact is that
Abhidevananda only means those workers from Ranchi will form a new body
of Purodhas since everyone else is apparently an ex-worker and thus not
even a worker anymore.

In addition Abhidevananda has never made any serious attempt or strategy
to implement the 4sp because I specifically asked him about that several
times. The only strategy is individual acts of conscience. But the
problem with that is, if a single worker speaks out as has happened
several times, that worker gets zero support and Abhidevananda even
scolds the worker for speaking out. What a hypocracy. This is what
happened to Pranakrsnanandaji in Berlin Sector, who then withdraw his
support for the 4sp and was transferred by Ranchi to Suva Sector.
Anyway, that happened a few years ago.

Note: Abhidevananda is also the director / moderator of margii-mail.
Each month he sends out a reminder citing the rules of margii mail: No
criticizing the organisation etc. However, each month on that forum
itself Abhidevananda speaks out against AMPS to his heart’s delight. But
then when one someone else does the same, he criticizes that person and
posts the rules of margii-mail stating that one may not criticize the
organisation. And he warns them if they do that again they will be
banned from the network. Yet all along, he himself is free to criticize
AMPS on margii-mail as much as he desires. Such the is extreme case of
his hypocrisy.

5. Last but not least, who has given Abhidevananda the right to call
anyone an ex-worker? As per Carya Carya and AM system, expulsion can
only be done by Guru Himself, just like varabhaya mudra. Because the
disciple comes to Guru and if they betray Guru or lose faith in Guru,
then it is up to Guru to expel or not. No other person can decide this.
After ’90, all “expulsions” have been done for group power and control.
According to bhagavad dharma, expulsion by human beings is itself
sinful. Because that is done for ulterior motive alone.


Abhidevananda is himself is sowing the seed of racism. He is creating
groups based on racist means such as NBI (Non-Bengali Indian), NIA
(Non-Indian Avadhuta / tika) and groupifying that way and calling as samaj.

Here is a fuller list of his groupist / racist dictionary:

NIA= Non-Indian Avadhuta/tika; NITA= Non-Indian Tattvika / Acarya;
NIM= Non-Indian Margii; IO= Indian Office; NI= Non-Indians; NBIO=
Non-Bengali Indian Office;

…And here are more communal terms which the NIA founder created:

IA= Indian avadhutas/ikas; NIB= Non-Indian brahmacariis; BI= Bengali
Indian; NBI= Non-Bengali Indian; B= Bengali; NB= Non-Bengali; BMPS=
Bengali Marga Pracaraka Samgha; HMPS= Hindi Marga Pracaraka Samgha, etc. NBIA= Non-Bengali Indian Avadhuta

All of this is highly detrimental and has a long-term damaging effect on
our human society. It creates a scar in the mind of innocent people.
Indeed there are multiple negative points.

First, people start believing that categorizing others by their
birthplace, such as Indian and Non-Indian, is something approved by
neo-humanism. When in fact this type of groupist or racist
groupification is totally against neo-humanism.

Then he has given a very defective idea about samaj which is not
available in any part of Prout. Abhidevananda just invented his own fake
parameters about samaj. Unfortunately, many half-learned people start
believing him that this is the samaj.

All these things Abhidevananda is doing for his selfish narrow interest.
Because of his ego he does not understand how much damage he is doing by
his dogmatic definition of samaj. That is ideological harm.


First Abhidevananda spreads his dogma and then he labels it as
neo-humanism, samaj or in accordance with bhagavad dharma. That makes it
doubly dangerous.

It is similar to someone propagating sentient food yet saying
meat-eating is sentient. That is a double loss. First there is the harm
of meat eating and second is that innocent victims will never get the
benefit of vegetarianism nor get the teaching to eat plant-based foods.
Plus, on the top, they will also have ego that they are following
bhagavad dharma. So it is a mess all the way around.

Dividing margiis into groups (I, NI etc) and calling that as samaj is a
bizarre idea. On that very basis he is creating all kinds of vocabulary
as noted above. And in his communications he always repeats those words
and indoctrinates people into thinking that this is Baba’s samaj
teaching and “you should feel that you are NIM etc”.

He thinks this is neo-humanism and others not familiar with neo-humanism
think it is true. So Abhidevananda is blind and he is leader of the
blind. About such things Baba says that all the problems in history that
have come up till now is because of such jinanis.

Baba says, “Be careful of the serpentine noose of those so-called
intellectuals.” (AV-5)


Read Full Post »

Date: Tue, 20 Jul 2010 15:47:17 -0500
From: RJ Watkins
To: am-global@earthlink.net
Subject: Current Events & Money Issues


“Sukhe ele na’ko, shoke sa’ntvana’ dite ele…” (PS 3091)


Baba, when I was feeling happy and content that time when You did not
come. Those days I was so enamoured with myself and I was so involved in
my own glory that I did not even think to call You. So You did not come.
But when I lost all that happiness and when I become drowned in my
sorrows of self pity and when I was suffering and overwhelmed by various
problems, then by Your grace You immediately came and consoled me. Baba
in that desperate moment You graciously relieved me of my grief.

Baba, I did not ever feel that You are mine. In this life I was always
suffering from the vanity and ego of my own I-feeling. Those days I was
thinking that ‘I am everything’. Due to my ego I did not accept You as
the Supreme One– as my Goal. I did not take You as that most loving One
who can solve all my problems; I did not surrender at Your feet. Baba,
even then by Your grace You came deep inside my heart and became mine.
Now, by Your grace, I understand that You are ever helpful and that You
remain with me always.

