Archive for the ‘Samskara’ Category

Sat, 22 Jun 2013


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


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

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

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

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

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

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

That was the cause of my confusion.


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

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

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

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


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

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

And he also began to explain as follows.


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

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

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

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

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

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


Acaryaji furthermore continued:

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

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

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

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

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

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

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


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

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


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

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

And here Baba further describes that stage of degeneration.

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

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


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

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

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


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



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


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

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



2-20 Na svargo na rasa’talah

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



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

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

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

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

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

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

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

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


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


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

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

In Him,


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

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

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

For more about the subconscious mind read:



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

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

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

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


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

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

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Date: Sun, 09 Jun 2013 01:51:57 -0400

Parama Purusa showers His love and saves all devotees, regardless of whether they are good or bad, a hero or a villain. Always, Baba gives his loving shelter to His bhaktas.



We all know that in the 70’s when the mass of Wts were called for reporting and RDS with Baba, then it was so crowded. The rooms were small and everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana’nanda arrived and was told that all workers should place their bags and blankets into a particular room. There was hardly any space as hundreds of workers were putting their belongings in that same place.

Anyway, somehow Dada Sharana’nandaji found a tiny space. He spread his blanket halfway and placed his bag on top. Then he went off to attend his various meetings etc.

That evening when Sharana’nandaji returned, he saw that his belongings were not there. So he thought one other Dada had tossed his things aside and taken his spot. When Ac Sharana’nandaji awakened that Dada and told him of the problem, the Dada did not care at all.

Without thinking deeply and without asking others for help, Sharana’nandaji became extremely frustrated. In addition, it was a fasting day and that made his frustration grow even more. Internally he was thinking that many of these other Wts were just like monkeys, i.e. uncultured and uncivilised. He was thinking they were just worthless people and he felt hatred towards them.

He did not complain openly but those were the thoughts floating in his sad state of mind.

The next day Dada Sharana’nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba feigned anger and strongly rebuked him and said that those who have come in Ananda Marga are not ordinary. They may have bad manners and their conduct may be irregular, but I have specially called them and they have come. So you must adjust with their behaviours. They have a special samskara. Do not superficially judge them by seeing their bad qualities or rude behaviour. Do not hate them.

While pretending to be angry, Baba lovingly scolded Dada Sharana’nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to anyone about the incident; he had not shared his thoughts or feelings with anyone. Just Baba was peering into his mind. Secondly, he realised that he must reconsider his relations with other workers and adjust with their poor dealing.

Certainly in His supremely benevolent manner, Baba pretended to strongly scold the Dada who threw away Sharana’nandaji’s blanket, but Sharana’nandaji was unaware about this. All he knew was that he must have respect and love for all in Ananda Marga because of their link with Baba. That is Baba’s wish and explicit direction.

This above story shows how Baba never judges any of His disciples based on external affairs but rather looks at their inner essence and feeling. And when He Himself says that all in Ananda Marga have come because I have called them and that they have a special samskara, then we must always look favourably on everyone in Ananda Marga – and love them, whether they are playing the role of a hero or a villain.

That does not mean that we cannot point out their wrongdoing. Rather we must address those who contravene the social code; they absolutely must be reprimanded and rectified. So we must take a stand against those wrongdoers, but only with the sweet motive to clean them of their faults. One must not loathe or harbour hatred towards them. In our heart we must not have ill will toward them. Whether they do wrong or right, we must remember that they have come to serve Him in some capacity and they have Baba’s love.



This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one young Wt. The family acarya was telling about the laziness of one junior worker.

Baba immediately interjected and with His divine countenance began feigning to scold the family acarya and told him to look upon that young worker as his own son. Then Baba pointed out that the family acarya’s own son had not become a WT and was not even a margii. And not only that, all-knowing Baba said that, “While you yourself were eating and enjoying at your house, this young worker was not even able to find any proper food in the jagrti.”

Baba continued, “But you never cared about that and never checked to see if he is alright. And now you are complaining to me about the behaviour and laziness of this young worker. Such is your audacity. You should be ashamed of yourself.”

Baba concluded, “I am His Father and I have to take care of Him. And you also should have love for him.”

Again, here the point is not that wrongful behaviours should be overlooked entirely. We are to point out and seek the rectification of those bad devotees. All wrongdoing must be checked, and those wrongdoers must be taken to task and verily changed. But at the same time we should not harbor any negative feelings in the mind toward such bhaktas. All have come because of His call. We should love them.


Just as a mother has inherent love for her progeny – regardless of what harm their children might cause, same is the case with Parama Purusa. He has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise Parama Purusa also may scold but His quantum of love is more than the amount He rebukes or punishes them.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him and in return Parama Purusa has much more love for His devotees.

In His loving manner, Baba does not look at the qualities or conduct of bad devotees. His love is based on seeing the feeling in their heart. We should do the same.


Baba graciously loves, cares for, and looks after all His devotees, whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord Vishnu granted him three boons – keeping His feet always in his heart. And Baba Himself approves this story.

Here Baba describes these boons in full:

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

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting Baba Himself told and promised that He grants these same boons to all His devotees.

Thus when Lord Vishnu granted the boon that the Lord’s feet will always be in the heart of the devotee, regardless of their good and bad deeds, regardless of whether that person is a hero or a villain, then we must know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord’s feet in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords’ feet in their heart does not get liberation, then the Lord’s prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and the only prerequisite for these boons is devotion. Then liberation is sure – and the noose of maya will be shattered.



All this Baba has guaranteed and by His grace I was there that time in reporting and by hearing Baba’s loving promise, then tears began flowing from all those present. The room was completely vibrated; Baba’s immense love and grace was emanating. We all felt especially graced by His infinite love and special promise. And this guarantee Baba has granted to every devotee – for all who have love for Him, irrespective of what wrongs and rights one commits in life. Such is the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we. Certainly their mistakes must be corrected in the social realm. But on the spiritual plane, we must think of every devotee – regardless of whether they are playing the role of a hero or a villain – as our own kith and kin and love them. And we must bear in mind that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We should think about Him and cultivate love for all.

So the lesson given in the Gaya’sura story of old applies equally well today. That is why Baba has given this story again and again in His discourses. Because all bhaktas – regardless of whether they are good or bad, hero or villain, they have all earned a place in His heart.


(From the discourse: “Even the Greatest Sinners)

The story of Gayasura is one such story. He was a terrible demon. Lord Viśńu had blessed Gayasura with a boon. Strengthened with the boon, he conquered heaven, earth and hell, and established a big empire. Ambitious of expanding his empire, he ultimately started to fight Lord Viśńu himself. The dethroned gods of heaven approached Viśńu and appealed to him plaintively: “O Lord, because of your boon Gayasura has become immeasurably powerful, irresistible. You please stop him.” So Viśńu went to fight Gayasura, but even he was defeated, because through the boon of Viśńu himself Gayasura was invincible.

This morning I said, regarding the question “Who is more intelligent, the devotee or God?” that the devotee is more intelligent. But if you put the question before a devotee, the devotee will reply: “I am; but I got my intelligence from Paramátmá.” Similarly, Gayasura acquired his power as a boon from Paramátmá. Anyway, Viśńu was defeated, and Gayasura bound him tightly to a big tree. A devotee of course has the right to bind his Bhagaván. Bound thus, Viśńu said: “Look, Gayasura! Before I granted you a boon. Now you grant me a boon.”

Gayasura said, “My Lord, I am yours, so whatever you want I will give you.”

Then Viśńu said, “You see, I want you to turn to stone.” Gayasura fell prostrate on the ground. Starting from the lower parts of his body, he began to turn to stone. Gradually Gayasura’s whole body was turning to stone. Then Gayasura said: “I am ready to grant you the boon you are asking for, but on three conditions. The first is that you put your divine feet on my chest – you must put them there.” Viśńu said: “So be it.” The meaning is that Viśńu was installed in Gayasura’s heart. “The second condition is that whoever worships you will certainly attain mukti [liberation] and mokśa [non-qualified liberation]. To anyone in the world – even a sinner or a durácárii – who worships you, you must give mukti and mokśa.” Lord Viśńu agreed to this also: “So be it.” “The third condition is, if anyone worships you and does not attain mukti and mokśa, then Gayasura will rise again.” Viśńu said: “So be it.” Now see the beautiful way Gayasura has been characterized here!

(From the discourse: “Even the Greatest Sinners)


May we all focus not on the the poor behaviour of bad devotees but instead adopt a high spiritual ideal.

“Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him.” (2)

“Parama Puruśa, Parama Pitá, says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will happen? Bhajate mám ananyabhák. If you take the shelter of Parama Puruśa, then what will happen? Parama Puruśa will save you from all those serpentine nooses of sin. (You know “serpentine noose”, a noose which catches a snake like this? It is called a “serpentine noose”.) And for those who take shelter, those who resort to Parama Puruśa, what will happen? Parama Puruśa will save them from this serpentine noose of sin. So a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Puruśa will help him. Parama Puruśa is always with him.” (3)

in Him,

1. ‘The Lord’s Feet’
2. AMIWL-6
3. Ananda Vacanamrtam – 12, The Real Value of the Human Entity



Prabhat Samghiita

“Bole tha’ko bha’loba’si, ka’je prama’n na’ pa’oya ja’y…” (PS 1984)


O’ Parama Purusa, You are Love Personified and You are the Creator of this universe, this I can feel in my heart. But why then are there thorns in the beautiful flower garden. And why are those tender, succulent flower petals withering away into the oblivion. O’ Divine Entity, You keep telling me that You love one and all, but Your actions do not show this.

O, You have made the moonlight so brilliant, enchanting, soothing, and attractive. Why then do You take away that beauty by enveloping it with the deep, black clouds. Its charm does not last long. In the forest there are so many wild deer and You have given them such captivating, attractive, and beautiful eyes, why then do cruel hunters stalk and kill them. On the one side You made this universe so attractive, charming, and wonderful, and on the other side You are destroying it. O’ my Lord, You keep telling me that You love one and all, but Your actions do not show this.

O’ Parama Purusa Baba, You have created such a charming and colorful world. The rainbow which You created is so alluring to the mind and so attractive to the eyes, then why do You make it vanish into the void. O’ my Lord, the expression of everyone’s life is such a grand and sweet experience. The vitality of life is such an incredible gift. Why then is the shadow of death’s dance on the head of every being and threaten their existence. O’ Lord, You keep telling me that You love one and all, but Your actions do not show this.

Baba, Your divine liila is unfathomable. Please love and protect me and shower Your grace on me…

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Another Blunder by Story Writer

This entire email is composed of 3 parts:

(1) Posting: Another Blunder by Story Writer;
(2) Trailer Quote: One Riddle;
(3) Prabhat Samgiita #4902

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


Here is a follow-up to the initial letter on this topic wherein one writer – herein referred to as “DS” – is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, DS directly states in his book that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

All in all, there are many critical mistakes on this topic in DS’s book.

The first letter in this series addressed two particular faults:
#1 wrong explanation of samskara theory; and,
#2 equating Baba with the dogmatic Buddhist monk.

A link to this initial letter is appended to the bottom of this email.

And now in this letter, here are more faults in DS’s book associated with this particular topic of comparing Baba with the dogmatic Buddist guru Marpa.



In his book, the writer has used the term “karma” or “heavy karma” for reactive momenta. But in Ananda Marga, samskara is the proper term in Sanskrit / Samskrta for reactive momenta or unexpressed reactions, i.e. where a person did right or wrong and must face the consequences.

Thus, when a person has performed an initial action and if the consequences have yet to be requited it is called reactive momenta. In due course, or in their next life, people face those samskaras by incurring or inviting pain or pleasure.

In Ananda Marga philosophy, the Sanskrit word for this is “samskara”, not “karma” or “heavy karma”. The English term for samskara is reactive momenta. In the Buddhist philosophy it is called karma. But, in Ananda Marga, karma has a very different meaning; in Ananda Marga, karma means action, whereas in dogmatic Buddhist philosophy it means reactive momenta. Thus they are very different.

The danger is that Baba has given a very precise and perfect ideology where everything has been very clearly laid out; everything is very rational, including samskara theory. Thus when a biographer like DS writes a book about Baba and His divine teachings, then the book must precisely reflect His ideas and not be confused with any religious dogma like Buddhist terminology.

Yet, here DS is using Buddhist terms in an Ananda Marga book to supposedly express Baba’s teachings. That is DS’s misguided approach.



Here is a practical example to further explain this situation.

Suppose Ram stole $500 from Shyam. Then in due course Ram has to face that negative samskara that he incurred because of this theft. That unfinished bundle of samskara is called karma in Buddhist philosophy and in Ananda Marga it is called samskara.

The story that the DS is referencing in his book is how Milarepa killed his cousins and acquired negative samskaras because of that ghastly action. DS is referring to this as karma – a buddhistic term. So this terminology is wrong.

Plus as explained below, the entire example is wrong as it completely misrepresents Ananda Marga samskara theory.

Marpa – the so-called guru of Milarepa – thought in his misguided and dogmatic way thought that if Milarepa constructs stone houses and then dismantles them again and again for decades, then his (Milsrepa’s) sins will be annihilated. But this is utterly wrong in the eyes of Ananda Marga philosophy. We know that inflicted punishment or torture does not cancel out one’s sins and misdeeds.

Rather, according to Ananda Marga philosophy, Marpa himself incurred negative samskaras for senselessly and needlessly torturing Milarepa. And Milarepa wrongly believed that just by undergoing mistreatment then his negative samsksaras will be eliminated.

Actually, most of the dogmatic eastern religions fall prey to the faulty notion that by suffering one burns their bad samskaras. This is a common misunderstanding. That is why we find many dogmatic people who think that if they undergo some kind of torture, self-inflicted or otherwise, then their bad samskaras will be exhausted. Many are prone to this kind of wrong understanding – including the dogmatic guru Marpa, his ignorant disciple Marpa, and the confused writer of the book – i.e. DS. They are all victims of this same dogmatic belief that by undergoing torture one can burn their bad samskaras.

As Ananda Margiis, we should know the correct response.

According to Ananda Marga ideology, there are a few valid pathways to exhaust samskaras: (a) social service with the motive of selflessly serving others as being the expressions of God, (b) devotional sadhana done with the desire of pleasing Him, and (c) through the natural cycle of life and death etc. In all these ways, people exhaust their samskaras – but never by undergoing torturous punishment.

More about this is written below.

This entire episode of mixing dogmatic Buddhist terms into the pristine philosophy of Ananda Marga is pramatta (very bad) from beginning to end. It is bizarre and has nothing in common with Ananda Marga.

And it is shocking that DS has inserted this story about the so-called guru Marpa as if Baba Himself is following in Marpa’s tradition. No right thinking Ananda Margii can think in this manner. Yet this is the very faulty and anti-devotional idea that DS has put in his book.


Under similar circumstances, if Milarepa came to an acarya of Ananda Marga, Milarepa would have immediately gotten initiation and by his sadhana, service, and sacrifice – in a short period – he would have exhausted his samsakras. But instead, Milarepa approach the dogmatic Buddhist monk Marpa, then Marpa just punished and tortured Milarepa – exacerbating the situation.

The two approaches are worlds apart and it is hard to imagine how the “writer” DS got the idea to compare the dogmatic guru Marpa with Lord Shrii Shrii Anandamurti ji. Baba is Mahasambhuti who has graciously taken advent and given the sublime ideology of Ananda Marga to uplift the entire humanity, and Marpa is just one misguided, dogmatic Buddhist monk who harshly abuses his lone disciple. It is quite appalling that such a blatantly bogus analogy made its way onto the pages of this book about our Beloved Baba. The only rational conclusion is that this is representative of DS’s state of mind – nothing else.

As a reminder, here below is the true tantric way of exhaust samskaras. We do not subscribe to the Buddhist methodology of self-inflicted torture or pain etc.


Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala))

This now concludes the discussion of the third fault on this topic in DS’s book. Now we move onto the 4th fault.



In Ananda Marga, it is clearly told that anyone with a human structure is worthy of initiation.

“The minimum qualification for getting salvation, for doing sádhaná, is just a human structure.” (Ánanda Vacanámrtam Part 6, An Equal Birthright)

“The minimum qualification for the attainment of salvation is nothing but a human body and a human mind. That is enough.” (A Few Problems Solved – Part 4)

Thus Baba has unequivocally stated that anyone having a human body and mind is worthy of receiving initiation.

In stark contrast, in his book, DS shows how Marpa adopted a decidedly different approach:

“Finally, Milarepa, his body nearly broken down from several years of backbreaking work, despaired of ever receiving initiation.” (p.395)

So the dogmatic Buddhist monk Marpa indulged his disciple – Milarepa – in torturous tasks for decades before considering him for initiation. And the writer directly implies that Sadguru Baba follows in this same tradition. Because on page 158 of his book, DS directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

So here again, Marpa refrained from giving Milarepa spiritual initiation and instead made him suffer by plunging him in all kinds of arduous tasks – as if by this way one day he would be worthy of initiation. And the writer implies that Baba Himself followed this same method; that is the incorrect and outrageous message given in his book.

As every true Ananda Margii knows, Sadguru Baba is wholly against this dogmatic approach. In Ananda Marga, sadhakas are to get the requisite spiritual guidelines as quickly as possible so they can progress along the path of Supreme attainment.

“Human life is short. It is wise to get all the instructions regarding sádhaná as soon as possible.” (Caryacarya – 2, Sadhana, pt #8)

This stands then as yet another fault of the DS’s approach in his book. He is comparing Baba to the Buddhist monk Marpa, yet all of Marpa’s manners and ways run diametrically opposite to the dharma of Ananda Marga and Baba’s teachings.

This concludes the discussion of the 4th fault on this topic in DS’s book.


Baba is very critical of such selfish gurus who withhold teachings from deserving disciples in order to enhance their own prestige. Such faulty gurus prefer to die with their knowledge than to share it with humanity. By this way, slowly over the course of time, by withhold 1% of their knowledge, from generation to generation, there is a distinct gap in human understanding until all that is left of those teachings is dogma. Such is the case with the dogmatic, Buddhist guru Marpa.

Indeed, Marpa’s lowly situation is strikingly similar to that of the ill-fated Dronacarya in the Mahabharata. Dronacarya was partial with his students and played favourites; not only that, Drona would not even impart the needed teachings to even his deserving disciples and qualified students. Because of this stark defect, Dronacarya was annihilated in the fight for dharma.

Similarly, the so-called guru Marpa also does not want to impart his knowledge to his disciple. For one excuse or another, he does not teach any spiritual guidelines and only inflicts one torture after another upon Milarepa. Here we can conclude that Marpa just got one free laborer in Milarepa, i,e, someone to harass and satisfy his own (Marpa’s) ego. And side by side, Milarepa was just one fake disciple who had no longing for Parama Purusa, only he was scare of his sin.

So this account of Marpa and Milarepa has absolutely nothing to do with Ananda Marga. Neither the so-called guru Marpa, nor the lowly disciple Milarepa represent any of the dharmic qualities found in Ananda Marga teachings.

That is why many are wondering why DS would ever put such an account in his book – all it does is undermine DS’s own status.


Now that we have addressed the various faults in DS’s book related with the Marpa and Milarepa analogy, we should once again affirm that it is utterly sinful to equate Sadguru Baba with following the tradition of Marpa. As the Taraka Brahma, Baba Himself is entirely unique and does not follow anyone.

According to Ananda Marga philosophy Brahma alone is the Guru.

3-9. Brahmaeva gururekah náparah.
Only Brahma is the guru, no one else.

