Archive for the ‘Service’ Category


This entire email is composed of 2 parts:
(1) Posting: Re: What Do You Think About Tips, Bribes, Gifts & Seva;
(2) Reader Comment: Re: Depicting Baba In A Very Negative Way – Unfortunately;

Each of the above portions is separated by asterisks (*******)


~ Part 2 ~

Note: This is the second letter in this series; a link to the first letter has been appended below for your easy reference.


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

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

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

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

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

This analysis is very good. Thanks for raising this important topic. Here I would like to share a story by one of my close friends who was there that time.



All along it has been my regular habit to give “healthy tips” to labourers and related personnel.

But I cannot forget one incident that took place in Ananda Nagar in the early 1990’s. Those days the Goenka and Agrawal families used to stay in the new Ananda Marga Institute of Technology (AMIT) building during DMS.

Accordingly, Dada Kalyaneshvaranandji used to arrange a special cook to prepare food for those staying at AMIT (Ananda Marga Institute of Technology).

For three days, during DMS, the cook was putting forth his entire effort to please the Goenka family. The cook would not listen to or give attention to anyone else, i.e. those not giving large amounts of money for those three days. This created problems for many during the DMS time. And some simple people were wondering why the cook would not even look their way. Then the answer became known to all.

The reason the cook would not help anyone else was that he was receiving Rs 400 as “Tip” from Goenka Dada at the end of DMS. Therefore, the cook was doing nothing else except trying to please the Goenka family. Yet, the cook had been employed to cook for all, as everyone staying at AMIT had paid a fee to the in-charge for meals etc. But the cook was only attending to Goenka’s family since they were giving the “tip”.

So, due to a “tip”, the cook did not attend to his allotted duty in an impartial manner. Rather he was giving exclusive attention and preference to those giving big tips and he would do nil (nothing) for those giving smaller tips or not giving at all. Because of the big tip, the cook was partial to one rich man’s family and he (the cook) blatantly disregarded others. This striking example clearly shows the negative effect that tips have on society – even our Ananda Marga society.

At that time I started thinking that a tip is like a bribe to get a special favour.

Since reading your letter I have decided to permanently stop this ill-conceived convention of tipping others. It is not at all good, rather harmful. Baba does not like it and it is not good for society.

I hope that every genuine Ananda Margii will follow Baba on this point. We should refrain from giving tips, and, side by side, devote energy and time to fighting for higher wages and better working conditions for those employees working for tips / low wages.


As clearly outlined in the first letter of this series and as depicted in the above story by a close friend, both tips and bribes are bad. Essentially tips and bribes are one and the same. Both have a deleterious effect on society where the wealthy get goods and services and the common person is left out. That is the basic outcome.

Now let’s examine some related scenarios.


Suppose your neighbor is going away for a few days and they need someone to watch over their property, feed their animals, or water their plants etc. You know they need help and you come forward and offer to help, without wanting or expecting anything in return. That is the right spirit. That is a neighborly favor.

All neighborly favours should be done with a service motive – purely to help them. It is unilateral. You help and desire nothing in return.

The moment a neighborly favour is don in the hope of receiving in return or with the hope that when you go away then they will watch over your house. Then, according to the tenets of Ananda Marga, it is no longer a neighborly favour but rather a form of business.

Whenever something is given to someone in exchange for work performed or anything else, then that is a transaction or a form of business. There is a giving and a receiving involved; it is not unilateral.

“Business is always mutual. If you want one kilo of sugar you will have to pay for it: you give something and they will give you sugar. So business is mutual, not unilateral.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)

Neighborly favours must always be done in the spirit of service – i.e. offering help. The moment something is desired, received, or given in return, then it is a business relation, not a neighborly favour.


What is a gift?

A gift is when someone gives freely out of the goodness of their own heart. There is no mutual exchange; there is no consideration of post or privilege. The giving is based purely on one person’s heart-felt feeling for another. That type of feeling is a gift.

Here Baba explains more about it. Baba says that if with the sweetness of their heart someone offers you something, then we should gladly accept it.

“If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetables.” (Caryacarya – 2, Society, Pt #37)

Here the main point is that the person is giving purely out of affection without any ulterior agenda or motive in mind. Actually to truly know if you are giving someone a gift or not, tremendous honesty is needed. One has to look at one’s own motives and intentions very carefully.

One has to ask, “Why am I doing this?”. One must be cent-per-cent sure that there is no underlying motive to gain an advantage in any way, neither professionally, nor personally, nor socially, nor economically. Once there is an iota of feeling in the mind that a gift is given for such purposes, then that is no longer a gift. It is a tip or a bribe – or at the very least a business deal. So one must be very strict and honest about their intention.

Generally speaking, one gives gifts to friends and family members – not to anyone else. Gifts are given only to those with whom you have a loving relation.

Note: Nowadays, in certain countries, various politicians receive “gifts” via special interest groups. These special interest groups represent professionals, business leaders, and corporations such as drug companies, doctors, oil companies etc. So “gifts” are given to encourage politicians to attend to the agenda of the various special interest groups. This happens in democracies where capitalism is in vogue, as well as in totalitarian regimes etc. In all such cases the term “gift” is a euphemism. The reality is that a bribe is being given as the donor expects something in return. And if that donor or corporate entity does not get special privileges, then they will never give that “gift” again. That is why we can say that all such political gifts are bribes.

Having reviewed the points of (a) bribe, (b) tip, (c) neighborly interactions, and (d) gifts, we now reach the point of seva or service.

What is service or seva?

With respect to this current posting, when someone gives something to someone in need, without wanting anything in return, then that is service.

For instance, suppose you see someone on the roadside suffering from malnutrition and you give them food to eat – and you do not want any payment or prestige in return – then that is seva.

“Sevá [service] is always unilateral; you give something in sevá but take nothing in return. This is sevá.” (Subhasita Samgraha – 21, Jaeva Dharma and Bhágavata Dharma)

Seva is a big part of our Ananda Marga way of life.

The noted difference between seva and a gift is that seva is performed for those are in need of help – one may or may not know the individual personally; in contrast, a gift is given to a close relation, whether they be a friend or family member, who is not in need of any help at the time.


Here below Baba points out further examples of how tips lead to the degradation of society where the common people are denied basic goods and services.


(A) In this following example, Baba reveals how even hospitals where patient care is supposed to be top priority are riddled with problems surrounding tips, bribes, and preferential treatment, or even worse – no treatment at all.

“On the one hand there are good doctors sincerely serving poor patients on their own initiative, and on the other hand we may observe immature young doctors proudly boasting to each other about their career prospects. Regrettable though these things may be, I do not feel that there is any reason to lose hope.”
“Countless complaints can be made against doctors and the medical profession. Although it would take a lot of space to list them all, let me briefly mention a few: patients have to settle for adulterated medicines unless they bribe the pharmacist; sweepers, orderlies and nurses do not take proper care of a patient’s needs unless they are tipped; a patient writhing in pain may be rebuked instead of being given medicine; if one does not call the doctor at least once for a personal consultation so that that doctor can earn some extra money, one may be unable to secure a bed on one’s next visit to the hospital; a medicine that is supposedly out of stock in the hospital can be illegally purchased in a nearby shop at an exorbitant price; without bribing the doctor a sick patient will not be admitted to the hospital; during the compulsory medical examination for a new job, all the medical staff put out their hand for a bribe; the doctor in collusion with the optician fails many people in their eye tests so that they will have to buy glasses; hospital patients are served food which is cheaper and of poorer quality than what they are entitled to; milk and fruits reserved for patients are consumed by the hospital staff; spurious drugs and injections are administered to patients. Such grievances are endless. Some are extremely serious, involving accusations of such irresponsibility that it is difficult to believe that people actually have these experiences.” (Human Society – 1, Various Occupations)

Thus in all such medical institutions, there must not be any scope for tipping – zero. And not just in hospitals, but but the same should be the case for dharmasalas (hostels), and other organisations. Tips merely give way to employees and workers, even doctors, failing to do their jobs. Tips also invite problems for the common members of society who cannot get goods and services due to not being able to give a large enough tip.





(B) Here below Baba points out the awful conditions in those countries where the educated stratum of society gives way to bribes and tips, and accept gifts in exchange for professional favours.

“One may ask, “Why does the public not do something to rectify the situation?” Some maintain that these problems only occur in underdeveloped countries and that the people there tolerate evil because they are unaware of their rights. But is this correct? In underdeveloped countries there are educated people who staunchly support the different political parties and who can provide the people with leadership. Although they cannot inspire the whole society, they are certainly able to solve some of the problems. So why do they not do so? The reason is perfectly simple. A large section of the upper stratum of society is involved in corrupt practices. That is why uneducated people do not have the courage to raise their voices in protest, prevent immorality and take corrective measures against the corrupt elements active in every sphere of society.”
“A large number of clerks, teachers, engineers, government officials and business people who comprise the so-called educated section of society indulge in immorality and corruption in their respective professions. Their weak minds indirectly criticize injustice but cannot directly confront it. Thieves can criticize other thieves in a society of thieves, but they cannot offer suggestions in a society of honest people because their lips will quiver and their hearts will palpitate; the condition of corrupt educated people in the upper stratum of society in underdeveloped countries is similar. The Second World War has further complicated the situation.”
“The characters of such people have to be transformed and they will have to become honest, otherwise none of the evils in society will be eliminated, none of the problems will be solved.”
“So it is madness to hope that the efforts of the government alone will eliminate the problems in the medical profession, as if by magic.” (Human Society – 1, Various Occupations)



(C) In this following section Baba points out that the public not the government is at fault in such circumstances.

“Usually the public blames the government for such lapses, but in my opinion, if anyone is to blame, it is the public itself. The government is not an individual who accepts bribes or encourages immorality. The government does not support the distribution of spurious drugs. If the distribution of spurious drugs ever does get sanctioned by the government, it is due to the mistakes of immoral officials. They surrender their humanity to the rich out of greed for money. Dishonest business people are aware of their own guilt and are constantly troubled by it, but they receive encouragement from greedy and mentally-weak police and anti-corruption officials. Why not earn a hundred thousand rupees by paying a bribe of a thousand rupees! Most business people wait for the right opportunity with this type of outlook. For these reasons I do not blame the government for such immorality. Now, let us return to our topic. The key to solving the medical problem is in the hands of the public. This is the actual truth of the matter.” (Human Society – 1, Various Occupations)


As we know, Baba’s teachings are practical and meant to be applied in daily life. Theoretical understanding of His guidelines alone is not enough. On the points of tips, bribes, neighborly favours, gifts, and service, we should be cent-per-cent strict. Then we can be a proper example for society.

The only exception to the above was well outlined in the first letter:

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

“If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.” (Caryacarya – 2, Society, Point #24c)


Here we conclude this letter with these words from Sadguru Baba.

