Archive for the ‘Sanskrit Names / Language’ Category

History & Observance of This Occasion
From: “Gurucharan Deva”


This entire email is composed of 4 parts:
(1) Posting: History & Observance of This Occasion
(2) Addendum: There Must Not Be Many Dadhiici Divas
(3) Comments from Readers: Two Letters
(4) Trailer Quote: Tamasik Leafy Vegetable: Red Puiṋ Shak

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


The day of Dadhiici Divas is upon us: March 5. This occasion holds special significance as dharmic sadhakas laid down their lives for the great cause of Ananda Marga ideology. Hence this is a day to honor those who sacrificed and a time to remember the unprecedented dedication it took to build up and establish AM ideology. It is about the rise of bhagavad dharma on this earth.

As we all know prior to ’90 under Baba’s direction many great deeds were done. Along the way many gave their lives for the great cause of dharma. We should reflect upon those sacrifices done for the sake of ideology and take up the vow that once again we should protect and propagate this grand AM ideology.

As you read this full account, bear in mind that this letter addresses how a dadhiici differs from the Christian concept of martyr as well as the Muslim approach of shahiid. This letter also lists the names of those dadhiicis in Ananda Marga who sacrificed their lives for bhagavad dharma.


Initially, Dadhiici Divas was declared in memory of those great souls who lost their lives in that tragic incident of 5 March 1967. As more struggles ensued and dedicated sadhakas sacrificed their lives for Ananda Marga ideology, Baba created the system and gave the idea that this day of March 5 will be the one single day to remember & honour all those who sacrificed their existence for the great call of dharma – AM ideology.

Initially the observation of Dadhiici Divas began with the historical sacrifice of 5 March 1967 wherein some dedicated workers and margiis were tragically and brutally murdered in a barbarous attack by the Communist Party (West Bengal). It happened in Ananda Nagar; and since then this day is held in their honour.

Yet over time Dadhiici Divas has become the day which marks the occasion to remember when any and all Margiis and WTs sacrificed their life for the great cause of AM ideology, i.e Bhagavad Dharma– irrespective of which date and in which particular manner their lives were actually sacrificed. Only one day is fixed to honor those who gave their life for the ideals of AM. And that day is Dadhiici Divas, 5 March.


Here is a more in-depth look back at the events which transpired on that fateful day of 5 March 1967 as well as the events leading up to it.

As is commonly known our Ananda Nagar was first started on over 1000 acres of land in Baglata, Purulia District West Bengal in 1964. And that time so many beautiful projects and programmes were started to materialise Baba’s vision. There were primary schools, a college, a medical clinic, a children’s home, etc. Many great projects were going on.

But by 1967 serious resistance started to come from the nefarious communist party – CPI(M). Those days the CPI controlled the entire local Purulia area and they had a wicked grip on the West Bengal Govt by controlling many high positions.

So now we can see how the tensions were mounting those days.Because on the one hand due to selfless service by our Marga wholetimers in & around Ananda Nagar, the local people / villagers were getting benefited and were coming close. And the villagers began to see how the CPI was exploiting them.

In reaction, the CPI(M) began to instigate local movements to conspire against AM. To that end, members plotted and convinced local BDO Ashok Chakravarty against our AN Ashram. Then in Aug 1966 this BDO (Block Development Officer) came to our Ashram saying he wanted to be a member of the controlling body of our AM Degree College.

When it was explained to him that unfortunately he did not meet our Ashram’s regulations for such a position, then he became quite furious and irate. Certainly, he was not acting on his own; rather he was just the front-man for the communist party. Then to counter-attack and get revenge BDO returned in Feb 1967 demanding for our Marga to support the local communist candidate in the General Elections. So our WT & Margii brothers and sisters humbly explained about our socio-spiritual approach and told that we do not support any political party, per se. In that circumstance this negative BDO was determined for revenge. In truth that BDO was but a pawn of the ruling communists.

The communists began an intensive campaign started to defame AM among Purulia locals. And one serious plot was hatched to attack our Ananda Nagar Ashram. No doubt local people had developed good relations with our Ashram due to the different service projects. But communist workers worked hard to undermine that.

And together with the BDO they sabotaged our relation with the villagers through numerous underhanded and grotesque scene.

For example the communists and the BDO secretly slaughtered many cows and stealthily spread those remains around the villages in the middle of the night. And they told and spread the rumours that the Ananda Marga Ashramites were responsible for the nefarious work. In result, Hindus were furious since they worship the cow as a goddess. And the CPI(M) told the Muslim villagers that the AM sadhus had been driven out of Pakistan and settled in Purulia with deep hatred toward Muslims, and that they would surely be stealing all their land.

So after drumming up sufficient nasty hatred among villagers, the CPI & BDO held another meeting in Susundi village on March 3rd 1967. And they made all the Hindus and Muslims present that day to swear by oath on the Mahabarata and Koran to remove AM sadhus by any means, including murder.

And fifth March was decided to be the day to carry out their dark plot. It was known by all, including AN Ashram residents, all Purulia gov’t and police officials and West Bengal gov’t that the event was planned.

Certainly Ananda Marga sannyasis appealed to both the Purulia gov’t and to police multiple times for protection and security from the oncoming doom. But all of those appeals were ignored. And just one skeletal, paltry force of police was assigned to the ashram grounds. That was the night of March 4th but it was all only to make a show etc. Proof being that by three o’clock in the morning of 5th March, Ananda Nagar was declared as being safe by chief of police. So he left to go back to Purulia, leaving behind only a small show of around thirty men.

But that too was only in show, as in morning when attack came, not one policeman raised his hand. And that terrible day of 5 March 1967, thousands of armed villagers arrived on the scene goaded by the hatred inculcated by CPI workers. And in that fury the villages swept through our Ananda Nagar ashram, destroying everything in sight.

On their horror-stricken path, hundreds of Ananda Nagar residents were seriously wounded and five were struck dead with mortal wounds. And not just killed, but butchered & mauled. Among those victims who fought bravely to defend Ananda Nagar & AM way of life were Dadas Abhedananda and Sachidananda.

Altogether, 5th March 1967 is a day never to be forgotten in Ananda Marga history. A day to recognise those who died for the highest goal.


Since that fateful occasion, many have come forward in our Marga and sacrificed their lives for the cause of bhagavad dharma including the terrible murder of 17 Wholetimers in broad day-light in the early 80’s, and after that also all such persons who sacrificed for the special cause of AM ideology are honourably called as Dadhiicis. March 5 is in their memory as well (see list in note 1).


In this way, Dadhiici Divas is known as a day of great dedication and sacrifice for the high ideal of AM ideology. It can be celebrated with due respect and regard in the following way:
(A) Half-Day Fasting
(B) Dharmacakra
(C) Slide Show: History of Struggle for Dharma in Ananda Marga
(D) Story-telling for Children
(E) Debate
(F) Poetry Readings
(G) Dance – Drama: Teach and Educate New People
(H) Talk: Review of spread of bhagavad dharma and recounting the efforts of those who sacrificed.
(I) Exhibition


The terms ‘Dadhiici’ and ‘Martyr’ are not the same thing. That is why Baba has specially given the occasion as Dadhiici Divas and not ‘Martyrs Day’ or ‘Shahiids Day’ etc. Because the term dadhiici bears a unique & special significance. Baba says:

“When Christians die for Christendom, they are called martyrs;
When Muslims die for Islam they are called shahiids;
When My children sacrifice their live for the ideals of Bha’gavat Dharma,
I call them Dadhiicis.” – 5 March, 1967

Hence in Ananda Marga, our concept of dadhiici has absolutely no relation with the Christian term martyr. Because Christian martyrs are only fighting for their selfish and narrow-minded group interest such as in the Crusades and other religious wars. Those martyrs did not sacrifice their lives for the welfare of one and all. In contrast in our Ananda Marga, those Dahiicis who sacrificed their lives did something for the upliftment of the entire humanity. So none should be confused that the greatness of the term “dahiicis” is similar to the dogmatic Christian concept of “martyr.” Rather these two titles are worlds apart.