By the above guideline from Ananda Sutram, it is clear that in tantra only Brahama is the Guru. No human being or unit entity can be the Guru.

Thus when Baba Himself has come as Taraka Brahma, then He alone is the Guru. And He cannot be compared with anyone – especially not one dogmatic Buddhist monk like Marpa. Ineed, no unit entity can be compared with Him.

In this next shloka, Ananda Marga philosophy furthermore states that Guru is unparalleled and unique.

Tulá vá upamá Krśńasya násti;
Krśńastu Bhagaván svayam.

The pointed meaning of the above shloka is that Mahasambhuti has no parallel or equal. Mahasambhuti is Parama Puruśa Himself and He can only be compared with Himself – not with any other.

Thus it is clear that as the tantric Guru, Baba has no equal and He is beyond all comparisons. No one can be compared with Him.



The writer, i.e. DS, who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one writer, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).


“There are some people who perform rigorous penance: they sit in the middle of a ring of flames and in the process suffer a great deal. Others remain seated with their heads bent down and their legs upwards, thus subjecting themselves to much physical torture. They believe that this type of penance will lead to the exhaustion of their actional bondages accumulated for lives together. But this is not correct. The secret is that while performing any action, one must remember that Parama Puruśa is always watching one’s action. A genuine spiritualist will have to establish a relation of love with Parama Puruśa. Those who remain oblivious to this truth become unsuccessful in their mission, whatever might be the intensity of their penance. But when people undertake penance with cosmic ideation then Parama Puruśa will Himself guide them not to perform such rigorous but fruitless penances.” (Subhasita Samrgraha – 11, The Path of Salvation)


“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (Subhasita Samrgraha – 11, What Is the Way?)


“So we see that generating heat is not always beneficial or noble. When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!” (Namah Shivaya Shantaya, Disc: 13)


“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma. A householder, even while faithfully performing his or her mundane duties, must sincerely follow Bhágavata Dharma and also serve suffering creatures. And the sannyásiis, while remaining outside family life, must follow Bhágavata Dharma and apply the balm of peace and progress to all the afflictions of humanity. This is the true path of dharma; this is exactly what Parama Puruśa wants.” (Namah Shivaya Shantaya, Disc: 11)

At His lotus feet,


The above is the second letter in this series – a link to the first letter is directly below.



Here are links to more letters that address all kinds of dogmas and wrong ideas expressed in this book.





and there are more…

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.

One Riddle

“Once King Akbar said, ‘Birbal, can you please tell me something which will make a happy man unhappy and an unhappy man happy?’ Birbal replied, ‘Aesa’ din nahi rahega’– This day will not last forever’. (Ananda Vacanamrtam – 4, p. 80)

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


“Mor maner katha’t’i tumi ja’n…” (P.S. 4902)


O’ Parama Purusa, with Your vast Cosmic mind You know each and everything about me. Not only what I do, but what I think – that also You know. While hiding in my heart and in my mind, You go on playing Your divine flute, non-stop.
O’ my Dearmost, oh my Beloved, You are the jewel of my mind. You never remain forgetful about me. All the time You are along with me; and You are always taking care also. This is my only desire and my only request: That You please remain eternally effulgent in my mind with Your sweet attraction. Always I desire to have Your sweet form in my mind.
Baba, You are my innermost, You know everything…

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In the general society, many people think that their “fate” is created by some unknown force and that they have no recourse to affect or change their destiny. That is what is meant by a fatalistic outlook.

Here we have to think how far this is helpful and whether, as Ananda Margiis, we should adopt a similar manner or not.


(A) According to the tenets of Ananda Marga ideology, humans have free will, perform actions per their choice, and undergo the reactions of their original actions. Thus when you do something and face the consequences that is your “fate”. It is entirely self-created.

In sum: You do something and you face the consequences. That is fate, whether the reaction comes in this life or the next life. But commonly, only when people are not aware of their original action then they call it fate.

In that way, people are inclined to call it fate when they undergo the reaction in their next life. Because then they cannot recall their original action that caused that reaction. However, this is all samskara theory. Thus, in Ananda Marga, we do not give an ounce of credence to the dogmatic notion of fate: i.e. that fate is something doled out by another outside entity, as if fate is something that humans have no control over. Always there is scope for people to redirect the course of their life by making sentient and conscious life choices.

Ananda Marga philosophy says, “Those who are fatalists are also misguided. It is wrong to leave everything to fate without taking any initiative at the time of grave danger. Once a person has created his or her fate through his or her own actions, it is certainly not proper to completely surrender to that self-created fate.” (Ananda Marga Ideology and Way of Life – 11, The Omni-Reflective Cognitive Consciousness)


(B) There are many pseudo-spiritual approaches where people indulge in idol worship, nature worship, astrology, etc – including those who are fatalists – yet Baba clearly guides us that the fatalistic outlook is particularly low. Perhaps there reason is that it breeds indolence and lethargy, and is utterly devoid of any devotional feeling. At least nature worshipers are grateful to their Creator. But that type of surrender is not at all present among fatalists.

Ananda Marga philosophy says, “There are many people who are fatalists. They are worshippers of fate. A fatalist means a worshipper of fate – a worshipper of fortune or fate. They are worse than nature-worshippers.” (Subhasita Samgraha – 12, Microcosm and Its Object of Ideation)



(C) In the past and in the present also, those in power have used the notions of fate and predestination as a tactic to exploit the common people. If everyday citizens feel that the hell they are facing in their day-to-day life is a matter of fate and there is nothing to be done about, then those people will be easier to control and manipulate.

Now in the height of this materialistic era, the top capitalists employ vipras for two reasons: First as a means of side-tracking those very intellectuals lest they openly complain about the vaeshyan exploitative machinery. And secondly, those paid vipras are effectively able to convince the common people to sit back and accept their fate. By infusing this psychology upon the masses, then vaeshayas feel assured there will not be any uprising against them.

Ananda Marga philosophy says, “The vaeshyas use the vipras to try to spread intellectual propaganda among the masses to prevent them from finding any philosophical justification for their suppressed grievances against the vaeshya structure. This intellectual propaganda aims to convince people that they are the victims of circumstance. It argues, “Everything is destiny. Everything is preordained.” Such doctrines help the vaeshyas to perpetuate their structure. They destroy the personal force of people and make them the playthings of fate. People accept the idea that everything is preordained, and support the status quo.” (Human Society – 2, The Vaeshya Age)


(D) Here below Baba gives us a more graphic example of how those paid religious priests (vipras) befool and manipulate the masses into accepting their lot in life. Specifically those priests tell that, “You are poor now because of your past misdeeds – behave properly this time and you will be assured a better position in the future. You will be rich in your next life and / or bask in the glory of the afterlife. So do not complain now, just work hard and you will be rewarded in the future. Serve your master faithfully – that is the way to redemption.” This is the psychology and theatrics that such priests employ to quell the disappointment, despair, and anger of the masses. So those low-paid employees should not complain or protest their meagre compensation by those capitalists. This paves the way for the ruling capitalists to crank their exploitative machinery into high gear.

Ananda Marga philosophy says, “The boot-licking Vipras of the capitalist trick the hungry Shúdras or workers into believing that poverty is a result of their previous misdeeds. Hence they will have to be prepared to wait until their next life before receiving the inexorable decree of fate. This makes a group of people passive fatalists. On the other hand, it paves the way for the ruthless exploitation of the capitalists.” (Ananda Marga Philosophy in Nutshell – 4, Prápta Vákya and Ápta Vákya)


(E) Many commonly believe that samskara theory follows the parameter: An eye for an eye etc. That is to say if someone was pushed down from a tree then it means that in the past that same person had pushed someone else from the tree. Or if someone got in an accident and lost their leg then that means in the past that same person caused someone else to lose a leg.

But Baba clearly guides us that our samskara theory does not work in that way. The physical actions are not the defining point. The physical expression need not be the same at all. Rather, it is the psychic effect that is the determining factor. The degree of psychic pain inflicted on others is the amount of psychic pain one will have to undergo. The physical expression thereof may reflect in a myriad of ways, or perhaps not at all. Because it is the degree of psychic pain and distress that is the key aspect.

Here below is Baba’s exact teaching.

“It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. It is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance.” (Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?)

This then leads to another scenario. Some see a person bleeding by the side of the road and think that they should not interfere because that person is burning their ripe samskara. But that is not the proper outlook. As far as possible, we should always help relieve someone’s suffering, because that person can undergo that samskara purely in the psychic realm. It need not take physical expression. Thus we should always be vigilant to come to the aid of those who are suffering. Certainly we should always aim to relieve them. Yet no matter how much we attempt to alleviate their suffering, the cycle of samskara will spin onward and in some way, shape or form they will experience the fruit of their past actions in the psychic realm – either through humiliation, depression, anger, frustration, disappointment or some other way.


(F) Religious leaders regularly tell their followers that you must not blame others or social injustices for your current suffering. What you are undergoing now is because of your own misdeeds in the past. So just accept your situation. In this way the ruling class implements vicious control methods and restrictions, all the while the people remain docile. To find their escape from dire poverty they are encouraged to buy lottery tickets and that according to their fate they might win and become rich. And if that person does not win then it is just their bad luck.

Ananda Marga philosophy says, “The problem of individual or collective suffering due to lack of physical requirements can be easily solved by implementing a system of social justice and social equality. So it is useless to blame the past misdeeds or fate of others. Actually, blaming people’s suffering on their past misdeeds is merely an argument used by vested interests to justify their position, because to admit that these sufferings are the result of social injustices implies that everyone is responsible.” (Human Society – 1, Social Justice)


(G) Here below Baba gives a grand summary of our samskara theory with the culminating idea being that humans alone are responsible and accountable for the reactions they must experience. There is no question of blaming God or anyone else.

“Human beings keep on performing new actions also, while experiencing the reactions of previous actions. This experiencing of the result of previous actions is called the unknown future or fate (adrśt́a). One experiences the result of one’s actions in a subsequent life and cannot then recollect the actions whose results bring happiness and grief, because a person’s memory is not large enough to remember or know the deeds of their past lives. Reactions which humans experience were collected in previous lives, and in present life they cannot make out the cause of such experiences, and hence term these experiences as fate or the unknown future. People often hold Parama Puruśa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Puruśa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good results, while bad ones beget bad results, and they will have to experience both without any exception. This is the law of Prakrti and no one can change this law.” (Ananda Marga Elementary Philosophy – What Is My Relation with the Universe and the Cosmic Entity?)


By all of Baba’s above teachings, we can understand that fate is just the reaction of one’s past actions. Fate is not something that is distributed by some other entity. You yourself are the father of your fate. That is the overarching idea of Baba’s samskara theory. Yet commonly, the term ‘fate’ is misused and abused. In the name of fate, people suffer from all kinds of dogma and opportunists and exploiters use fate as their cherished tool to suppress the people. Those aware about the real meaning of fate do not get exploited. So it is our duty to educate ourselves and others about fate so they do not get exploited, become confused, or suffer from so many psychic ailments. By this way we can to eradicate all kinds of individual and social problems.


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“Tamasa” ka”t’iche bihag d”akiche, purva toran”e khuliche dva”r…” (P.S. 4647)


By His grace, today in the eastern horizon the sun has come, the birds are chirping with full joy, the darkness has gone. The crimson dawn is rising– everything is beautiful; everything is charming. The door of a new era has opened.

O” my brothers and sisters, everyone get ready. Do not remain drowsy and in a state of slumber – Arise, awake. O” children, boys, and girls of the world, break the jail of dogma and staticity and come out.

Now it is our duty to fulfill those great tasks which were started by sages in the past. We have to remain vigilant and keep the lamp of neo-humanism effulgent forever.

By His grace, today all the darkness and staticity has gone; a new brilliant era has come….


We all know that in Baba”s different discourses He has clearly expressed that there are various types of devotees. Some are A-grade devotees, some B-grade, and some are C-grade devotees.


Those who have the lowest type of devotion, those C-grade devotees have one peculiar way of dealing. Whenever they do anything at all, then in their mind they crudely think: “I made this jagrti…”, “I arranged this relief program…”, “I gave a very good speech…”, “I initiated so many persons…”, “I established this unit or that Master Unit…”, “All these good things I did – They were done by me…”, “I did all those things….”

In this way lower devotees review their actions.

And if sometimes they become sick or get into an accident and their leg is broken, then that time those same low devotees blame Baba, as if He is responsible for creating the problem. At that time such low devotees proclaim, “He (BABA) confused my mind. That is why I drove into the ditch and broke my leg; otherwise I was fine.”

So in day to day life such low-grade devotees openly blame Baba for their own mistakes and sin. Yet when they do something good then they never give credit to Baba. Such devotees only give “credit” to God for their negative deeds onl – not for any good deeds. In that case, they themselves take the credit.
This is the status of the lower most category of devotees.


As you may have read, in His discourses Baba explains how the feeling and expression of A-Grade devotees is the exact opposite. A-grade devotees always take responsibility for their bad deeds and firmly tell Parama Purusa, “I am ready to take punishment for all my bad deeds, and the positive credit of my good deeds I am offering at Your lotus feet”.

So A-grade devotees always give due credit to Parama Purusa and never blame Him for their mistakes, blunders, or sin. Whereas C-grade devotees always indulge in this casting blame on Parama Purusa.


In so many teachings in Ananda Marga philosophy, Baba has explained that people create their own problems due to their own errors or sinful acts and that Parama Purusa is not responsible for their negative actions. Thus people acquire samskaras, either good ones or bad ones, from their previous actions. In that case there is no scopre for blaming Parama Purusa for one’s own problems.

Ananda Marga philosophy says, “People often hold Parama Purusa responsible for calamities that befall them, but in fact they alone are responsible, as the suffering of fate is only reaction of their own previous actions. How can Parama Purusa be responsible? Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good result, while bad ones beget bad results, and they will have to experience both without exception. This is the law of Prakrti and no one can change this law.” (Ananda Marga Elementary Philosophy, p. 86-87)
Here again Baba is directing us not to blame Parama Purusa for one’s own problems.

“I have already said that the sadhaka’s sufferings are caused by the samskaras which one created oneself. One should not therefore be afraid of experiencing these reactions or accuse Brahma of injustice on this account. Humans very often complain, “God, so you had this in store for me. Is this my reward for so much worship and so much charity?” Such complaints are foolish, even sinful. At the time of suffering a sadhaka should reproach himself for his past misdeeds and refrain from evil actions in order to avoid more suffering in the future. Everyone should bear in mind that as long as the fire of woes is not extinguished–so long as the samskaras are not burned one has got to suffer. That is why I say you must not find fault with others because of your own samskaras; they are merely the reactions caused by your own mistakes and misbehavior.” (Subhasita Samgraha, pt 2, p. 7)

In His above teachings, Baba is emphasizing again and again that every sadhaka is responsible for causing their own suffering; blaming Parama Purusa for such their misfortune is very negative. It is sin.


Baba always showers His grace and guides us always along the road of Supreme welfare.

“Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take yourself and the entire universe ahead along the path of welfare. Omn Shanti!” (Caryacarya – 1, “Concluding Words”)


Blaming Guru and saying that Guru gives tests to humiliate and torture us – these two outlooks are rooted in the same defective mentality. Because in truth, Guru is always blessing all His devoees and whatever negative situations a sadhaka may undergo is merely the result of their own samskara.
But due to their low state of mind, low-grade devotees prefer to blame Baba and justify that, “Guru is testing me.” Whereas those with higher devotion feel in their heart and understand in their mind that Baba is all-loving and always showering His causeless grace.



In his book “Divyacaksu”, Acarya Pratapa’dityaji is infusing the misguided noition that Baba intentionally tests us. As if Baba is purposely creating problems and difficulties for us. This dogma Acarya Pratapa’dityaji puts in print in his book. However, this defective mentality is just one false notion. As we know, Baba the Parama Purusa is all-loving and He does anything and everything to bring us along the path of supreme benevolence. The problems one undergoes in life is due to their own poor choices and samskaras.

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Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
To: am-global@earthlink.net
Subject: Comparing with Dogmatic, Misguided, So-Called Guru


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

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

**** Here begins the Prabhat Samgiita ****

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.


In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.



The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa’s misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa’s approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

“Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins].” (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa’s manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa’s samskaras. Rather, such an approach will create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa’s) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.


In Ananda Marga, here is how one is to exhaust their samskaras.

“In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam’ kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam’ krtam’ karma shubháshubham

“Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam’skáras. The question is, how to attain salvation? When it is essential to act for maintaining one’s existence, how is it possible to avoid the cycle of action and reaction?”

“It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras.”

“There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.” (1)




According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa’s dogmatic methods with Ananda Marga ideals. The “writer” himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer’s assertion that Marpa’s approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.



“Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced.” How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – “When the reactions are experienced, then only are they exhausted.” Avashyameva bhoktavyam’ krtam karmashubhá shubham – “one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions.” Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit.” (2)

“Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam’ krtam’ karma shubháshubham – “whether an action is good or bad, the reaction must be experienced.” (3)



“When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire’s heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!”
“Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot.” (4)



In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.



Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.



Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa’s treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm – we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.



The “writer” who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one “writer”, i.e. Devashish (Deva’shiis’a / Devashish / Devashiisa).



“Avashyameva bhoktavyam’ krtam’ karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed.”
“If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful.” (5)


“An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth.” (6)


“There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala [“There is neither heaven nor hell”].”
“Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam’skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions.” (7)


“There are some people who say, “Well, we will undergo hardship for the welfare of the world.” This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one’s family, or for one’s personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: “I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance.” This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned.”
“One should undergo penance for others’ welfare, for the well-being of the world; and the good that the world enjoys due to one’s sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, “As you have come to the world, you must leave some mark behind” That is, you must do something which will do good to human society for a long period, if not forever.” (8)


“There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness.” (9)

“Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, “What do you want, my child?” – and if he answers, “I want to be one of the stars of the Great Bear constellation,” his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma.” (10)

In His service,

1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam – 30, Dagdhabiija
6. Subhasita Samgraha – 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha – 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

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.

Deafness Is Not A Disease

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

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.

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From: suelekha@trade.bekr…..
Subject: How My Son Became Non-Margii
Date: Mon, 18 Feb 2013 20:51:28 -0000
To: am-global@earthlink.net


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #2496;
(2) Posting: How My Son Became Non-Margii;
(3) Trailer Quote: Benefit of Dhyana

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

PS: In this following song, Parama Purusa is addressed as Iishana. More about this term is explained below.

“Iisha’n toma’r vis’a’n’ bejeche, alasata’ du’re sare geche…” (P.S. 2496)


O’ Parama Purusa, Your divine call in thundering voice is resonating all around; it has removed the staticity, dogma, and lethargy from everyone’s mind. The new dawn has come. Those negative issues which were impeding the path of human progress have disappeared into the far distant horizon. Now the stain of staticity and dogma cannot remain any longer. The ailment of inertness is no more. By Your grace, living beings have gotten new life, smiles, and joy due to the rejuvenating spirit of neo-humanism.

O’ Divine Entity, Baba, by Your grace, the world which was sleeping in the past has arisen. New leaves and flowers are beautifying the green vegetation and trees. The flowers and fruit are bursting with colours. Everything has been touched by Your colourful panoramic display. Under the effulgence of Your auspicious and divine grace, all that was negative has become positive.