Baba, those days when I was overwhelmed by that severe suffering, I did
not outrightly tell You about my problems. I did not openly say
anything. I did not express my pain to You. But because You are
ever-present in my heart and because You are my eternal shelter, with
Your infinite compassion You fully understood the desperate state of my
mind– You understood my sorrow. And by Your grace You instantly poured
Your eternal sweetness and love. By Your grace You filled my whole
existence with Your divine bliss.

Baba, due to my ego and vanity I could not recognise you. You were
showering huge grace on me but I could not recognicse that. I thought
that due to my own qualities everything was happening. In those happy
times I could not recognise You. Only did I begin to recognise You in my
sorrow. Baba, in my state of terrible suffering, when the mountain of
misery started falling on my head, then all my friends left me. I was
all alone. When I was happy then they were along with me but when I
became sunk in misery all those friends disappeared. Baba, You are the
exact opposite. When I was sunk in woe then by Your grace You
immediately came and removed all my pains and troubles. Baba You bathed
me in Your infinite love. Filling my I-feeling with Your bliss, You
surrounded me each and every second. Baba, You showereed Your grace and
saturated my heart.

Baba, You are so gracious. You are love Personified. You have done
everything for me. Baba, I surrender at Your alter…


Right now the world is in an economic quagmire, desperately wondering
how to fix the economy.

Communism is gone; capitalism is reeling; and all kinds of band-aid
approaches are in vogue to revive the current free-market system. The
most common measure in the US being the so-called stimulus program,
wherein the government prints & pumps huge amounts of money into the
economy. While so many other countries are cutting back dramatically on
their spending such as in Europe and South America.

But these token approaches are not bringing stability. Each and every
day we see the economic landscape changing – even witnessing entire
governments like Greece going bankrupt, or nearly so.

In Ananda Marga, we know that the only real solution is Baba’s teachings
on Prout and His samaj theory. These self-sufficient economic units are
the answer for today’s problems as well as the way of the future.

This letter aims to highlight our samaj theory and apply it to present
world circumstances like Greece’s place into the European Union (EU). By
these practical examples, we can better understand, value and utilise
Baba’s Proutistic teachings.

If the current economic turmoil is not properly addressed, then
everyone’s financial situation is jeopardised – the banks, the stock
market, even government bonds may all become suspect. And those are the
main places where we keep our money. So we should be in tune with this
critical issue on the macro level as it will also affect our personal


To review, a socio-economic unit, or samaj, is based on certain criteria.

Baba says, “While forming socio-economic units, several factors should
be considered. These include same economic problems; uniform economic
potentialities; ethnic similarities; the sentimental legacy of the
people; and similar geographical features.” (PNS-13)

These elements allow a particular region or area to rally around certain
common bonds and sentiments, complementary resources & landscapes, and a
shared vision, all of which allows them to function as an independent,
self-sufficient socio-economic community. That is what a samaj is.

Such socio-economic units will enable each area to grow well, valuing
their human and natural resources. Such samajas (i.e. socio-economic
units) will not allow stronger economic regions to come in and capture
all their natural resources. Thus they will avoid one of the major
pitfalls of capitalism that plagues the world today.

At present, places like Africa, the Philippines, South & Central America
and even parts of India which are rich in natural resources fail to
develop a thriving economy because they sell their own natural resources
to more industrially developed nations and in turn those poor countries
buy back those same resources in the form of finished goods from those
wealthy nations.

For instance, wood from tropical areas gets made into furniture by more
industrialised nations, and then those poor countries become the
consumers of those goods. Hence those impoverished areas do not develop
an economic surplus from their own resources – rather they face an
economic deficit even though the raw materials are from their own area.

This is the not way to go. With Baba’s samaj system, the resources and
assets of a particular region or samaj stay within that area. That will
enable each samaj to grow.

Baba says, “Each socio-economic unit should prepare and implement its
own developmental programmes. Factors like natural resources,
topography, river systems, cultural conditions, communication and
industrial potential need to be considered to facilitate proper planning
and development so that each unit will become economically
self-sufficient and prosperous.” (PNS-13)


Now we come to the point of Greece and the European Union (EU). As
everyone knows, Greece suffered a terrible economic collapse, and if we
do not learn from this, then such episodes will be repeated.

First let’s read Baba’s guidelines about merging samajas, or uniting
economic units. Although, Greece is not a samaj, per se, we have to
consider how beneficial their joining is with the European Union (EU).
And Baba’s below teaching sheds light on this matter.

Baba says, “Where there is economic parity, cultural mixing,
communication facilities and administrative efficiency, it will be easy
and natural for two or more adjoining units to cooperate, because they
will have attained a high degree of socio-economic uniformity. In such
cases they should merge to form a single larger unit. This will further
the welfare of their respective citizens and enhance their
socio-economic interests.” (PNS-13)

Thus, under certain conditions, samajas, i.e. socio-economic units, may
merge and that will be a fruitful partnership. The first condition for
such a merger is economic parity.

In the case of Greece and the European Union (EU), this condition of
economic parity was not met – as well as other missing requirements.
Greece, with its weak economy, joined the economic platform of the EU,
and in turn Greece had to compete with strong, industrialised nations
like Germany and France etc. Obviously Greece was not up to the task.