As we know, often is the case in India that martyrs are known as ‘shahiid’, which is an Arabic word. The common Hindi or Sanskrit term – Dadhiici – is not usually used.

While giving a discourse Baba make this point quite clear.

“Those brave warriors who take part in the Islamic religious wars (jeha’dd) are called muja’hid in Arabic. Those muja’hids who give up their life in battle are called shahiid. Those who are victorious in battle are called ga’jii (if they live, ga’jii; if they die, shahiid). Similarly, those who give up their life in the Christian religious wars (crusades) are called “martyrs”. By what logic then do we call those brave progeny who give up their life for their country or for any other great cause shahiid? Instead, we can use the word dadhiici for them because Mahars’i Dadhiici sacrificed his life for the welfare of others. He did not lose his life in a jihad or crusade.” (1)

In His above Baba commentary, Baba clarifies the meaning of the term shahiid and makes an explicit distinction between (a) those fanatics who die for the limited agenda of their dogmatic religion and (b) those great souls – Dadhiicis – who selflessly sacrifice their lives for that all-expansive cosmic ideology.


On the occasion of this coming Dadhiicii Divas, we should reflect on its special significance and adhere strictly to Baba’s dharmic codes and teachings and establish Ananda Marga ideology. Please see

“Fight for your Ideology. Be one with your Ideology. Live for your Ideology. Die for your ideology.” (2)

“Life represents Ideology. Life should be sacrificed for the Ideology.” (3)

Surrendering to Him,
Gurucharan Deva


Little by little we should all be accustomed to following Baba’s below guideline and begin at least by using Deva when we sign our emails.

Baba says, “The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)


Here following is a list of some of the brave and courageous WTs and Margiis who have sacrificed their lives for the mission:

On 5th March 1967:
Ac Abhedananda Avt
Ac Saccidananda Avt
Ac Bharat Brc
Ac Prabhash Brc,
and Ac Avadhesh Brc sacrificed their life at Ananda Nagar.

Bhagawat Panday (Ghazipur) was killed by communists.

On 28th August 1969: Brother Ravi Sarkar sacrificed his life at Coochbehar.

LFT margii Ramdhan: Burned to death in Patna Ananda Marga school during communist attack in 1970.

Ac Tyageshvarananda Avt: Bhagalpur interrogation police killed him while in jail (1972).

Those who self-immolated and sacrificed their lives – including Ac Divyananda Avt, Ac Dineshvarananda Avt, Ac Atulananda Avt, and 5 others – during the struggle when Baba was in jail.

Massacre of 30th April, 1982 at Bijon Setu (Kolkata) in broad daylight. The following dedicated
workers were murdered by communist goondhas:
Avtk Ananda Praceta’ Ac
Ac Adhishivananda Avt
Ac Bhaveshvarananda Avt
Ac Krpashivananda Avt
Ac Artasevananda Avt
Ac Subashwarananda Avt
Ac Venketashwarananda Avt
Ac Kamaleshananda Avt
Ac Girishananda Avt
Ac Prashivananda Avt
Ac Shomnath Brc
Ac Mukul Brc
Ac Virendra Brc
Ac Subrat Brc
Ac Dhruvajyoti Brc
Ac Jagamohan Brc
Sri Ram Raghuvar at Jaipur.

Jan 24, 1988:
Ac Asitananda Avt lost his life at Gilliguchi.

April 2 1990:
Ac Asiimananda Avt (an agricultural specialist) along with four brothers were brutally butchered in broad-daylight by the CPM goondas at Ananda Nagar.

June 4 1990:
Ac Ajiitananda Avt lost his life at Pundag railway station by the attack by CPM strong arms.

September 18, 2003
Ac Abhipremananda Avt was murder by B group hitmen / assassins.

To these Dadhiicis I pay my deepest salutations.

1. Varna Vijiana, Disc 21
2. Ananda Vanii #14
3. Ananda Vanii #15



Recently (03 feb 2013), margii T wrote with great anticipation about setting up an observance on April 9 of this year in memory of the 40th anniversary of Dadhiici Ac Divyananda Avt who self-immolated on that day in 1973.

Margii T wrote: “I will further state that on April 9 will be the 40th anniversary of the Self-immolation of Mahadadhici Ac Divayananda Avt. I ask any those Ranchi margis who are angry at the programme being done by Tiljala margis to please organize a public programme near the old Legislative Building (Vidhan Sabha) to honour the self-immolation of this true disciple of our Baba.” (Margii T, 03 Feb 2013)

Actually this type of issue first came up after the 30th April massacre at Bijon Setu, Kolkata. That time many Bangla-speaking Wts requested Baba to change Dadhiici Divas from 5th March to 30th April. They reasoned that only 5 were killed on 5th March, whereas 17 were murdered on 30th April.

Baba gave His reply. He told that keeping Dadhiici Divas on 5th March is proper – all will be honoured on that date. So everyone understood the spirit and letter of Baba’s response. There were no more questions. 5th of March is the fixed date for observing Dadhiici Divas, regardless of any other past or future events.

The only thing that does happen on 30th April is a protest. But that is not a remembrance or honouring of the murdered Wts, nor is it called as Dadhiici Divas or Dadhiici Divas #2. That protest is done because still the case has not been resolved.

The request by Dadas to change the date to 30th April is very similar to the situation with the Jains. The Jains did not have any social service projects so they misdirected their entire wealth, time, energy, and resources in constructing temples because they did not know what to do other than that. Similarly, when some in AM do not have any committed work or social service project in mind, then they think every single sacrifice should be observed independently. Then there will be a maximum days for Dadhiici Divas programs.

We all know that Baba has graciously given 05 March as the singular day to honour and recognise the sacrifice of all Dadhiicis. Baba wants all Dadhiicis to be celebrated and honoured on the same day. So many have sacrificed and given their lives for the growth and prosperity of Ananda Marga, i.e. for the great cause of bhagavad dharma, and all should be remembered each year on 05 March. That is the official day of Dadhiici Divas as given by Baba.

Thus it is very curious why anyone would even think to observe other dates like April 9 etc. Ultimately, ours is a man-making mission. Our duty is to follow Ananda Marga ideology and follow Baba. To this end, there are diverse and dynamic plans and programs to manifest. We must serve suffering humanity in so many ways. That will all be put on hold if we start observing multiple Dadhiici Divas celebrations each year; that would start a trend whereby soon there will be 365 days of Dadhiici Divas celebrations. Clearly, this is not what we should do.

Best is to follow Baba’s stated declaration to remember all who sacrificed for the great cause of ideology on 05 March – that is our singular occasion to honour those who gave their lives for bhagavata dharma.



Re: Ananda Marga Is Colourful


Namaskar Gaunga,
Beautifully illustrated ! Yes, Baba has woven a beautiful garland with a huge variety of flowers having so many colors, textures and fragrances. Never before, in the history of mankind, has such a synthesis happened. Ananda marga is for all.

Thanks for the inspiration.
In Him,
Amrit Lalloo

Re: Story: Incurring Debt Ruins Mental Peace And Friendship


I want to thank you all who contributed towards composing this Mail. Its was a real “eye opener ” for me and for every one who want to be away from all such problems.


Gautam Kumar

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.


Tamasik Leafy Vegetable: Red Puiṋ Shak

Here Baba guides us that the red, leafy puin shak (vegetable) is “bad for the mind” and hence tamasik.