Now there is no one to create obstacles on our path towards our cherished Goal. Now there are no narrow sentiments or mean, dogmatic thoughts which can hinder our forward movement. The time has come – under the vast blue sky and in this beautiful environment – I should go on marching forward undauntedly towards You. O’ Parama Purusa, victory is Yours, victory is Yours, victory is Yours…


[1] Iisha’na: When Parama Purusa comes in the form of Mahasambhuti to guide human society He expresses Himself through 5 moods. It is said that Parama Purusa has 5 faces. For example, if a mother is a police officer then in one role she is very tough and stern with criminals and in another she is very tender and soft with His children. Similarly, Parama Purusa has 5 faces – not biologically or anatomically, just 5 different moods. On one extreme He is very tender, soft, and loving; in this aspect He never scolds the devotee. Then on the other extreme He is very tough and fierce. In that role He is a strict disciplinarian and hands out stern punishment. Other roles are a mix of these two extremes. One such role of Mahasambhuti, Parama Purusa, is Iishana.

“The face next to Dakśińeshvara is called Iishána. It says, “Look, my child, follow this path. If you follow any other path, it will bring you only sorrow. Don’t make such a mistake. Prakrti will never pardon you. The result will be disastrous.” Iishána clearly states the consequences of misdeeds and gives a few pieces of advice.” (1)

For more info read Baba’s discourse: Sambhúti and Mahásambhúti, and related chapters.

[2] Theme: Baba’s below teachings uniquely reflect the theme of the above song.

“You will observe that the young generation today is not willing to accept outdated, dogmatic theories and isms. If the knowledge of Bhagavat Dharma (the path of spirituality) is infused in young minds at the first flush of the new dawn, then dogma will be torn asunder in an instant. The upholders of dogma partly realize that clear, penetrating vision portends their doom.” (2)

“Human history today has reached such a transitional phase that universal humanity, forgetting all spatial, temporal and personal differences, shall have to move, hand in hand, shoulder to shoulder towards the new dawn with rapid steps. Humanity must respond to this call. With the reddish glow of the dawn, the collective body, mind and soul will be radiant with joy. And that alone will be the real progress of universal humanity, the firm establishment of unified humanism.” (3)

“Human civilization now faces the final moment of a critical juncture. The dawn of a glorious new era is on the one side, and the worn-out skeleton of the past on the other. Humanity has to adopt either one or the other. You are the spiritual soldiers, you are the worshippers of life divine. Hence I call upon you to adorn this crimson dawn deluged with glorious light. Victory is surely yours.” (4)

1. Ananda Marga Ideology & Way of Life – 10
2. Prout in a Nutshell – 16, Religious Dogma – Excerpt A
3. Ananda Vanii #61
4. Ananda Vanii #26


We all want our Marga to grow and every parent in Ananda Marga wants for their child to become a dedicated sadhaka. After all, who does not want to have a beautiful devotional and ideological flow under their own roof. My husband and I certainly did.

Unfortunately, with our eldest child, we could not gain success – by Baba’s grace with our second, things have been much better in that regard.

Perhaps other parents have experienced or are experiencing similar results as our family. The reality is that raising a margii child is no easy feat, especially in this ultra-materialistic era. But it is not at all impossible either. There are some excellent examples in our Ananda Marga, all over the world. There are however, no shortage of cases where things did not turn out too well.

Here I wish to share some of the errors which we made due to ignorance – we were not aware, so I write today in hopes that others will avoid such issues. Also I will offer what has worked for us with our youngest.

Most certainly, if you have anything to add – as I am sure all parents do(!) – please write in about this crucial point. You will be doing a big service to our entire margii family. I look forward to hearing about it…


This letter is not easy for me to write as the growth and development of our children has been quite trying for us.

On the one side, our eldest child is fine in many regards, but admittedly he is not an Ananda Margii, and at this point it seems that it will take nothing short of a miracle for this to happen.

Here is the main mistake we made.

With our eldest – a son now 29 – we just naturally assumed that as he got older he would see the value and rational approach of Ananda Marga. We thought that he would organically understand how doing meditation and eating vegetarian was the best way to go – but it did not turn out like that at all. This was a big blow to our psyche, and to this day I regret the choices we made in raising him.

I naively thought that I should not push him into Ananda Marga and that it would be “healthier” if this was something he decided on his own. After all, that was how my husband and I came into the Marga. So we let our son grow up in a “normal manner” – play, homework, video games, etc – without forcing him to attend Ananda Marga functions or going to Marga retreats or doing sadhana together etc. He would go to friends’ houses while my husband and I went to dharmacakra or any Ananda Marga function.

However, once on that loose leash, my eldest child just strayed farther and farther from the path. Today he drinks alcohol, eats meat, is covered by multiple tattoos, and has even experimented with being gay.

I love him dearly, but I see that without my pushing and insisting when he was young (i.e. in his early childhood years), he just got pulled into the dirty current of materialism. It is those values and choices that govern his day to day life – not the ways of Ananda Marga.

This has been the cause of so much tension, arguing, and regret in our household. Now he even criticises us for being in Ananda Marga – he thinks we are ignorant. It is a headache to live together or even visit. In the kitchen he eats meat and smokes cigarettes in the house. I cannot even begin to tell you all the problems. I really wish I knew back then what I know now.

It is very painful to see and even more painful to admit. What was the point in my becoming a parent if I could not raise my child(ren) according to the precepts of dharma.

Somehow it all got away from us.


One of the reasons I am writing about this is to recount the day Dadaji stayed with us for an entire week. Dada came at our request when I told him that our child could not be controlled. At the time our eldest was 14 and he was not listening to anything.

We had known Dadaji for years and had complete trust in his evaluation. He could see very clearly what transpired within our family – with respect to our eldest. And he pointed out one key mis-step that my husband and I tripped over long ago.

Dada reminded us that inborn samskaras play a huge role in life. That is not to say that everything is pre-destined and that we should just be passive observers. Rather the opposite is true. Without a very positive inborn samskara then coming into Ananda Marga is not easy – a lot of help is needed. This is the point we missed.

Rather than doing lots of kiirtan and sadhana with our oldest child when he was young, and always taking him to dharmacakra, we just let him play etc. We were too relaxed, when it was in those years (from 0 to 12) that we needed to instill the values & practices of Ananda Marga.

On that occasion, Dada warned if we are not strict strict with our second child then our youngest will also fall into problem, but if we instill Ananda Marga values early then everything will be fine. That was 15 yrs ago. And I have to say that Dadaji was absolutely right. Today our youngest is 19 and all is well, whereas I still regret how I raised my eldest, now 29.


Here is more of Dada’s explanation – via a short synopsis. Then I will tell more of my story…

All over the globe there are millions and billions of people who get caught up in the social norms of the day, and comparatively few who break away from those dogmatic traditions and steer clear of pseudo-culture and come into Ananda Marga.

Dada told that those not born in margii families and enter into Ananda Marga is due to their extraordinary inborn samskara combined with Baba’s divine grace. These sadhakas had such a remarkable inborn samskara that no matter what life situation they were born into, they would have come into Ananda Marga.

Then Dadaji explained that most of the population is not like that – including many of our margii children. For such persons to enter Ananda Marga, it will take a huge amount of support and guidance, i.e. imposed samskara, from the parents from infancy through their childhood. Regular kiirtan, telling devotional stories, coming to dharmacakra, making friends with other margii children – all of these things and more are needed in order to bring our own children into the Marga.

When I heard this it was as if I swallowed a rock.

It seemed so plainly obvious when Dada explained this, but somehow as parents we missed the boat on this one. My entire adult life I assumed the opposite. I figured, “Oh, of course our child will choose AM” – and I waited and I waited and I waited, but it never happened. And now my oldest is far past his formative years, and he is making his own life decisions, and AM does not even come into the picture.

When he was a teenager I tried to guide him but by then it was too late. I would give advice and he would argue and quarrel. It was then that Dada told me that I had to teach all this when he was young – then he would listen. During his teenage years when he was rebelling was not the time to teach – it just created more fights.

Thus it was when my oldest was 13 and my youngest 3 that I made the switch in my approach. The result being that now nearly 17 yrs later, my oldest is far, far from the Marga and our younger son is an inspired and true Ananda Margii. I will tell the story about my youngest down below.

So now I clearly understand that had I adopted a proper parenting approach then both my children could have become margiis. By Baba’s grace that is what has happened with our youngest. And it could have been that way with our oldest, but I naively assumed that he would come on his own. I have now realised that if as a parent I had been more vigilant and fortified my children with strong guidance – i.e. imposed samskara – they would both have entered onto the path of pure spirituality, by His grace. In spite of how good an inborn samskara may be, without proper company then it does not bear fruit. Proper guidance is needed, not rely on inborn samskara.


Baba guides us that we are to guide our children along the path of morality and spirituality from a very young age.

Baba says, “One should follow bha’gavata dharma from one’s very childhood, because human life is rare and is very precious…So a wise person should get initiated and should start sa’dhana’ in his very childhood, or kaoma’ra.” (1)

So Baba’s guideline is that from the very birth of their child, parents should be very sensitive to the needs of the child and guide them along the path of sadhana.

Baba says, “Parents will have to take on most of the responsibility for the moral and spiritual education of the child.” (2)

And indeed, during DMC and general darshan, Baba always welcomed mothers who brought their young infants. Baba’s teaching is that from the earliest age children should be raised along the tenets of dharma and when they are old enough to go to school, then they should go to an Ananda Marga school. Because the mind is very impressionable at the tender age of 5. What they are taught they will remember and follow with implicit faith and trust.

For these reasons and more Baba guides us that parents must introduce their child to spiritual ideals very early on – further down in this email is that very beautiful account from Baba about how the great saint Madalasa raised her children.

Then in addition to parenting, a proper education is needed that instills the right values in life.

Sa’ vidya’ ya’ vimuktaye

Baba says, “The real meaning of education is trilateral development – simultaneous development in the physical, mental and spiritual realms of human existence.” (3)

For this reason Baba was vigilant that Ananda Marga should establish primary education schools all over this earth, in every country, region, city and village. Baba’s point is that from their birth right up through their childhood is when our children formulate their ideas and visions about the world and how they will live their live. What our children see and hear at that age makes a huge impact on who they become later in life.


While our Marga is the voice of bhagavata dharma, the various religions indoctrinate young minds into their dogmatic ways. And they do this by employing the very same techniques Baba recommends. They misuse this method to suite their own needs and interests.

All the organised religions – Christianity, Islam, Judaism, etc – preach and teach their kids those principles from a very early age by enrolling them in daily or weekly religious education schools and programs. They understand well that what a child sees and experiences in those younger years (from 0 – 12) will stick with them their entire life. Christians put their kids in Sunday school, Jews use Hebrew school, the Muslims put even their 2 year olds in madarsa (Islamic faith schools). In that ways they are able to indoctrinate their children into their dogmatic faith.

While we are still struggling to implement Baba’s ideas within the Marga, we need look no further than the dogmatic religions to see this approach in action. Unfortunately, again, the various religions employ this method to spread their dogma – not the glorious ways of bhagavata dharma.

Thus our Ananda Marga approach is grossly needed on this earth.


So it is really a question of parenting & schooling for all children. If they are guided in a particular direction they will have those experiences and ideals for life. Children remember and learn so much in those early moments. Now I really wish I always kept my oldest with me nearby when doing sadhana. I did that with my youngest but not my older one.

Coming into the Marga lies almost cent-per-cent with the families and then with the schools later on.

Once again we can look to the dogmatic religions for proof.

These days many Christian families are less strict than before, and the degree to which they are remiss is the degree to which the church loses followers in that area. This has happened to a large extent in Europe. In contrast, to the degree that parents are strict in their households – as is the case with many Muslim families – is the degree to which their children get fully indoctrinated into that approach.

As parents in the Marga we should clearly understand this issue and put it into practice. Because unlike the dogmatic religions, we have all the wonders of the universe to share with our children. Our Marga is the path of dharma. Yet without our prompting and clear cut approach, our children will continue to miss out on this opportunity. And this is an injustice to them – and it is not the way we are to raise our children in service to Guru Dev.



Part of the problem that can happen is that we may feel that Ananda Marga is something above and beyond the rest of life. There is so much to do as parents that we can get caught up just following the basic worldly checklist without putting proper emphasis on Ananda Marga. When in fact it is the spirituality of AM that is the essence of life – not all that other stuff.

We missed this lesson with our oldest child and instead got caught up in general societal values and in result our son did not develop into a sadhaka. We paid attention to his physical and mental (mostly) development like clockwork, yet never inculcated the spiritual side into his daily life, neither as an infant nor as a toddler and young boy. And now the sad reality is that this is not part of his life.

I would not raise this point if I did not see this happening with other margii families. Many of the parents in my circle of communication are in the midst of similar circumstances – they openly say so.

I suppose the main thing is not to rely on the idea that somehow magically our children will walk into the door of Ananda Marga at the age of 18, when up until that time Ananda Marga has not been a major factor in their lives.


Here again Baba points out that root cause of the problem

Baba says, “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.” (4)

Thus to bring our children onto the path of Ananda Marga we cannot merely passively wait for that magic day to happen as if they will realise it with their own rational approach. Rather we have to be assertive and inculcate spiritual values within our children on a daily basis.

If we do that our children become opponents and hate Ananda Marga. That is what happened with my first born and I feel the fault is entirely mine – not my son’s.

The problem has escalated to such a degree that he does not merely passively oppose Ananda Marga, but actively by eating meat, smoking, drinking alcohol and speaking badly about Ananda Marga.

In India there is a saying that I have heard, “Those who kept their babies away and did not bring them to DMC etc , then those children got lost, never made it into AM and the whole house became hell.”

This happened with many margii families within in India and the essence of that problem has occurred with many families outside India, including my own.

The point is that we must bring our young ones into the fold by including them in all Marga activities and building a strong social network for them. By Baba’s grace we did this with our youngest and it worked out great.


Here is a short list of things we can do as parents to ensure our children grow to be strong sadhakas and active Ananda Margiis.

1. Create a community of friends by having our margii children play with other margii children;
2. Bring children to DC and organise a children’s dharmacakra;
3. Have them in the room with you when you do your personal sadhana;
4. Sing kiirtan & bhajans with them throughout the day;
5. Tell them Baba stories before bed;
6. Inculcate a spiritual outlook in life;
7. We must remember that our kids see what we do and follow accordingly;
8. If a child gets bullied or taught to be fearful of ghosts, then that is a lifelong problem; similarly if child gets raised in AM then they will think Ananda Marga is their home and they will follow the basic do’s and don’ts their entire life.

Finally, may we all remember that we cannot teach someone about the danger of drowning after he has already drowned. Similarly, we must not passively watch our children grow thinking that by their inborn samskara alone they will make it into Ananda Marga. We must be vigilant to guide them every step of the way – the moment they emerge from the womb – and even before then.


Baba tell us that forming children into proper human beings is a big job. The most difficult task is to make children into proper human beings.

To do that we must follow the example of the great mother / saint Madalasa who taught her children from their very infancy about, “Why you have come into this world and what is your goal.”

““Dear son, although you are but a child in a small human frame, you are the veritable expression of the Supreme Consciousness. You are an ever-holy, ever-enlightened entity. As long as you think that you are only a small child, you are spiritually ignorant, but when you realize that you are a part of that Supreme Entity, you become that Supreme Entity, you become spotless (nirainjano’si).”…“My dear child, there is no black spot in your mind. You are spotless. You are unassailed by any kind of sin.” Sam’sa’ra ma’ya’ parivarpito’si: “You are beyond the spell of the illusory ma’ya’ of this mundane world. You are the embodiment of the pure and unblemished self.”…“This is how Mada’lasa’ teaches her son.” (5)


We must teach our children about Ananda Marga from a very early age. When we go to our Marga functions then all families should bring their children. If we instill the values of AM early then even if those children want to give up and walk away from AM then they will not be able to do it. Because that AM ways of life will be in their blood. In contrast, if we keep our children separate then only those few exceptional children with only the greatest of inborn samskaras will become Ananda Margiis, and all the rest will be lost in the sea of materialism and dogma.

Baba says, “Children will become assets of society in the future to the extent that their parents or guardians discharge their duties properly.” (6)


Once there was a man who was about to be hung for the many crimes he committed. Before the hanging, he was granted one last wish and he requested to talk to his mother.

When his mother arrived he asked her if he could whisper something in her ear. She said, “Why of course my son” and and leaned towards him.

Then the man softly pinched his mother’s ear.

The mother felt some pain and asked, “Why did you do that?”

The son replied, “Because you are the cause of my imminent death. All those years when I was a young boy stealing and thieving you never disciplined me nor told me that what I was doing was wrong. Because I did not get that important teaching, I grew up to be a criminal. And now today I am going to be hung.”

Here the whole point is that as parents we have a huge effect on what our children become in life. It is out duty to do right by them and bring them along the path of dharma, otherwise they will meet all kinds of troubles and even blame us for their problems – and rightly so.

“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.”
“I have no hesitation in saying that today’s adults have not yet developed a scientific method of training children’s minds. Even most so-called educated and refined people, let alone average adults, are either ignorant about or indifferent to the education of their children. Their ignorance may be pardoned, but how can we forgive their indifference? The family into which a child has been born will naturally have to bear the primary responsibility for the physical, mental and spiritual development of that child.” (7)

in Him,

1. Subhasita Samgraha – 21
2. Human Society – 1
3. Prout in a Nutshell – 18
4. Human Society – 1
5. Ananda Vacanamrtam – 7
6. Prout in a Nutshell – 1
7. Human Society – 1

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.
Benefit of Dhyana
“Question: If the medicine or mother tincture required for homoeopathic medicine is prepared in a sentient environment which contains positive microvita, will the medicine prepared from that medium or mother tincture have more effect than ordinary medicine available in the market?”
“Answer: There is no doubt that the medicine prepared in a sentient environment by sentient people, from a medium or mother tincture which is also prepared in a sentient environment, will attract more positive microvita than ordinary medicines, so it will have a much greater effect in curing a patient.”
“If a person contracts a disease caused by negative microvita before initiation and does dhyána sincerely after initiation, the disease will not spread but be contained. However, for different types of diseases one has to follow different food restrictions and practice dhyána at specific times.”
“If a person contracts a disease caused by negative microvita after initiation, does dhyána perfectly and follows certain food restrictions, the disease will be completely cured. Dhyána attracts many positive microvita. Negative microvita can only be controlled by positive microvita. The positive microvita eat the negative microvita and this is the reason why the disease is cured. For example, if a person is suffering from jaundice, a disease caused by negative microvita, and if dhyána is practised perfectly, the disease will be cured very quickly. In the case of cancer, say stomach cancer, certain food restrictions will have to be strictly followed. When pain starts in the stomach one should sit for dhyána, but just prior to this one should take some juice from a sweet tasting, not a sour tasting fruit. After performing dhyána, one should take another drink which is different from the first drink. The patient should also avoid any food which causes gas in the stomach, such as pappad, cauliflower, cabbage, turnip, etc.” (Microvita in a Nutshell, Questions and Answers on Microvita – Excerpt C)

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Date: Sat, 01 Dec 2012 20:07:26 -0400
To: am-global@earthlink.net
From: “dayal” jai.jai99@circuit….
Subject: How to Cure a Common Psychic Disease


“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)


Baba, O’ Divine Entity, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are the traveler of the solitary path. Even after encountering so many negative situations, You did not get scared with the fear. Nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain, I was just revolving around only mirages. With the new sun and strong call, by holding my hand
You showed me the direction – You took me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…


By seeing others progress and happiness, it is quite common for people to become jealous.

For example, a neighbor builds a bigger house, then some feel upset. A fellow student gets a top-grade on an examination, and others become depressed. A co-worker gets a big promotion, and some employees are completely irritated.

Such types of reactions plague people. It is a common vrtti: Jealousy.