Germany is a country that thrives on exports and takes in large sums of
money. Greece’s economy could not compete in this way, so they mostly
became consumers of Germany’s finished products – like cars, machines,
computers and textiles etc. Plus the Germans invested heavily in Greece,
set up companies there and used the Greek labor force to build German

No doubt Greece does export certain products to Germany, but on the
whole Greece could not keep step with the more advanced economies of the
EU. This caused a lot of problems.

Baba “As each unit becomes strong and prosperous it will merge with
other units.” (PNS-13)

Here the main point is that when regions or nations do not share the
same economic strength, then they should not be combined together – not
until the weaker economy becomes stronger. That is Baba’s main warning.

So the very platform of Greece and the EU goes against our Prout policy.




We must remember that the European Union brought 27 countries together
wherein all use the same currency and economic platform. This gives
industrially developed nations a greater advantage and more opportunity
to sell their goods in poorer countries within the EU.

Ultimately that leads to a surplus of money in some countries whereas
other less industrially developed nations – like Greece, Spain &
Portugal – are put in a compromised situation and may even default. In
order to function, such poorer countries need subsidies and / or direct
help otherwise their per capita income will be very low in comparison to
rich countries. All because of a lack of industrialisation and the
inability to produce goods.

With respect to the EU platform, the rich countries get richer and the
poor ones becomes more poor. This is an ongoing phenomenon with no end
in sight – the situation cannot be fixed through capitalistic means.

When the economic strength of two countries is quite similar then they
can unite and form one currency. But when the economies of two countries
are not similar then a merger will not work. That is why even 20yrs
after the reunion of East and West Germany into one nation, still the
east is suffering from dire poverty and most of the money in the east is
controlled by the west. And when you take 27 countries of varying
economic capacity and put them under one roof, massive disparities are
going to develop. And that is what we see happening with the EU.


The above theory of wealth disparity does not just apply from one nation
to the next, but within nations as well.

In the US , when the various states united under one banner then certain
states were highly developed while some not. So the US federal
government started programs like Social Security and Medicare as well as
other safety nets to help those states that were not industrially
developed and lacked purchasing power. That is the only reason why these
states could function together. Still today within the US there is a
great disparity: Some states are extremely poor and some are very rich –
like California and New York are very rich. (Note: Here we are not
talking about the state governments but rather the overall flow of money
in the state.) Thus economic programs are needed to adjust for this
wealth disparity – but ultimately that is just a band-aid measure as well.

In India also, those states that are industrially developed – like
Punjab, Gujurat, Kerala & Maharashtra – are very rich in comparison to
poor states – like Orissa & Bihar etc- which are not industrially
developed. So that same formula applies here too. And those rich states
gobble up all the natural resources and profit from selling finished
goods made from raw materials in poorer states. There is an extreme
imbalance at work.


Hence it is not state lines or national boundaries that define a
socio-economic unit.

Baba’s guideline is that a samaj must be formed based on these following
factors: 1) same economic problems; 2) uniform economic potentialities;
3) ethnic similarities; 4) the sentimental legacy of the people; and 5)
similar geographical features. And then once formed, that socio-economic
unit must become economically self-sufficient and keep hold of all its
natural resources. Merging such socio-economic units, or samajas, can
only occur with samajas of similar economic strength.

Baba’s theory is applicable both inside and outside a particular
country. And it is applicable to the European Union also. When EU was
first formed, all the countries thought they would be better off, but
now it is quite clear that mixing poor and rich nations together does
not work. Rich countries get more of the benefit.

The conclusion is that the existence of the EU is threatened by its own
way of functioning. Industrially developed countries have more economic
surplus and less developed nations have less purchasing capacity . This
disparity creates problems – i.e. a downward spiral of the economy into
poverty. Tragically, this we are all going to witness if Baba’s
Proutistic teachings are not put in place.


Now the entire money market system is interconnected due to global trade
so when this imbalance is present in the EU, then the economic fate of
EU will spread and the whole globe will be affected.

In this present global climate some countries are supplying raw
materials and some are producing goods and selling to other countries.
Those countries producing something will be most benefited and those
supplying raw materials will face serious problems. That is the essence
of the matter.

Because banks are investing all over the globe, if a certain country or
region goes bankrupt then other places are affected.

So we should be careful about putting money in banks, stocks and bonds
as the economic future of the planet does not look good right now
because the current (defective) polices do not match Baba’s teachings.


Baba says, “PROUT advocates the formation of self-sufficient
socio-economic units throughout the world. They will work to enhance the
all-round welfare of the people in their respective areas and unite
humanity on a common ideological base. The interests of all local people
will be guaranteed and gain proper recognition. As each unit becomes
strong and prosperous it will merge with other units. The formation of a
world government will assist this process of integration. Socio-economic
units will thus facilitate the comprehensive, multifarious liberation of
humanity.” (PNS-13)

Rasa Deva


For a better understanding of this topic of socio-economic units and
Prout’s financial mandates, please read this following discourses:

Socio-Economic Groupifications
Developmental Planning
Some Aspects of Socio-Economic Planning
Some Specialities of Prout’s Economic System
Socio-Economic Movements
Decentralized Economy
Block Level Planning
Economic Dynamics

Baba says, “This has been our failing: that we neglected the spiritual
faculties of human life, we neglected the cardinal spiritual points of
life. If we are interested today in the welfare of this beautiful
universe, we should try more and more to accelerate the speed of
spiritual progress. If the acceleration of spiritual progress becomes
tremendous, then not only in the human world, but also in the physical,
psychic and spiritual spheres of the entire world — and not only of the
entire animate world, but of both the animate and inanimate worlds —
there will be tremendous progress. And this is what we want. Now we are
anxiously waiting for that crimson dawn on the eastern horizon.” (AFPS-5)

Note: Generally people do not realise this very thing which Baba has
explained above. To understand this fully it needs agraya’ buddhi
(pointed intellect). Only those who are blessed sadhaka can understand
that sadhana is the panacea.