“Some of you have possibly seen that there is a creeping leafy vegetable plant called puiṋ shák [Indian spinach] … slightly wild, and its leaves are small and blackish. This kind of puiṋ is called buno puiṋ [wild variety]. Although its nutritional value is as good as that of any other puiṋ, it is not good for patients suffering from acidity. Although all kinds of puiṋ have more or less the same qualities, it is the white puiṋ or puiṋ with light green large leaves that is relatively easy to digest. The wild puiṋ is bad for acidity, as the red puiṋ is bad for the mind.” (Shabda Cayanika – 4, Disc: 24, pt #33)

This red, leafy vegetable (puin shake) is found throughout Asia and is sold around the globe in Asian vegetable markets. However, as Ananda Margiis we should not ingest puiṋ shak as it is tamasik.

It should also be noted that in our Ananda Marga books, it is spelled two different ways:
(1) Puiṋ
(2) Puni

The first spelling is correct, i.e. puiṋ, and that is the way it is spelled in the above quote.

The second listing – i.e. puni – is not correct. That is not the proper spelling, yet it is written that way in some of our publications. See the below quote as an example.

The key point to keep in mind is that it grew ouy of rotten matter. So, although many communities treat this as a good vegetable, but for Ananda Margiis red puiṋ shak is tamasik and therefore avoided. This is commonly missed because sadhakas think that every leafy vegetable is sentient, but that is not true. Red puin shak is one such example.

“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static. Very often people eat food without knowing its intrinsic qualities. For example, the milk of a cow which has just given birth. Or white eggplant, khesárii pulse [horse gram], red puni [Basella rubra Linn.], or mustard leaves, all of which often grew out of rotten matter. In order to have a balanced mind and to progress spiritually, human beings will have to pay attention to the qualities of the food they eat. The idea that “I will just do my sádhaná and eat any food, proper or improper” will not do.” (Ananda Marga Philosophy In A Nutshell: Food, Cells, Physical and Mental Development)

For more information about this plant visit: http://en.wikipedia.org/wiki/Basella_alba


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Date: 11 Feb 2013 21:35:38 -0000
From: “K Lingappa”
Subject: Simple But Most Misunderstood Point In Our Day to Day Life


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1111;
(2) Posting: Simple But Most Misunderstood Point…;
(3) Trailer Quote: Ananda Margiis, Apes & Casteism

Each section is demarcated by asterisks (*).

****Here begins the Prabhat Samgiita.

“Saba’r saunge tumi a’cho, tumi a’cho, Prabhu tumi a’cho…” (PS 1111)


O’ Parama Purusa, my Lord, You so gracious, You are with all; O’ Prabhu, You are with everyone always. You know not any barriers of relativity. You always remain with everyone. Baba, by showering Your infinite love & compassion, You have graciously captivated and attracted my mind. Baba You are ever present – ever present.

O’ Divine Entity, in the fast, ferocious winds and strong storms of the cyclone, in the deadly grip and deathly noose of the cobra, when the god of death comes near, or when in the jaws of the enemy, in all these terrifying circumstances You shower Your sweet grace by smiling and dancing. O’ my Lord, even in the fire of the unbearable inferno, You shower Your causeless grace and turn everything into the cool balm of sandalwood. Baba, You are ever-gracious.

Baba, O’ Parama Purusa, You are present eternally. Even before anything existed and before there was even the hint of creation, You were present then also. You are the Creator. You are the origin; You are omnipresent. Even when there were no seconds, minutes, hours, days, dates, months, or years, and no one was there to count the time, and time itself was non-existent, then also You were present. O’ Parama Purusa, in that moment, You were alone. There was no divine play of the hope and hopelessness between the Lord and His devotees; just You were all alone. Baba, today You are ever-present along with Your creation. You are vibrating in Your liila’rasa, dancing with divine ecstasy in the bond of love, showering Your grace to all the jiivas, and attracting everyone close to you. Baba, You existed and You are still present; You are ever-present, omnipotent. O’ Parama Purusa, You love all and You seek the love and affection of all. Your liila is unfathomable.

Baba, You are the beginning and You are the only desideratum, the Goal. O’ Parama Purusa, please shower Your ahetuki krpa…

**** End of Prabhat Samgiita and start of the first letter ****


Note: This letter is a reminder about the great import of one of our most fundamental practices. It is not a small point as it represents our entire outlook in life.

In our Ananda Marga, our entire outlook and life is spiritually based – focused completely on Parama Purusa, revolving only around Baba. Our each and every thought, word, and action is aimed towards Him.

From morning till night, our existence is centered around the Divine Entity: When we awaken, we meditate on Him; when we serve others or feed a beggar, we feel that we are serving or feeding Him. When we receive anything from anyone, we feel we have gotten a gift from Parama Purusa.

When we talk to our children, we feel that Parama Purusa is expressing Himself in the form of these children, i.e. that He is in front of us in the form of these young boys and girls.

In this beautiful way the day passes – ensconced in His thought & ideation.

And our namaskar salutation is part and parcel of this flow: It is one of our daily activities that is related with Parama Purusa.

Because as we all know, when we do namaskar we are not saluting any particular individual like Ram, Shyam, Tom, Dick, or Harry, but rather recognizing the presence of the Infinite Supreme Consciousness within that person.


Our namaskar salutation, therefore, is to be done to all. Because it has nothing to do with one’s seniority, social stature, post, age, or any other relative factor.

Because when we do our namaskar mudra we are not bowing down to any individual per se. Rather we are paying salutation to the presence of the Divine within that person.

Baba says, “Namaska’ra…It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.” (1)

Thus part and parcel of our namaskar practice is seeing the Divine within all. That is the essence of doing namaskar. For that reason even the senior-most people in society should do namaskar to little babies, and top-level workers should do namaskar to newly initiated persons. And fellow classmates should do namaskar to each other.

So namaskar is to be done by one and all to one and all.

There should not be any shyness or feelings of superiority that inhibits this process. Because the sweet ideation behind it all is that when doing namaskar we are honoring the presence of the Supreme within that individual.

Hence, we should always be ready to do namaskar to anyone.


Secondly, side by side Baba’s guidelines is that we should be the first to do namaskar.

Baba says, “You should always make an effort to do namaskar to others first.” (2)

So these are two of Baba’s fundamental teachings about Namaskar: (a) That it is to be done to all, and (b) that one should be enthusiastic to do namaskar first.

These are two fundamentals aspects of our namaskar practice.

Reason being that namaskar is an acknowledgement or salutation to Parama Purusa in the form of that human being. It is not the act of bowing down to a particular individual. So we should readily do namaskar to everyone– first.


According to Baba, there are numerous benefits to always doing namaskar first. And Baba furthermore guides us that He always does namaskar first in order to teach others.

Baba says, “As ideal human beings you should not wait to do namaskar after another has greeted you: you should rather take the first opportunity to greet others. When someone greets you, it is merely common courtesy for you to salute back; you do not become an ideal human being thereby. Rather one who seizes the first opportunity to salute others is the ideal. So you should always make an effort to do namaskar to others first: you should not care whether the person whom you greet will greet you in return or not. (When people come to me during personal contact, I greet them first whether they salute me or not.) By giving honour to others you will not be belittled, you will rather enhance your prestige.” (3)

By Baba’s above guideline we can understand that those who do namaskar first are better than those who wait to do namaskar in response. Unfortunately, those who are unaware about this do not do namaskar first, they think they should wait for namaskar. But by this way they just cheat themselves and deprive themselves of becoming ideal human beings. That is Baba’s specific teaching.


Unfortunately, some have forgotten this divine formula. And for that reason certain dogmatic ideas about the meaning of namaskar have crept into our Marga.

Chiefly, some have the wrong idea that when doing namaskar they are saluting another human being. When in fact the truth is we are saluting the Divinity within that human being. But due to their dogmatic understanding, some big Dadas are hesitant to do namaskar to those who are their juniors. Those Dadas think that, ‘I am more senior and more respected than him, so why should I salute or bow down to such & such person’. Hence with their dogmatic understanding, those big Dadas refrain from doing namaskar when seeing others. This is the common occurrence, especially at retreats.