Baba explains that at present human beings have 50 propensities, one of which is jealousy. If a person does not have proper control over their mind or if their mind is not sufficiently elevated, then when they see others progress they feel jealous. Because they have that vrtti or psychic tendency.

Those not doing sadhana for mental purification will naturally suffer from jealousy. And they will wallow in that misery. They will not be able to sleep at night, and all day long they will not be distracted – just preoccupied with thoughts of jealousy. Such will be the extent of their misery.

The mind overpowered by jealousy does not like to witness someone else’s success. This is the general rule. When a person suffers from jealousy, they feel upset, angry, and even devastated seeing someone else advance. It is completely disconcerting for them. That is why a jealous person will always want to drag down anyone who is making progress. And a jealous person will feel delighted by their downfall. This is the way jealousy works.

In the general society, jealousy is looked upon as a normal condition. This type of reaction is common and accepted – even praised. Yet, indulging in such feelings of jealousy only leads to misery, sadness, and hopelessness. In that situation, how can they think about Parama Purusa – they cannot. That is why in Ananda Marga, jealousy is classified as a psychic disease. It creates bad samskaras.


As sadhakas, we strive to keep the mind happy, calm, and blissful; jealousy only leads to misery, sadness, and hopelessness. We should never allow the mind to become consumed by jealousy.

The standard mechanism then for overcoming mental diseases like greed (lobha) and attachment (moha) etc is to channelise those negative feelings towards Parama Purusa. For instance, if one lusts a particular person or money, then that desire – “I want money” – should be channelised towards Parama Purusa. The aspirant should think, “O’ Parama Purusa, I want You and only You.” Then one will gain devotion, by His grace. The allurement for the mundane will no longer disturb them.

The question then arises: What to do with feelings of jealousy? Because that tendency of mind – i.e. jealousy – cannot be projected, redirected, or channelised toward Parama Purusa. One cannot say, “O Parama Purusa, I am jealous of You.” So channelizing feelings of jealousy towards Parama Purusa is not possible.

In that case, what is the remedy?

For this, Baba has given us a two-step process:

(a) First neutralise those feelings of jealousy toward your friend or co-worker, by embracing that individual as your own. If you think that, “This person is my friend, or my close relation, or my colleague so I feel that it is good that they got success”, then feelings of jealousy towards that individual will be eradicated. Once that happens the mind will become calm and balanced.

(b) The next step is to channelise that calm mind towards Parama Purusa by engaged in devotional practices: Singing kiirtan, doing sadhana etc.

Thus, it is a two-step process: First neutralisation, and then channelisation through the practice of kiirtan and sadhana.


In this following section of His discourse, “Taking the Opposite Stance in Battle”, Baba practically shows us the technique for neutralising the mind.


Baba says, “When someone is happy, ordinary people feel jealous. They do not try to let their minds flow in the same direction as that happy person; rather they feel psychic pain thinking of that person’s happiness. The correct strategy should be to arouse the feeling of friendliness (maetrii) in the mind towards that happy person. Instead of feeling jealous one should think, “So-and-so is my friend – how wonderful! She is so happy!” If the mind thinks thus, then all jealousy will be removed.” (Ananda Marga Ideology & Way of Life – 11, Taking the Opposite Stance in Battle )


By following Baba’s practical suggestions and guideline, any sadhaka or any individual can easily reduce – nay remove – feelings of jealousy, and thereby avoid accumulating that negative samskara. This is one great boon for both individuals and the collective body. So much hurt and harm stem from jealous persons. Plus will have to undergo so many bad reactions. And Baba has graciously given the remedy.

Certainly though, a sadhaka will not just neutralise the mind, but will follow Baba’s guideline to goad the mind towards Parama Purusa. Because when the mind is clear of all feelings of jealousy, then in that calm and supple state, the mind is light and free and can easily be channelised to the Supreme.

So Baba’s strategy of “taking the opposite stance in battle” means withdrawing the mind from a depraving tendency – neutralising it if needed – and then goading it in a positive direction by encouraging feelings of generosity, kindness, compassion etc. The most positive direction is towards Parama Purusa.

This is a very practical guideline that we should all use in day to day life.

in His love,


How does jealousy create negative samskaras? Because by merely harboring thoughts of jealousy and wishing ill upon others, one will be prone towards negative actions, and hence have to undergo the reaction. Secondly, feelings of jealousy and other negative thinking patterns stain the mind. At the time of death that stain will remain, and one will get a body or birth according to that negative thought. If one’s mind was stained with the idea of harming others due to extreme feelings of jealousy, then they may be reborn as lower beings (animals) so that they can spend their life inflicting harm upon others. Such is the danger of psychic diseases like jealousy. Yet so many in the general society are afflicted by this ailment. And they will suffer for it. That is the law of prakrti.

Baba says, “You are thinking mentally, “Let Mr. So-and-so be harmed, let So-and-so be destroyed, let So-and-so die. Then I will get my promotion.” One may think like this but afterwards one reaps the consequences according to one’s thoughts. One only harms oneself when one thinks ill of others because the thought of harming others is simply a mental action and the mental reactions follow. How shall these reactions accrue? The reactions materialize in the form of harm to you. So, if there is ill feeling in your thinking, i.e., if there is a feeling of malevolence, then that which you wish to happen to others will happen to you. Because somehow the mind has to be restored back to its normal state and that will happen through you. Then, you will say, “O Lord, I have committed no sin, then why did such and such things happen to me?” People behave like this. When one thinks ill of others, one does not say, “O Lord, how much harm I think of doing to others?” In other words, one acts completely to the contrary. This is nothing but deceit and hypocrisy.” (Ananda Vacanamrtam – 10)


There was a man who was fully involved in long and arduous prayer to gain material wealth.

Finally his prayers were answered. The divine power appeared before him and said, “You have prayed for a long time. What do you want. I can grant you anything. Just tell me what you want. But be careful, whatever you ask for, your neighbor will receive double.”

The person was intrigued – he thought and thought. He thought about what would happen if he asked for a fancy car, or gold, or other riches. Finally he said to the divine power, “I want that you should break one of my hands and one of my legs.”

Hearing this, the divine power was astonished: “Why did you not ask for good things? Why did you not ask for gold, gems, or jewels. Why did you not ask for any riches?”

The man replied, “No, that is not the way. I do not want to see my neighbor happier than I am. Better I should suffer – I will be happy knowing that my neighbor is suffering more.”

This story is a clear-cut case of jealousy. Such types of feelings are commonplace in the general society. As sadhakas, we should never fall in this way. Rather we are to follow the above teachings of Sadguru.

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You Are Bound?

Date: 23 Oct 2012 21:48:59 -0000
From: “Divyacaksu”
To: am-global@earthlink.net
Subject: You Are Bound?


In this created universe, everyone wants mukti: Liberation. Nobody wants to remain in bondage, even animals want liberation.

The proof is that if you put an animal in a cage, they will try to open the cage and escape. They do not want to remain in bondage. When that is the case with animals, it is even more so the case with humans. With a more developed intellect and reflective consciousness, certainly no human being wants to remain in bondage.


Yet human beings are bound in three spheres of life: Physical, psychic, and spiritual. To eliminate the bondages in the physical realm, humans have invented so many structures and machines to shield them from the trials, tribulations, and hardships, and make life easy and facile on the physical plane. And everyday more and more new discoveries are made, bringing more comfort and ease.

Even then, no matter how much humans advance in the physical stratum, the physical bondages will never be eliminated completely. So long as one has a physical body, they will be held in physical bondage.

Similarly, in the psychic realm also, humans try to overcome all kinds of bondages. But just when one problem is solved, then ten more problems emerge. From fears to anxieties, from despair to temptation, it is not possible to eliminate all problems and bondages in the psychic realm. New problems are constantly manifesting.

For example, nobody wants to grow old, yet it happens to everyone. There is no escape. Verily there are so many things in life that are beyond one’s control. That is what is meant by bondage. People are also bound by their own reactive momenta (samskaras) and they must face the consequences. Without the complete exhaustion of one’s samskaras, liberation is not possible.


Interestingly, most do not realise that they are in bondage; they think they are free. Yet, they are completely bound by so many limitations and inabilities. But they think they are free, just as a frog in a well does not think it is bound by any bondage. Only when humans develop a little bit in the psycho-spiritual realm, do they come to understand how they are inextricably bound. And at that point one can start to extricate oneself from bondage, by His grace. Without the understanding that one is in bondage, there is absolutely no hope or possibility of becoming free. Just one wallows in the ignorance of that bondage, falsely dreaming that they are free. Such is the liila of Parama Purusa.


Only in the spiritual realm can all obstacles be eliminated, by His grace. Through sadhana the aspirant can achieve oneness with Parama Purusa; then all bondages will be eliminated.

The culminating idea is that the concept of liberation is not some utopian dreamland. It is a practical and attainable end.

Again, both animals and humans want liberation. But animals remain in bondage; and, humans are unsure of how to proceed – thereby leading to more and more bondage. In that way, their whole life passes in vain.

Those who want a real solution to this problem should learn and practice sadhana and get liberation. To remove all bondages, one must get initiated, do sadhana sincerely, and attain mukti (liberation) / moksa (salvation), by His grace. This is the birthright of all humans. Without that, one will never find mental peace – always there will be tension.


Remember, those who are bound cannot do what they want. And maya itself is that binding force. Humans have to live according to those limitations and bondages imposed by maya. Everyone has to follow those rules, whether they like it or not. Everyone wishes to be healthy, but invariably sickness comes. This is a bondage. Nobody wants to die but invariably they have to leave this earth. Why? Because they are bound by maya. Regardless of their liking they have to go because they are bound.

So no matter how much you like or are attached to your worldly possessions and relations like property and family, one day you too will have to leave here and go. You have to give up your post, power, status, relations, even your physical body etc, and undergo death – and leave this earth. Death itself is one critical bondage. You may want to stay here forever, but one day you must leave. That is the bondage imposed by maya.



Until one realises that they are in bondage, how can they break this shackle and attain liberation. A bondage cannot be removed until one understands that they are bound. Only then can one truly embark on the spiritual path. By Guru’s grace alone can one become truly free. Sadhana and surrendering to the sweet will of the Supreme is the only way to become free.

Baba says, “O human beings, you are fortunate. The clarion call of the Universal Entity has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (Subhasita Samgraha – 1, The Call of the Supreme)

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



“Ke boleche kat’hor tumi, phuler matai komal go, a’mi bhulo bujechi…” (1810)


Baba, You are so sweet and beautiful – who is telling that You are harsh and tough. Only those who are ignorant blame You when they face their samskara. They foolishly claim that You are tough and that You make them cry. But they do not understand that everyone has to face their samskaras for their own growth and development. By facing their samskaras and obstacles, their path of progress will be open and free.

Baba, in the true sense, You are soft like the lotus – very loving and sweet inside. You have graciously blessed me to realise this truth. In the past, I too was thinking in a different way; I was also thinking You were harsh. That was my blindness.

Baba, if I see Your external facade from the outside, then it looks like You are hard; but that is not Your true Self. By Your grace, I understand that behind that external harshness there is so much softness inside – hidden within. This situation is like the coconut fruit. Baba, however You may be presenting Yourself externally, but internally You are the most loving, gracious, & charming Entity.

Baba You are my everything…

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Date: Mon, 06 Aug 2012 09:32:54
From: “Krpamaya” kpmaya@forensics…
To: am-global@earthlink.net
Subject: Re: Dharmic Warning to PP Dada #2



~ Part 2 ~

(Note: This is the second letter in this series; a link to the first letter is appended below. – Eds)


Baba says, “You are to attend Dharmacakra weekly. These are all codes of discipline as prescribed by Bhágavata Dharma. You must follow these codes. There cannot be any concession in this respect, rather concession is dangerous…One may be a king or may be a very poor man, but the code of dharma is equally applicable to all. In this matter, nobody can claim any special concession or favour.” (Subhasita Samgraha – 24, Jaeva Dharma and Bhágavata Dharma)

“Sadly, due to not following the dharmic code of attending dharmacakra, PP Dada fell. Since his demise, Shraddhanandji has certainly been facing negative pratisaincara – that is Baba’s warning: If you do not follow dharmic principles like attending dharmacakra, then you are not going to get human life, let alone mukti or moksa.

So the tragedy is that now Shraddhananda must have been reborn as an animal. Emotionally, we may not like to think and talk in this manner, but prakrti does not care about our emotions. Prakrti follows the rule made by Parama Purusa. Whether we like to consider it or not, but Shraddhananda must have been reborn as an animal. Today, he must be struggling for survival in the animal kingdom. Why? Because on points of dharma there must not be any compromise or concession, yet PP made concessions and departed from the code of dharma by not attending dharmacakra.”

You have raised a very, very important point. I think that Rudrananda and Sarvatmananda will face the same consequences because they misled PP into not following dharma. I do not know why you ignored their fate. Prakrti will not spare them.

What Sarvatmananda and Rudrananda did is both papa (i.e. doing wrong or sin of commission) and pratyavaya (i.e. not doing what one should do, or sin of omission). They should have guided PP to follow dharma but instead they misguided him into following so many dogmas. They led PP down the wrong track and failed to show him the right path.

It is entirely possible that Rudrananda and Sarvatmanadna thought that by this way PP should fall into the depths of negative pratisaincara.

Whatever may be, it is quite evident that both Rudrananda and Sarvatmananda have buried themselves in negative samskaras. They will face the grave consequences in their next life. They will be reborn as lower creatures for pulling PP & others off the dharmic path and misleading them onto the depraved path. Plus they created nasty dogmas.

Such is the unfortunate – yet inevitable – fate of Rudrananda and Sarvatmananda. Any rational margii who thinks in an unbiased manner will easily reach this conclusion.



#1: http://www.am-global-01.blogspot.com/2012/07/dharmic-warning-to-pp-dada.html

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Date: Wed, 06 Jun 2012 21:46:12 +0530
To: am-global@earthlink.net
From: Manotosha Deva
Subject: Sam’ska’ra Bhoga


Intro to PS: This following song is unique in its own special way. Here Baba, in an indirect manner, is talking to the devotee and consoling him about his situation.

“Jale bhara’ a’nkhi yadio toma’r…” (P.S. 1445)


O’ my dear, I can see that your eyes are filled with tears. Please tell me why you are so sad– such that you could not even manage to attend to your basic duties. Which divine Entity came and stole Your heart. He left, took away your heart, and He did not return. Who is that who did that to you.

Even then please don’t cry, that very divine Entity will come again. No doubt He left you alone and He went off to some far distant place. And He does not come close these days. But that type of strength He does not have that He can keep Himself away forever. Yes, He keeps Himself distant from You; but your love He has not forgotten nor can He ever forget. He will surely come again.

O’ my dear, please tell me why you are so sad. Who has stolen Your heart; in whose longing are you crying. That Ajana Pathik, that divine Entity loves you very much, you should know…



Baba says, “The reaping of consequences of original actions performed by a human being occurs mainly in the psychic sphere. And if a person attains the blessings of evolved beings and the Cosmic grace in that same psychic sphere, the problem is solved. Pain and misery is bound to come. Depending upon one’s inborn sam’ska’ras and the actions performed, tortures and afflictions are bound to be undergone – the expression of one’s own reactive momenta. Tortures and afflictions will not be as severely painful as before; with the blessing and grace, the psychic afflictions will be removed. Well, when there is pain and the pain is not felt as such, should it then be called pain? In this case, in the psychic sphere, one will
remain in a state of bliss. Let the afflictions come. When the affliction and pain are not felt as such, one should not worry about it.” (Prout Nutshell – 14)

In this materialistic era, people commonly think that those with money, or those with a big house, or those with name and fame, do not suffer from any problems, pain, or difficulties. But here in the above excerpt, Baba is directly telling us that suffering occurs in the mental sphere– not just in the physical sphere. Because one’s samskara primarily take expression in the mind. Those problems and pains are undergone in the psychic strata. Thus no one should think that just because someone is wealthy or drives a fancy car then it means that they do not have any problems in life. It is not like that. This dogma we should try to remove from our social outlook. Because as Baba indicates above, irregardless of one’s financial position, level of education, or professional attainment, to one degree or another everyone has problems in the psychic sphere, and that is how they exhaust their samskaras. So no matter how much wealth one accumulates in the worldly sphere, one’s mental pain and suffering will not diminish. Suffering happens in mental realm and everyone experiences it
according to their samskaras. And that suffering will remain until one is established on the path of spirituality. Thus the only the way to permanently relieve oneself of any suffering is not to chase after worldly allurements but rather to get His divine grace. Just a tiny portion of His grace is enough to free the mind of any suffering. Then one will just be in
a state of peace– bliss. That is Baba’s above teaching.

Manotosha Deva

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Date: Wed, 11 Apr 2011 22:04:21 -0000
Subject: Caught in Eddies of Life and Death
To: am-global@earthlink.net
From: Satiish K Deva”


Baba’s below teaching is quite meaningful for every sadhaka – and every non-sadhaka too.

Baba says, “Those who do the sa’dhana’ of desire, who knowingly direct their propensities (vrttis) towards external objects become crude….Their condition is then degraded to the level not merely of animals, but of matter – of wood, stone, etc.”

“Actually, such snobbish materialists are far inferior to animals like asses, etc. They repeatedly face rebirth and continually bind themselves to the chain of slavery; they can never attain the ultimate liberation. As a result of their crude thoughts, they take the form of animals or straw, trees, etc. Through the centripetal action of introversive prakrti, they regain human bodies, but they again become involved in crude activities and attain sub-human bodies. Thus they fall repeatedly into the eddies of life and death; repeatedly they are caught in the dreadful pit of death. They
remain only half-alive, fearing death every moment of their existence. This becomes their destiny. Truly speaking, such beasts in human form are lower than animals….”

“…Therefore human beings must clearly understand their true responsibilities and act accordingly. They must proceed towards perfection by making proper use of their mental endowments and resources. They cannot sit back smugly after realising through rationality where deathlessness can be attained. In order to be established in it they will have to follow the path of integration and suffering instead of the path of analysis, and absorb themselves in the sa’dhana’, of the internal instead of the external.” (Subhasita Samgraha – 4, ‘Matter & Spirit’)

By Baba’s grace we are all sadhakas and are hence fortunate to have gotten such a blessing from Baba. He has graciously taught us Brahmavidya, and our AM philosophy guides us that cycle of creation is His cosmic connation. Parama Purusa Himself has created this system and human life is the only experience where one has the freedom and consciousness to do something on their own, in a limited way. Whereas animal life is purely for exhausting samskaras – nothing more. Certainly in human life one has to face the samskaras of their previous life, but one can do good deeds also and advance on the path of pure spirituality without creating further samskaras.

Baba’s above quotation nicely describes how the samskara theory works in the practical realm and how it is highly beneficial for keeping the mind focused on God and how to across this ocean of bhava (bundle of samkaras). One should know how to lead life accordingly and guide others. There is no other way. Avoiding this truth means inviting more problems. Atheistic people generally do not believe in the samskara theory but by Baba’s grace we can understand and know how it really works.


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Date: 05 Apr 2012 23:02:31 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: Baba Story About Divyeshvarananda



Below is a Baba story told to me by Dada Divyeshvarananda after one of our weekly dharmacakras while he was posted here in Udaipur, Rajasthan in 1970. The story is about one young margii, Shyam, who does not believe that samskara theory is real and the story depicts the dramatic way in which Baba convinces him of this truth.

So this following account shows how Baba taught that young margii Shyam the veracity of samskara theory.

Note: Although Divyeshvaranandaji told this story, the following is recounted in the first person, in which case ‘I’ refers to the young margii who is skeptical about our AM samskara theory.