“To turn people into real human beings is the burning issue today, the greatest challenge. There are very few people who can take the lead in this undertaking, this sacred endeavour. Today tormented souls look to the purodhás [spiritual vanguard] of society with great expectations.”
“Politicians cannot provide what is needed. During the last six thousand years of human history, they have failed at every step. Hence, it would be wise for them to resist the temptation to try and take the lead in any sphere of society.” (Human Society – 1, Various Occupations)

In Him,
Ram Dayal Deva





To: anandamargaglobalnewsletter
Date: Sun, Apr 14, 2013 at 7:22 PM
Subject: Re: Depicting Baba In A Very Negative Way – Unfortunately




Baba has just entered onto a train with Anant Prasad Thakur and the following scene takes place:

“Baba [was] sitting across from a group of [non-margii] teenagers, one boy and three girls. Baba asked the boy in a stern voice who the girls were. It was a tone I [Anant] was quite familiar with. The boy replied that they were members of his family. Suddenly Baba started rebuking him. “You bastard, you liar.” The boy was shocked. Baba started telling who the girls were and where they were from. The moment he began exposing the unsavory relations between the four of them, the teenagers fled the compartment. The rest of the passengers were astonished to see this.” (JY, p. 211)

Such is one of the many false and misrepresentations of Baba’s personality in this book.


Firstly, nobody can say that Baba ever behaved in this manner and use such language with margiis, let alone non-margiis, or anyone at all – in public view on a train or anywhere. Baba would never scold and abuse non-margiis in this way, especially not youths. Indeed, Baba would generally overlook the conduct of margii teenagers, let alone non-margii teenagers. So this above episode and outlandish encounter is completely outrageous. Baba would never behave in such a manner, yet that is how He is depicted in this book – throughout the entire publication. This is very unfortunate.

Top of all, it is unthinkable that Baba would ever use the term or call anyone a bastard. That is way off base. (end old quote)

It is a great job exposing such a book with many (this story being just one) falsehoods or mis-representations of our Baba.

For me, I know He could not say such a thing from the thousands of Baba stories I have heard for more than 35 years. I have heard stories from margiis and acaryas that represented many different sectors and cultures. I traveled with many dadas from India and I never, ever heard anything near to this horrible depiction of Baba.

My actions and thought have not been 100% pure prior to and even while practicing Ananda Marga Tantra throughout the years. When I received Dharma Samiiksa, Baba scolded me in front of a small number of Indian margiis (maybe 6) and He never used foul language. He raised His voice and told me to follow 16 points.

During PC, Baba went over the negative things I had done throughout my life and was very sweet and gentle towards me when I expressed remorse and promised to be an ideal son of Baba. He actually talked about me and my promises in the room as if there were someone or some other beings who were there listening; I still wonder about that part.

During various reporting sessions with Him, He never called me names or publically humiliated me. Never. I was still not following 16 points 100%.

There are even more private moments with Him that I will not write about at this time, but I will emphatically state He was always thoughtful and caring with me. He would only say positive things about me to other acaryas. That is the Baba I know.

He never, ever verbally abused me in anyway. He used kind, thoughtful, sweet, and encouraging words for me to forget the past and start anew. That is the Baba I have come to know, and not this garbage I am reading in Devashish’s book.

I hope others come public and express their personal observations of Him to debunk the untruthful stories before they get out of hand.

Brotherly Yours,



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“Baba’s special teachings about ajagarii and madhukarii from Senior Acarya Diary encapsulate the whole entire spirit of being a real sannyasii in our Marga – and for years and years this was prevalent in our WT cadre, but unfortunately in the present era, since 1990, this essence is waning drastically.”

Such were the words of one of our senior avadhutas at a recent Ananda Marga function.

Thereafter, Dadaji went on to tell us all about Baba’s special teaching of ajagarii and madhukarii vrttis from Senior Acarya Diary. Certainly, Dada did not read from the Diary itself, so what is discussed below is a summary of that day’s discussion.

The overall message was that the spirit of renunciation is waning in our Ananda Marga. That does not mean that our entire wt cadre is suffering from this epidemic, because there are countless dedicated workers in Ananda Marga. Nonetheless, it is a trend that is on the rise.

So let us again investigate the ideals and practice of madhukarii and ajagarii vrttis. These qualities will bring balance into our organization, plus Baba furthermore guides us that madhukarii and ajagarii vrttis are the key ingredients of real avadhuta life.


The overall idea here is that renunciation, dedication, and sacrifice are the cornerstones of our Ananda Marga way of life. Our saffron flag stands for these ideals – as should our sannyasii order. That is Baba’s design & teaching of madhukarii and ajagarii vrttis from Senior Acarya Diary.

In review, madhukar is that black bee which encircles the flowers and only takes that food which it needs at that very moment – nothing more. That madhukar does not gather and hoard bucketfuls of pollen to eat later.

A step up is the ajagar, or python, which does not even move to get its food; it merely eats what comes across its path. So not only does it not gather extra, but that ajagar does not even spend time hunting for food.

That is why in the aparigraha section of the Senior Acarya Diary, Baba specifically states that the madhukar and ajagar represent the only two ways for our WTs to exist in this world. (For more about this refer to Note 2 appended below.)

That means that in their personal lives, our Dadas and Didis are to adjust with the minimum necessities of life – and not get caught up in materialistic pursuits like hoarding money etc. Instead Wts are to use their precious time & energy serving and helping others in all realms, including spiritual elevation. That is the spirit of madhukarii and ajagarii vrttis.

At the same time, in their social service endeavours, workers can and should collect money for those projects. In that arena of life – for the service of others – they may seek out and gather donations and build up organisational bank accounts to sustain those projects. The account should be submitted to and overseen by a committee. Then there will be trust and commitment from all involved. In their personal life Wts must desist from doing keeping such accounts. Then they will be in accordance with the teachings of madhukarii and ajagarii vrttis.

Per Baba’s direction in Senior Acarya Diary, that is the only ideal way to live as a WT.


But tragically a few of our Wts have lost this spirit and are running after transitory allurements. With great idealism, they entered into our Wt cadre but at some point got caught up in the mundane race for material possessions like money, land, property, as well as post and power.

Lost in the wake of that spiritual vacuum, all kinds of negative habits, tendencies, and diseases crop up, and the spirit of renunciation fades. Then those particular workers cannot inspire anyone onto the spiritual path. Thus our numbers in Ananda Marga fail to increase. Whenever any worker loses their spirit of renunciation, then true pracara work cannot be done.


Only through this pathway of renunciation – madhukra and ajagar – can our Ananda Marga sannyasii order really be something great: An order that represents dedication. That is Guru’s teaching.

In Ananda Vacanamrtam (Hindi) part 26 chapter 11 titled “Dhvaj sanket…”, Baba has given one special formula related with this very topic.

“हर मनुष्य को एक-एक aeroplane दे दो बहुत अच्छा | हर मनुष्य को ताकि एक-एक aeroplane मिले, मैं उसके लिए मैं चेष्टित रहूँगा | ख़ूब ठीक है, सामूहिक-जीवन में भोग | किन्तु वैयष्टिक-जीवन में त्याग | वैयष्टिक-जीवन जीवन में त्याग नहीं रहने से सामूहिक-जीवन में भोग नहीं होता है | एक आदमी के पास अगर एक करोड़ रुपया रह गया, और दूसरी जगह सत्तू-मिर्च नहीं मिलता है; तो उससे समाज का, देश का, राष्ट्र कल्याण नहीं है | वह वैयष्टिक-जीवन में वह छोड़ दे सब, त्याग कर दे | सब कोई मिलकर खाए, पिए, परम पिता के सन्तान हैं, सब मज़े में रहें |”

The whole idea of this teaching is that only through dedication and renunciation in the individual sphere can society prosper. For example, if anyone collects bundles of money in their own bank account, that impedes on the welfare of others. This will not bring any relief to the common people, rather it will hinder their ability to grow.

So those with money should not indulge in extravagant luxuries that are beyond the means of ordinary citizens. Until each and every person in the society can afford such amenities, then good people should not use such luxuries. But when those items become accessible and affordable to all, then in good faith it is alright for sadhakas to have those items.

Thus conscientious people use their wealth to raise the living standard of all. If one truly adopts such ideals of renunciation then they can bring smiles and happiness to countless people. So the spirit of sacrifice in one’s own personal life is truly something great and honourable. That is Baba’s guideline from Ananda Vacanamrtam.


And in His own personal life Baba was exemplary in this very approach. For years and years He traveled by railway, bus, or by foot since that was the common standard. And not only that, but the monetary wealth He earned through His railway job He distributed to the various wholetimers etc.

Not only that, before 1970 while He was still working in Jamalpur, Baba traveled to Ranchi and while there saw a newspaper article about a school headmaster’s request for money to fix the leaky roof in his school. The roof was leaking in the students’ classroom and the headmaster requested money for repairs. That very evening Baba went to the school and donated Rs1000 of His own personal money. Today that is roughly equivalent to Rs20,000 or more.

So in all the ways, Baba’s personal way of living stands as the embodiment of renunciation. We should understand and follow Guru’s teaching and adopt the path of renunciation in our individual lives, especially our wts.


So none should think that ajagarii and madhkarii vrttis are some type of punishment to those wearing saffron. Rather adhering to this ideal code of aparigraha is something quite noble – it allows one to fulfill their mission and command respect in the real sense of the term.

“The dedicated monks and nuns of Ananda Marga have accepted their life of renunciation…to further the cause of human welfare; and through their service, they seek to lead human beings along the path of
righteousness to the abode of Supreme Bliss.” (A Few Problems Solved – 3)


Unfortunately now in our Marga, things are developing in an entirely different way. Unfortunately, a more capitalistic mentality has seeped into our sannyasii order as some of our wts have just taken to collecting money, automobiles, big buildings, and registering these things in their own name. Yet all this goes 100% against Baba’s guideline of ajagarii and madhukarii vrttis from Senior Acarya Diary.

The basic formula is that the mind is one; so if one is rushing after money then that same mind does not have inspiration to run after Parama Purusa. Human mind is one, not many.

When the current leaders of AMPS pursue material gain, then there is a ripple effect. Many field workers are idealistic, but when top Dadas shirk their sannyasii vows then that adversely affects others.

In addition, top Dadas force lower posted workers to pay dues. That means they have to pay taxes to higher dadas otherwise they are harassed, threatened, punished, and abused.

Instead of getting respect on points of sadhuhood, restraint, sadhana, helping others, and sacrifice, the culture of our Wts has shifted over to a materialistic or capitalist way of living where prestige is given according to one’s monetary status and post etc.

Certain wealthy Dadas are using their money to garner a lot of respect from some margiis – what to say about non-margiis. However, the real determining factor of a sannyasii is conduct. That is the main measuring rod for determining one’s calibre.

“Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (Ananda Vacanamrtam – 31, Conduct of an Acarya)

Baba’s guideline for being an ideal Wt / acarya is quite clear. Sadly, all those many Wts who are properly leading a life of renunciation by adhering to the codes of madhukar and ajagar are victimised by top Dadas.

At present, the power structure in AMPS is entirely upside-down. Those central Wts with big pockets have all the power, whereas those service-minded wholetimers are looked upon as a liability and pushed aside.