At the same time, Baba guides us that we should always to namaskar to others first. And if those Dadas understood that by doing namaskar they are honoring the Supreme and not bowing down to some human being, then they would surely follow Baba’s guideline: They would be the first to do namaskar.

But since they have the dogmatic view that by doing namaskar they are bowing down to some human being, then they do not like to do namaskar. And that is exactly what happens when big Dadas go to any public gathering or retreat. They expect the entire campus to do namaskar to them, but unto others they refrain, or at best do namaskar in reply. But again, this entire situation can be averted if everyone becomes more aware about the real nature of our namaskar practice.


Here following then is Baba’s special explanation about the meaning of namaskar.

In various discourses, Baba has explained that:

(a) The prefix ‘namah’ means ‘I salute’;
(b) The root ‘kr’ means ‘do’; and,
(c) ‘Ghain’ is simply a standard Sanskrit suffix.
(d) So: Namah – kr + ghain = Namaska’r

Hence the full meaning of ‘namaskar’ is ‘I salute’.

So the term ‘namaskar’ is grammatically vague: It does not literally qualify to whom one is saluting. It just means ‘I salute’ or ‘I pay my salutations’. Beyond that it has no further literal meaning.

Why is it like that? Why did the rs’is of old create the word in that way? Because by this way ‘namaskar’ indirectly refers to Parama Purusa.

That is why it is fitting to use the term ‘namaskar’ when addressing other jiivas– other human beings. Because the term ‘namaskar’ recognises those humans as being expressions of Cosmic Consciousness.


We should not forget that no human being should salute any other human being. Ours is not like that of the military or some dogmatic regime.

Rather one should always salute Parama Purusa. Because why should we bow down to any human being? That is the spirit and this is the uniqueness of our Ananda Marga philosophy. In the various religions this supreme idea is wholly absent.

They salute human beings, but we don’t.


So ‘namaskar’ means: O’ Mr Ramesh or O’ Mr Manoranjain, I salute the Divine which is residing within you. That is the true spirit of doing namaskar.

But if Ramesh or Manoranjan is ignorant and foolish, they will think that they are being saluted. And if the one doing namaskar is foolish, he will think that he is saluting Ramesh or Manoranjain etc. Those who do namaskar in this misguided way, they commit a mistake which is commonly done in the general society – and unfortunately in our Marga as well. That is why we say the is a simple but often misunderstood point in our day to day life. Essentially, this false and ignorant manner should be stopped.

In the real sense, with the term ‘namaskar’ (literally meaning ‘I salute’), we are paying our salutations to the Divine in an indirect way. Because we seeing ‘Ramesh’ or ‘Manoranjan’ or ‘Tom’, ‘Dick’, or ‘Harry’, as being manifestations of the Supreme. Thus the word ‘namaskar’ recognises the Divine within them; it is an indirect reference to Parama Purusa.

That is the way it works.

Thus none should get confused and think that by saying ‘namaskar’ we are saluting another human being or that someone else is saluting us. It is not like that.


Unfortunately, here again let it be said that some in AMPS are confused and they think that by saying namaskar they are saluting another human being.

That is why you might have seen how some Dadas do not like to say namaskar to juniors or new margiis etc. Because they think that they themselves are someone high, worthy of respect, and that it would be unfitting to address someone younger or less senior with the term namaskar. But unto them, those same Dadas want all to quickly come and say namaskar. Because they think by this way they are getting the respect and praise of others.

So their misunderstanding works in two faulty directions. Certain top Dadas do not want to say namaskar to others as they think it diminishes their own stature. That is the first half of their dogma. Secondly, they think by having others say namaskar to them then they are getting huge honor and respect. And that is the second half of their dogma.

They do not know they are saluting the Divine when they do namaskar to others, and they do not know that the next persons is saluting God by doing namaskar to them. So that is their blindness.

This type of misdealing is all due to their misunderstanding of the term namaskar. Theirs is a dogmatic type of meaning that is wrongly based on social status and prestige. That is why some top Dadas do not like to address others by saying ‘namaskar’ and that is why they want the entire world to come to them and say ‘namaskar’.

Such is the confusion and deep rooted dogma that has infested their minds. And that is why they cannot get the spiritual benefit of using the namaskar term– because they fail to realise that by saying namaskar they are indirectly paying their respects to Baba as they have come in form of next.

For this reason one should always be zealous to do namaskar to others first. But in general, mostly people do not know this secret so they desire that others should do namaskar to them first.


Lastly, any discussion about namaskar would be incomplete if one fails to discuss the accompanying mudra as well.

As we all know, when we say namaskar, first we raise our palms together and touch the trikuti point with our thumbs. By this we are recognising the center of the mind which is at the ajina cakra. And then we lower our palms to the heart or the anahata cakra. By this way we are acknowledging the feeling of heart, which is one of the subcenters of the mind as it is responsible for feelings of love, affection, dedication, and respect.

So when we do namaskar, we are paying our deepest salutations to Parama Purusa with the totality of our mind and heart. And when doing the mudra we say, ‘namaskar’. This everybody understands.

By this manner we are saluting the Divine Entity inside the next person and by this way our entire mind & heart gets spiritualised. Because doing the mudra is very helpful for inculcating the proper ideation.

It is just like if you try doing sastaunga pranam from a standing position then it does not work nearly as well as when you do sastaunga pranam while lying on the ground in the proper mudra. Here the whole point is that the mudra supports the ideational flow in the mind since when we do any mudra then it brings the mind and body into one parallel position, which ultimately reinforces the idea in the mind.

That is the specialty of our namaskar mudra.


We can see that throughout this entire world there are hundreds of ways to salute someone, but the way in AM is unique and divine. That is why we must propagate this unique practice all around. All should understand the true meaning of this salutation and follow it– in body, heart, and mind.


“Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.”
Do not shake hands with anyone, because it is unhygienic, and do not do kurnish [a kind of court salute signifying submission to one’s authority] to anyone, as you are not anyone’s slave. Kurnish is a symbol of slavery, so as a form of salutation it is strictly forbidden.” (4)

“Tadekam jagatsákśiirúpam namámah. “If there is anyone to whom spiritual aspirants should surrender, if there is anyone to whom they should pay salutations, it is Parama Puruśa.” The system behind salutations is to look for the Supreme Being that is the inner essence of a person, and to pay salutations to that Parama Puruśa. The generally-accepted rule is that one should say namaskára to a human being or a god or goddess, but one should say namaste or namastubhyam only to Parama Puruśa, not to any other entity.” (5)

“Tadekam jagatsákśiirupam namámah – “If I am to pay respect to anybody, I am to pay respect to You only.” Because all other objects of this universe are expressions of that very Parama Puruśa. So I pay respect to the Nucleus who created all these great personalities, all these little and big ones.”
“As per yoga and Tantra, to Parama Puruśa one is to do namaste. Namah plus te – “I pay respect to You” – namaste. And namaskára means, “I am paying my respects.” And that is why you may use the word namaste only for Parama Puruśa, but namaskára for both Parama Puruśa and the jiiva [unit being]. Tadekaḿ jagatsákśiirupaḿ namámah – “If I am to pay respect to anybody, I am to pay respect to You only.”” (6)

“If I ever salute anyone, I will salute only the Supreme One and no one else.” The rule is, if you pay salutations to a human being, you should say “Namaskár”, but if you pay salutations to Parama Puruśa, you must say “Namaste.” Namaste means “I salute Thee.” Human beings are greeted with the word “Namaskár” because they are considered to be the expressions of the Supreme Being. They should not be greeted with “Namaste.” In the case of Parama Puruśa either “Namaste” or “Namaskár” is permissible.” (7)

“How to pay salutations to Parama Puruśa? Namastubhyam or namaste. Namah plus tubhyam make up namastubhyam, and namah plus te make up namaste – “We do namah to You.” To jiivas [unit beings], it is namaskára – short for Namah karomi – “I greet, I salute.” Here there is no tubhyam or te, that is, “you”. To jiivas, namaste or namastubhyam should not to be said; namaskára should be said. But to Parama Puruśa you can say anything you like – namaste, namastubhyam, namaskára. And if you do not wish to say either namaste or namaskára, it does not matter. After all He is only a member of your own family.” (8)

“A person who is always engaged in the thought of his or her pratiśt́há must learn how to care about the respect and prestige of others. Such a person must never forget that respect begets respect, and that he or she should always honour those who are not honoured by anyone. A constant practice of this type will remove the evil effects of the desire for pratiśt́há. One easy way to do this is that you always do namaskára first and do not create a situation in which you may have to do prati-namaskára.” (9)

“We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].”…So many thoughts are in your mind. But you should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this.”
“And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár.”
“I think you have understood it? A very sweet idea. So it is my opinion, my desire, that human society [be] one, indivisible; it is an expressed form, a sweet expression, of Parama Puruśa, to whom you should always pay respect by doing namaskár.” (10)


Baba has graciously blessed as with a salutation system that brings one closer to Him. Because when we do namaskar we are not saluting any human being, rather we are distinctly paying our salutations to Him– drawing ourselves closer to Him, by His grace. That is one special aspect of doing namaskar.