One time I (Shyam) was blessed to go on a fieldwalk with Baba while He was in Ranchi. On this particular occasion, we were doing fieldwalk in one remote forested, jungle area – outside the city limits. While on our walk, far off in the distance we could all see a village farmer moving along a footpath.

At some point, Baba looked at us – i.e. the small entourage that had been fortunate to join Him that day – and then Baba asked me to walk way off towards a far distant tree that was along the pathway where the farmer had been walking.

Immediately I heeded Baba’s instruction and walked the few hundred yards over to the tree. I looked around and noticed that around the tree the ground was extremely hard due to summer’s heat, but that underneath the tree itself there was a small puddle.

I then marched back towards Baba, and, upon His request, I reported to Him what I had seen.

Then Baba looked at me and asked, ‘Did you see anything in the puddle itself?’.

As I hadn’t taken notice of this, I immediately headed back towards that distant puddle underneath the tree, and, once there, I noticed that there were seven large black ants floating in that puddle. They were those big type of black ants with large heads that are connected to their body by one thin, spindly, thread. But now those ants were just floating lifelessly in that shaded puddle beneath the tree.

Once again I returned back to where Baba was and upon His request I told him about the seven ants I had seen under the tree.

Baba responded, ‘Very good’. And then He proceeded to tell one special story.


Baba told that long, long ago there was a famine going on in northern Bihar in Sasharam district. And in that district there was a joint family comprised of many cousins who were living together on their paternal property. One of the cousins lived on that land with his elderly mother. His father had already died so it was just he and his widowed mother. But the deceased father had 3 or 4 brothers who also had children and those children were the cousins of that boy.

During that famine, a land dispute arouse amongst all the cousins. Or rather in their greed, the many cousins became jealous of the fact the young boy whose father had died would inherit his father’s entire share of the property. So those nefarious cousins decided that if they were to kill the lone cousin whose father had died, then they would all inherit a greater parcel of land. In their devious way, they began thinking and plotting in this way.

And, by and by, with their evil intentions, those cousins decided to execute their plan.

So one night, when no one was around, those 7 sinister cousins cornered that lone boy, i.e. their other cousin whose father had died, and they ruthlessly twisted his neck and snapped the spinal column. Then in the dark of that very night, they took the boy’s lifeless body onto one bridge. And in the lonely silence of that night they tied stones and rocks around the boy’s feet, legs, waist, shoulders, and head, and they hurled the dead boy off the bridge and his lifeless body plunged in large river down below. Because all the rocks were tied around the dead boy, his body remained down in the depths of the river, and did not rise or float to the top.

Not a soul was witness to the dastardly crime that had taken place. The boy was missing and no one knew why. Neither the police could solve the mystery, nor the local magistrate, nor any village authority – not anyone. It was totally unknown what had taken place. It was a total mystery why the young boy had disappeared.

The widow was mourning the loss of her young son and indeed everyone in the village was distraught about the disappearance of the boy. To hide and disguise themselves, the sinister cousins also feigned sorrow and they sheepishly looked here and there ‘in hopes of’ finding their lost cousin. This was the way the scene unfolded. And in the end, no one in the village or district could figure out what really took place. As the drowned boy’s body was submerged in the depths of the large river.

Hence, those seven sinister cousins were quite pleased with what they had done and they were feeling quite proud and victorious that no one had been able to solve the mystery. In that case, in the due course, they got their wish and they were all able to inherit a greater parcel of land. And those seven cousins foolishly believed that they were totally free and that there was no way they could ever be caught for the heinous crime they had committed– as no worldly authority had any idea about the murder that had transpired.

Indeed the lives of those seven sinister cousins passed, and no charges were ever brought up against them. In fact, they all lived long lives and eventually died due to old age.


Then Baba began to furthermore explain that although no police detective or village authority could solve the crime. And although there were no witnesses to the injustice that had taken place, even then Parama Purusa and parama prakrti were fully aware of all that had transpired. And through His samskara theory, parama prakrti was ready to deliver justice.

Baba went on to explain that the seven black ants that had drowned in the puddle were in fact those seven sinister cousins who had murdered and drowned that boy on that dark night. Baba told that because of their heinous act they had been reborn as black ants. And Baba also foretold that those sinister cousins would pass through the tortures of millions of animal lives as various insects and bugs etc. And in this life they were just starting that bleak journey as black ants. And on this very afternoon, as black ants they were walking on the forest floor beneath one tree – they were moving delicately with their big, heavy heads and spindly bodies. When all of a sudden, one village farmer innocently walked by while embarking on his daily work. The farmer felt nature calling, and in the heat of the sun that village farmer proceeded to pass urine under that very tree where the ants were walking. And in that isolated, forested spot, that innocent village farmer made one big puddle under the tree and on that fateful afternoon those seven black ants drowned in that urine. The seven black ants were those seven sinister cousins and the village farmer who urinated was the boy whom those sinister cousins had murdered and drowned all those ages ago.

This is the way that parama prakrti and samskara theory works – all told by Baba.

Baba continued to describe how the village farmer had not incurred any sin for what he did. Because he was merely abiding by the laws of nature and there was not an ounce of malice in his mind. In fact, he was totally unaware that seven black ants had drowned in his urine. And Baba told that the village farmer will progress along the path of pratisaincara and will get a more developed human life in his next birth and be involved in spiritual practices. In stark contrast, those seven black ants will have to undergo all the pains and struggles of animal live for countless more incarnations. That was
parama prakrti’s way of administering justice to those seven sinister cousins who plotted and killed their young cousin.

At that point Baba told, ‘So you see if anyone does anything in this universe then they have to face the consequences. So everyone should be very careful not to do any misdeeds and even the good deeds one does one should offer to Parama Purusa. After all whether one is bound by an iron chain of their misdeeds, or the golden chain of their virtuous acts, still a chain is but a chain and a sadhaka should not be shackled by any such chain. Rather through sadhana and prescribing Brahmahood to all one’s actions, one will become free of all samskaras and attain liberation.’

This was Baba’s grand and colourful story about samskara theory and by that way I, the young margii who was on fieldwalk with Baba, became convinced about the reality of our AM samskara theory.

Note: Here concludes the first person account of this story as told by the young margii.


The only other point to tell is that the young margii named Shyam on the fieldwalk with Baba who was skeptical about samskara theory went on to become a Dada. And that Dada is me, Ac Divyeshvarananda Avt. I told the story in this way to make it more ineresting. From that day forward I understood in my heart that that samskara theory really works.

Such was the way that Dada Divyeshvarananda recounted the incident.


By Baba’s entire story, we can understand that samskara theory works throughout this entire universe. Whether or not any mortal being is witness to a particular deed or misdeed, always, each and every time, Parama Prakrit is present to work the magic of her samskara theory. In that case, no one can hide or escape from their actions in this universe.

Baba says, “You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences.” (Subhasita Samgraha – 1, ‘Yajina and Karmaphala’)


By Baba’s grace, He has given us all the key how to live in this world yet remain free from incurring any samskaras. By this way we are sure to attain eternal salvation, by His grace.

Baba says, “You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Purus’a and your only motive is to satisfy the Parama Purus’a by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Purus’a.” (Ananda Vacanamrtam – 14, ‘Action & Reaction’)


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From: “Arisudan Deva”
Subject: You Can’t Escape from Divine Reward or Punishment
Date: Sat, 24 Mar 2012 19:13:54 +0000



Note: This letter is based on Baba’s discourse, The Science of Action, delivered on the occasion of Shrávańii Púrńimá 1959 DMC, Bhagalpur, as well as His other discourses on action-reaction theory.

Many are interested in knowing more about karma theory and in particular how the requital of samskaras happens. In one of His discourses Baba has shed light on this.

First let’s examine a few case scenarios and then identify the operative factor involved, as well as other key elements.


Suppose you were helping someone who was sick and bed-ridden for an entire week, and they experienced much relief by your service. The requital of that samskara is not that in the near future you are going to become sick and somebody will serve you. This is not the way samskara theory works, according to Baba.

Or suppose, you broke someone’s leg, the requital of that samskara is not that in this lifetime or the next someone is therefore going to break your leg. Baba explicitly tells us that this is not the way it works.

Or suppose you and another person climbed a tree and you pushed him from the tree and he died. The requital of that samskara is not that in this lifetime or the next someone will push you from a tree wherein you die. This also is not the way it works.

Or suppose you helped someone fix their motorcycle then it does not mean that at some point in the future someone will help you fix your motorcycle. Karma theory does not work like that.

Or suppose you killed a shark, it is not that a shark is going to swallow you in your next life.

The central idea is that the reaction of one’s past deed is not identical in presentation to the original action. It is not based on the theory, “an eye for an eye.” Our samskara theory is far more subtle and complex than that.


What then is the operative factor in determining how one will undergo the reactions of their original actions?

Here Baba tells us the key answer: The requital of samskaras, or samska’ra bhoga, happens in the mind. The mind does the action and the mind faces the reaction.

Let’s revisit one of our earlier examples: If you help someone while they are sick and bed-ridden, then in that person’s mind they feel a sense of relief and happiness because they know they are in good care. Your service soothes their pain and suffering.

In reaction, you may experience that positive reaction in any number of ways: Someone might unexpectedly support you in a public debate and you felt so happy; or someone might return your lost wallet with all the money inside thereby giving you so much psychic relief; or someone might lift you up from the road and bring you for medical treatment after you fell and broke your knees and you felt so much gratitude. All these events might happen in response.

The key point being that samskaras are expressed by the degree of pain or happiness felt by the mind. Physical experiences alone do not represent the burning of samskaras. Rather it is the degree of pain or happiness experienced in the psychic realm. For instance, if someone goes to the operating room to have surgery and in the mind they do not feel any pain, then they are not exhausting any samskaras.

When burning a samskara, there may or may not be the presence of physical pain, but there must be the presence of either mental pain or happiness. Because the expression of samskaras occurs in the mind.

That is the operative factor: Pain or joy will be experienced by the mind.


Another key point in the requital of samskaras is the amount of payback and how interest figures into the equation.

Let’s just say you have given your bed-ridden friend 30 positive points of psychic relief, then you will receive at least 30 points of happiness in the future. The more time that goes by, the greater amount of interest you will have earned, in which case you may receive 45 points or even 50 points of happiness.

In short, you have accumulated a good samskara – the principal of which is worth 30 points. Then you are going to receive that 30 points plus interest, depending upon how much time transpires. How you experience the reaction might take shape in any number of ways, as mentioned above. But it is certain that you will receive that same degree of goodness, joy or happiness in the mind, plus interest.

Let’s revisit another example: If you push someone from a tree and they suffer 65 points of misery in the mind, then at some point in the future you will undergo 65 points of misery plus interest, depending upon when you undergo the reaction. Depending on how much time transpires the reaction might equal 85 or 90 points of pain. And that might get expressed in any number of ways: You might crash your car and agonize over the loss, or you might be publicly humiliated at work and face so much shame. So it does not mean that someone will push you from the tree. But you will have to undergo 65 points of pain plus interest, depending on how much time lapses between the original actions and the reaction.

So that is the interest rule with regards to samskara theory.


One other key point that must not be lost sight of: You can’t escape the consequences of your good or bad deeds by doing more good or bad deeds. For instance, if you stole $10, and then donated $100 to charity, still you have to undergo the negative samskara of having stolen $10. There is no escape and no place to hide. Sooner or later one must undergo the reaction to that negative deed. Baba explains this in detail in various discourses.



So here is how samskara theory works:

(a) Whatever action you did – whether it be good or bad, helping a sick friend or pushing someone from a tree – then you will undergo the reaction to that action in the mental sphere. What exactly the reaction will be is not known – only it is known that you will experience joy or pain in the mind, and that may or may not be accompanied by physical pain as well.

(b) The amount of mental pain which you have inflicted on others or the degree of joy you have given others is what you yourself are going to face in the psychic realm, plus interest. The more time that goes by, the greater the interest.

In brief, that is how action-reaction theory works. It has nothing to do with undergoing the same type of action such as being pushed from a tree if you pushed someone else from a tree. Plus there will always be interest added onto the principal. If you did 23 points of good, you will experience 37, 35, or 49 etc points of goodness, depending how much time goes by.

The golden rule of our samskara theory is that the degree of psychic suffering you inflict on others you yourself will undergo – plus a little extra. And that suffering can undertake a multitude of forms. The only constant is that you will undergo that degree or mental pain plus interest.

In all such cases the psychic suffering is the operative factor. When facing the reaction of that samskara, you will suffer psychically to that same degree plus interest. You may or may not suffer physically as well. The chief measurement is psychic pain or pleasure. That is the operative factor in samskara theory.

Arisudan Deva


Here Baba gives us a practical example of how samskaras take shape in one’s life.

Baba says, “When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.” (Ananda Marga Ideology and Way of Life – 8, Sádhaná)

By Baba’s above example we can understand the following:
1. The father had a very negative samskara to suffer and that took expression in the form of his son dying.
2. The son had a very negative samskara to die an early death and that was used in combination with his father’s samskara to suffer.
3. In this way parama prakrti organizes and arranges everyone’s samskaras.
4. In spite of all this, when people we know need help we must come to their aid. You should not succumb to dogma and refrain from helping because you think that you are interfering with prakrti’s grand plan. Rather one must help – not to help is to commit sin (pratyavaya or sin of omission) and thereby incur samskara.


With their devotion in sadhana and by the grace of Parama Purusa, a sadhaka can quickly burn all their remaining samskaras.


“Priyatama ama’r ghare eso, a’loy purn’ kare…” Prabhata Samgiita #3776


O’ my dearmost Baba, please come to me and fulfill my age-old longing. Please grace me and satiate my desire. Please come with Your sweet smile and with Your heart-rending, most attractive lips. Please grace me and fill my heart.

Baba, I do not want anything from You; I want to surrender everything unto You. I only want to offer myself. I want to be ensconced in Your tune and melody. I want to move on that path which is the most pleasing for You. O’ Parama Purusa, I want to involve in Your shravana, manana, nidhidhyásana [1], japa and dhyana. In the past I wasted a lot of time running after imaginary things – mirages. I was sunk in so many dogmas – temporary and ephemeral allurements, thinking they are my permanent shelter.

In the past I was involved in spreading various dogmas: Thinking that some human beings are low and some human beings are high, creating disparities & differentiations, giving unnecessary importance to temporary and worldly status etc. By this way, so much time and money went in vain. My whole life drifted in this way.

O’ Divine Entity, now by Your grace I have understood that only You are the eternal truth. Baba, please come to me; I want to surrender…


[1] Shravana, Manana, Nididya’sana: Here below Baba explains the great import of these three devotional practices.

Baba says, “To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya’sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential.” (Tattva Kaomudi – 3)

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From: “Arjuna Deva”
To: am-global@earthlink.net
Subject: Deliberate Attempt to Eliminate One’s Life
Date: Fri, 23 Mar 2012 21:38:02 -0800



Note: Euthanasia conducted with the consent of the patient is termed voluntary euthanasia. Active voluntary euthanasia is legal in Belgium, Luxembourg and the Netherlands. Passive voluntary euthanasia is legal throughout the U.S…. When the patient brings about his or her own death with the assistance of a physician, the term assisted suicide is often used instead. Assisted suicide is legal in Switzerland and the U.S. states of Oregon, Washington and Montana. (Wikipedia)

These days euthanasia, ending one’s life prematurely, is an approach that more and more are seeking in this materialistic era. As Ananda Margiis we should be clear about AM’s stand on this critical issue and be able outline a clear-cut response.


A margii medical student from Gwalior once went to Delhi to see Baba. During that PC, Baba recounted one fateful event from years earlier.

The margii (who at this time had yet to be initiated) was visiting his father who was terminally ill with cancer and on death’s row. The father asked his son to grant him just one wish.

The father said, “Before I ask, I want you first to promise to carry out my wish. Do you promise?”

The son said, “Yes father, I promise.”

The father made his final request to his son: “Please give me a powerful drug that will take my life.”

The young man was shocked and in a quandary as to what to do. The dilemma forcefully griped his mind and sent him into a stark downward spiral – a state of deep depression.

Overwrought, the young man then decided to take his own life as he could neither bear watching his father die slowly nor could he agree to his father’s request to end his life. So the young man stood at the edge of the Yamuna river just on the cusp of ending it all. His guilt was too much to bear.

In that dark night, a strong voice in the distance suddenly shook the young man from this act and that stranger safely led the young man back to his house.

Time passed and that young doctor became a margiis.

In PC, Baba asked the him, “Who saved you that night when you were contemplating suicide?” The young margii intuitively felt that Baba Himself had come to rescue him.

Baba went on to explain in that PC that as a doctor he should not feel guilty about not agreeing to his father’s request to end the life. A doctor’s duty is to serve and help a patient survive. Never should one assist another in dying. Rather one should feel blessed to be able to serve the patient in life.

Hearing thus, the margii felt totally relieved and revived and thereafter carried out his medical duties courageously and faithfully.


Baba very clearly guides us that we should never give way to lowly feelings wherein one wishes to end their life. Life is invaluable and to be utilised to its fullest.

Baba says, “You cannot afford to waste any part of your precious life.” (Subhasita Samgraha, part 19)

Thus there is no scope for prematurely ending one’s life via medical maneuvers. In AM we honor the mind, and if the mind is capable enough to think that life is not worth living, it means that mind has enough shakti to ideate on Parama Purusa and / or help others in the psychic sphere. Thus rather than allowing a person to voluntarily end their life prematurely, they should be guided toward psycho-spiritual practices. That is our first and foremost reply.

Euthanasia, or the forced arrival of death, is verily a form of suicide, or assisted suicide. And that is not at all condoned in our Marga.

Baba says, “Those who commit suicide, do it when their mind is in a negative state. It is unnatural.” (A Few Problems Solved, part 6)

Thus we should not be swayed by any of the theories or arguments that are floating around today that life can or should be ended prematurely in some circumstances. Under no circumstances should that happen.

Nor should one sit idly waiting to die. That is Baba’s distinct directive.

In one of His discourses from Gorakhpur, Baba graphically describes that one must not lie down in bed meekly – accumulating bed sores – waiting for death to arrive. In that case, better to rise up, expend one’s last drop of energy and be active in sadhana and social service. One should do something to help others with whatever strength and stamina one has. In the due course death will come, and at that time, as far as possible, one should be involved in sadhana and serving humanity.

Indeed in so many discourses Baba has declared:

“Marte marte ka’m karo, ka’m karte karte maro”
“Die while working, and work even while dying”.”

Thus Baba is giving us two distinct teachings:
1) Do not take one’s own life prematurely;
2) Be vigorously active utilising all one’s strength – that is far better than lying listlessly waiting for death to approach.


In today’s world, where most are involved in so many material pursuits, then people become depressed and fall prey to gloomy thoughts seeing their physical body demise.

They fail to think about greater aims in life, “Who am I, why am I here.” Rather they consider this world only for name, fame, post, and sensual pursuits.

They become deluded into thinking that since life is only for sensual pleasures so if the body is not working properly, then best is to end the life.

They think, “Why should I live if I cannot engage in my normal array of instinctual pursuits.”

Then the part two is that they fall prey into another defective mind-set.

They falsely conclude: “At least if I kill myself, I can get rid of my suffering and maybe find a better life somewhere else.”

When in fact the truth is that one is tied up with their own samskaras. One may be able to run away from their house or hide from the police, but mother prakrti will always find them. In that case, how silly to think, “I will start off “clean” in a new place.