Unfortunately, this is what is practically happening. If one can generate revenue by any means – just or unjust – and give that money to Centre then they get a high post and lots of prestige; and, if one firmly adheres to 16 Points and their vow of renunciation then they are looked upon as being outdated and expendable, and are written off as a liability and a beggar, unfortunately.


This corporate approach where money is king is not the way things are supposed to be in our Ananda Marga sannyasii order. Baba has designed it completely differently – based on the ideals of the madhukar and ajagar. Where renunciation, not individual ownership, is everything.

For example, in the true Ananda Marga system, if a wt has been working in a particular location for a few years, then when a transfer order is given that very WT will automatically hand over all monies, equipment, funds, and property to the incoming worker. And the Wt who got transferred is to leave that area only with his dress and laungota in hand – & nothing else, except possibly a bus ticket to his new posting.

Now, however, all that has changed: When transferred those Wts sell the property, shift the money to their own black account, clean out all other financial resources, and hand over nil (nothing) to the newly posted worker.

According to our ideal, the only thing that a wt truly “owns” in this material world is their vow of renunciation. Beyond that they have nothing. And that is Baba’s divine system of madhukar and ajagar from Senior Acarya Diary. And that is what makes a sannyasii truly great – then they can really serve others and do great things in this world.


Tragically, in today’s Ananda Marga sannyasii culture, selflessness is not the value cherished by top Dadas.

Now when a posting order comes, most often the Wt who got transferred departs with all the money from the bank account, or that Dada might sell the property and keep the profit, or he might send a cash donation to Centre in order to remain at his post. Or so many things might happen, including sending the monetary wealth and possessions of that jagrti to their laokik family.

Due to a lack of sadhana and straying from the path of madhukarii and ajagarii vrttis, some in our WT system have veered off course, where money – not renunciation – is everything.

This severely hinders the ability of workers to serve humanity.

For instance: A Wt is living on an MU with no house and is begging food from villagers as he tries to start various service projects. But then when a senior Dada from Centre arrives with a special, luxury car then the common people think all workers must have a lot of money. They think, “Why is this other Wt begging from me.” When there is a huge incongruity between top Wts and the common people, then there will be feelings of difference. Then our AMPS is unable to serve the local populace.


Some may think that since this problem of money-hoarding within our WT cadre began after 1990 then it is the fault of the new wts. But we cannot blame our younger wts. Rather with pure intention they entered into a system that quickly became ideologically askew due to the greed of the ruling Wts.

When those top factional wts travel around by private jet, chauffeur driven automobiles, keep houses & luxury suites, and deposit millions into their personal bank accounts, then idealistic young workers have hardly a chance of maintaining their vow of renunciation. Rather some get swept up into that, lest they face the consequences of getting pushed aside and receiving one punishment posting after another.


However to truly became a force in this world dedication is needed.

There are some organisations and religious groups that “succeed and thrive” on this earth because of their dedication. Often times their aims are awry, but they serve and help each other and eat together as one family and that is enough for them to gain success and spread their teachings from one land to the next.

This very faculty of sacrifice is missing in our Ananda Marga nowadays. That is why despite having the great teachings of dharma in our books, due to this blatant lack of renunciation and dedication to help and serve others, our AMPS is stuck, unfortunately, because of some bad apples.

So the spirit of madhukar and ajagar are deeply needed in our Ananda Marga. Prior to 1990 they were present. All the wts did everything and everything for the welfare of Ananda Marga and nothing for their own self. Now the opposite is happening as some are doing anything and everything for their own self and nothing for the welfare of our Ananda Marga.

One bad apple spoils the bunch. So even if a few Dadas are acting selfishly, hoarding money, indulging in luxuries, and going against the spirit of renunciation, then that taints and undermines our entire WT cadre.

So this is a shame. There is no dearth of dedicated workers and margiis in Ananda Marga. There are so many good people. But those dedicated workers just get pushed aside in one corner by the ruling elite.

By this entire manner, the spirit of renunciation and the sacrifice represented by our saffron flag and saffron coloured sannyasiis dress has been severely compromised.


“It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

Only by recapturing the ideals of ajagar and madhukar can we once again become that great resurgent body that led to the tremendous growth of Ananda Marga. With those ideals absent from certain sannyasiis, our problems will continue. So let us once again rally around the spirit of our saffron flag and embrace Baba’s guidelines from senior acarya diary and build an AMPS organisation that reflects the cornerstones of sacrifice and renunciation.

“Everyone should render service to the world in accordance with their capacity and work for the welfare of the living beings to the best of their ability…You are travellers of an impregnable path. You have to
march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)


These following WT conduct rules given by Baba go hand-in-hand with His divine teachings about madhukar and ajagar from the aparigraha section of Senior Acarya Diary.

So in various avenues, Baba is preaching this special gospel of renunciation, but tragically within our AM sannyasii culture these things are just being neglected and overlooked by some.

Best is if everyone judges for themselves if these below points are prevalent in our AM sannyasii order or not.

“One should attract other by one’s sacrificing nature.” (’37 Avadhuta / Wt Workers Rules’, point #20)

“One should leave all sorts of luxuries.” (’37 Avadhuta / Wt Workers Rules’, point #6)

“One should adjust with the minimum requirements of life.” (’37 Avadhuta / Wt Workers Rules’, point #17)

Thus when the ruling wts are hoarding wealth, laundering money, and looking down upon others, then how is our WT order going to become that shining example that will inspire confidence, service, and sacrifice to one and all.


“The human mind has two contradictory inherent tendencies: one of acquisition, the other of sacrifice. The more one advances along the path of evolution, the more the second tendency, the spirit of sacrifice, becomes prominent.” (Ananda Marga Philosophy in a Nutshell – 5, The Faculty of Knowledge – 2)


“What is the Siddhi, i.e., attainment of Karma Sádhaná? – (Karma Brahmeti Karma Vahu Kurviita). To serve every mundane object thinking it to be the manifestation of Paramátmá is Karma, i.e., the Sádhaná of action. What is the achievement (Siddhi) of Karma Sádhaná? It is generally found that an average person spends more than twelve or fourteen hours in thinking about his or her own self. But the moment one starts thinking about the universe, one becomes a Karma Sádhaka. When one starts spending all one’s time in thinking for the universe, taking one self to be a bubble in the ocean of Karma, one gets Siddhi in Karma Sádhaná. A person is a part of the universe, and when one starts serving the universe, one is also automatically included among the served.” (Subháśita Saḿgraha Part 19, Salvation & Devotion)

“Many people look upon human beings as God Himself and throw themselves into the service of humanity abandoning their families and personal comforts. Defying all obstacles – the dense forests, the towering mountains, the stormy oceans – they travel throughout the world promoting the welfare of all.” (1 January 1964)

in Him


Here Baba guides us about the pathway of true renunciation.

“When the human mind becomes strong enough not to be affected by any colour, it is called vaera’gya [renunciation].” (10 November 1978, Calcutta)

The essence of the above teaching is that the mind must not be allowed to become tempted and engrossed by material wealth etc. Rather the mind should be kept in a state of balance, whereby one can look upon this world with empathy. Then when can truly serve others.

Unfortunately, when some of our wts with high posts are keen on luxury cars, black money, and other allurements that exist in this mundane world, and collect crores in their personal bank accounts. Then how can we say they truly imbibe the spirit renunciation.

According to Baba, renunciation means developing a high mind through sadhana where one feels that they have come on this earth with a mission to sacrifice for the service and welfare of others. Armed with this true spirit of renunciation our WT cadre will really become a great and benevolent force in this world.


The term ‘ajagar’ refers to that very large snake known as the python. And the sense is that a python never moves anywhere to procure its food. It stays put in one single place, always. And it only eats what comes across its path. It does not spend its entire life traveling all about in search of one’s food.

So in the realm of sannyasiihood, our AM monks are to adopt a similar approach while living on this earth. They are not to indulge in an ongoing quest for more and more wealth and money for their own self. Rather our AM sannyasiis are to adjust with whatever they get for their existential needs and dedicate themselves to infusing energy within others and serve all through our Ananda Marga social service projects etc. They should not waste their energy and time thinking about their own self and self alone etc. According to Baba, this is the real dharma of an Ananda Marga sannyasii.

At the same time, in their social service endeavours, workers can and should collect money for those projects. In that arena of life – for the service of others – they may seek out and gather donations and build up organisational bank accounts to sustain those projects. The account should be submitted to and overseen by a committee. Then there will be trust and commitment from all involved. In their personal life Wts must desist from doing keeping such accounts. Then they will be in accordance with the teachings of madhukarii and ajagarii vrttis.

So we should all accept His teachings with a cool mind and think twice when we see our wts frivolously running headlong after money. Because, by that way, they have lost their dharma – according to Baba’s teaching in Senior Acarya Diary about madhukarii vrtti and ajagarii vrtii.

Those Ananda Marga workers sincerely following madhukarii vrtti and ajagarii vrtti neither run after money nor property for their own luxury, only Parama Purusa. So a true wt will take proper ideation and just have the bare minimum that is needed to survive & execute their work of serving others. Side by side, one is not to harbour the desire of getting more personal wealth.

According to Baba, this is not only the ideal way, but the only way for a true AM sannyasii to live. Anyone going against this system is a fake sannyasii. That is Baba’s pointed stance & strict warning.

So that means our wts are not to stockpile funds in their personal bank accounts, nor are they to keep unaccounted money (i.e. black money), nor anything that is above and beyond what is needed for their basic subsistence.

Here we should not forget this is Baba’s teaching from Senior Acarya Diary and this is not some dogmatic belief from pre-historic Hinduism nor the fantasy of some jinanii, nor some impractical expectation by some day-dreamer which is too lofty to be attained.

Rather the highly practical and ideal teachings of madhukarii vrtti and ajagarii vrtti come from our Guru, the Taraka Brahma Lord Shrii Shrii Ananamurtiji who has graciously given this in Senior Acarya Diary. And indeed those wts adhering to this dharmic code of ajagarii vrtti are truly great. They are the real seers, sadvipras, and well-wishers of humanity. Their minds are crystal-clear and pointed towards Baba’s teachings, and not drifting towards worldly allurements etc.

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


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



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

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

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

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

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


5. Our mission is: Átmamokśárthaḿ jagaddhitáya ca.

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

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

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

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


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

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


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

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

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

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

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

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

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


Here is Baba’s pointed explanation of the pratiika.

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


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

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

at His lotus feet,

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


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


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

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

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

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

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

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

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

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

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

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

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

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


Here are some reflections on the above story:

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

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

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


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



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

in Him,

1. Subhasita Samgraha – 2


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


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

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

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

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What Do You Think About Tips & Bribes

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


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

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

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

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


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

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

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

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

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

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

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

Regarding householders, Baba has given the following teaching:

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

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


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

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

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

2. Why are bribes bad on the societal level?

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

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

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

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

3. Who suffers the most in such circumstances?

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

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


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

1. What are tips?

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

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

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

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

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

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

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

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

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

3. Why are tips harmful?

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

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

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

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

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

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

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

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

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

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

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

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

5. Why your burning house will not be saved?

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

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

6. Why people give big tips?

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

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

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

7. Who suffers the most?

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

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

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

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

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

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

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

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


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

Here then are the recommended solutions:

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

In Him

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

Prabhat Samgiita

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


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

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

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

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

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

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

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Date: 29 Jan 2013 21:36:39 -0000
From: “Surya Deva”
Subject: Which Pathy Is The Best #1



~ Part 1 ~

As sadhakas, one of our chief duties is to keep ourselves healthy and disease-free. When one’s physical well-being is compromised, it is difficult to manage spiritual practices, do dharma pracara, and serve society.