Baba says, “The only goal of living beings is to attain Parama Purus´a. This singular goal should permeate the major portion of the activities of ideal human beings. You should always remember that from the moment you get up until the moment you go to sleep, Parama Purus´a is your supreme Goal. Whatever you do, you should do keeping your vision fixed on that Goal.” (11)

in Him,


As we all now know, the term namaskar is derived from the root ‘namah’ meaning ‘I salute – ‘kr’ meaning ‘do’ + ‘ghain’, which is one of the many traditional suffixes in Sanskrit. For those interested, on page 1413 of Baba’s Sanskrit Grammar Book, He outlines many words that employ
the suffix ghain:

yuinj + ghain = yoga

div + ghain = deva

rainj + ghain = ra’ga

kr + ghain= ka’r

So ghain is a commonly used suffix in Sanskrit and is also used in the formation of the term ‘namaskar’. For more about this linguistic science or to learn more about the use of the ghain suffix, then please refer to Baba’s Sanskrit Grammar Book.

1. Caryacarya – 1, Chapter 7
2. Ananda Marga Ideology and Way of Life – 11
3. Ananda Marga Ideology and Way of Life – 11
4. Caryacarya – 1, Methods of Salutation
5. Subhasita Samgraha – 11, The Intuitional Science of Tantra
6. Ananda Vacanamrtam – 12, What Are You?
7. Ananda Marga Ideology and Way of Life – 11, Relativity and the Supreme Entity
8. Subhasita Samgraha – 21, Náma and Námii
9. Subhasita Samgraha – 21, Náma and Námii
10. Ananda Vacanamrtam – 30
11. Subhasita Samgraha – 12

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.

Ananda Margiis, Apes & Casteism

“Ananda Margiis have no caste or gotra. I have said before also that the division of humanity into Káshyapagotra, Bharadvájagotra, etc., is nonsensical. This is just to mislead people. If we look back in [anthropology] we will see that the forefathers of the present-day humans were apes or ape-men. So if people are very particular about their gotras, I will say to their faces, “Boys and girls! You belong to the ape gotra.””

“We have all descended from our common ancestors, the apes. The same is true in relation to the castes. [One might try to argue that] the forefathers of the Bráhmańas were the ape-Bráhmańas and the forefathers of the Kśatriyas were the ape-Kśatriyas; but that just isn’t so. As apes do not have any particular caste, the present-day caste differences are all hypocrisy and maliciousness. You should remove even the least vestige of these nonsensical notions. You must not give credence to such things.” (Ananda Vacanamrtam – 7, Bhaerava and Bhaeravii)

Read Full Post »

From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: The Dogma Started by Cowards & Opportunistic Intellectual
Date: Sun, Feb 10 2013 22:34:56 (00:00)


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1272;
(2) Posting: The Dogma Started By Coward And Opportunistic Intellectuals
(3) Trailer Quote: Everyone Is Interdependent.

Each section is demarcated by asterisks (*).


Intro to PS: In this song the devotee is innocently sharing his inner heart feeling about that most loving Entity, Parama Purusa. Yet, unbeknownst to him, the very Personality whom the devotee is communicating with is none other than Parama Purusa Himself. So that is the unique aspect of this song.

“A’ma’r gopan kathá jene niyeche” (PS 1272)


My Parama Purusa is my most close and most dear; He is surrounding me in all the ways; I remain under His eternal shelter. He understands all the vibrations of my mind, all the feelings of my heart – all my secret tales. He knows me inside and out; He is aware about everything. He understands the pain and longing of my heart; He knows what is good for me and what is bad for me; what is for my welfare; and, what I should and should not do. All these things He understands well. Parama Purusa is my everything. My entire existence is within His mind. Everything is at His fingertips. He knows everything about me.

Whatever I try hide to from Him cannot remain hidden – ever; everything gets exposed. He is well aware about my secret tales. Whatever I think, He knows. Nothing can be hidden from Him. Everything is within His reach. He brings everything into the light of His awareness.

He resides in the depths of my heart. He saturates my soul with the sweetness of His mind. By remaining there, my whole being gets saturated by His divine presence. So He is my most dear One. In my inner-heart and inner-mind He whispers sweet, loving words into my ears.

Parama Purusa is living in my heart and He knows everything. Indeed He is more aware about my whole existence than I am myself. And He eternally guides me and keeps me under His loving care and shelter. In that way I am moving – I feel so blessed. I don’t wat anything but Him and Him alone…

**** End of Prabhat Samgiita and start of the first letter ****


One dogma has been started by certain individuals and that dogma must be removed from our Ananda Marga society.


As we have seen in the past that when Sanskrit names were introduced into our Ananda Marga society, then in the beginning many were feeling uncomfortable or reluctant to use their Sanskrit names in public. And some still today in their day to day worldly dealings do not like to use their Sanskrit name.

I think all this happened because of a weakness of the mind and lack of proper moral strength.

In His DMC discourse, Baba explains that those who suffer from such a weakness of mind due to materialism or other negative philosophies get such psychic complexes.

Baba says, “Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

Likewise, those who do not like to use their own Sanskrit name are not doing something great or praiseworthy etc. Rather their faulty manner is the expression of a weak mind. It is clear by Baba’s above guideline.

Pseudo-culture is such a prevalent thing, and using one’s non-Sanskrit name is a “gift” of pseudo-culture. In current times pseudo-culture permeates nearly every aspect of life, so sometimes it is hard to recognize it.


Also, 40-50 years ago in various countries, meditation or yoga asanas were looked upon as something very negative, like witchcraft. The general people were scared to practice – or at the very least embarrassed. But with the efforts of courageous people it became common and now yoga is well respected – indeed it is the latest rage; everyone is doing it. And all capitalist companies show people doing meditation in their advertisements. Similarly if we start using ‘Shrii’ before the name, then without any delay, it will become common and well-respected.

Just like we are follow many Sanskrit terms in our general talking style, and we are using those as we have become habituated to them. Such as the term jagrti, we do not call it a temple, mosque or church. Likewise we use the term Dharmacakra; we do not call it prayer or namaj or yajina.

And, we do not call AM a religion, rather we use the word dharma. Also we use ‘namaskar’ and not “Hi” or “hello” or namaste or Salaam Vale Kum. Or Ram Ram. Rather we use namaskar as our salutation–with folded hands not shaking hands.

All these dharmic approaches have been incorporated into our Ananda Marga way of life.


Similarly it is our duty as Ananda Margiis to not fall prey to pseudo-culture. The whole society is waiting for our guideline. Baba has given everything. Our duty is to first practice in our life, and then help to guide others and bring them in the proper path. Due to a lack of proper guidelines and due to faulty theories the whole society is moving in a confused state, misguided direction. We should not allow this to continue– nor introduce any negative ways.