Rather, by dropping into the dogma of euthanasia one will just acquire yet another negative samskara – because killing oneself is itself a sinful deed that will create a horrible samskara.

Thus no one should fall prey to the materialistic avenues of premature death or the dogma of trying to find better things through death, i.e. in the afterlife. All these false notions and faulty justifications arise when one feels that the physical body is everything.

Baba says, “Materialism tends to forget that the crude physical body and its vital energy are not the whole of human existence – that the most priceless assets of human beings are their psychic wealth, their spiritual treasures, and their most beloved entity, Parama Purus’a, the Lord of their life.” (Namah Shivaya Shantaya, Disc: 18)

Utterly devoid of spiritual vision, people think that their life is totally tied to their physical body – physical pursuits.

Whereas in AM, ours is a spiritual ideal, as Baba guides us above.


At present, various states, governments, and countries have been debating the matter of euthanasia, or the voluntary act of deliberately giving up one’s life.

They cite various reasons for this to occur: sickness and disease, incapacity to walk, see, or hear, debilitating accidents, loss of limbs, and religious reasons as well.

For all of the above and more, such advocates claim it is reasonable for one to prematurely end one’s life.

But again this is a purely materialistic outlook. What they fail to realise is that life is not for physical pleasure but for pleasing and surrendering to Parama Purusa. And, so long as one can think one has the capacity to please and serve Him.

And actually, the loss of one’s physical gifts forces one to face one’s vulnerability. This then makes it easier for one to surrender to the Lord. Whereas when one is at full strength and bossing others around, then who thinks that they should surrender to Parama Purusa – already they feel impregnable.

So there is a spiritual gain in losing one’s physical prowess.

But the materialist just thinks, “Without my full physical force I prefer not to live, and If I die my suffering will be over.”

And those in the bind of religious dogma think that, “If I take my life I will gain redemption and escape my pain and problems here on earth. After ending this life, I will end up happily in heaven. Why don’t I go to heaven now. The golden palace is waiting for me in heaven.”

What they do not realise is that one may escape from the police or from one’s enemies etc, but one cannot escape from their negative deeds and samskaras. From this, there is no escape or running – not even by death.


Of course, in Ananda Marga life is viewed as vital to one’s progress and there are so many reasons to continue living. Furthermore, there are numerous reasons why one should not succumb to the destructive ways of assisted suicide or euthanasia.

1) One’s samskaras can only be exhausted while alive and that one should use the physical body on this earth in order to finish all one’s past unexpressed samskaras.

2) After death, the mind cannot function without the brain. After death, there is little difference between and an animal mind and a human mind. It is just a mind along with its unexpressed samskaras, whether good or bad. All waiting for rebirth.

3) If a person ends their life intentionally, i.e. assisted suicide, then that creates yet another bad samskara. Why? Because if a person commits suicide then they will face that negative samskara of deliberately destroying their body.

4) When the body is debilitated then feelings of helplessness arise, and that brings feelings of surrender – the highest calling in life. Thus this time of life should be used for spiritual growth and not wasted in euthanasia.

5) If one has the active awareness to make the decision to choose to die, then they have enough awareness to do sadhana. Sadhana only needs the feeling of “I am”, “I exist”, and “I do” and then one can practice meditation.

6) So long as the brain is functioning then should one not be taken off life support. If the brain is working, one can do sadhana even if the motor organs are not working. If one suffers brain death (vegetative state) as determined by doctors, that is the sole requisite for ending life support because then one cannot do sadhana.

7) Part of our spiritual approach in life to ask Baba to, “Please grace me and give me strength to face any and all suffering and setbacks in life.” Especially in dark periods of life or when sick, one should take this ideation.

8) One should always remember that one can become one with Parama Purusa with the right ideation – it takes just a moment. Proof of this is the terrible villain Valmiki who in the course of a few moments expressed his repentance with great sincerity and thereafter became known as a great saint.

9) Another important thing is that one cannot do sadhana without a physical body. Baba has said many times that even the devayonis must get the human framework if they wish to gain salvation. That is the only way to finish one’s sadhana.

And it is well known that the famed guru Swami Lahiri Mahasaya came to Baba multiples times in a body-less form and begged Him to grant him a body with which to complete his sadhana.

10) One should not give way to feelings of nihilism (i.e. this world is misery). This is not appreciated by Ananda Marga. We do not agree with Buddha’s teaching. One must not fall prey to feelings of misery and instead cross the ocean of maya.

11) As long as one is able to think, then one can ideate on Him. No matter how grave one’s problems one can always cry for the Lord.

All of the above speaks to the importance of keeping one’s physical body as one precious vehicle for manifesting one’s spiritual ideal. There is no scope to do assisted suicide when the brain stem itself is still functioning.


1. Those who think that after death they will live joyously in heaven want to conclude this life and rejoice in heaven. Certain dogmatic religions believe in this. As Ananda Margiis, we do not adhere to such dogmatic concepts. We know that one cannot escape their samskara. If you die, or deliberately terminate your life, you will be reborn and face that samskara. If you commit suicide then you will also face the negative consequences associated with intentionally destroying your body.

2. Those who do not believe in samskara theory think that by eliminating their body they can put an end to their suffering. But they do not know that wherever they go they will have to face their suffering. So then why not face it here and now?


No matter how desperate things get, when drowned in any problem or difficulty, we can only say, “O’ Parama Purusa please grant me strength to serve You – then my life will be successful.”

Tragically those with a materialistic outlook can never conceive of this idea. Thus it is imperative that all understand the inner spirit of one’s human life and its utilisation.

Baba says, ‘The only aim of life is spiritual practice – the realization of the Supreme. But the body, composed of the five fundamental factors, and the mind, which is related to this body, are in this physical world. So spiritual practice cannot be sustained by ignoring this physical world. People will have to conduct their lives in such a way that their mundane duties are properly discharged without disturbing their spiritual practice, which is the primary goal of life. Thus people will have to continue their spiritual practice as the primary mission in life, and at the same time fulfil their worldly responsibilities, considering them to be allotted by God.” (Namah Shivaya Shantaya)


No one should get duped or confused into thinking that there is any positive aspect of euthanasia. It is a faulty plan and foolhardy approach for solving one’s problems. May we all live with the notion that we have come here to serve Him. Then we are sure to lead a successful life, unperturbed by the comings and goings of worldly life.

Baba says, “Progress along the path of devotion is sweet and smooth. However the one who advances only a short way along the path of knowledge is soon assailed on all sides by the laments of the parched desert. No matter what the nature of one’s sa’dhana’ might be, one will have to practice sa’dhana’ in this world; one will not get the opportunity after death. It is up to you to choose between the path of divinity and the path of animality. But remember, the highest fulfillment in life lies in Brahma sa’dhana’. The attainment of immortality lies in the pursuit of this path. Only through Brahma sa’dhana’ can one properly evaluate life and attain genuine progress. The fulfillment of a bud lies in its unfoldment, not in its withering. Those who spend life in the pursuit of limited mundane objects allow the bud of their lives to wither, and regress along the path of negative Pratisaincara to suffer the eventual miserable plight of becoming as inert as bricks, stones or iron, what to speak of dogs or cats. This process of crudification will lead to the total annihilation of their latent humanity.”

“An intelligent person should not follow the path of annihilation, but the path of spiritual unfoldment. The pursuit of dharma is the path leading to progress. Life reaches a glorious culmination and supreme fulfillment only in this pursuit of dharma.” (Ananda Marga Ideology and Way of Life, part 8)

Arjuna Deva


“Madhur mohan tumi cita-rainjan a’cho sada’ sa’the sa’the…” (3580)


Baba, You are very sweet, most attractive. You have coloured my mind in Your colour. That is why You are Cita-Rainjan [1]. Always You are remaining with me side by side. You have removed the despair and filled my heart with Your love. All the darkness & hopelessness was removed by that light.

Baba, You are beyond the scriptures, intellect, logic, and reasoning, You are above all these; You are Alakha-Nirainjain [2], beyond description. Infinite and unblemished. Only You can shatter the bondage of avidya maya – the mirage of negative attraction– and grant salvation. Baba, You are the most charming, the most sweet, my own…


[1] Cita-Rainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed. By Baba’s divine grace, in His role as Cit-Rainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion. Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam-1) So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Alakhanirainjan: (‘Alakh’ means ‘invisible’; ‘nir’ means ‘no’; ‘ainjan’ means ‘black spot’.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless– totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.

Rising Up

“Ghuma’ye theko na’ a’r jago tvra’, a’rt ma’navata’ d’a’k diye ja’y…”

O’ brothers and sisters, let us no longer remain in slumber. We should get up without delay. The crying humanity is calling us; the people are in desperate need of our help, support, & service. We have to give the proper response by waving the flag of neo-humanism and thus usher in the new dawn– whereby humanity is united. Taking Baba’s divine Name, we have to remove their cry and suffering by forming one human society. Let us not delay– the situation is urgent… (Prabhat Samgiita #4872)

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Date: Tue 20 Mar 2012 19:22:37 -0400
To: am-global@earthlink.net
From: Dharmendra Deva
Subject: Wt Beauty Competition



These days there is a beauty competition going on amongst certain Dadas and Didis. Let’s see how far this type of thing has been approved by Baba.


The use of cosmetics amongst our wholetime workers has increased exponentially in recent years. Of course, prior to 1990, no worker would dare use cosmetics or perfumes etc. Indeed, no one felt the need to use beauty products as everyone was deeply involved in manifesting Baba’s teachings.

Unfortunately, now a number of workers – both Dadas and Didis – are resorting to these beauty products. It seems they have been affected by today’s grossly materialistic values.

The question naturally arises: Why do some feel the need to beautify their faces? What is the psychic cause. We will address this question and more in this letter.


Every human being – every human mind – has evolved from animal life and those animalistic samskaras are still present in the human personality, to some or more degree.

The human personality is tri-fold: Physical, psychic and spiritual.

Some fall prey to the psychic ailment known as self-aggrandizement or gaorava. This is when people feel a need to present themselves as being bigger or better than what they truly are.

Baba says, “Gaorava is the second type of aham’ka’ra [ego]. It means “self-aggrandizement”. Puffed up with vanity, a person will want to project his image in an exaggerated manner. Often we hear somebody say, for example, that they have a rose he size of a balloon in their garden – whereas actually the rose may be the size of a ping-pong ball. Constant indulgence in this type of activity converts the mind into matter.”

“We have seen bulls moving about in the streets with an air of arrogance. Such a bull creates a sound expressing the idea that it is big – Ham bar’a’. But when the bull dies and ta’nt [vina string] is made out of its intestines and musicians start playing on it, the sound which is then emitted expresses the idea Tun bar’a’ – meaning thereby that the bull realizes that others are big, and realizes that he has arrived at this condition because of his arrogance.”

“In fact the inculcation of gaorava leads one to the worst hell. Just as there are six layers, or lokas, of the Cosmic Mind above the crude world, so are there six types of hell, six narakas, below the physical world. The names of these hells are tala, atala, tala’tala, pa’ta’la, atipa’ta’la and rasa’tala. Another term for rasa’tala is raorava naraka – and a person indulging in gaorava will certainly go to raorava [crudest state of mind].” (Ananda Vacanamrtam-23)

Baba says, “The seventh hell is rasa’tala, the very crudest of all stages of existence. Obviously in that state human beings are no longer human beings: their minds, their intellects are reduced to extreme crudity, a stage of no return. Similarly when people start becoming degraded, a stage comes when they can no longer elevate themselves;
rasa’tala is such a state.” (Ananda Marga Ideology and Way Life-11)

Why does this happen? This happens when the mind is not focused on Parama Purusa, but on one’s own unit ego. Gaorava then is a defect in mind which may express itself physically and psychically.

To take advantage of this mental ailment, capitalists exploit this weakness by marketing more and more beauty products. It is a multi-billion dollar industry. Because of their psychic ailment, people easily get scooped up into this capitalist trap and spend huge money on cosmetics, beauty aids, perfume, cosmetic surgery, etc.

Decades ago it was unheard of for our Wts to get pulled in this direction, but tragically nowadays some of our workers have gotten trapped just like the common public. That is the main problem: Some Wts now use beauty products. Essentially it is a psychic problem that needs to be addressed.


Why do people fall in that trap of gaorava or self-aggrandizement?

The first reason is that all come from animal life and fall prey to certain lower expressions of mind. This has been described up above.

Secondly, the trend of the general society is towards materialism. That means people are involved in their own external beauty and wish to project themselves as being something great, i.e. superior to who they are. This is all due to their materialistic way of living.

When general flow of society is towards materialism then the mass of people fall in that trap. They get caught in things like self-beautification and self-glorification. Then we know they have fallen into gaorava marga (path of hell) and lost their Goal.


Indulging in gaorava (self-aggrandizement) means falling onto the path of negative pratisaincara. Why? Because the person is not focusing their mind towards Ista, i.e. Parama Purusa. Instead they are just involved in their own personal ego. In that case the mind will become smaller and smaller and gradually they will not be a normal human being. They will become degraded.

What to say of mukti and moksa, such a person is sinking deep into the clutches of animal life. Why? Because the goal was just their own unit self – i.e. not Parama Purusa but their own little ego. In that case they are sure to degrade. Hence the path of gaorava is a very dangerous path.


Another reason behind the use of beauty products is the crude, tamasik desire to attract the opposite sex. That is also one of the expressions of gaorava.

If any Wt, either male or female, is doing this they are in the wrong place. They should just throw away their dress and choose a different way of life. They should not pollute our Ananda Marga.

Entering Wt life means focusing on Parama Purusa not the opposite sex. So if any worker is using cosmetics with the goal of attracting the opposite sex, their situation is akin to some drug addict that walked into one of our AM jagrtis.

Hence if any worker has gotten confused or led astray and fallen into this trap they should wake up and realise that this is not the path. The goal of a wt is not the opposite sex – it is Parama Purusa.


It is true that usually our AM competitions occur in seminars and DMS, dharma maha sammelan. At such venues we hold tandava competitions, kaoshikii competitions, and prizes are awarded for the best social service projects also.

So some may be asking where does the Wt beauty competition fit in.

And the answer is that the Wt beauty competition is an unspoken competition. They do not talk openly about it, but in a silent manner many workers are competing and taking note of one another. They apply all kinds of chemicals and tonics to their face and hair to look their best – and hope others notice. Various Didis do this and some Dadas too.

They talk about their beauty secrets with their friends but not openly in public because such things not openly supported in AM. So if you raise the point and say, “Oh Dadaji, you look so stunning and shiny today, what is your secret?”, then Dadaji will not tell all the various cosmetics that he is using. He will simply say, “Sixteen Points”. But internally he will be thinking that his fake beauty chemicals are very good.

So the only way to know if xyz Didi or Dada is involved in using beauty aids and cosmetics is to check their bags. There you may find an entire case full of their beauty essentials such as: Dyes, creams, and all kinds of superficial beauty things.

Here Baba clearly guides us that this pursuit of physical beauty is nothing but to fall prey to negative microvita – kinnara.

Baba says, “Kinnara microvita is that category of microvita which creates a thirst for beauty – a strong desire for beautification and decoration. The word kinnara means “receptacle of beauty” or “a beautiful and graceful structure”. This category of microvita creates a tendency in the human mind to make the human body as beautiful as the many forms and figures it observes in the external world. This tendency or propensity is called “kinnari vrtti”. If the kinnaras direct the mind towards crude matter instead of leading it towards the subtler layers, they are considered to be enemy microvita or negative microvita.” (Microvita in a Nutshell, Crude and Subtle Microvita)



However Baba does not support the use of all these fake beauty ointments etc by our Wts.

Baba says, “…Artificially perfumed things should not be used.” (32 Rules for Avadhuta, pt #12)

Baba says, “Perfumed oil should not be used” (32 Rules for Avadhuta, pt #3)

Baba says, “Any medicated soap, but not cosmetic or perfumed, should be used” (32 Rules for Avadhuta, pt #8)

Baba says, “…Avadhuta shall not…use any article which is artificially scented, (32 Rules for Avadhuta, pt #32)

Thus it is quite clear that in various ways Baba wholly condemns the use of fake beauty paraphernalia. No Didi or Dada is to use such beauty aids.

Naturally, since it is detrimental to one’s spiritual progress, sincere margiis and devotees do not feel comfortable using cosmetic beauty products because the goal of life is Parama Purusa – not superficial looks.

Finally, we should all keep in mind that females are more prone to use such cosmetics. That is a fact. The proof being that the entire beauty industry is directed towards females. But these days more males have begun this game as well.


Amongst our Wt ranks, such participants want to make their face shine so they look more vibrated and attractive – as if they are on the doorstep of moksa.

Everyone knows that all truly great personalities – those rishis, yogis and true sadhakas – have a glow or psychic lustre (ojah / ojas) because of their high spiritual attainment. Due to their sincerity in sadhana, their face changes and they naturally exude a deep sense of sentient peace and divine love. That is depicted in various images of such great
personalities. Baba has describe this in discourses like, “Pa’rthasa’rathi Krs’n’a and Aesthetic Science”.

Some fake Wts want that same lustre for their own prestige. When they understood that they cannot get it naturally because they are not involved in sadhana, they began to arrange it artificially. By this way they could (try and) befool others that they are great.

All the while one should remember: Focusing on oneself, i.e. one’s own greatness, leads to degeneration. And that is what happened to some of our workers.


Now it is the duty of every disciple of Shrii Shrii Anandamurti ji to watch and see if anyone is choosing this wrong path of raorava marga, i.e. seventh hell. We should try to protect them by pointing them out.

Baba says, “All Ananda Margis, when they see other Margis acting against the principles of yama and niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly.” (A Guide to Human Conduct)

Thus it is our duty to open the eyes of those involved in this fake beauty competition. If we do not wake them from their stupor, they will continue to fall deeper into the dungeon of materialism.

Baba says, “It is the innate characteristic of the human mind to become as it thinks – Ya’drshii bha’vana’ yasya siddhirbhavati ta’drshii [“As you think, so you become.”]” (AV-4)

Thus those who are just thinking about their own so-called beauty are bound to fall and ruin themselves. We should help them climb back onto the path of spirituality and think of Baba. Then they will truly become great.

Baba says, “To associate oneself with Parama Purus’a, the Supreme Entity, is the actual sa’dhana’. There is no one greater than Parama Purus’a, and so, when the mind ideates on Him, it expands.” (Ananda Vacanamrtam-4)


The concluding idea is that in our AM way of life there is no room for beauty products for physical “enhancement”, psychic bragging, or fake spirituality. All these are highly detrimental – especially so when our Wts are involved. That sets a bad example for the society.

By Baba’s grace we should all think of Him and not get drowned by the lowly ways of self-aggrandizement and self-beautification etc. We should not become the selected pawns of the capitalist beauty industry.

Baba says, “An inflated ego is like drinking wine, self-aggrandizement leads one into the deepest hell, and social status is like the excrement of a pig. Give up all three of these and only sing the glories of the Lord.” (Ananda Vacanamrtam-23)

Dharmendra Deva


In the upcoming letters we will announce the participants and winners of this beauty competition. Then you will know which Wt won.

Of course there are many good Wts who have nothing to do with this. By Baba’s grace they have dedicated themselves to self-realisation and service to humanity.


“Jakhani bha’vi kichu cini bujhi, dekhi a’mi kichu ja’ni na’…” (PS 3225)


When my little ego dominates then I think that I know and understand everything. It is only later that I realize that I do not know anything – I know not. When I try to move on the path with my own strength, then it is difficult for me to decide what I want to do and
what is my goal.

From the origin of which unknown source am I floating and floating, from far to the farthest place, in the search of that unknown divine Entity. Day and night I am searching and wandering; why I wander around I do not understand.