Here following is an overview of the various pathys. We should consider their strengths and drawbacks – pros and cons – and know which to select in a time of need.


The human personality is three-fold: Physical, psychic, and spiritual. We have to keep all realms in proper condition and well-maintained. However, there is an inherent challenge neatly outlined in this Sanskrit / Samskrta proverb:

“Sariram vya’dhi mandiram”.

‘Where there is a body, disease comes’.

In other words, the body is prone to disease. At any moment, diseases may manifest. In that case, it is our duty to cure that disease in a safe and healthy manner.


Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba’s overarching guidelines about the field of medicine and health, as well as what form it should take in the future.


Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.

“Shat ma’ri bhavet vaedhyah. Sahasra ma’ri cikitsakah” (Human Society – 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a “vaedyah”, i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes “cikitsak”, i.e. high-qualified doctor.

So Baba is referencing this satirical proverb where the chief qualification for becoming an expert doctor is how many patients they have killed with toxic medicines. The point being: Prescribing harsh medicines to a helpless patient often leads to catastrophe. Yet this is a common outcome in pathys that use harmful medicines.

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (Human Society – 1, Various Occupations)


As stated above, in allopathic medicine, the selection of medicines often harms and sometimes leads to the death of the patient. Why does this happen? Because allopathic medicines are harsh and have poisonous side effects. In that case, administering medicines can bring about a grave scenario – even death. That is one aspect of allopathy that everyone should know.

Baba says, “The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?” (1)

In addition, allopathy does not cure the problem of the patient or eliminate the illness. Rather allopathic medicines merely keep the problem in check, in which case one must take that allopathic medicine for the course of their life. So that is another inherent weakness of allopathic medicine.

Thus allopathic treatment has at minimum four distinct flaws: (a) They use harmful medicines that can compromise your health and even kill the patient; (b) there is an inherent danger in giving medicine based on the germs and diseases present in the body; (c) the medicine prescribed does not cure the patient of their illness; and, finally, (d) if the ability or motivations of the doctor are questionable, the result will be disastrous.

Aside from these aforementioned glaring defects, allopathy, however, does have some strengths:
(a) Comprehensive diagnostic testing.

– Although it must be noted that often time allopathic diagnostic testing is quite invasive and has side-effects and drawbacks – such as with radiation, ct sance etc. It can also be very dangerous. Often times they over-diagnose as well. Yet, no matter how much diagnostic testing is done or not, allopaths do not address the root cause. So their treatment is basically useless. So the problem recurs again and again. For example, with an ulcer they do not address the root cause, so that ulcer will crop up again. Same is the case with hemorrhoids, fistula etc –

(b) Effective treatment of trauma.
(c) Solid surgical capabilities.

In a nutshell, that is the overview of allopathy.


Many mistakenly believe that ayurvedic medicines are not harmful. But that is just not true. Baba pointedly explains that the ayurvedic and unani system of medicines are based on the introduction of strong medicines. Administering such medicine can cause terrible harm.

Baba says, “In both systems [ayurvedic and unani system] crude medicine is applied.” (2)

Baba says, “Ayurveda and hekemii [hakims]…use strong medicines and also poison as a medicine…In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (3)

So ayurveda lives in the shadows of allopathy as ayurvedic medicines also have harmful extremely harmful effects on the body.


Baba then reveals one very unique fact: That the entire foundation of ayurveda is outdated.

Baba says, “There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases.” (4)

In His above teaching, Baba explains that the entire platform of ayurveda is based outdated parameters which do not taken into consideration the continued development of the human body and glandular system.


Surgery is of great value yet pure ayurveda does not include surgery.

Baba says, “In the pure ayurvedic system, there is no surgery.” (5)

Thus, without surgery, ayurveda is unable to treat a vast array of cases including trauma, blunt trauma, serious medical emergencies, and other critical conditions.


Although ayurveda does employ strong medicines, some ayurvedic medicines can fully cure a patient of their disease. This is in stark contrast to allopathy where the medicine never fully cures the patient, which is why patients of allopathy will take that medicine so long as they remain alive.



The next pathy to be discuss in naturopathy. First Baba outlines the overall approach of naturopathy.

Baba says, “Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet.” (6)

Then Baba describes the various techniques and methods used by naturopaths – like fasting.

“Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.” (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

“Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.”
“The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.”
“Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].” (8)


Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

“Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature.” (9)


Here below Baba unveils the special way that medicine works – it facilitates the healing process in the body.

“People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body’s own healing power. Medicine only helps to accelerate the activity and speed of the healing process.” (10)

Here again, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.


“The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons.” (11)

Baba says, “In homeopathy whose principle is “Samah samam shamayati” (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease.” (12)

Baba says, “The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease or its symptoms. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient’s symptoms.” (13)

“Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.” (14)

“Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people.” (15)

“Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment.” (16)

“The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor’s chambers may be possible in a hospital.”
“In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient’s disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment.” (17)

in Him,
Surya Deva


1. Human Society – 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society – 1, Various Occupations
4. Human Society – 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society – 1, Various Occupations
7. Human Society – 1, Various Occupations
8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
9. Human Society – 1, Various Occupations
10. Human Society – 1, Various Occupations
11. 8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society – 1
14. Shabda Caynika – 4, Kárpat́ika to Kála (Discourse 23)
15. ‘Guidelines for Commencing Microvita Research’
16. Human Society -1, Various Occupations
17. Human Society – 1, Various Occupations

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Date: Fri, 21 Dec 2012 22:02:46
To: am-global@earthlink.net
From: “Giriish ”
Subject: Longing For Royal Funeral



In His majestic manner, Baba has left no stone unturned; every reply and every answer He has graciously given.

Included in this email is a link to an audio file of Baba’s voice wherein He is even giving instruction on when one should leave their post. Please find it along the upper left sidebar of the blog. Plus the entire transcription of that audio file is contained right here in this email.


Baba wants that we should all attain that divine stance of supreme fulfillment and reach unto His loving lap, so He has clearly stated that in our mid to later years, we should leave aside the bulk of our worldly duties and focus the mind inwards – ensconcing ourselves in that sweet bliss. This applies especially to those holding key posts; and this has multiple benefits.

So when a person’s physical abilities are waning and their cognitive abilities are decreasing, they should give up the post. Society should not suffer due to one’s greediness for the post.

Otherwise if one continues to hold onto that social position into their later years, it is neither good for society nor for one’s psycho-spiritual development. That is why Baba says that when one is old, has less energy, and is unable to function properly, one should give up the post and let those who are younger and have ample energy take up the work. When one is holding a significant post then that comes with many responsibilities. If due to old age and feebleness, one cannot attend to those duties properly, they should pass on their worldly responsibilities & titles to their juniors. Then this juniors will attend to that work with greater vigor and society will be benefited, and those who are senior in years can devote more time to spiritual practice. This is the basic approach and this tenet applies to all Ananda Margiis, both Wts and family margiis.

That does not mean that aged persons cannot do any work at all. There are many types of sevas; surely one can serve in some capacity. But that post might have fewer demands. The main idea is that society should not suffer because of one’s compromised abilities and greediness to hold the post. The goal should not be to have a royal funeral in their honor, as a person will become one with that and lowly goal. One should think of and cultivate the desire to attain Parama Purusa. That should be the aim: To become one with Him.

Who can deny the fact that physical stamina and cognitive abilities are needed to hold key posts. If one’s faculties – physical and psychic – are waning, then they will not be able to properly execute their work associated with key positions in society. In that case, they should give up the post.

It is just like if one is a surgeon and their hand is shaking and they cannot recall the next step of the surgical procedure, then who is going to be interested in being operated by that surgeon. On their own accord, that surgeon should step down. That will be best.

Similarly if a pilot is losing his vision and is suffering from Parkinson’s disease, then who is going to want to fly with such a pilot. No one. Because they know the result will not be good.

Unfortunately, due to reasons best known to them, some of our senior members do not recall or pay heed to Baba’s special teaching that when one is elderly and can no longer do then work then one should leave the post.

In order that everyone may benefit from Baba’s divine teaching, here below is (a) the translation, (b) the transcription, and (c) the link to this rare excerpt of this never-before-published discourse of 12 June 1979 (Kolkata).


Note: The following is a near literal translation of an excerpt from one of His original discourses. Here follows Baba’s special mandate about leaving one’s post:

“In the past, after attaining 50+ years of age, the people used to go to the jungle. While living there, they would engage only in the study of the scriptures (svadhyaya), discussion on dharma (dharmashastra), bhajan, kiirtan, sadhana, and puja etc.”

“But these days, even after people cross 80 years of age, still they do not like to leave their leadership post of minister etc. Instead they proclaim that, ‘I want to have a state funeral. If I leave the post then how can I get that. It will be impossible’.”

[Then Baba began joking that…] “Even the dead body in the cremation ground does not like to leave the post.”

(Note: Here dead body means those who are fragile yet still holding the post. They are like dead bodies of the cemetery.)

“You all should never do like this. When you see that you have become aged, then give your post to your juniors. At any cost you must not clutch onto your post forever.”

(Then Baba was again making jokes and then He asked one Dada, ‘Would you like to clutch onto your post forever?’. Then everyone started laughing and that Dada replied, ‘No, Baba.’)

“Prepare your juniors and give up your post immediately. ” (12, June 1979)

The above is a near-literal translation of an excerpt from Baba’s original discourse.


(Note: English readers should be aware that the following has been written in Roman Sanskrit, so various letters are pronounced differently from the English alphabet. Please reference the Roman Sanskrit alphabet page from a recently printed edition of one of our AM books.)

Paca’s vars’ hoye gele. Aba’r jungle cale ja’be, keval sha’stra carca’, dharma carca’, sa’dhana, bhajan.

“In the past, after attaining 50+ years of age, the people used to go to the jungle. While living there, they would engage only in the study of the scriptures (svadhyaya), discussion on dharma (dharmashastra), bhajan, kiirtan, sadhana, and puja etc.”

“Painca’sordhve vanam gajah”

After attaining 50+ years of age, the people used to go to the jungle.

“Ekhanto assii vatsar hoye ja’va’r pare mantritva cha’r’ate ca’y na’. Bole a’mito state funeral nebo. A’ge mantritva cha’r’ale to sa’ma’n…hobe na’.

“But these days, even after people cross 80 years of age, still they do not like to leave their leadership post of minister etc. Instead they proclaim that, ‘I want to have a state funeral. If I leave the post then how can I get that. It will be impossible’.”