Likewise, respect and reverence to Guru is not very common in present crude society. That’s why certain cowardly and opportunistic intellectuals don’t like to give reverence to Guru in their writing. They fail to preface Baba’s name with Shrii etc. Just in casual way, they refer to Baba as “P.R. Sarkar”. That is highly disrespectful.



In His ‘Exploitation and Pseudo-Culture’ chapter of Neo-Humanism, Baba explains that via the medium of theatre & cinema, rich people impose their low and degraded styles of art and dance on other societies. And because of their inferiority complex, innocent people start copying that and fall into pseudo-culture. Unfortunately they adopt it quickly. And even worse is that they feel honored. It is such a pity that they leave their beautiful customs and culture and adopt pseudo-culture and feel glorified by that. This problem is rampant these days.

This very stage is very detrimental. Those whose backbone is broken by the heavy weight of pseudo-culture are a burden and cannot do anything.

Baba says, “If their cultural backbone is broken, then all their struggles will end in nothing–like offering clarified butter to a sacrificial fire which has been reduced to ashes. If one’s spine is shattered, it is impossible to hold one’s head erect. Can those whose necks and backs are crushed under the weight of pseudo-culture, be expected to hold their heads high in any sphere of life?” (2)

Unfortunately some in our Ananda Marga have fallen into this position.

Here we should remember that Baba has taught us that in our Ananda Marga culture we are to use ‘Shrii’ before the name. This is the given system.

Unfortunately, some of are obsessed with various dogma and with that psychic disease they don’t want to leave that tradition which is going on in outdated local social ethics. Because of this, in a growing number of countries, usually a few people don’t understand the value of the term “Shrii” writing before the name.


The divine and auspicious advent of Taraka Brahma onto the planet is one holy and magnificent event. In the entire world population, only Ananda Margiis are aware about His great arrival. As His disciples, we are then responsible for referring to Baba in the proper way – using the proper name according to our Ananda Marga system. And by this approach the entire globe will learn correctly what to do.

When anybody opens the book of our Prout series, they see Baba’s photo. If one looks carefully at that photo, they will notice Baba’s signature is witten in Bengali. In His own writing, it is clearly written: “Shrii Prabhat Ranjan Sarkar”. This is Baba’s pristine example. By this way, anyone can understand that Baba is the writer, and His full name is Shrii Prabhat Ranjan Sarkar. Not just ‘P.R. Sarkar’.

Unfortunately, some cowards intellectuals do not ahere to Baba’s system.


As we know our Baba – Shrii Shrii Anandamurtiji – is not only Bhagawan, but furthermore He is Taraka Brahma.

While explaining the term Bhagawan, Baba has told that the Personality who has bhaga is called Bhagawan. And the term Bhaga means the collection of six attributes. These attributes are: (1) Aeshvara, (2) Viryam, (3) Yasa, (4) Shrii, (5) Jinanam, and (6) Vairagya. In ‘Jaeva Dharma and Bhagavata Dharma’ reveals this fact.

Baba says, “The meaning of the word Bhaga is ‘Aeshvarayamca samagram viiryamca yashasah shriyah Jinana-vaergyamca sanaam bhagaiti smrta’. Bhaga is the collection of six attributes.” (3)

We can see then that bhaga is just the collection of six attributes or qualities. And one of the qualities is ‘Shrii’. Indeed, ‘Shrii’ is the 4th attribution of the Lord. And the meaning of Shrii is “attraction” or “charm”.

That is why we have always seen that Baba uses the term ‘Shrii’ before His name. Two times. While writing His name He writes Shrii Shrii Anandamurtiji, not just Anandamurtiji or Shrii Anandamurtiji. He prefers Shrii Shrii Anandamurtiji. Or double ‘Shrii’ before His name.

And it is our duty as disciples to follow His guideline – to follow Baba’s example.

Thus we must emulate His given system and use the preface Baba’s names with ‘Shrii”: Such as Shrii Shrii Anandamurtiji or Shrii PR Sarkar, whichever is needed.



The mention of Prabhat Ranjan Sarkar without putting “Shrii” in front is most disrespect to our Guru Baba, who is Taraka Brahma. And the mention of Anandamurti without using the preface “Shrii Shrii” is equally disrespectful, and an equal blunder.

Some persons may be imagining this is just a “small thing”. For those who may be thinking in this misguided fashion, please consider these following examples:

Suppose, for instance, if one is walking in a dry, dirty area, and gets covered with dust. That may not be bothersome to the person. But if one tiny grain of dust gets in the eye. Then it will be a big problem. So something small may create chaos. Depending upon how critical it is.

Suppose someone puts their shoes on their head instead of on their feet. It may seem like a small mistake, but it will create a big problem.

Suppose a person tries to walk upside down, with their head on the ground. This may seem like a simple thing, but it will create huge difficulties.

Or suppose if someone cuts off their nose. The nose may be something small, but cutting off the nose will derange their entire face.

So by these above examples it becomes clear that “small things” can create huge errors and much harm. And as such one can hardly call those things as small, inconsequential errors. Rather they become serious problems which need to be addressed and corrected.

Now let’s apply this to Baba’s appellation.

Two of the seven ‘Secrets of Success’ are:

(1) Shraddha’ (deep reverence for the Goal (Ista); and
(2) Guru Puja, (respectful offering and surrender to the Guru).

So these are two of the Secrets of Success which Baba Himself highlights in so many discourses. So see then how essential it is to have deep reverence for the Guru. And to express that properly. And in Ananda Marga that is our way – to give maximum regard to BABA, Lord Shrii Shrii Anandamurtiji, the Granter of salvation.

So consider that something supposedly small like putting “Shrii” before Baba’s name, it has tremendous importance. And not doing so creates huge negativity by its being most extremely disrespectful to that divine Entity.



In all spheres of life people give maximum reverence and high regard to those whom they revere.

For example when the pope or Dalai Lama are introduced then words like “his high holiness”, “revered one”, and “divine being” are used. Their followers will always do like this.

The devotees of Ramakrsna, Yogananda and Vivekananda always use Swamiji or Thakur and then they close with Paramahansa. These titles show great respect and reverence.

Likewise the laukik name of Nima’i is not so impressive sounding that is why followers refer to their saint as Caetanya Mahaprabhu.

Even when worldly leaders are introduced, then always proper due reference is given. They are known as “Mr President”, or “Mrs Prime Minister”, or whatever their respected title may be.

Hence it is quite common to publicly revere leaders – whether they be a leader of a church, state, or mission.

By this way, the rest of the world knows that that person is a respected one. People may or may not be catholic, but because those catholics revere the pope up to the sky, then everyone on this earth feels that the pope is someone of great stature and import. Same is the case with the Dalai Lama, Ramakrsna, and the leaders of various countries.

In contrast, if their own followers do not give them reverence on the public stage, then the rest of the world will automatically think that that so-called leader is not so great – rather he is just a second rate individual, or worse than that.

Hence, it is extremely important for one to give great reverence to those whom they revere.

Unfortunately some of our most “prolific” writers in AM nowadays have fallen into the extremely negative habit of just writing ‘PR Sarkar’– and in some cases they just write ‘Sarkar’. By quickly surveying the books, articles, and emails of “writers” then we can see this unfortunate form of expression.

Not only that, such WT writers and publishers in Ananda Marga who write about Baba refer to themselves as Ac Abc-Ananda Avt, yet when publice refer to Baba they write “PR Sarkar” or just “Sarkar”. Such Wts are shameless. They are keen to honour themselves and quick to dishonour Baba.

And overall this has a negative effect across the entire society.

Because then non-margii writers adopt this same ungainly approach and they just write ‘PR Sarkar’. Whereas if such mundane writers were aware that our “top” writers and margiis always respectfully refer to Revered Baba as ‘Shrii Prabhat Ranjan Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then they would get a good teaching and follow our example.