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From: “Mohini Ghosh”
To: am-global@earthlink.net
Subject: Why Not Baba’s Book
Date: Mon, 05 Apr 2010 14:24:28 +0530


“A’lo eseche ghum bheungeche, phuler vane raun legeche…” (P.S. 2253)


With the arrival of effulgence, all drowsiness & sleepiness have been
vanquished. In the flower garden, new growth has come. The buds of those
flowers which were in hibernation have now all bloomed. And they have
filled the flowers with nectar; it is overflowing.

Each and everyone’s heart is vibrated with the new color. Each and every
movement in life is vibrated in His flow. The air, the water, the earth,
and the sky– everything is filled with His vibration and charm. The advent
of the new dawn has come; now there will not be any more cries or
laments due to the darkness. In the language and expression there will
no longer be any bitterness– rather it will be saturated with sweetness
and love. Love will be the source of all inspiration.

This transformation has all happened due to the causeless grace of
Parama Purusa; He created this momentum and changed the whole vibration of
this entire universe. He filled it with His own color. The new dawn has
come and the drowsiness of staticity and dogma has disappeared. The
sweetness and charm of spirituality has advented…


One of the groups has always glorified the words Baba spoke in Bengali and
printed them properly whereas what Baba spoke in Hindi they left lying
in the dust.

When Baba spoke in Bengali about points of samaj then they always
made sure that got published in Baba’s books such as Varna Vicitra and
Shabda Cayanika etc. But when Baba speaks in Hindi about other samajas and
their histories etc, then those discourses they manipulate stating that Ac.
Raghunath is the author of those talks.

By having the book appear in Raghunath’s name then people do not even
know that this is Baba’s book. And that is what is discussed herein.

I am reminding us all of what was witnessed by thousands of margiis who
personally attended those DMC’s during Baba’s northern India tour in the
first few months of 1984. And several thousand more margiis are there who
did not attend but heard about all these things.

Here then in story format I am sharing the details how Baba toured in 1984
but unfortunately the many discourses given on that lengthy tour never got
printed in His name. Please read below.


Baba did one historic education tour in 1984 when He did more than one
dozen DMC’s across northern India & the following is the story of that time.

When Baba did His grand tour and conducted so many DMC’s in Hindi speaking
areas in 1984, then that time Baba directly gave important guidelines to
all the samaj secretaries from various samaj places which He visited. Means
it was an education tour and wherever He went all along the way Baba did
field walks at so many temples, churches, forts, and old buildings. This
was part of His pre-planned tour that during field walks He would visit so
many historical and archeological sites. And always local margiis
accompanied Baba on these walks and got the blessed opportunity to hear
Baba talk about all these places and much more.

Sure enough the DMC discourses and general darshans of this same 1984 tour
which Baba delivered got printed in Subhasita Samgraha parts 16-17 and
Ananda Vacanamrtam part 22, respectively. This was given. In addition, it
was also His big planning to make the tour and visitation of many
historical sites. And in that way Baba gave in-depth and elaborate
explanations of those sites to the Margiis and samaj leaders present. One
other important point in all of this is that Acarya Raghunathji was
assigned the specific duty of taking notes of all Baba’s talks that time.

So this type of program was going on during that historic tour because
after all this was Baba’s usual way. Means not just on this tour but
throughout His life wherever Baba lived and wherever He visited always He
told all the histories, stories, tales, factual analysis and so many things
about the surrounding area wherever He was. And these things Baba told to
the local Margiis and attending Acaryas– whoever was present. When living
in Jamalpur, when touring Berlin Sector, when touring the Philippines,
indeed all the time this was happening. So naturally also then on His grand
1984 tour of Hindi speaking areas Baba gave countless talks about the
history and archeology of that area.

And as I say on His tour Baba visited hundreds of archeological buildings that
were hundreds and even thousands of years old. Places that had a rich
history of deep archeological importance such as temples, tombs, mosques,
forts, monuments, historical buildings, etc. And Baba revealed a huge,
never-before-known history during His tour which was noted down.


But the tragedy is that all those charming tales and hidden facts which
Baba graciously revealed, all those things never got printed in Baba’s
name. Never.

In contrast though, in the Prout books so many talks given on field walks
related with Bengalistan have been added after 1990. So why did Bangalistan
get the upper hand while all the talks from Baba’s tour of Hindi speaking
areas get completely neglected. Why didn’t the Hindi area historical
research and Baba’s other direct guidelines, why didn’t those get placed in
book form in the name of Baba.

Because after all, on this long 1984 tour of 4 months penance, thousands and
thousands of pages worth of Baba’s valuable teaching was given. Yet somehow
it was deliberately left off the shelf of Baba’s library.