[Then Baba began joking that…]

To ekhan ei rakamer…Ghat’er mar’a’ tabuo post cha’r’e na’.”

‘Even the dead body in the cremation ground does not like to leave the post.”

“Tomara’ kintu ei samasta karabe na’. Jei dekhale bayas hoye geche, apane junior ke diye post cher’e debe, sange sange post cher’e debe. Kono vya’pa’re post a’nkar’e tha’kibe na’.”

“You all should never do like this. When you see that you have become aged, then give your post to your juniors. At any cost you must not clutch onto your post forever.”

(Then Baba was again making jokes and then He asked one Dada, ‘Would you like to clutch onto your post forever?’. Then everyone started laughing and that Dada replied, ‘No, Baba.’)

“Loka taerii kare post cher’e da’o.”

“Prepare your juniors and give up your post immediately.”


In His above discourse, Baba is giving the dynamic teaching that one should not hold and clutch onto the post as one crosses into old age when they can no longer do the work. Because ultimately, this human life is a spiritual journey, and one should do sadhana regularly from their very childhood up through their early adulthood and mid-life, and then later on – when one is aged – they should devote their time almost exclusively towards sadhana. That is Baba’s special teaching.

Unfortunately, this teaching is not well-known in Ananda Marga as certain personnel never even attempted to publish this very discourse. Now 32 years have passed since this discourse was first given, and still this unique pravacan has not been published or printed in any language.

Thus, due to their attachment etc, top Dadas are holding onto their post into the very later years of their lives and beyond.

Yet in His above teaching, Baba is clearly giving the hint that post-holders like PP Dada and GS Dada etc should no longer be holding onto their organisational position into the twilight of their lives. Rather they should relieve themselves of such duties after they have become aged and then dedicate more and more time to practicing sadhana. That is Baba’s explicit mandate.

And indeed, up till 1990, Baba was cycling more and more young faces into Centre. This was His regular manner of running the organisation.


Nowadays though, some holding key posts wrongly think that they should remain in the post until the day they die – whether they can do the job properly or not. That is why some are blaming that the overall posting system is faulty. Because they see what was going on with PP Shraddhanandaji and misunderstand that PP must keep his post forever and ever. They think that PP Dada should hold just keep his post up till his very expiration – regardless of his mental state etc.

But, in reality, this is an incorrect approach. Such a PP should have either handed over his post, or taken a lesser position.

All in all, it is just like US Supreme Court Justices who have their appointments till death. That does not mean though that one should keep their post whether they can do their job or not – whether they have dementia or not. Rather, when they are no longer able to fulfill their duties, then those Supreme Court judges step aside. This is the honest and decent thing to do.

This same ethic and spirit applies to the PP post etc.

Yet certain key post holders do not do like this. Instead they clutch more and more tightly onto their post as their own capacities diminish.

So, now is the time to turn things around and pay heed to Baba’s call that those beyond their capacity should be maximally involved in sadhana etc. Society also should not suffer due to their inability.


Here is the link where one can hear the section from Baba’s original Bengali discourse where He gives this very point that one should step down from their post after the age of 50+, and allow their juniors to carry on with the work.


Just click on the audio file at the aforementioned link.


By Baba’s grace our Marga will soon overcome the various diseases of extreme groupism and the lust for power and develop into a rational and fit society.

Baba says, “Install qualified persons in power, and the social order which will be evolved by virtue of their leadership [and] will give due importance to one and all.” (A Few Problems Solved – 2)



Because of this defective atmosphere where Dadas hold onto their post for decades and decades even when they are not well, then it is no wonder why in Ananda marga youths are not coming. It is because old people are sitting there on the post like rocks and the youths do not see any dynamism in that. This stands as yet another reason why we should be adamant to implement Baba’s teaching of not having elderly and decrepit persons still so actively involved in their livelihood and key posts etc.


Among others, nowadays we see that both Rudranandaji and Sarvatmanandaji are desperately clothing onto their organizational status and still trying to secure the top post for themselves. Yet both are suffering and unable to attend to their duties properly. Rudranandaji has a bad back and cannot attend properly to his work; and, Saravatmanandaji recently had his own episode where he passed out on stage while giving a talk. They are both too feeble to execute their duties properly, and society suffers. That is the end result – plus they miss out on the opportunity to have more time for sadhana.


“Patitapa’vana tumi sana’tana, toma’ra iccha’ya cale dhara’ “… PS #4986

Baba, You are Saviour of the sinners. You are eternal, ever-present. This universe moves according to Your desire. We are listening and silently watching Your divine liila. When You give a little energy, only then is it possible for us to do something. Otherwise, nobody can do anything. Baba, please come close, more close into my mind and saturate the core of my heart. By Your grace, I understand You are within all…

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Date: Wed, 12 Dec 2012 21:17:48 -0000
To: am-global@earthlink.net
Subject: Baba Story: Jamalpur to Entire Globe
From: manamohan.10@infinity…



We should all learn from this following Baba story.



In the early days when Baba was working in the Railway Office, Baba used to talk to His colleagues about His plans and programs for changing the humanity-at-large and the entire globe – in order to serve and help the suffering people.

In particular, Baba would talk about social service projects such as children’s homes, schools, medical clinics, and various other endeavors.

Hearing this, those colleagues who were margiis were thinking, “We are too few in number. What can we do, how will we be able to do this. It is just not possible.” Side by side, those colleagues who were not aware about whom Baba is, told Him, “What You are telling is very important and I have great admiration for these ideas, but without the requisite means it is all just talk. Theoretically, this is fine to discuss, but on the practical plane it is of no value. How will You ever do such things when You are working here.”

These non-margii colleagues could not imagine how Baba would ever implement such programs, let alone establish these works around the whole globe. And margii colleagues also had their concerns and doubts, though they dare not express this to Baba directly.

In reply to all this, Baba would merely say, “I am putting forth ideas and I will continue to talk to those who come around Me. Those who are interested will carry out these works. So I will continue to talk to others – I feel that to be My moral obligation.”


Here the point is that Baba Himself never indulged in or gave credence to their talk about what is or is not possible or about how steep the odds are etc. He did not give value to their pessimism.

Baba just kept to His ideological platform, principles, and vision – keeping His aim fixed on His plan.

We know that in due course Baba infused the needed vibration and created a vast organisation that is executing His grand plan, by his grace. And that organisation will grow and grow. By this way, His ideology will be established in due course.

We should always keep this story in mind when confronted by obstacles in the form of nay-sayers etc.



There are many right minded people in this world who want to do good things but they do not have ideas. So our duty is to propagate dharmic ideas, and in due course sincere and right-minded people will implement those plans. We should not think otherwise.

One should never invite any type of pessimism while talking about ideology. The aim should always be lofty. How much a single individual can do on their own is one thing, but we should not lose sight of the goal. Baba’s ideals are the goal of Ananda Marga education and all other efforts like dharma pracara, social service projects (both temporary and permanent), Prout, neo-humanism, schools etc.

A few pessimistic people who see only the organisational crisis may think Baba’s ideals are too radical to establish in the present environment. They mistakenly think that can only be done in the divine world. This is their pessimistic way of thinking.

But let us remember this.

Before 1985, who thought that the USSR would crumble so precipitously and cease to exist. Likewise, before 2011, who thought that there would be such a dramatic happening as the Arab spring where one dictator after another was taken down. No one could imagine such a turn of events. The central notion is that we should go on propagating His divine ideals without compromise. At the opportune time, right-minded people will come and momentous work will be done.

When we propagate Baba’s teachings even non-margiis are inspired by the aims and goals. Those ideas touch their heart. In turn, they start so many organisations and movements to spread and implement those concepts.


Furthermore, we all know the story where Baba says that, “If you do not do the work then I will get it done by others – non margiis even animals.” And to some degree, this is what we see going on.

On various occasions when talking about Prout, Baba simply told us to propagate the name Prout and the rest of the work will be done – even done by non-margiis.

Since Ananda Marga started, so many Ananda Marga ideals have been propagated by others because they saw what we were doing and read about Baba’s ideas. Then they started to implement those teachings too.

For instance, when Ananda Marga started in the 1950’s and 60’s, intercaste marriages were firmly rejected by the society at-large. Such villagers would attack and burn our jagrtis simply because we propagated and practiced inter-caste marriages. Those villagers were absolutely livid and furious. But see the irony. The common people have since embraced inter-caste and inter-racial marriages. Now those protesting villagers are witnessing their own grandchildren engaging in inter-caste marriages. Such is the divine liila of Parama Purusa. Indeed, since those early days, many have begun following Baba’s guideline and they are preaching others to do the same.

If we do not propagate or if we compromise on His teachings, then Ananda Marga ideology will be propagated by others. Thus, at the very least, in our discussions we must be firm; we must not compromise. By this way, we will sow the seed and support the cause of dharma.

Baba says, “I am always an incorrigible optimist, because I know that optimism is life.” (A Few Problems Solve – 3)

Let this be our way – certainly then our success is assured.

At His feet,


Thousands of years ago people dreamed of flying – we see proof of this in texts like the mythological Ramayana and those Puranas. And in the due course, in the 20th century this idea came to fruition. Likewise in Ananda Marga, we have the plan that one day our system of education, Prout, social service projects etc should come into form. If we do not plan or talk about it, then it will never happen.

We can see that many have started propagating the Sanskrit language and now the number of Sanskrit speakers is in the hundreds of thousands. It is been accepted and welcomed on a mass-level. That was not happening 50 yrs back. Yet Baba wanted to propagate Sanskrit and now He is doing this by other organisations.

Here the idea is that Parama Purusa fulfills His desire by any means. Everything and everyone is His creation. By that way, He can and will get the job done. Always His plan will be implemented – somehow, maybe even in the least likeliest of avenues. But certainly it will happen. This we must always remember: We should become a society of optimists.

When we discuss ideas on the internet, even non-margiis will pick up the topic and start propagating those concepts as evidenced by the recent growth and use of Sanskrit, plus so many other positive movements have been launched: Animal welfare movements, environmental activism, deep ecology, human rights, and the dignity of women etc.

Baba’s ideas are unique and we should go on propagating them, then margiis and even non-margiis will get attracted and do the same.

If we look around it becomes quite apparent that the very ideas which Baba started propagating are getting implemented throughout the society.


The ideas of Ananda Marga are based on bhagavad dharma. In this day and age, some feel that it is easy to compromise and remain sloppy in following Baba’s guidelines, but we should be careful. If we do not follow His teachings then a wrong tradition will be started and the humanity will not be benefited by the teachings of Taraka Brahma. Rather they will be led in the wrong direction. Yet it is His sublime teachings which are so highly needed for the society. So we should not be shy in propagating Ananda Marga ideals. Rather we must work hard to perfectly exemplify His rules, regulations, and guidelines.

The slippery slope – of not following Ananda Marga teachings – is easy but not safe.