O’ karunamaya, what type of divine play do You do with me. What type of liila do You go on playing with this unit entity. How can this divine play between unit and cosmic continue without Your grace. Baba, You are everything, only by Your grace is anything possible…

In Old Age

Baba says, “Over the age of fifty both the body and the mind start their decline. The power of memory diminishes and people start to forget things. This is the rule. But through the practice of vista’ra sadhana, this decline checks. Even an eighty year old person is able to keep the memory as fresh as a twenty five year old person. In the mental sphere, the result may be much more evident than in the physical sphere. Normally people hear, learn, and forget. But by the practice of sadhana, when the nerve cells get strengthened, dhruva smrti comes. Then one does not forget easily. In exactly the same way, by the dint of higher spiritual practice, one can bring about the expansion of oneself…Human beings become omniscient, become one with Parama Purusa. Nothing is impossible through the practice of sadhana.” (Discourse on Krsna and the Giita)

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From: “Virendra Deva”
To: am-global@earthlink.net
Subject: Taking Bath Without Touching Water
Date: 07 March 2012 22:34:10



One time at DMC Baba was giving a discourse about dhruvasmrti, or fixed memory on Brahma.

Baba was explaining that dhruvamsmrti means remembering Parama Purusa always and that when not doing sadhana then one must use Guru mantra in order to keep the mind ensconced in the thought of the Supreme. Then one will be established in dhruvasmrti.

Baba then looked at everyone in attendance – there were a a few hundred present that day – and Baba lovingly said, “When coming into the hall today, not one person repeated Guru mantra.”

Everyone fell silent – awed by Baba’s statement.

Then Baba explained further, “When taking food or eating rice, if one is thinking that this is rice etc, then one’s mind is not fixed on Brahma. In that case the person is not established in dhruvasmrti. One should instead think that this rice is Brahma. Then one will be properly practicing 2nd lesson and become established in dhruvasmrti.”

In that same DMC discourse, Baba also told that if you love your son or daughter as a son or daughter, then that is not consistent with the practice of 2nd lesson. Rather one must think that that the person before me is Brahma in the form of my son / daughter. One must view all as expressions of Parama Purusa. Then that is second lesson, otherwise not.

Baba says, “Do you love your son? No, no you don’t love your son. You love Brahma in the form of your son. By loving your son as a son, you cannot love the Lord. Where there is the feeling of son, there is no Lord and where there is the Lord, there is no son. Where you exist He does not and where He exists you are no more.” (Subhasita Samgraha – 1)

Baba’s guideline and discourse that day was all about how we should see Brahma in each and every object. That is the right practice of second lesson and leads to dhruvasmrti. Merely repeating the mantra itself is not enough. Side by side one must ideate on the idea that all is Brahma. Then one’s practice of second lesson is proper.

That was the very meaningful teaching Baba was emphasizing that day.


We all know that all thoughts and actions in this world are binding. For that reason people take birth on this earth again and again, from one life to the next. That is the way of karma and samskara theory.

He has blessed us with the process of second lesson whereby we can live in this world yet not incur further samskaras. In that case we can live a reaction-free existence and attain liberation, by His grace.

Such is the great value of second lesson.

At the same time we must remember that second lesson must be practiced properly, otherwise it will not have any effect.


As Baba has explained, merely repeating Guru mantra is not enough. Second lesson must not be repeated mechanically like one parrot. It must be accompanied by the feeling and idea that everything and everyone is a manifestation of the Divine.

If one hastily recites second lesson and feeds a poor person thinking that the person before me is one helpless beggar, then that second lesson is not proper and that action will be binding.

Likewise if before eating a sweet one mechanically recites second lesson, but the whole time one’s mind is engrossed in the thought of that sweet delicacy and thinking “this sweet is so tasty”, then that also is not the right practice of second lesson. In that case one is incurring sam’skara. One must think that this is Parama Purusa in the form of that sweet.

Here Baba explains how we should interact with the world and perform our service.

Baba says, “Action performed for the sake of action is bondage…As explained earlier the ideation that whatever I do, I do only to please Parama’tma’ is called devotion – Bhaktirbhagavato Seva’. Devotion is service to God. When devotees serve the universe they do it with the feeling that they are serving the manifestation of Na’ra’yan’a only to please Him.” (Subhasita Samgraha-19)

Thus whether we are eating or helping the poor or doing anything on this earth, one’s mind must be suffused with the idea that everything is Parama Purusa – the person doing the action is Parama Purusa, the item offered is Parama Purusa, and the person being served is Parama Purusa.

Then one’s action comes within the domain of second lesson. Then one will not incur new samsakra.

So again the key point is that mechanically repeating Guru mantra is not enough. In addition, the mind must be suffused with the sweet feeling that everything is Parama Purusa. That is Baba’s divine teaching.

It should be noted that even though there are various Guru mantras, the meaning behind them all is the same: Everything is Brahma. That is the singular meaning of second lesson.


Here Baba explains further how we are to interact in the world. This is how we should do second lesson and view the world.

Baba says, “Thus the mind of one, who has established himself in real vaera’gya (the renunciation of all sensual pleasures) can never become attached to finite objects. Even in their midst he remains beyond the reach of their attraction and gains eternal peace after death.”

“No truck with water while I bathe
With hairs flowing free
Nor woes nor griefs shall ever scathe
Unwet I dip in sea.
Dedicated to God, night and day
Awake, asleep or dreaming be
No lures of world or desires gay
Dare ever come between He and me.”

“Do your work, but do not be caught up with it. A great man said, –”

“Grind spices or be a cook
Touch not the pan you ever
Dance a frog ’fore serpent’s hook
But let it not devour,
In the sea of nectar shall you bathe
Unwet shall remain your hair
Tie the elephant to a spider’s web
Love awaits you there.”

“Here the spider represents the little unit, the sa’dhaka. A sa’dhaka will realize what divine love is like only when he prepares the cobweb of devotion and ties the elephant, the Supreme Entity to it.” (Subhasita Samgraha – 2)

Thus in both of the above poems, Baba is beautifully explaining to us how with the help of second lesson we can remain permanently linked with Him, never getting attached to any mundane allurement on this earth. In that case we will view all as His divine expression and our second lesson will be perfect. We will live in this world, serving one and all, totally free of any samskara.

Baba says, “Life is intimately bound up with work. If people do their work ascribing divinity to each object they are involved with, then, because of their non-attachment to material pleasure, they cannot be bound by the reactions of their actions. Life also cannot be the cause of such bondage, nor for that matter can the reactions of one’s actions be the cause of future lives. Otherwise a person who lives a long life will perform many actions, thus creating many reactions of greater sorrow to be experienced, and one will be a victim of the actional cycle life after life. (Subhasita Samgraha – 2)

By His grace, the proper application of second lesson allows us to feel and view one and all as divine expressions. That is the right application of second lesson. Then there is no question of any worldly bondage.

In contrast, if one merely repeats Guru mantra like a parrot and fails to ideate properly, then one will be forever bound in the cycle of karma, living and dying on this earth again and again and again.


One final point to remember in this discussion is that by doing second lesson properly, then one will be forever floating in His bliss. The sadhaka will think that everything is Brahma and that all day long he is interacting with and seeing Baba. Then life is so blissful and sweet.

That is why another name for second lesson is madhuvidya, that practice or knowledge which brings the sweetness of the Lord’s love into each and every interaction.


By Baba’s grace we should make second lesson perfect. We should see Him in each and every thing. When eating sweets, we should not think that, “Right now I am eating one sweet”, rather we should take the special ideation that Parama Purusa is in the form of this sweet. Indeed, each and everything in this universe is but the expression of Him in different forms. In that case, our life will pass blissfully on this earth and we will not be bound by any action. We will feel each and every moment that everything is Brahma. Each cell will be vibrated by this divine idea. Then life really is blissful.

Baba says “Whatever you speak or do,
Forget Him never;
Keeping His name in your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss.”
(CC-2, ‘Sadhana’, pt#10)

Virendra Deva


Here are two posting that are intimately related with this topic of second lesson.

A) This is one special Baba story how second lesson protects sadhakas from danger and disaster.


B) This below shows how closely related bath mantra is to second lesson.


Intro to PS: This song is to be used in concerts organized for the general public because Baba has written this song for non-margiis. Everyone knows that Baba is for all. Ananda Margiis only sing for Baba yet at the same time He given these types of songs for non-margiis. Our duty is to learn such songs as well so we can teach them to others.

“Shivashankarah he shubhankar vishvabiijah prabhuh karun’a’-a’karah…” (P.S. 3653)


O’ Lord Shiva, Shiva Shankar, O’ welfare and grace Personified, You are the Controller of everything. You are origin of the universe. O’ Prabhu, You are the Ocean of grace.

With the beauty of divine effulgence, Your body is shining like the mountain of silver. The moon [1] is beautifying above Your head. Your whole existence is like the most precious jewel and it is shining in its own glory. O’ Kalyan Sundaram, Lord Shiva, You bless everyone.

Please grace me with both Your hands in varabhaya mudra. I surrender at Your alter. Please grace me always.

You are always established in sama-samaj-tattva. No scripture has the capacity to express Your glory. You have infinite attributions. Please grace me with a wee-bit of the dust of Your lotus feet. I surrender at Your alter….


[1] Moon: Here the idea is that Lord Shiva is always ensconced in the divine nectar (soma dha’ra’ / rasa ) of the pineal gland. That is why the moon is symbolic. Because of this reason in mythology Lord Shiva’s picture is made keeping the moon above His head. General people do not know the reason behind this.

Baba says, “The hormone secretion of the pineal gland (pineal plexus or sahasra’ra cakra ) is partly controlled by the moon, hence its nectar is called somarasa or somadha’ra’ (soma means moon). This pineal secretion invigorates the lower glands of the human body and intoxicates the spiritual aspirant with divine joy.” (SS-8)

PS Note 1: Most songs of Prabhat Samgiita are based on Sanskrit vocabulary and word meaning, but in this song the case endings & verb endings are in Sanskrit also.

PS Note 2: About one-pointedness in Ista see the ‘Shriinathe…’ shloka from AMIWL-11, p. 801

PS Note 3: This song has great value for understanding the philosophy & greatness of Mahasambhuti. Baba has written the books – Namah Shivaya Shantaya and Nama’mi Krsna Sundaram – to put forth His philosophical teachings and also to indirectly tell about Himself. Of course in the realm of personal spiritual practices we Ananda Margiis only refer to Baba.

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Date: 13 Feb 2012 22:09:48 -0000
From: “Manjit S Deva”
To: am-global@earthlink.net
Subject: Baba Story: Are You Reading Ananda Marga Books?



Note: The following is the first-hand account of Shrii Vrajvasi Lal from Bhopal (MP) whereby he recounts his PC with Baba.

By Baba’s grace I was initiated in 1963. A few years later in 1966, DMC was held in Nagpur. At the time, due to His devotional pull, I had a very strong desire to have Baba’s personal contact.

Numerous margiis had told me that Baba knows everything but I wanted to have my own first-hand experience about this. So this is what I planned to do: I decided that when Baba asks me anything I will not answer, until He asks me the question in my mother tongue. That was my plan. And I did not tell anybody about this.

By that way I will be confirmed that Baba knows my thoughts and mother tongue.


As per the system, I waited in line for PC (personal contact). When my turn came, I entered Baba’s room and immediately did sastaunga pranam. After a short while, I heard Baba say in a soft voice, “Get up, get up.”

I got up and stood before Baba.

Baba asked me, “What is your name?”

I kept quiet because He spoke in English, not my mother tongue. That was my plan so I did not say anything. I just stood there.

Although I understood English, I was waiting for Baba to speak to me in my mother tongue. That is why I was not responding.

Then Baba asked me other questions – all in English. Still I did not respond. I continued to remain quiet.

Baba started smiling. Then in a very gracious and sweet way He began asking me those same questions in my mother tongue (Bundel Khandi). We talked together for a few minutes. I was so happy.

While in His presence, I was thinking, “Yes, Baba indeed knows everything. He spoke in my mother tongue which is not widely known; and, He understood my desire without my saying anything.”



On that same occasion of PC, Baba pointed out many of my mistakes, i.e. times I failed to adhere to 16 Points.

In follow-up, Baba inquired, “Are you reading Ananda Marga books?”

I replied, “No, Baba.”

Then Baba told, “It is very important to read our Ananda Marga books and study the discourses in order to practice those points on a day-to-day basis. Otherwise you will not know about those things, in which case how will you follow them in your practical life.”

Previously, I was thinking just the opposite. I had heard from many sadhakas that devotion is everything. So I had formed a very negative opinion about jinana (knowledge) and thought that there was no need to review and study Ananda Marga books.

Because of this defective mentality, I had no idea about those conduct rules and teachings; thus Baba had to point out my mistakes.

Baba then explained, “It takes a lot of effort to bring these books in printed form. So much time and energy are invested, yet you are not reading them. That is why you do not even know the basic do’s and don’ts of life.”

At that point I realised that reading AM books is highly important and mentally I took the firm determination to study all of the Ananda Marga literature. Due to my lack of knowledge of Ananda Marga ideals and conduct, I was not aware about right and wrong, virtue and vice, as described in 16 Points. I was not following those codes properly and thus committed sin and acquired negative samsakaras.

For the requital of my sins, Baba punished me, and I accepted. I felt completely light and blissful, by His grace.


Baba then asked me, “Who is your father?”

I replied accordingly.

Baba told me, “That is your laokik father. I am your Father – not only for this life but up to eternity.”

Then Baba blessed me and I felt His sweet touch in every cell and pore of my existence.

Still today I cannot forget His proximity, guidance, and love. Even now when I think about this it gives me goosebumps. Since that time I became very regular in studying Baba’s books so I could best adhere to and propagate the principles of Ananda Marga.

I also realised that those things which I knew and no one else knew, Baba also knew. Indeed Baba knows everything and He loves me very much.

Note: That concludes Shrii Vrajvasi Lalji’s first-hand account of his PC with Baba.


The above story recounted by Shrii Vrajvasi Lalji has three fundamental teachings:

1. The first teaching from the above story is that until one has complete faith one cannot surrender fully. It is just like if one is not sure that a plane can fly then that person is not going to put their life in danger by boarding that airplane. A person first wants confirmation or proof that the plane is safe and operable. Similarly, people do not like to put their life in Guru’s hands unless they think that Guru is very powerful.

People develop faith in various ways. Some realise that Baba is Parama Purusa in their sadhana or dreams. With their inherent devotion, their past life penance, sincere sadhana, or the causeless grace of Parama Purusa, some realise in their heart without any effort that, “Baba is myGuru and He is all-powerful.”

But not all fall in this category.

Thus other sadhakas try to test Baba in their own way in order erase their doubts, get proof of His greatness, and gain more faith. That is what Lalji did in the above story. He tested Baba to see if Baba could understand His desire and speak in his mother tongue. Seeing this, Lalji became fully convinced and could surrender to Guru.

Those who do not have full faith should test Him and Baba will surely respond. By this way they will develop full surrender. Remember this is between you and your Guru. If you have proper determination and a sincere desire then Guru must reply. That happens in 100% of the cases. By this way people develop faith and then surrender comes. This can happen in various ways.

2. The second teaching from the above story is that one must read and study AM books otherwise one may fall into dogma. If an aspirant has devotion but not that very high amount of devotion to become realised, then there is the distinct possibility of falling into dogma.

We see this unfold in regular life. Due to a lack of proper knowledge, some naive Wts and margiis think that they can remain in one group and also follow neo-humanism, as if groupism and neo-humanism can co-exist. Or due to a lack of proper knowledge they think their group is not a group. A few simple, uninformed persons come in this category.

That is why Baba has given His teachings and included svadhyaya in 16 Points. Once one is aware about the dharmic teachings of AM ideology, one will not fall into dogma, but rather fight against it.

3. The third teaching from the above story is that there must be a close and intimate relation between a devotee and Parama Purusa, otherwise one cannot go close nor become one with Him. So having a relation is critical.

Although the Guru-disciple relation is one relation;that is not what I am talking about.

Baba has outlined 4 types of relations which bring feelings of closeness: Father-son, Friend, Master-servant, and Beloved. It depends upon one’s own samskara – some prefer one and some prefer another.

But one thing is certain: A sadhaka can only have one relation at one particular moment. In life that relation may change and progress with sincere sadhana. But at one time one will only have one of the aforesaid relations. So one will select the one that is most suited to their feelings.

This third point then is that devotees must have an intimate relation with Parama Purusa in order to reach penultimate goal of spirituality. In the above story the sadhaka has a Father-son relationship with Parama Purusa. That is what Baba is reminding.

These types of bhavas (relation) are needed for having His proximity. When one is not close then an aspirant cannot express their intimate feeling with Parama Purusa. There will be distance and that is very detrimental for one’s spiritual progress. It is just like how you cannot express the deep inner feelings of your heart with a distant person. An intimate relation is needed.

Mundane relations are very temporary and cannot fulfill all the longings of the mind. That is why one’s relationship with Parama Purusa is very meaningful. For those who lack such a relation with Parama Purusa, devotion is but a theoretical concept.

About all these bhavas and their importance in devotional life, Baba has written beautifully in Namami Krsnasundaram. If you want to know more please write.



A few people think that Baba is the subject of history and believe they lost their opportunity to communicate with Him directly or personally. They think that the opportunity to be with Baba has passed. Indeed such persons feel that the privilege is gone and Baba is no longer accessible. They think that they cannot have His proximity and can only talk about His greatness. Thinking thus they feel sad. Those who think in such a manner are completely ignorant about Baba.

Baba is Parama Purusa – His existence is beyond time. Now even in this very moment you can have His grace and serve Him. You can do anything that devotees have done in the past.

So one should not feel and say with a deep sigh that, “Those days are gone and it is now impossible to have His close proximity.” Instead you are to remember that Baba is always with you – now, in the future, always.

Devotees realise this divine truth and others do not. If you want to say something to Him then say it mentally – there is no need even for vocal chords. If you say or ask mentally, He listens. His ears are ready to listen. If you want to offer something, His hand is ready to receive. If you want to do pranam – go ahead. He will receive your pranam.

In all the ways, Baba is present with you. Because Baba is that eternal Divine Entity, Parama Purusa.

Baba says, “Brahma, the author of this vast cosmic imagination moves everywhere within the universe, His vast Macropsychic arena, with His mental feet. He catches all the objects of this universe with His all-pervasive mental hands. He is the intellect, the intuition and the witnessing faculty of the innumerable created objects and hence we can say that He has His all-pervasive mental heads. Similarly, as the witness of all the macropsychic entities, He has innumerable mental eyes; and to hear their words, spoken or secret, and every loud or soft sound, He has His all-pervasive ears. He exists surrounding all objects with His own identity. You can keep nothing secret or private from Him – He knows more about you than you know about yourself. Behind all His pervasive faculties of knowing, understanding and hearing lies His Macropsychic stance.” (Ananda Marga Ideology and Way of Life – 6, Microcosm and Macrocosm)


“(Tumi) a’lo jhalmal u’s’a’y ele, a’ndha’rer ja’l chinrile…” (PS #3983)


Baba, You have come in my heart while the blissful dawn was glittering in effulgence. By Your grace, You have wiped away the net of staticity and crude darkness from my mind. In a flash You have also removed the dogma which had accumulated since ages. Baba, You are so beautiful.

O’ my Dearmost, You know how to make such a divine magical display. By Your grace You have created a heavenly panorama – complete with the beauty and grandeur of colour, by Your divine play. Baba, in the blink of the eye, You bring lowly and depraved persons close to Your bosom, without making any differentiation or disparity about who is virtuous and who is sinful.