Here then is the missing link: the answer why all those talks of Baba never
got printed in His name.

For that historic 1984 tour, Baba gave the duty to Ac Raghunathji to
collect and manage the note-taking and publication of those talks. So Ac
Raghunathji organised all the talks given by Baba during the tour. This he
did from 1984 up to 1993 and in his own way Ac Raghunathji was trying to
get the Publications Department to print these things.

But B group Kingpin Dada Sarvatmanandaji pushed back the work. No doubt
Dada Sarvatmanandaji did not cancel the project completely. Means he did
not throw it into the river like some crude dictatorial madman. Dada
Sarvatmanandaji is more crafty than that. Instead, he added one of his
patented devious twists to the situation. Dada Sarvatmanandaji demanded
that the book should come, BUT in the name of Ac Raghunathji– not Baba.


So that was the nasty point. Reason being Dada Sarvatmanandaji wanted to
undermine those things. Means he did not want to highlight anything other
than Bengali culture so all Baba’s talks about Hindi speaking areas, he
wanted to push them down into the mud. And what better way to effectively
do this than to take away Baba’s name from those discourses and instead
assign them to someone else– like Raghunathji.

Because whatever words come from Sadguru Baba, those words are treated as
divine. Nobody can compare with BABA. So by manipulating the situation and
instead crediting Ac Raghunathji and not Baba for giving all those talks,
that was one way of undermining Baba’s words about those Hindi speaking
samaj areas. And that is exactly what Dada Sarvatmanandji wanted to do. To
crush the existence and push down the validity of Hindi speaking areas. And
in fact he did like that.

Because the book of history did in fact get printed in Acarya Raghunathji’s
name and still today it remains like that. About this book more I will tell


First though, with regards to Acarya Raghunathji, all we can say is that
his position was like one bootlicker that time. That was why he did not
adequately oppose Dada Sarvatmanandaji’s fraudulent scheme. And in the end
Ac Raghunathji actually thought that this was alright. Because after all
the book was put in his name and that way he got the credit and respect for
that. So that was the late Ac Raghunathji’s way in all of this, and even when
he was organisational president still he did not come forward to correct
this thing. That is the proof that he approves of the whole situation.



But truly speaking those are all Baba’s direct talks. And anyone who is at
all familiar with Baba’s style of discourse will easily understand that all
those words belong to our Revered Baba, and not to Ac Raghunathji. So it
is a terrible wrongdoing that the book was done in a different way. It got
titled as ‘P.R. Sarkar on History’ and the author’s name is there in bold
print: Acarya Raghunath. That is the tragedy.

Because in this way, who can understand that this is actually Baba’s book?
Nobody. Because the title of the book itself makes it look like Ac
Raghunathji is writing about Shrii Sarkar’s ideas on history. When in
actuality those are all Baba’s discourses.

Altogether Dada Sarvatmanandaji has created a big mess in Baba’s scripture in
order to prove Bengali superiority. And all along the present B group
spokesman Dada Kalyaneshvarananda was aware about the adulterations and
distortions being done go Baba’s sacred discourses yet all the while he
kept mum– and just allowed that injustice to pass before his eyes.


Now it is the duty of one and all to put forth the demand that all Baba’s
discourses should be published in His own name and be included as part of
AM scripture.



The discourses Baba gave during His 1984 never got printed in
Baba’s own books. Instead Baba’s discourses got published under Ac.
Raghunathji name in his book titled ‘Shri P.R. Sarkar on History’ by Ac.
Raghunathji. This entire email tells more facts and figures about this
wrongdoing, but here following B group spokesman exposes his own position
that since long he was aware about the distortion done to Baba’s discourses
but never did he do anything to correct the matter.

B group spokesman Dada Kalyaneshvarananda once wrote:

“‘In His 1984 tour, he (Baba) spoke about different places and Raghunathjii
noted it down and was later published [in Ac Raghunathjii’s own history
book] as “Shri P.R. Sarkar on History.”

Best and Worst

Baba says, “Human beings come into this world and attend to so many
duties…It is the sense of duty that makes a person great. Of all the
bonds, the bond of duty is the strongest and the bond of moha [blind
attachment or infatuation] is the worst. Humans will have to break the
bonds of moha and increase the bonds of duty.” (NKS,’97 Edn, p.111)

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Date: 14 Feb 2010 13:46:05 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: It Is Not Groupism


“A’kasher ta’ra’ mor, ekata’ra’ eki sure geye caleche…” (P.S. 4716)

Baba, from the music of my heart and to the stars of the sky, everything
is singing one tune and one melody. Baba You exist and this world also
exists; but it is revolving around You because You are the Nucleus. You are
the Controller of everything. Indeed, Baba, You are the Essence of this
universe– everything is dancing and revolving around You.

Baba, in this beautiful creation of Yours, everyone is wreathed together
in one garland. Everyone’s sweet heart is attracted to one and all. The
illusion about ‘mine’ and ‘others’ is evaporating. Here in this world
everyone has come to become one.

No one is an outsider; everybody is my own. Those who are sadhus, good
sadhakas, and devotees– they see unity in diversity. They view everyone
equally and they love all. Whereas that self-centered & ignorant mind
operating under the dark spell of avidya maya has brought these problems of
selfishness, groupism, and divisiveness.