Once again let us remember that we should always follow the path of optimism, and never indulge in pessimism or negativity. If our schools are not in line with and / or compromising with Baba’s educational ideals then we should raise the matter and create the necessary pressure that they should follow 100% Baba’s teachings. Never should we appreciate the status quo. We should talk on the plus points and encourage everyone that one day all Baba’s teachings and guidelines will be implemented. Our aim is to move in that direction – regardless of what others say or do.


Baba says, “There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that it seems that everyone is in a deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to. Had they done so, they would certainly be optimistic, because if they had looked carefully at the symptoms of pause, they would have realized that significant preparations were being made for the subsequent phase of speed. So under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life.” (A Few Problems Solved – 3, Dynamicity and Staticity)

Baba says, “In the crimson rays of the early dawn floats the trumpet sound from the distant blue void. The call resounds: Arise, awake and waste no time in sleep. Tear off the fog of dogma and march on smashing under your feet the sky-kissing challenges of the rocky mountains. Remember that victory does not come by itself. Victory has to be invited and welcomed with sweat, the warmth of the blood and the fiery flames of hard labour. The task you have undertaken has to be brought to its consummation. When the mission is noble victory is sure to come. So do not sit inert wasting your valuable time. Be ready to give a fitting response to the clarion call of the cosmos. Be ready from this very moment.” (Ananda Vanii #70)


“Ba’ndhan chinr’e beriye elum kave keno ke ja’ne…” (PS 3526)


Baba, You have graciously done everything. You have shattered all my bondages, brought me out of that magical net of maya, and lifted me up onto
Your divine lap. Amazingly, You released me from the otherwise insurmountable grip of maya. Baba, it is impossible for me to understand exactly how You did it. O’ my Lord, You have smashed all the bondages and brought me out. You graced me and attracted my entire mental flow towards You so I did not get pulled towards the magical allurement of avidya maya. Baba this is Your causeless grace on me. How it happened I do not know – but now, by Your infinite compassion I am in Your eternal shelter.

Baba, from the moment You brought me under Your shelter and made me deeply attracted towards You, You became my everything. After that no longer did I did pay heed to any obstacles – or any crude worldly attraction. Instead by Your grace I moved swiftly towards You. By seeing this situation, some concluded that I was imbalanced, mad, and crazy. In their own way they tried to pull me back into their negative way of living. But by Your divine attraction I did not pay any heed to their call; nor did I get affected by the useless comments of those ignorant people. Baba, by Your grace now I am safe under Your shelter.

Baba, by Your Supreme direction, You have taught me what is important in this life. With Your fathomless love, You changed my mind: You have made me a member of Hari Pari Mandal [1]. You graced me and showed me how to offer my entire unit being at Your alter. In this magnificent display, You brought me under Your divine shelter and I got You. Baba, You Yourself made all those crude desires drift away from my mind and by Your grace now I am blissfully floating in the high tide of Your eternal form of divinity. Baba, each second of my life is like a divine oblation – giving the flowers of my heart and mind. Each and every moment I am offering everything to You in the form of Guru Puja. Baba, by Your grace my whole existence surrenders at Your lotus feet…


[1] Hari Pari Mandal: Literally means ‘circle of devotees’. In the deeper sense it is that highly devotional state of mind where all one’s longing and desires are racing towards His Supreme Self, towards Baba. When by His grace one has accepted Parama Purusa as the only Goal of their life then each and everything they do is done to please Him. In that blissful atmosphere, the bhakta is just closely revolving around His Cosmic Nucleus – not at all distracted by anything else in this created universe. So when one is in that deeply devotional flow of Hari Pari Mandal by Baba’s grace they are totally ensconced in Him and moving in His divine flow.

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From: Girish Girish
Subject: Why Are You Here
Date: Fri, 30 Nov 2012 21:48:44 -0400



Paying off debt…Purchasing a house…Saving for retirement…Gaining name, fame, money, prestige, beauty etc, etc.

All these plans and programs in today’s materialistic society – where people think and plan many decades into the future – point to the idea that people basically think that they will be on this earth forever. Oh sure, they may say, “One day I am going to die”, but they do not really believe it. Not in their heart of hearts.

Proof being that their entire life outlook, structure, and planning demonstrate that they feel they will remain on this earth forever – or at least for so long that they need not think about death.

Most aim for material wealth and comfort, name and fame, and all sorts of temporary gains – thinking they will bask in those things up to eternity. And they say that, “When I retire (at the age of 65 or so) then life will be glorious: I will have x amount of money and lots of free time.” People begin planning for this so-called golden era of their lives when they are merely 25 years old, or even younger.

Their life revolves around the false notion that they have come here to remain on this earth – as if this place is their eternal abode. They do not think that one day they will leave. Nor do they contemplate that their death could come as early as today or tomorrow. This outlook is quickly spreading from western materialistic nations to all countries of the globe, wherever materialism is in vogue.

However, as we know, this type of mentality is not helpful as it runs contrary to our spiritual ideal and Baba’s guidelines.

Plus it invites, at minimum, two serious deficiencies in the practical sphere.


There are two main character flaws which manifest when one thinks of this world as their final abode.

1. People fail to utilise their life to do truly good works that will enhance their progress, i.e. increase their proximity to Parama Purusa. They do not engage in a life of sadhana and service. Instead they spend their time frolicking hither and thither on this earth, from one sensual longing to the next, from one party to the next.

2. When the time inevitably comes to confront death, either their own or their companion’s, they are shocked, depressed, and gloomy. They utterly lack the psychic stability to deal with this basic fact of life.

So many people on this earth get trapped in this way and they suffer for it.


So what is it that we should do?

Baba’s guideline is that we must always remember the fact that this world is jagat, i.e. mobile. Nothing on this earth is fixed. This earth is samsara: everything is moving – moving towards expiration or death.

That is why Guru’s teaching is to remember that death can come at any time – in childhood, in adolescence, as a young adult, whenever. Nothing is sure. Our place on this earth is not fixed – at any moment we may leave this world.

“That is, during dharma’caran, i.e. dharmic pursuits [following yama and niyama, service, svadhyaya etc] one should think that the god of death has already started pulling one’s hair – that one’s death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.” (Subhasita Samgraha, part 11)

When one understands that death is near, inevitable, and can show up on their doorstep at any time, they will naturally attend to the most important endeavors first, like trying to please Parama Purusa, and not just waste one’s time in worldly pleasures. We should move ahead with this idea in mind.

Here again is Baba’s teaching about how we should view everything in this world, including our own life.

Baba says, “Then, Smara nityamanityata’m. Nityam means “always” – “Remember always the transitory nature of things.” [Anityata’m means “the ephemeral”, “the transitory”.]… A thing which was born will die one day…That which comes within the scope of the spatial, temporal and personal factors will alone be born and die.” (Subhasita Samgraha – 21)


All this demands a basic shift in outlook. Instead of thinking that we have come here for a long, long time. We should think that we are here on loan only.

This body has been given to us for a limited time – an extremely short time, a maximum of 100 to 150 years, not thousands of years. In addition, one may die anytime and not even see tomorrow’s sunrise. In that case, one will rush to do great things immediately and understand one’s true nature.

Tragically, most forget that this body has been given to us on loan. They think this body will last forever on this earth. When sunk in such unawareness, one becomes lethargic and lax about life. A person will eat, drink, and be merry or not merry, whittling away one’s time.

They will forget that their current energy and strength will not last. After the age of 39, the body begins to decay. One will lose energy, muscle power, hearing, eyesight, and the list goes on and on. Plus any moment, one may be scooped away from this earth without a moment’s notice.

Because this body has been given to us on loan. And only Parama Purusa knows for how long – we do not.

As sadhakas, we must always be aware of two things: 1) Our final abode is elsewhere, 2) Our body will not last long.

In that case, we will maximally utilise our body for attaining salvation, not worldly pleasures.

It is just like if a person goes to the market to get medicine for their ailing grandfather. With that goal in mind they will reach to the drug store, secure the medicine, and return home quickly with the medicine for grandfather. They will pointedly do their duty. In contrast, if one goes to the market and fails to remember their goal of getting medicine for grandfather, they will walk past the drug store and instead spend hours and hours in the cinema house, watching one movie after another – until midnight. Finally when they leave the cinema hall and walk to the market all the shops are closed. In the end, they return home empty-handed, with all their money gone and no medicine for grandfather. So they are scolded and punished for being so neglectful.

It is just like how degraded humans get punished by prakrti for forgetting their Divine Goal and instead indulging in other mundane allurements. For wasting their human life, they are punished and sent sliding down the pathway of negative pratisaincara.


“O human beings, the path is ready for you, you just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey, one day, one is destined to attain Parama Puruśa. When Parama Puruśa, the Cosmic Cognition, is your goal, success is a must, success will be with you.” (Neohumanism in a Nutshell Part 1)

“O human beings! be established in the radiance of divinity and the splendour of valour and chivalry, because yours is the path of revolution. Your path is not the path of extra caution and scheduled movement. You are the traveller of a rugged path. You are travellers of an impregnable path. You have to march ahead proudly with the flag of Marga upright. You have no time to stagger or to look behind.” (Subhasita Samgraha – 1)

“O human beings, proceed ahead in the path of oṋḿkára towards subtleness. Do not run after the superficially pleasant mirage, dominated by tamoguńa. Establish yourself in sattvaguńa and then merge into Brahma. Reach the spot whence oṋḿkára has emerged. Awaken your dormant dynamism through sádhaná and devotion. Realize the mental elevation of divinity and merge this into the endless stream of divine mercy.” (Prakrti Tattva and Oṋḿkára Tattva)

“From distant ages past, you have been moving toward the Supreme State. You have suffered untold privations, and today you have the most favourable opportunity to become worthy human beings.” (Ananda Marga Ideology & Way of Life – 1)

in HIM,


“Je ga’n chilo mane ga’oya’, ga’ini ta’ha’ sabha’r ma’jhe…” (P.S. 3189)


Baba, my and Your relation is very close– very intimate. The feelings and the relation that I have with You, I do not feel comfortable sharing
with others because it is most intimate.

Baba, the song which I prefer to sing for You, that very song I do not like to sing in the meeting– in dharmacakra, in the presence of others. In
shyness, I do not open my heart then. Those Prabhat Samgiita which I prefer most, I do not sing in front of others. Rather in that situation I sing
more common type of Prabhat Samgiita songs. In that way I suppress my inner feelings & desires.

Baba, You are always sitting in my heart and You know all these things. You always listen to the throbbing sensation of my heart. You know how much
I love You.

Baba, You are my dearmost; You are my Beloved. When I talk with You, then in my mind I do not feel any dilemma or any kind of complex or shyness. Without any hesitation I open my heart. Because You are my most close. When I came out after the meeting– dharmacakra, I did not hear the resonance of all songs that had been chanted there. Rather my own preferred song which I did not sing there, that special tune was resonating in my mind. And I went on listening to that very unsung song and it was charging my mind with Your divine love.