It is just like how mundane or non-British reporters always refer to Queen Elizabeth using the title “Queen”, and they always refer to Prince Charles using the reference of ‘Prince’. Never do they just write “Elizabeth” or “Liz”, or “Charles” or “Charlie”. And if they did then the public would object. Because everyone has become taught and trained that “Queen Elizabeth” and ‘Prince Charles’ are the proper ways.

Likewise, Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

Although we are not trying to emulate the British monarchy nor the Catholic Church etc, but this particular point is meaningful. The idea being that if we ourselves are perfectly consistent in always giving proper reference to Baba as ‘Shrii PR Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then people of the general society will also follow suit. It will become natural for them. And that will be the proper way to introduce non-sadhakas to Baba as well as the proper way for Ananda Margiis to refer to the social and spiritual names– Shrii PR Sarkar & Shrii Shrii Anandamurtiji, respectively– of our Revered Guru.


One related key point is that PR Sarkar could refer to Pramod Rai Sarkar, Paramatma Ram Sakar, Prabhu Rsi Sarkar or countless other names. So in addition to using Shrii, we should always employ the full form of Baba’s name, i.e. Shrii Prabhat Ranjan Sarkar.

Along these lines there is one famous story.

When the police came to arrest Baba, they arrived with an arrest warrant that said “PR Sarkar”. Baba refused to recognise the warrant as being legitmate. He said, “That is not my name; that warrant could be for so many other people whose initials are PR.” On this point, the police accepted defeat so they left without Baba and came back with a new warrant that stated Baba’s complete name.

So we should always employ His full name – Shrii Prabhat Ranjan Sarkar – when referencing Him in any way.


Casual and crude way of referring to Sadguru is not only objectionable but absolutely abominable. Nobody should do such sin. In the scripture it is said, “Shive rusto…” The meaning is that if Guru is displeased, then nobody can save that person. Reverence and pleasing Guru is very important. To do this, Baba taught us many things including how to address Parama Purusa, Mahasambhuti, Taraka Brahma.

To teach us Baba has given very clear example while writing the books about Shiva and Krsna. The names of these two books themselves are very honorable and respectful.

For example Lord Shiva’s book is “Namah Shivaya Shantaya”. And the meaning is, “Salutations to Lord Shiva who is the Ever-Tranquil Divine Entity.” And similar way about Lord Krsna Baba has titled the book as “Namami Krsna Sundaram”. That is, “Salutations to Lord Krsna Who is the Ever Beautiful and Charming Divine Entity”.

By this way Baba has given one glorious example. And the motive was only to teach us, how we should address Guru. He does not address Lord Shiva and Lord Krsna in a casual manner.

So when we refer to Baba it should be done in the most reverential and respectful terms.


It is Baba’s system that He prefers that His name should prefixed with Shrii. That’s why He signs in this way. As His disciples we should address Him in the way in which He prefers most.


“Shrii: That special quality which attracts everyone in one direction, the “one” of that attractive power, is said to have shrii. It is also called shriipati (tirupati). In other words, shrii means “the power of attraction” or “charm” or “fascination”.” (4)

“Shrii: Sha is the acoustic root of rajoguńa [the mutative principle] and the ra of energy. When people plunge headlong into the field of action with all the rajas [mutative force] at their disposal, and backed by this stored-up energy take to karma yoga, that is, when they take up the challenge with all the inherent force and vigour of their personality, we say that sha and ra are well-blended in them. So sha + ra = shra. The word is in the feminine gender, so it becomes shrii when suffixed by uniiś. Shrii means the power of attraction – a unique combination of mutative lustre and inner vitality. All human beings covet this rare quality, shrii, so even those who are devoid of shrii like to prefix their names with shrii.” (5)

“Next is ra, which is the acoustic root of energy. We have spoken earlier about energy. In Sanskrit, indra means energy – for example, light, sound, electricity. Where sha, that is, the rajoguńii vrtti [propensity], and ra, that is, energy, are both present, success is assured. Many may have a mind to do something, but do not have the requisite capability to do so. The desire is there, but no effective skill. Obviously, ra is absent here. Where both sha and ra are present we get shra, and adding the feminine uniiśa gives shrii.” (6)

“You must have seen objects that instantly draw your attention. That means the particular object has an attractive force within it. There are some people who are not particularly learned or intelligent; nor are they adept at public speaking; but they are very good conversationalists. People gather round them eagerly to enjoy their pleasantries. That too is a kind of shrii. There are people who are not conversant with the intricacies of music, but they sing so melodiously that others rush to listen to them. That is the person’s musical shrii. Hence that singer may be honoured with the title giitáshrii. One who possesses this quality of shrii, this charm, this fascinating faculty, is said to have the fourth quality of bhaga.” (7)

“One of the names of Parama Puruśa is Shriinivása. Here the Saḿskrta word shrii means “the most charming personality.” The word shrii is derived from sha + ra + uniiś. Sha is the acoustic root of the mutative principle and ra is the acoustic root of energy. With the help of these two things, sha plus ra, human beings are moving, dancing, speaking and doing so many things. Obviously they need sha and ra very much. The supreme abode of this shrii is Parama Puruśa: hence He is affectionately called Shriinivása. To Him only all the living beings will return, either today or tomorrow. That is the supreme abode of bliss, the supreme culminating point – ánandadháma…parágati.” (8)

In Him,

1. Subhasita Samgraha- 3, p.86
3. SS part 21
4. Shabda Cayanika – 2, Disc: 8
5. Namámi Krśńasundaram, Disc: 24, Shabda Cayanika – 2, Disc: 8
6. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”, Shabda Cayanika – 2, Disc: 8
7. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”
8. Subhasita Samgraha – 12, To Whom Do You Belong? Where Do You Come From?

Everyone Is Interdependent

Only Fools Think Nobody Should Bother About Me

“You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.”
(A Few Problems Solved Part 6, The Spirit of Society)

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To: am-global@earthlink.net
From: Candra Deva
Subject: Mister or Shrii
Date: Thu, 14 Jun 2012 22:49:28 -0400


“Apa’r ananta tumi ki va’ ja’ni a’mi, toma’r krpa’y mor din cale ja’y…” PS# 2147


O’ Parama Purusa, O’ Baba, You are endless and infinite, but how can I understand this fact when I myself am not merged in that — when I myself am not infinite and vast. O’ Lord, even then my days are passing only by Your

Baba, by taking Your name and singing Your song, I am moving along on Your divine path according to Your desire. My existence moves on in Your flow.

Baba, I love You – by singing Your name, I laugh and cry, by Your grace. Baba, for Your work, I come onto this earth again and again. The way You want my life to proceed, I will go on making it like that, according to Your desire.

The discussion of scripture, philosophy, and science do not reach up to You. By this way one cannot get any clue about You, indeed not any trace. Always these approaches fall far short of the mark, far below Your divine stature.

Baba, according to Your desire everything happens. Everything happens due to Your karuna’, due to Your immense compassion. O’ Parama Purusa, O’ Baba, You are infinite, beginningless, and endless. And by singing Your name and chanting Your song, my whole life is passing according to Your direction…


Here is one of Baba’s key guidelines that we should apply in our day to day life.

Baba says, “The Samskrta word Shrii means ‘the most charming personality’. The word ‘shrii’ is derived from sha + ra + uniis. ‘Sha’ is the acoustic root of the mutative principle, and ‘ra’ is the acoustic root of energy. With the help of these two things, ‘sha’ plus ‘ra’, human beings are moving, dancing, speaking, and doing so many things. Obviously they need ‘sha’ and ‘ra’ very much. The Supreme abode of ‘shrii’ is Parama Purus’a.” (Subhasita Samgraha – 12, p.4)

In this above teaching, Baba is describing the meaning of ‘Shrii’ so that we can understand why we call Him ‘Shrii Shrii Anandamurtiji’– not ‘Mr. Anandamurtiji’. Naturally in our life we should then address Him in the way which He likes to be called.