Baba, You are everything, You are attracting one and all. Your whole
creation is dancing and revolving around You. By Your grace, everyone’s
heart and mind is wreathed together. Baba in this way You are lovingly
playing Your grand liila…


Time and again one or another person or group is bragging about their own
samaj– as if they are the holiest ones. But this type of narrow-minded
outlook is not at all good; rather it is harmful. And anyone who speaks as
such is only exposing their own small-mindedness. Because we know that
Baba’s samaj theory is one broad-minded approach whereby all get the
opportunity to rise up and grow. And in this way people escape from the
noose of various complexes, most notably inferiority complex. So the
creation of samaj movements is one unique method whereby the whole humanity
can develop simultaneously in a complementary fashion.

Here following is some further explanation about the inner workings of
Baba’s samaj system and at the same time I hope everyone will also write
their thoughts on this important topic.

If we are all critically aware of Baba’s teachings on samaj then we will
clearly recognise when any of the groups tries to proclaim theirs is a
samaj movement when in fact it is groupism.



If one studies the basis of the formation of samajas and their criteria
(See note 1), then one can understand that without the formation of samaj,
repressed ethnic populations and the exploited mass will never be able to
enjoy freedom in the social spheres. Because exploiters inject various
inferiority complexes in the mind of the community which they want to

For example when the Britishers first started exploiting India then right
away they suppressed the local language so that the common public was
unable to express their grievances to their local government offices. In
that case the immediate effect was that the local people began suffering
from an inferiority complex: ‘I am illiterate, I do not know the basic
thing; I am low.’ Like this the people began to think.

So by the injection of the European language and culture and by giving undue
respect to that, an inferiority complex was created in the minds of the
Indian common mass.

Furthermore, the customs, manners, behaviors, songs, dance, drama, and all
local cultural expression which had high moral value were treated as low in
the eyes of the British administrators. So Britishers injected their own
films, cultures, manners, styles, and the result was that the inferiority
complex became so deep rooted in the Indian population that even today in
this 21st century if any person has a Masters degree in Sanskrit then they
feel inferior to someone who speaks one just a single sentence of English.

And when people suffer from inferiority complexes then they lose
self-confidence. They feel all their own local customs, manners,
behaviours, and culture is low. And they prefer to follow the way the
exploiters lived, ate, watched movies and what customs, manners, &
behaviours those exploiters did. So due to the inferiority complex the
common mass feels that everything that those exploiters do is great; and
their own things are low.

In this stage it is very easy to get exploited on economic sphere. On this
point in His discourse, ‘Capitalism in the Three Spheres’, Baba is giving a
very good guideline.

Baba says, in this case the chief solution is to instill self-confidence
within the local people by the development of their own samaj. Because then
ethnic people will feel proud of their own language and customs, and they
will not suffer from inferiority complexes. And in that case the
possibility of their getting exploited will be completely diminished.


Here is one special feature that should always be kept in mind. And that is
that one must have to remember that while encouraging local sentiments,
universalism should not be forgotten. Not for one second, otherwise it will
turn into groupism. It is just like driving on a mountainous road. If you
are careful and following the rules then you will reach your destination
quickly. But if you lose sight of where you are
going, then your life will get paralysed.

So lack of universality in the samaj movement can turn into a groupist
agenda. That is why Baba emphasizes that our samaj system must be based on
the slogan, “universal in spirit but regional in approach”. (PNS-13, p. 24)

And a similar idea about universality Baba has taught or incorporated into
His book, ‘To The Patriots’. No doubt with just a superficial reading of
the book, ‘To The Patriots’, then many people get confused that Baba is
propagating nationalism. But those who are genuine seekers of knowledge,
they easily understand the main theme or guideline which Baba is
emphasizing. And that teaching is that the unity of the country should be
strengthened on the point of cosmic fraternity and universal brotherhood.
This is Baba’s guideline. Devoid of this it will just be national
sentiment, i.e. nationalism which, as we all know, is one negative & narrow

Similar then is the case with samaj. Devoid of incorporating universal
values, then the samaj is just one group. So no one should get confused
that the agenda of samaj is just the agenda of groupism. Because Baba’s
samaj’s system has nothing to do with groupism.

Rather the AM samaj system can be likened to one flower garden where so
many varieties of flowers get scope to blossom. And each one has its
independent beauty, yet collectively they can be wreathed together to form
one colourful garland. So there is no question of one flower being superior
to another, or more valuable then other. Because all have their own unique,
intrinsic quality; and when joined together they collectively form one
garland. And this very same type of unity samaj preaches.


Here one thing should also be added: Baba never contradicts Himself. So
nobody should get confused that in His Neo-Humanism book Baba is talking
about rooting out different sentiments and establishing neo-humanistic
ideals, love for all; and in His samaj theory He talks just the opposite.
If anybody thinks like this they are severely confused.