Baba, after forgetting all the shyness and just swaying in the hope of getting You, I go on asking for Your grace and Your proximity – that You please remain with me always as my own…

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Date: Fri, 23 Nov 2012 20:21:32 -0000
To: am-global@earthlink.net
From: Tiirthapati Deva
Subject: Gunas: Story of Three Thieves




When you feel inspired to do more sadhana and be more vigilant in 16 Points then in that phase you are more dominated by sattvagun’a; and if you feel lethargic to do asanas but eventually do them in a half-way sort of manner, then you are more dominated by a rajogun’a; and if feel a complete lack of interest in spiritual life and are instead attracted to mundane and sensual pleasures, then you are more dominated by tamogun’a.

If most of the time you are dominated by sattvaguńa then you are a sattvaguńii.

Here Baba illustrates how the various three gun’as affect a person’s life choices.

Baba says, “A sattvaguńii person always finds sattvaguńa in everything. Similarly, a rajoguńii finds rajoguńah, and a tamoguńii finds tamoguńa. On visiting Káshi a righteous person [sattvaguńii] shall associate with the sages and saints on the bank of the Ganges and will find Káshi to be the most sacred place. A tourist [rajoguńii] will go round the city and find it a city like all others, while a cheat [tamoguńii] will find this city a proper place for his operations. The same city is visualised in three different ways by three persons according to their respective temperaments. ” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Thus, sattvaguńa will lead one along the path to the Divine; tamoguńa pushes one along the path of severe degradation; and rajoguńa is more of a neutral enterprise, neither high nor low.

Baba says, “With the help of prakrti’s sattvaguńa, the aspirant can gain access into the universal, imperishable consciousness. When his mind merges in universal mind, this state is called “savikalpa samádhi”. According to natural principles, if the aspirant takes something limited and perishable as the object of his attainment and adopts it as the goal of their life, they unconsciously proceed toward tamoguńa – toward crudeness, and eventually towards animality. Tamoguńa alone is crudeness, and rajoguńa can be called dynamism, and sattvaguńa the harmonious enlightenment.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

Finally we should also understand that all three gun’as are present within each and every human being – and every entity of this cosmos – but to varying degrees.

There are three gun’as, i.e. binding principles governed by prakrti, and they influence the mind of each and every sadhaka in various ways.

The preceding paragraphs and teachings provide a background about the nature of the three gunas and how they affect human thought and action.


As noted, everything in this universe is bound by all three gunas, yet one is usually more dominant than the other two. For instance, if a normal person one day wakes up with the ardent desire to learn meditation, then it can be said they are now dominated by sattvagun’a. And if after some months or years on the path, they get tempted by alcohol and plunge themselves into a drunken stupor, then they regressed and were dominated by tamogun’a.

Not all examples are quite so stark; there are a thousand shades of gray in between and you may recognise in your own life when you feel more dominated by the sentient principle (sattvagun’a), and when more dominated by the mutative principle (rajogun’a), and when more dominated by the static principle (tamogun’a).

Baba says, “All the three attributes operate together in everything, although in varying proportions. Those things where sattvaguńa predominates are called “sattvika”, those where rajoguńa dominates are called “rájasika”, and those where tamoguńa is dominant are called “támasika”.” (Subhasita Samgraha – 1, Prakrti Tattva and Onmkára Tattva)

But whatever may be, ultimately these three gun’as are all binding principles operated by prakrti – the cosmic operative principle. They have their own limitations. These gunas themselves cannot liberate you from bondage. They cannot grant you mukti or moksa, not even sattvagun’a. And they can’t bring you to the abode of Parama Purusa.

To best illustrate this in a clear manner, Baba has recounted the story of the three thieves in various discourses. Here below is a summary of Baba’s story.


A sadhaka was once crossing a forested jungle in hopes of reaching to one great city. Along the way, the sadhaka was accosted by three thieves – Mr. Tamogun’a, Mr. Rajogun’a, and Mr. Sattvagun’a.

The thief named Mr. Tamogun’a wanted to kill the sadhaka and steal everything he had. And verily Tamogun’a was about to murder the sadhaka when the thief named Mr. Rajogun’a intervened. Mr. Rajogun’a was not in favour of killing the sadhaka; he merely wanted to tie him up and rob him. Mr. Sattvaguna remained quiet and watched.

Mr. Tamgoguna and Mr. Rajoguna then harassed and tied up the sadhaka, and then all three thieves went to go hunting in the jungle. While the other two thieves were still out hunting, the thief named Mr. Sattvagun’a returned to the scene of the crime.

With much remorse he looked at that sadhaka and said, “Oh dear, you are in terrible trouble. I am so sorry. I wanted to help you earlier, but with those other two guys around I could not intervene. So I had to keep quiet.”

Then Mr. Sattvagun’a quickly untied the sadhaka and gave him back his belongings. He then led the sadhaka through the jungle and stood at the very edge and showed the sadhaka the path to the city of lights. But Mr. Sattavguna himself could not leave the darkness at the edge of the jungle, as he was, after all, a thief. So the sadhaka was saved from the dangers of the jungle by Mr. Sattvagun’a, but then still had to advance further to the city of lights.


(A) We can liken the thief named Mr. Tamogun’a to that aspect of maya that leads one to utter degeneration: drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others.

That is why Baba paints such a gruesome picture of the thief tamogun’a in his above story. Because those dominated by tamogun’a get ruined, even destroyed. They are just like the living dead, killed by tamoguna.

(B) Mr. Rajogun’a is not quite as nasty or mean-minded as Mr. Tamogun’a, but we cannot think that Mr. Rajogun’a is very helpful either. Mr. Rajogun’a did not want to kill the sadhaka, rather he robbed the him and left him tied up to suffer in the dark.

In the practical sphere, we can think of human beings dominated by rajogun’a as those who run after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence.

They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another’s complete destruction. On occasion, those dominated by rajoguna may even do decent works in life, but those works will still keep one in bondage.

(C) Then we come to the thief Mr. Sattvagun’a. In the above story, Mr. Sattvagun’a is basically portrayed as the hero. He helps the sadhaka get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun’a can then liberate any sadhaka from all bondages. It cannot. Sattvagun’a itself is a binding principle – it keeps jiivas in bondage.

As the story shows though, sattvagun’a will bring sadhakas onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered existence.


Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun’a.

So being dominated by sattva’guna is not liberation. Still one is bound and prone to downfall.

Only if one is fully immersed in the thought of Parama Purusa – day and night, i.e. 99% sattvaguna – are they not prone to degrading activities. Then they are still in bondage to some degree (i.e. food, death etc), but they have almost zero chance of falling into the mire of tamogun’a.


So the three binding principles – sattvagun’a, rajogun’a, and tamo’guna – each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, “Ma’ya’ has three gun’as – operative principles through which it works – viz., sattvagun’a (sentient principle), rajogun’a (mutative principle) and tamogun’a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (sattvagun’a) has the capacity to take the sa’dhaka very near Him (Nira’ka’ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira’ka’ra Brahma. This gap is known as bha’va or bha’vasa’gar. This gap can only be bridged with the help of devotion. Thus we see that ma’ya’, channelized properly (in its sentient operating principle) can take the sa’dhaka to a point very near Ishvara, from which point the domain of devotion begins.” (Subhasita Samgraha – 19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. Only by ideating on Parama Purusa can one cross the ocean – bha’vasa’gar – and reach unto Him.


Baba says, “So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan’a’gati. This sharan’a’gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura’ca’ro bhajate ma’mananyabha’k
So’pi pa’pavinirmukto mucyate bhavabandhana’t.
Daevii hyes’a’ gun’amayii mama Ma’ya’ duratyaya’
Ma’meva ye prapadyante Ma’ya’meta’m’ taranti te.

“This ma’ya’ is a dangerous force. The dexterous hands of ma’ya’ create so many problems, and these problems are dangerous: Aghat’ana ghatana pat’iiyasii ma’ya’. It is very difficult for human beings to surmount the effect of ma’ya’. But I am there. Those who have resorted to sharan’a’gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” 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. Api cet sudura’ca’ro bhajate ma’mananyabha’k. “Even if the sinner of sinners resorts to sharan’a’gati, to complete surrender, then so’pi pa’pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana’t. “They must attain salvation, for I am the granter of salvation.” (Subhasita Samgraha – 11)

at His alter,


“Pradiip shala’ka’ jvele cali eka’, se priyo to mor elo na’…” ( P.S. 4794)


Alone, sitting in isolation I lit the lamp. I was waiting and wondering why my Dearmost has not come. I wanted to have a glance of Him, to lay my
eyes on Him. Neither did He come, nor did He look towards me.

Sitting in dhyana, in my mind I prepared and decorated a seat for Him; I was waiting and waiting for Him. In dhyana, I was just asking Him for boons – to fulfill my worldly desires. I did not want to have Him. Rather, I wanted worldly things – boons etc. I did not ask for those things which are divine and eternal. Instead I asked for perishable, decaying, material things – which are under the bondage of time, space, and person. Instead of longing for Him, I asked Him for boon after boon. In my misguided dhyana, all these crude types of desires I had.

All that went in vain because my Dearmost did not come. In dhyana, when I was folding His seat and putting it away, I thought that without
pure devotion nothing is going to happen; I cannot get Him. What I did in dhyana was just a waste of time. Everything went in vain. I gave more
importance to worldly things in comparison to devotion and I went on asking for parabhakti from Him. That too went in vain.

Sitting alone I lit the lamp and waited, but my Dearmost did not come…

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Date: Sun, 04 Nov 2012 20:32:58 +0200
From: Shankar Panigrahi
Subject: Re: Old Hindu Dogma Getting New Colour in Ananda Marga #2




(Note: This is the second letter in this series. A link to the initial letter is appended below. In addition, all below sections in brown italics are excerpts from that first letter. – Eds)

The existing Hindu dogma of shraddhanjali or punyatithi (annual death ceremony) has been redecorated and given a place in Ananda Marga – not just in the form of so-called mahaprayan but also as an annual death day ceremony for Ananda Margiis who have passed away.

Unfortunately this has become a general trend in our Ananda Marga society.

Some may think this is something glorious, but when it runs contrary to Baba’s teaching, then there is no question of it being something good. Rather it is a dogma that should be removed.

The new dogma is that some are turning the death day of their dear relative into an annual death day ceremony.

Since 1990, there have been innumerable cases wherein margii families choose to observe the anniversary of the death of their cherished relative.

For instance, someone dies on July 1st, then the prescribed system is to mourn and observe death death for no more than 12 days. That means, by 13 July, all public ceremonies and gatherings related with the mourning of the deceased must be completed. That is Baba’s system.

But some families are opting to celebrate the death for years and years, by honoring the anniversary of the death each year on July 1. They mark those celebrations by reciting shlokas, distributing food and clothes, and garlanding the deceased margiis’s photo etc. Just as is done in the Hindu dogma of punya tithi / shraddha.

To some naive persons this may sound “honorable” or “respectful”, but it is 100% against Baba’s system.



Unfortunately, here are a few recent examples of “prominent” margii families that are going against Baba’s teaching.

[A] The family members of Ac Harishankarji of Ranchi performed first shraddha divas (annual death day ceremony) by feeding the margiis & relatives. Then every year since on the death anniversary of Ac Harishankar they put garlands on the samadhi (tomb) which is inside their house premises. These are “important” margiis yet they are doing such activities each year on the anniversary of Ac Harishankarji’s death.