Baba, You are my beginning as well as my end, my Goal, my everything. Baba, my whereabouts, my name, my place, my address – everything has become one with You, by Your grace. Baba I offer You my heartfelt surrender and sastaunga pranam thousands, millions, crores, & an infinite number of times – again & again.

Baba, by Your divine grace You have come in my heart and showered me in Your supreme effulgence. You are my own; You are my everything…

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Date: Mon, 23 Jan 2012 22:58:43 -0400
From: Parama’tma.Devan
Subject: …Karmic Reaction


“A’mi toma’y bhule kiser chale ka’l ka’t’a’lum dhara’r buke…” (PS 2140)


Baba, remaining forgetful about You, because of one excuse or another, I wasted my time on this earth. I became completely captivated by one magical display: maya. And because of that, I did not hear the call of my supreme well-wisher: Parama Purusa.

O’ Baba, when those dark days descended in my life, then nobody was there to give me hope; I was shelterless. Baba, then I started asking You to please come and save me. In that very terrible situation, I started calling to You, ‘Baba, please come, and save me! O’ Prabhu, save me from this ghastly danger’.

Earlier, when the proper opportune moment was there, then I was intoxicated in the magical display of maya. In those days I was in a deep slumber; I was not able to understand. So I did not call You until the situation became disastrous. Baba, even then, now I know in my heart that, ‘O Parama Purusa, You belong to everyone, You belong to me’. Baba, please attract me & make me Your own. Please remain with me always, in my pleasure and my pain– all the time.

Baba, I wasted the long span of my life by indulging in negative deeds and remaining oblivious of You. Remaining distant, I wasted my life. But now in the end, You have lovingly lifted me from the dust and gently placed me on Your divine lap. Baba, You are so gracious. You are love Personified…


Sometimes when looking at the present day world, the crude thought may come into the mind to have what those materialists have – and to do what they do. This type of desire can befall anyone, if they are not careful.

As Ananda Margiis though we should be vigilant not to fall into such a trap. Because these materialists have not a clue what type of serious harm & destruction they are inviting for themselves by running senselessly after material allurements. They do not understand how the ways of karma will strike them down. But such is their fate.

So no Ananda Margii should become spell-bound by the ways of materialism– not even temporarily so.


Because we all know that there is a great law of cause & effect which governs this vast cosmological order, i.e. the law of karma: Where for every action (karma) there is a reaction (karmaphala). In this principle, good actions beget positive reactions and bad actions bring negative reactions. This is Baba’s stated teaching and everyone in AM is well aware about this.

Baba says, “Human beings themselves are answerable for their fate as it is their actions alone which create it. They alone will have to bear the consequences of all their actions. No one else can substitute for them. Their good deeds beget good results, while bad ones beget bad results, and they will have to experience both without any exception. This is the law of Prakrti and no one can change this law.” (AMEP)


But materialists are utterly clueless about this. They do not know or understand about the workings of karma; nor are they aware that good actions are those deeds which decrease the distance between oneself and Parama Purusa. This entire outlook totally escapes them.

Rather they think that material things are the be-all and end-all of life. Their life revolves around material attachment, sexual lust, and crude desires. This is what motivates them.

Hence all day long they are running after one or another mundane allurement. And internally they think that this is fine and acceptable. Even they will openly state that making money itself justifies a particular action, no matter what hell it creates in the lives of others. This is their selfish and harmful attitude. And such materialists think that it is all fine and well.

However, little do they know what their terrible fate will be.


Because in countless discourses, Baba warns us that those who blindly chase after crude materials pleasures will become one with the dust. Their future is totally bleak. They will be converted into stone or iron or end up trapped as some kind of negative microvita like prakrtiliina for crores & crores of years.

Here following is Baba’s very strict warning about what will befall those who rampantly chase after the lustful ways of materialism.

Baba says, “If a person continually gloats over crude material things, his entire existence will be converted into crude matter. In mythology the story goes that Ahalya’ was converted into a stone due to his constant crude ideation. So people who accept matter as their goal, totally denying the existence of Parama Purus’a, tread the path of degeneration and become prakrtiliina devayonis after death.” (APH-6, ‘Ekendriya-1’)


So those materialists have a very grim and dark future. They will not be able to escape the karmic reaction of their selfish and crude desires and their fate is sealed. They are sure to become seriously degenerated in the near future. This is Baba’s warning, because no one can escape the cycle of karma.

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

Therefore, in the case of materialists who greedily chase after crude allurements and harm others in that process, they will surely have to undergo piles and piles of negative reactions. Because their only so-called ethic is material gain, and they do not care one iota about the welfare of others. Thus each and every day they create mounds & mounds of negative samskaras by indulging in selfish misdeeds and those negative samskaras will certainly take shape in the form of unenviable & harsh reactions. Thus from top to bottom and inside and out the fate of such materialists is sealed.


In AM, we follow the path of balance.

Baba guides us that neither are we to headlong rush after material objects nor are we to reject the world as mere illusion by adopting the ways of Shankaracarya. Neither of these approaches will bring welfare to oneself nor to the world around them. Rather it will just invite trouble.

That is why Baba has given us that pathway of perfect prama. In AM we recognise the existence of this material world yet goad all our mental longings toward Parama Purusa. So ours is the path of perfect balance. Because in AM we realise that we need the material sphere in order to maintain our physical existence and then we goad our psychic yearning toward the spiritual realm. By this way we can utilise this human life to reach up to God.

Such is the perfectness of our path of ‘Subjective Approach & Objective Adjustment’. In thus dual formula, we keep our mental eye & vision focused toward Parama Purusa and utilise the physical world as a platform for meeting our existential needs or basic living requirements.

By this way we can create a healthy human society and ensure the spiritual emancipation of all, by Baba’s grace.


So none should get allured or attracted by the clutches of materialism. There is no redeeming factor in this crude pathway. Just it will lead one into the depths of despair and degeneration.

Here below is Baba’s very severe warning about the ills of materialism.

Baba says, “This type of crude material knowledge concerned with the crude materialism has done much harm to human society during the last one century. It has misguided the entire human society, it has converted human beings into animals.” (AV-2)

So those who base their lives solely on material objects will be reborn as pashus (animals) or even spend countless time trapped as negative microvita. In either case it is a hellish fate.


By Baba’s grace we should all remember our internal link with Baba and goad all our thoughts and actions unto Him. Then by living in this material world, our lives will be fruitful. Those who get allured by the ways of materialism will only experience pain and misery– nothing more. By Baba’s grace He was bestowed upon us all the ingredients for a happy and blissful life and a bright future.

Baba says, “You should always remember that you do not belong to an ordinary family, to an ordinary lineage. Those who are the sons and daughters of Parama Purus´a certainly cannot belong to an ordinary lineage. You have a personal relationship with Parama Purus´a, and because of that intimate relation you can say to Him, “Oh Parama Purus´a, you know me very well; so if You think it proper, You may bestow Your grace upon me. But it depends on You.” Parama Purus´a certainly has great love and affection for His children; He will certainly want His sons and daughters to reach their ultimate goal. And whatever bliss human beings may attain by reaching that Supreme Stance, I know that in Parama Purus´a’s mind the happiness will be even more. Victory to you all.” (SS-18. ‘Propensities and Prama’)



Each and every day in the world around us or by looking in the newspaper we can practically see the karmic reactions that happen to some many people due to their constant involvement in materialistic ways of living. So many things happen: Either their misdeeds get exposed in front of all, or they lose their psychic balance and have to become hospitalized, or who knows what. Day in and day out everyday people and pop stars undergo such things. It happens to the neighbor next door as well as to so many pop-cultures icons. In any event, persons lead a miserable life and experience a terrible fate. All because they got sucked into the dark hole of materialism. This should not befall any Ananda Margii.


Here Baba clearly outlines how we are to live in this world– by maintining perfect balance or adjustment and ultimately reach up to Him. This is His divine formula.

Baba says, “Subjective approach through objective adjustment. Movement is towards Parama Purus´a, but at the same time maintaining objective adjustment. You have to move giving proper treatment to the objects of the external world. There must be subjective approach, but at the same time objective adjustment; that is, adjustment with the objective world is essential though one’s movement is towards supreme subjectivity.” (AV-30)


The interesting thing is that in material societies there is a distinct dearth of material things. That is, most do not get what they need to survive due to extreme greed. This is the regular occurance.

That is why in places like the US there is a huge number of homeless people as well as tens of millions of people without access to proper health care. So it is not that in materialistic countries people get their physical needs met. It never works out this way and on the top the people are depressed and miserable and suffer from so many psychic afflictions.

In contrast in our Proutistic society, everyone will get exactly what they need through the magical formula of subjective approach and objective adjustment. All will have plenty of material goods to live comfortably on this earth and in addition all will get the opportunity to advance in the psycho-spiritual realms of life.

So our Proutistic approach is a win-win situation. There is no question of any loss. Whereas in the materialistic model, everyone loses always. There is no winner.

By Baba’s grace may we create that Proutistic society at the earliest. Parama Pita Baba Ki-Jai!!

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 these days supervisory bosses are more focused on emptying the pockets of their subordinates. 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: Thu, 19 Jan 2012 21:47:11 -0000
Subject: I Should Remind Myself
To: am-global@earthlink.net
From: Satiish K Deva”


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


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

Baba, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work but my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart’s content.

Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness. Baba I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival. Baba my Lord, please do not go away leaving me deserted. Always remain in my heart…


Spirituality is the most important thing in human life. Baba speaks to this ideal again and again. And here below, in excerpts from His discourse, ‘Matter and Spirit’, Baba emphasizes that the path and practice of sadhana is the main endeavour for any sadhaka. Here then is our own personal reminder– for each and every one of us– for how we are to move in this human life.


Firstly, Baba tells us that we must goad the mind inwards and not fall prey to materialistic tendencies.

Baba says, “Those who are incapable of stopping the extroversive tendency of their organs are dull-witted, being constantly preoccupied with external activities. As their objective is physical, their whole mind cannot absorb itself in the supreme bliss of consciousness (Caetanya Sama’dhi). As a result they constantly bemoan the threefold causes of pleasure and pain, material, psychic and spiritual. So wise people must direct their minds towards the Cosmic Entity. They must withdraw their minds from objects that ensconce themselves in their own characteristic self after introverting all their vrttis or desires. To be ensconced in one’s characteristic self is the supreme attainment of a unit being.”

Baba says, “Those good and honest people who wish to realize the A’tman, who wish to ensconce themselves in deathlessness, have to introvert their organs and merge them in the subtler entity. Instead of allowing the organs to be extroversive they have to be made introversive.”


Although easy to do, here Baba reveals how leading an extroverted life is not our natural way. With a little bit of effort, we can easily reverse this tendency towards a more subtle inner flow.

Baba says, “An object in the air comes hurtling down to earth and people think that this is its natural movement. But is this true? Actually, it is because of the earth’s gravitational pull that its movement is earthward. If it goes beyond the earth’s gravitational pull, then falling to the earth will not be its natural movement. Similarly, an organ’s movement towards an external object may be natural to some, for there exists in them both the psychic inspiration for enjoyment as well as the attraction of the object. But if the psychic inspiration does not indulge in yearning for the object, or if it views it with detachment, then the motion will be reversed, in spite of the object’s attraction. Of course in the initial efforts people have to struggle a little against the crude attraction of objects, at least until they are transformed by the force of their ideal. But eventually this reversal of movement becomes natural.”


By concentrating the mind in sadhana, we can refine our being & overcome the crude desire for material satisfaction and sensual desires.

Baba says, “Crude sensuous desires cannot identify themselves with internal subtlety as easily and quickly as they can with crude external objects; then too, the sams’ka’ras also to some extent stand in the way. Nevertheless, in spite of all these impediments, sa’dhana’, one’s concentrated effort, finally wins the day, for practice and perseverance conquer all obstacles.”

Baba says, “For example, a man with a strong addiction to wine must first force his mind against it in order to leave the habit. That is to say, he has to propel his psychic urge in a different direction, and free his sensuous desires from the attraction of his mental wine. But if, in spite of his strenuous efforts, he comes in contact with the real wine, then in most cases the attraction of the wine will overcome him, due to the importance of his internal inspiration. That is why in the initial state forceful efforts have to be made to change the previous outlook towards external objects; but thereafter things gradually become natural and normal. Those who steal can also say that stealing is their natural occupation. Their minds are naturally attracted towards theft and that is why they steal. The statement of the materialists that the movement of the organs is always towards external objects is the same type.”


We are mind oriented brings and that mind can only be satisfied if we channelise towards divinity. Following the all-too-familiar path of animality will not bring mental contentment.

Baba says, “Humans are mind-predominant beings; this is their greatest characteristic that distinguishes them from other mammals. If they are allowed to read, sleep and eat around the clock, or given the opportunity to read books, deliver speeches and indulge in song, dance and frolics according to their whims, they feel physically satiated but mentally unsatisfied. Their minds will wither prematurely like a worm-eaten bud.”

Baba says, “Those who believe that merely by appeasing their physical hunger and providing the necessities for the preservation of their existence, that they have acquired all that belongs to the human mind, are very much mistaken.”

Baba says, “Human beings have no experience of divinity, as in the past they were under the spell of animality. And so their sense propensities are from the very outset inclined towards familiar and well-known animality, and they run after external objects. But having realized the futility of animality through sa’dhana’, the mind gradually moves towards Consciousness. When the consciousness of their animal identity leaves the mind, by the grace of Brahma, they then realize in the core of their hearts the futility of the goal of their past lives and become eager to reveal this to others.”

Baba says, “The success of the sa’dhana’ of human beings, who are a blending of animality and divinity, lies in the reduction of their animality and the unfolding of their divinity.”


Here Baba issues a warning about what will happen to those who run & chase after materialistic desires.

Baba says, “Those who do the sa’dhana’ of desire, who knowingly direct their propensities (vrttis) towards external objects become crude. Because they fail to utilize the rein of their mind to keep the organs under control, their minds gradually become crudified. Their condition is then degraded to the level not merely of animals, but of matter – of wood, stone, etc. Then with the last remnant of their subtle human mind gradually becoming crude, they can no longer claim to be the glorious humans. Thus the rs’i (sage) said that such people are truly torpid.”

Baba says, “Actually, such snobbish, pedantic, materialist sa’dhakas are far inferior to animals like asses, etc. They repeatedly face rebirth and continually bind themselves to the chain of slavery; they can never attain the ultimate liberation. As a result of their crude thoughts, they take the form of animals or straw, trees, etc. Through the centripetal action of introversive prakrti, they regain human bodies, but they again become involved in crude activities and attain sub-human bodies. Thus they fall repeatedly into the eddies of life and death; repeatedly they are caught in the dreadful pit of death. They remain only half-alive, fearing death every moment of their existence. This becomes their destiny. Truly speaking, such beasts in human form are lower than animals.”

Baba says, “Those beasts in human form neglect their inherent higher endowments and are thus lower than beasts, for those who abuse what they possess are even lower than those who do not even possess it.”


Our only way then is that of sadhana– to move towards that subtle realm of life.

Baba says, “Therefore human beings must clearly understand their true responsibilities and act accordingly. They must proceed towards perfection by making proper use of their mental endowments and resources.”

Baba says, “In order to convey the call of the Great to one’s heart, one’s every physical and mental expression has to be directed slowly and gradually with all one’s sweetness and devotion, to one’s inner being.”

Baba says, “Prior to your birth your affectionate mother belonged to an unseen world as far as you were concerned. Today you have come in contact with her, you have known her as your mother. What a sweet and affectionate relationship of reverence and devotion has developed between you two. Then again some day you may be deprived of this opportunity of moving together – either you will die or she will. In that event one will become a being of the unseen world.”

Baba says, “Now, during this short period, will it be wise to regard anything as mine or to regard myself as belonging to something else? The unstable (adhruva) world is only meant for observing and for understanding, not for lasting enjoyment. That is why wise people do not waste their time on unstable things; they worship only the eternal – the dhruva.”

Baba says, “Of course, the body does undergo some change due to the crudity or subtlety of mind. For example, the nerves of a person with a criminal bent of mind become strong and his or her hair becomes thick and stiff. As a result, neither the body nor the mind is greatly affected by the shocks and blows, the criminal will surely endure. The person inclined towards consciousness, however, becomes physically and mentally soft. As such a person’s skin and body are relatively thin and soft, the receptivity of the body and mind increases and the comprehension and sensitivity of the mind are considerably enhanced. These phenomena fall within the scope of physiology and psychology.”



Baba says, “The Yama said, “Nacike’a’, you are that Iisha’na.” But merely saying that you are Iisha’na is of no avail. If anyone calls you a millionaire, merely hearing this does not actually make you the owner of a million rupees. So simply uttering the word “millionaire” is not enough. You must be in a position to receive recognition as a millionaire. Merely boasting with an inflated chest that “I am Iisha’na’” or “I am Brahma” does not mean that one has attained the state of Brahma. You must have heard the story of the Vedantist jackal. Listening to the discourses of the panditas (erudite scholars), the jackal too started preaching in his own society that he was not a jackal but the living Brahma, to be adored and revered by all. The state of those who having read a few pages of a book, dream of salvation without doing any sa’dhana’, is similar to that of the Vedantist jackal. Actually mere talk is of no avail; establishing oneself in consciousness is what is important. To think oneself an MA is useless. Only after striving hard and passing the MA exam does the sense of being an MA become established in the mind, and will the talk of being an MA be justified.”


By Baba’s grace He is always with us– calling us. We must then make that great effort and respond to His call and not waste our life in material pursuits.

Baba says, “He certainly abides in you, watching your every act. He is very near you. Just as the shadow remains attached to the sun’s ray, similarly He keeps Himself in closest contact with your entity. “Cha’yata pao brahmavido vadanti”, i.e., the knowers of Brahma say that He remains with the unit entities, just as the shadow remains with the sun’s ray. One who is carefully introspective by dint of sa’dhana’ (intuitional practice) certainly attains Him, and attaining that eternal sea of bliss, enjoys everlasting happiness. Eating a rossogolla, a delicious sweet, you become happy; but no matter how great a stock of rossogollas you have, some day it will be exhausted, won’t it? To attain lasting happiness from rossogollas, you need an unlimited number of them, but this is not possible, for nothing in this evolved world is limitless. Only He is unlimited, so it is only by attaining Him that unlimited happiness can be attained. No matter how much you enjoy Him, He can never be exhausted. Those who crave for unit objects to attain happiness, can never attain unlimited happiness – never.”

Baba says, “Shunning all inferiority complexes, move on the path of sa’dhana’. The only purpose of your being a human being is to do sa’dhana’. The life of one who does not do it passes in vain like a tree struck by lightning.”

Krs’n’a bhajiba’r tare sam’sa’re a’inu.
Miche ma’ya’-baddha haye vrks’a-sama haenu.

[To worship Krs’n’a to earth had I come
Overcome by Ma’ya’, like a tree I become.]

Baba says, “That is why I say, Do not waste your time. Make proper use of your energy while there is still time. Know and understand your characteristic self, lest you should bewail”

Brtha’ janma gouna’yalun hena Prabhu na’ bhajalun’ khoya’lun soha gun’anidhi;
Hama’r karama manda na’ milala eka bunda premasindhu rasak avadhi.

“Let not your life go in vain. Make proper use of your intelligence and intellect. Transform yourself from human to divine, and offer that sa’dhana’-earned divinity as an oblation to the eternal bearing of the Supreme Purus’a.”


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