However, because of their dogmatic beliefs, some jinanis prefer the term ‘Mister Sarkar’ or even just plain ‘Sarkar’ instead of ‘Shrii’. In some of their publications they have written like that. In that case we should gently try to make them aware about their dogma. And then take a firmer stance as needed.

The central idea is that ‘Shrii’ is a very meaningful term and we should most certainly use this when addressing our Beloved Guru – Shrii Shrii Anandamurti ji.

In addition, everyone should use the term ‘Shrii’ (once) before their own name as well. This is also Baba’s direct teaching.


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From: Jagadnath Deva
Date: Thu, 26 Apr 2012 21:44:12
Subject: Highly Refined Language


“Toma’ri katha’ bheve ma’rmika anubhave…” (P.S. 3006)


O’ Baba, by thinking of You with all the feelings of my heart, my ba’ndha-bha’unga’ mana [1] is ensconced in bliss and floats towards infinity. O’ Lord of the divine and mortal worlds, the Soul of the soulless, even a wee-bit of Your great love is enough to fill my heart with spiritual bliss and give me goose bumps, horripilation, throughout my being. Baba, is it You who brings that devotional surge within me.

Baba, O’ Divine Entity, thinking about You, my mind is ensconced in bliss.

Baba, You are incomparable in rhythm and most pleasant in aroma. You have no comparison. In all vibrations, in the quintessence, deep down, You are the Dearest One to all; You are the nucleus of all the vibrations. In the garland You are the flower. In the necklace You are the jewel. In everything You are the best. Remaining in viitara’ga [2], You smile with the beauty of divine love like flowers.

Baba, O’ Divine Entity, thinking about You, my mind is ensconced in bliss.

Baba, in the severe heat, You are those first, cool showers that bring relief and respite. In the space between the monsoon clouds, You are the effulgent pole star. In the darkness, You are the beauty of the moon’s enchantment. Under the hot sun, You are cool shade beneath the trees. In each and every circumstance, You are the Saviour. Baba, even staying afar, You stay in my mind’s divine haven.

Baba, O’ Divine Entity, thinking about You, my mind is ensconced in bliss.

O’ Parama Purusa, keep me eternally at Your lotus feet…


[1] Ba’ndha-bha’unga’ mana: This is when the mind is overwhelmed with joy. Such as when one is extremely happy and bursts into tears or when one jumps for joy or exclaims or dances. In actuality though it is more than the joy experienced in worldly circumstances. It is that inexpressible bliss from the spiritual flow. It happens in the spiritual realm when one’s mind is totally ensconced in His bliss and one starts crying uncontrollably. This is a state wherein one completely loses their composure.

[2] Viitara’ga: This is the state of being beyond any worldly attachment or attraction – i.e. perfect equanimity in all circumstances. One of the qualities of Parama Purus’a is vaera’gya. Baba has demonstrated this on countless occasions. Even when all kinds of serious and critical problems came in the organisation, then He remained totally unaffected, keeping perfect composure. For social reasons He may have showed sympathy or concern, but internally He was totally unaffected. Those bhaktas close to Baba understand this well.

For instance, before going to jail & whenever there was serious any catastrophe going on in organisational life, Baba had the divine ability to give discourses of eternal value. That can only happen when one’s mind is in viitaraga.If anyone reads that discourse they will not get any hint about the extreme upheaval going on in the organisation. Such composure ise not possible by human beings. Being human means being affected by the bondaage of maya.

Whereas in viitraga the mind remains 100% unassailed by any negativity, and is just the embodiment of universal welfare. Viitara’ga does not mean that the Entity in viitara’ga is unpetrubed by the suffering and tears of human beings. Everyone knows that Parama Purusa loves and cares so much.



Baba says, “Pra’krta was the language of the common people. The scholars of those days used to neglect this language and compose their literature in Sanskrit. For this reason this highly refined language was called “Sanskrit” which implies that it was not the people’s language; it was written by refining the people’s language…When Krs’n’a would speak with Duryodhana he would use Sanskrit but when he spoke with the Pandavas he would speak in Shaorasenii Pra’krta because he had a close relationship with the five Pandavas.” (Varna Vijiana, p.65)

In our Ananda Marga society, the Sanskrit language is part and parcel of our daily existence. Baba has infused the system where every initiated margii receives a Sanskrit name, most of the chants are in Sanskrit, many of His discourses are interwoven with Sanskrit shlokas, and the names of the various wings of our organisation are mostly in Sanskrit etc. In that way Sanskrit is part of the very pulsation of life in AM. Given this, we should understand why Baba has selected Sanskrit to have such a special place in our Marga. As Baba tells in the above quote the language is called Sankrit because it is highly refined. That is the meaning behind the name. And we can rationally conclude that Baba given this highly refined language a sacred spot in our Marga because it nicely reflects the subtle aspects of human existence and life divine.

The term ‘Shaorsen’ refers to an area outside Delhi near Mathura and the language from that area is known as ‘Shaorasenii’. So the linguistic relationship between Sharosen and Shaorasenii is the same as that between Italy and Italian, Japan and Japanese, Russia and Russian, Bengal and Bengali, Bhojpur and Bhojpuri, Spain and Spanish. The first term refers to the place and that latter term refers to the language.

Jagadnath Deva

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Date: 12 Apr 2012 22:59:31 -0000
From: “Shivadayal Singhal” futures…
To: am-global@earthlink.net
Subject: It Does not Express




Baba says, “The word ‘mantra’ in Samskrta is very meaningful, and it has no synonymous term in any other language…the word ‘mantra’ cannot be properly represented by the word ‘incantation’. But for want of a proper word in English, we find no alternative but to use the word ‘incantation’.” (Ananda Vacanamrtam – 5 p. 96, 100)

By reading the above quote it is clear that the English language is very weak in that it has little capacity to express spiritual ideas.

So in order to know more deeply about spirituality etc, then one has to become familiar with the meaning of various Sanskrit words and phrases. Otherwise one will have no option but to depend upon the translator– but that will not work since the real essence of those Sanskrit words cannot be translated into other languages like English.

For example: dharma, mantra, karma, upavasa etc. These words cannot be translated into English. And here is another example where the English version fails to carry the spirit of the Sanskrit meaning. The term ‘half-bath’ does not at all reflect the meaning of the original Sanskrit term: ‘Vyapak Shaoca’. But in the English books in place of vyapak shaoca the English term half-bath has been used. When really Vyapak means ‘detailed’ and to explain shaoca Baba has given a 5 page discourse about this in ‘A Guide to Human Conduct’.

But when they put 16 points into English they translated ‘vyapak shaoca’ as ‘half-bath’. When in fact the term half-bath utterly fails to carry the real essence and special import of vyapak shaoca. Because the etymological meaning of vyapak shaoca is ‘in-depth’ and ‘all-round’ cleaning.

Unfortunately this type of mistranslation is not an isolated case because there are innumerable Sanskrit words which have got wrongly translated or could not be expressed in a proper way in languages like English. Because of this each and every good margii is trying to learn more and more Sanskrit.

Shivadayal Deva

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



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


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


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


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



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

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


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

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

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

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

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

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

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

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


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

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

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

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

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

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

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


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

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

But Guru Puja continues.

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

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

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

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

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

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

Then everyone does sastaunga pranam.


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

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

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

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


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


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

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



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


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

Baba says, “When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all sam’ska’ras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma’inca (horripilation), vaevarn’a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun’t’hana (rolling), kroshana (weeping), hum’ka’ra (roaring), la’la’sra’va (salivating), jrmbhan’a (yawning), loka’peks’a’ tya’ga (indifference), at’a’ha’sya (bursting into laughter), ghu’rn’ana (whirling), hikka’ (hiccoughing), tanumot’ana (relaxation of the physical body) and diirghashva’sa (deep breathing).” (Guide to Human Conduct)


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


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

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