Because: The samaj movement and Neo-Humanism are working in the same

Truly speaking, the whole theory of Ananda Marga — whether (a) spiritual
philosophy, or (b) socio-economic philosophy, i.e. Prout, of which samaj is
one part, and (c) Neo-Humanism– everything is working together on various

PROUT’s hinterland is mostly physical and the hinterland of Neo-Humanism is
psychic to proto-psycho-spiritual. And beyond that AM spiritual philosophy
stands. So in true sense Ananda Marga is one bird which has two wings:
Prout and Neo-Humanism. (See note 3) And, of course, one critical aspect of
Prout is the samaj system, which is one special program that provides for
the all-round development and growth of all downtrodden peoples and neglected

Without this there is no other way to build up one human society. (See
Notes 2, 4, & 5)

Here I conclude with the following words of our beloved Sadguru:

BABA says,”…the eternal glow of the boundless elan vital of Cosmic
Consciousness has been illuminating the life-lamp of universal humanism
since time immemorial, is illuminating it, and will do so even more
intensely. That is why I say the future of the human race is not dark,
rather it is strikingly resplendent…” (AV #49)

brotherly yours,


Baba says, “There are several factors which should be considered when
forming a socioeconomic movement [i.e. Samaj]. These are same economic
problems, uniform economic potentiality, ethnic similarity, common
sentimental legacy and similar geographical features.” (PNS-13, p. 19)

Note 2: Everybody wants freedom in all the spheres: physical, psychic, and
spiritual. We all know that spiritual freedom is not possible on the
collective level because of the divine rule that all cannot be granted
salvation at the same time; but collective freedom in the social realm is
possible. To give this practical shape and Baba has made the samaj system,
or socio-economic units.

In the below quote Baba is highlighting the important and
invaluable role the samaj system has in creating a proper human society
that is free of exploitation.

Baba says, “Human beings want freedom both as individuals and as members of
society and to ensure this freedom they will fight against all types of
oppression….collective freedom can only be ensured if there is
comprehensive unbarred expression in the different spheres of life…For
this to develop properly it is our duty to create a congenial atmosphere, a
suitable socioeconomic environment.” (PNS-13, p.19)

Note 3: Here below is the quotation of Baba where HE employs the analogy of
bird of Tantra in order to characterize the relationship between AM
spirituality, Prout & Neo-Humanism:

Baba says, The relationship amongst PROUT, Neo-Humanism and AM spirituality
may be likened to the bird of Tantra…[where] Spirituality (Ananda Marga)
is like the Tantric bird, and one wing is PROUT and the other wing is
Neo-Humanism. And the bird is flying along the path of beatitude towards
the Supreme Entity.” (PNS-17)

Note 4: We should always remember this following guideline. Because
positive movements like the samaj system always deserve our support and
negative trends like groupism should always be tossed aside.

Baba says, “Those sentiments which are conducive to human unity should be
encouraged, rejecting the sentiments which create a rift in human society.”

Note 5: Baba created samaj to remove psychic diseases like inferiority
complex. And when people overcome this complex and their mind becomes
balanced then there is no scope for them to develop superiority complex
about their samaj because rather they will think that all are great. They
will adopt a more universal stance thinking that all belong to Parama
Purusa and that all lands are my land, not just one particular area. So in
this way samaj movements are universal in spirit and dynamic and lead one
forward on path of dharma & universal welfare.

Future Humans– Body Shape

Baba says, “The situation that will arise in the future as a result of
humanity’s ever increasing thirst for knowledge. To meet these developments
the nerve cells and nerve fibres will have to become more complex.
Consequently, the human cranium will become larger and the size of the head
will increase. The hands and feet will become weaker and weaker and human
beings may even lose the ability to walk…In the future, the legs will be
used less and less and the capacity to move on them will decrease. The arms
will become thin, and the head will become abnormally large.” (AV-8, p. 8-9)


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From: “Motilal Pandey”
To: am-global@earthlink.net
Date: Tue, 02 Feb 2010 06:28:34 +0500
Subject: The Way Our Prout Treatise Got Altered


Baba has given this following song to warn those who are demons in human
form, who by their nefarious work are destroying the peace by spreading
poison and bringing disaster.

“Manus’ manus’ ha’ra’ye hunsha kotha’y calecho tumi. A’ka’sh ba’ta’s
bis’iye diye narak kare marttyabhu’mi…” (PS 1190)


Why have you lost your rational sense and started moving on the path of
annihilation and ruination. You made this golden earth poisonous with the
domination of your disastrous theories, i.e. the dogma of groupism etc. You
threw away the high ideals of spirituality and you forgot the eternal truth
that whatever strength you are getting, that is coming from Him…Parama
Purusa…Baba… He is the source. So you lost the sense and you do not
like to understand that, to pulverize your ego, the trident of Parama
Purusa is active…


Ours is a universal society aimed at projecting Baba’s ideals to one
and all. So we have to be vigilant when any impediment within the Marga
crops up and steers things in their own direction.

For all those who care about Prout – which is everyone – please read
the following with great care.


One group has worked hard to alter and distort Baba’s presentation and
teachings on Samaj.

Let me explain further. Specifically, two editions of the Prout in a
Nutshell series, i.e. parts 19 & 20, got completely coloured with
Bangalisation. Because in those two editions there are 8 full discourses
dedicated to Bengal. Giving the false impression as if the Amra Bengali
samaj is the only samaj on the planet or that Baba only gave importance to
that samaj. But this is not the case at all because on this planet there
are 241 samajas and Baba in His own unique way gave equal importance to
them all.

But after 1990 led by the heavy hand of Sarvatmananda, B group
stuffed the pages of our Prout books exclusively with discourses on Bengal
while the many other samajas of India were discarded entirely; or like
Bihar if they got place then very little space was given in comparison to
Bengal. And for overseas samajas, the condition is the same. Either they
were completely discarded or given very little place. So it is clear that
with a partial hand their intention was only to highlight the Bengalistan
area at the cost of other places.


Yet the spirit of Baba’s teachings and Baba’s practical approach is
completely different.

Whatever samajas Baba visited and even those places He did not physically
attend to, always Baba recognised the value of and encouraged the
development of all samajas. Toward this end He regularly gave dictations
about the plans and programs to execute in the various samajas. And
Proutists from all over the globe personally noted down and received these
guidelines from Baba.

So those aware know that Baba’s teachings were related with so many aspects
of the development of the various samajas on the topics such as
agriculture, industry, irrigation, trade, culture, history etc. And many
more things. And on those occasions, Baba spoke in great detail about
innumerable samajas. Huge time was allocated for this. But such important
guidelines of Baba did not get place in the Prout. Only Bangla samaj points
got place in the Prout books.


Due to B group’s deep seeded desire to impose their Bengali Raj, they
made sure that only Baba’s teachings related with Bengali areas got the
upper hand. Only their own samaj discourses were highlighted in the Prout
Nutshell books. And Baba’s talks about other samajas did not get the
place– they were neglected and rejected outright.


Because if you look at the Prout 19 and 20 then you will get 8 discourses
which are exclusively related with samaj of Bengali area. And about South
Indian samaj or north or western India they were discarded from these Prout

But similar planning Baba told to all those samaj leaders whom Baba used to
call to give special guidance. So due to B group’s interference that is why
only Bengali samaj plans, programs, and guidelines given by Baba have been
published in Prout.

Why were Mara’thi samaj, Tamil samajam, Kannada samajam, Chhattisgarhii
samaj, Dogari samaj, Nagpuria samaj, Maharlika samaj, Mauri samaj, and all
those several dozens of samajas discarded from the Prout books? I think now
the answer is becoming clear.

Because everyone knows that Baba’s guidelines for these aforesaid samajas
were given, but they were never allowed to have a place in the Prout books.
Only Bangla got the place. Reason being that those days in 1991-92 B group
was controlling and they wanted to create an inferiority complex in the
minds of Margi members of other samajas. By creating the false impression
that Baba has given special preference to Bengalistan. Thereby continuing
their group supremacy.

But the fact is that Baba guided equally to all the samajas.

Clearly then one type of deliberate distortion of Baba’s teachings has been
done. That only the Bangla area planning and programs of Baba’s teachings
got the place in Prout, and not other areas.

Till today B group does not have an iota of repentance for what they have
done. i.e. They changed the BP manual and altered the AM Revolution
chapter etc. In sum they wiped out Margi rights. But B group’s negative
dealings on this topic does not end here.


Here is another pertinent example how B group has altered Baba’s books and
manipulated His discourses on samaj.

A case in point: In the Proutist Economics book a total of 104 pages got
dedicated for the Bengali samaj, and only 18 pages were allotted for all
the five (5) samajas of Bihar. And Baba’s talks on innumerable other
samajas that were discarded entirely. By this manipulation, so many of Baba’s
teachings related with the development of samaj did not get place in Prout.


So all this gives proof that since long B group has been strategizing and
executing their plans of group dominance wherever and whenever they get any
little or big opportunity. So today’s raid of Ananda Nagar sits on top of a
whole heap of injustices carried out by B group. And furthermore what
alteration B group has done to the formation of Baba’s books and
manipulated the teachings on samaj. All this gives hardcore evidence to
their long term and on-going plan to rule Centre and wave their flag of
Bengali Raj.

Indeed their plan was so deep-rooted that even after their fall from
power, many of their distortions and dogmas still stand: Destruction of
BP Manual, Bangalisation of Baba’s Discourses, Fake Ananda Vaniis,
Distoration of AM Revolution & more. While the other groups wanted power
B group brought a whole other agenda to the table as well. And still
today we are dealing with the mess they created.


So at the cost of the sanctity of Baba’s treatises on Prout and the welfare
of our Marga the crimes committed by B group must not be allowed to
continue. The day has come for all margiis to come forward waving the
banner of neo-humanism, doing away with narrow-minded, groupist traditions.

Baba says, “You must awaken those who do not realise the facts, and make
them aware. Let the ideals of neo-humanism reach their ears, and be
implanted in the core of their hearts. With their liberated intellects they
will throw all their illusions into the dustbin.” (NH-LOI)


Note 1: These are the eight (8) discourses in Prout Nutshell 19 & 20
dedicated to Bengal. PNS 19: ‘Bangladesh’, ‘Tripura’, ‘East Wet Theory’,
‘Talks on Bengal’; PNS 20: ‘Socio-Economic Potential of Bengal’,
‘Northeastern India’, ‘South Bengal’, ‘Contai Basin Planning’.

Allopathic Medicines Not Good

“When people take allopathic medicine to cure a disease, the medicine
disturbs the ecological balance of the body because more negative microvita
get concentrated at the point of the disease. Allopathic medicines do not
kill diseases — diseases die by their own natural death. Although the
medicine may check the disease, the increased concentration of negative
microvita can overcome the effect of the medicine. In fact, the increased
concentration of negative microvita caused by allopathic medicines creates
many new types of diseases, and due to this, two or three new diseases are
presently being created every decade. So what is the solution to this problem?
Our approach should be two fold — external and internal. Externally we should
take medicines to check diseases, but internally we should perform spiritual
practice.” (MVNS, p.136)


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