[B] Similarly, an important margii, Lokanath Pradhanji of Debagad, Sambalpur in Odisha state, is involved in death day ceremonies. Pradhanji was a college professor who was blessed with microvita sadhana by Ba’ba. But on the death day anniversary of his father, he performs akanda kiirttan for 12 hours in his residence, feeds the kiirttanites & relatives. This occurs every year on 13th June which is the occasion of his father’s death anniversary.

[C] Another margii, Pratap Nayakji is also involved in dogmatic shraddha or annual death day ceremonies. Nayakji is well-versed with Caryacarya, yet on the anniversary of his wife’s death, he performs kiirtan of Baba nama kevalam for 3 hours and feeds people. All done on the death anniversary of his wife. Indeed, every year he is honouring his wife with garlands. Ironically, before his wife’s death he was against mahaprayana, now he is in favour of it. By the way, Nayakji WT sanyasi before emergency period. He knows the rules, yet still he indulges in annual death day celebrations.

[D] Other important margiis like Bhaskar Jenaji does annual death day on the shraddha divas of his mother by doing mass feeding, akhanda kiirtan etc. Bhaskar Jenaji received microvita sadhana and other experiences, yet now he is plunged in dogmatic annual death-day celebrations.

[E] Likewise, Prof Aditya Mohantyji does annual death day celebration for both his wife & his father. He too was blessed with microvita sadhana, but performs akhanda kiirtan, and feeds the people on shraddha divas (yearly death day) of his deceased relatives.

In particular these three – Loknath Pradhanji, Bhaskar Jenaji, & Prof Aditya Mohantyji – are samaj leaders who go to conferences and seminars preaching the gospel of Prout and neo-humanism. Yet, see how they are sunk in hypocrisy.


Actually, all of the above are so-called important margiis – holding important posts – but see their standard. They got opportunity to see Baba and get His blessing. When they were close to Baba they understood His guidelines, but as soon as they were apart from Baba they did keep His teachings in mind. Such persons are the worst type of devotees.

Baba says “According to Tantra, disciples are of three categories. The worst category are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.” (Ananda Marga Ideology & Way of Life – 9, Tantra and Sádhaná)

That is the state of the aforementioned so-called senior and great margiis.


According to Baba, greatness is based on something else.

Baba says, “It is action that makes a person great. Be great by your sádhaná, by your service, by your sacrifice.” (Ananda Vanii #20)

According to Baba, greatness is not determined by being senior citizen or gaining a top university degree, or any other worldly quality. Greatness comes from one’s sadhana, service, and sacrifice.

The aforementioned persons think they are following so-called mahaprayan, therefore their dealing is good. But nothing could be further from the truth. They are drowned in dogma yet do not realise it. Such is their unfortunate state.


Note: In Ananda Marga, shraddha should be done once within the 12-day mourning period and money must not be spent on food / feasting or charitable donations. Just we follow Baba’s given ceremony in Caryacarya. Spending money on shraddha means succumbing to Hindu dogma. So if one does a mass feeding in honour of the deceased during the 12-mourning period, then that is bad. Then there are those who do annual death day ceremonies and spend lavishly on food / feasting and donations. That is a second scenario. Both situation are bad, but doing a dogmatic Hindu-style shraddha on the anniversary day is worse. Any of the above margiis falling in either of these categories are living representations of Hindu dogma. They should change their ways immediately.


Since long, because of this death day dogma, Indian society has been exploited financially by Hindu priests. The common people incur huge loans and are forced to feed their entire village on annual death day celebrations. Plus they pay those priests enormous sums of money. If all this is not done, then they will not go to heaven. In turn, many lead miserable lives trying to repay these huge loans. Spiritually this is very bad and socially it is crippling. There are many reasons why this death day dogma is poisonous for society, but this is one of the major ones. Because of this, centuries ago led by Carvak, atheism was on the rise in India. People were getting exploited by the priests and Carvak stood up against those religious exploiters. Even then he could not root out this dogma completely. So still society is suffering. Now is the time for all Ananda Margiis to wipe out this dogma with our dharmic, God-centered approach, by Baba’s grace.

Baba’s system is a 12-day mourning period.

Of course we all know that Baba has firmly declared in Caryacarya that the period of mourning shall be 12 days – no more.

Baba says, “The period of mourning should not extend beyond twelve days.” (Caryacarya – 1)

Thus to observe an annual death day ceremony is against Baba’s guideline and against His wish.

All this type of dealing is not at ll pleasing to Guru.

However, certain families justify that when so-called mahaprayan is observed every year as shraddhanjali (dogmatic Hindu shraddha ceremony) in Tiljala, then why can’t we (i.e. the family) observe the death of our dear loved one, each year on the anniversary of his death.

They innocently think that by honoring the death day annually, they are pleasing both Baba and their deceased relative. But in true sense they are satisfying neither. Because to please Baba one must follow His teachings and to please a deceased person one must honor their wishes. And most often, in the case of a Ananda Margiis, honoring their wishes means following Guru.

Thus by observing the annual death day, neither party is pleased. The deceased is not pleased nor does Guru approve.

Yet people have fallen into this trap because that is the prevailing Hindu dogma and that is what groupists like Sarvatmananda have popularised in Ananda Marga.

This is the predicament and the new dogma that is taking birth.


These people forgot Baba’s slogan:

Baba says, “You boys, you girls, you the spiritual aspirants, must always remember that you must never surrender at the altar of dogma. In the past, dogma committed so many nuisances, dogma created so many fissiparous tendencies in this human society. Your slogan should be “Dogma – No more! Dogma – No more!” Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory.” (A Few Problems Solved – 4, Dogma – No More)

We must not succumb to the dogmatic Hindu beliefs of mass feeding on the initial shraddha ceremony nor observing the annual death day ceremony with feasting and public donations. As disciples of Lord Shrii Shrii Anandamurtiji, we must glorify Him by adhering to and practically following His divine teachings.

Shankar Panigrahi


For their welfare, please forward this email to any of the margiis mentioned in this letter, so they can adhere to Baba’s teaching fearlessly.




“Toma’r a’sa’-ja’oya’ hoy na’ kabhu, prabhu ekatha’ jeneo na’ ja’ni…” – P.S. 274


Baba, You always remain with me & with everyone eternally; that is why it is said that Your arrival and departure never happens. I am aware about this eternal truth, but even then I do not know and I remain forgetful. I know this very fact, but also I do not know. Your welcoming and Your farewell are not possible because You are eternally present. This is such a mysterious notion that I know, and even then I do not know. I do not like to believe. Sometimes I think You are near and sometimes I think You are far. That is my misunderstanding.

Baba, You have created this world in such a way that when anything is flourishing or blooming, the seed of destruction is hidden within. In due course it perishes. This type of divine play is going on in this cosmic cycle, eternally. On the one side with Your two eyes You saturate everyone with Your love, and on the other side from Your third eye the flame of fire burns everything.

In this creation of Yours, the sweetness of effulgence is always accompanied by the black shadow of death, which falls gradually. But in this entire divine play You are the black shadow and You are also the effulgence; You are everything. Baba Your welcoming and farewell never happens because You are omnipresent…

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Date: 08 Oct 2012 19:06:37 -0000
From: “Acintya Mittra” a88mittra@
To: am-global@earthlink.net
Subject: Prout Practiced in Every Ideal Family



~ Part 1 ~

In this age of extreme capitalistic greed & avarice, where materialism and the profit motive are king, it is very clear that the time is ripe for the sprout of Prout to grow and come to fruition.

Already, Prout is very much a practical philosophy that is manifest on this earth: The major tenets of Prout are being practiced by ideal families across the globe.


A true family functions off of the dual approach of service and consumption. Things are done and goods are purchased for the welfare and utilisation of those family members – not for profit. If someone is sick, the right medicine is procured: Period. And if someone is hungry then food is offered etc. There is no question of deliberating if a particular action will be profitable or not. According to their means, family members provide for everyone in their family.

And that is indeed the way Prout functions: It is based on the rational consumption and utility of resources for the well-being of all. So the ideal family unit and Prout are quite compatible.

Furthermore, no true family will ever bring vices into their home that are not needed or harmful like cigarettes, toxins etc. They will not intentionally undermine the well-being of their family in this way for their own self-interest – never.

So the manifestation of Prout as a pillar of society is not something beyond our grasp or beyond human conception. All that is needed is to apply those same Proutistic principles that are already present in our family lives to the greater society.

Now let’s take a closer look at this entire situation.



At present, the world is working off of the greedy capitalistic model. Businesses, industries, and economies all over the globe are based solely on the profit motive. That is the be-all & end-all of capitalism: So long as a business is able to make money then its presence is justified in the society.

For that reason, businesses do not care about what is needed in the society, nor do they care what is beneficial for the society. Only they are concerned with turning a profit. That is the golden ticket. With that in mind, an industry may produce all kinds of useless or even harmful products, so long as they think they can make a profit.

For instance, to increase profits, capitalists fill society with gambling halls, narcotics (illegal drugs), perverted literature, violent video games, degrading movies, harmful medicines, tainted food products pornography, and so much more. These vices and caustic items are lethal for society, even then capitalists impose them. Why? Profits. The bottom line for them is how much money they make – not the well-being and proper growth of society.

The world has grown weary of the ill effects of capitalism. Goodp people in all areas are seeking the right alternative to the exploitative and profit-oriented capitalistic system. By merely talking to people about Prout is a big step toward bringing Prout from the model of the ideal family to the general society.



Not only do capitalists inject harmful agents into the society, but there are many things that are needed but are not produced by capitalists because they are not profitable or marketable: Solar cars, cheap medicines, well-insulated homes, locally grown foods, and so many things.

For instance, nowadays doctors, drug companies and lab technicians do not research or produce medicine for uncommon diseases like vitiligo (white patches on the skin), testicular cancer, gastric lymphoma and so many more. Verily, there are so many diseases classified as “rare” where no medical research is in process because the money is not there. Basically, if less than 200,000 people suffer from a disease in the US, it is labeled as “rare” or “orphan” – in which case drug companies and medical researchers do not want to touch it as it is too costly for them, i.e. too difficult to make a big profit. So those people who contract these diseases are left to suffer.

At the same time, there are hundreds of drugs / medicines made each year for common diseases like coronary heart disease because that is profitable. Even though there are a sufficient number of medications on the market to treat those who are ill, they invent more medicines just to make a profit. Often they just transger the same medicines into a new bottle with a new label just to increase sales. Then they stop producing generic medications so people are forced to pay top-dollar for name-brand meds. And of course they rarely (or never) tell patients they can cure their hypertension entirely through lifestyle changes. Why do they not say anything? Because they do not want to lose paying customers for their products, i.e. medicines.

These are but a few of the tricks done in today’s greedy medical industry whereby needed products are missing entirely and profitable ones are mass produced because they are money-makers. The outcome: The needs of society are not met – only those at the helm increase their income.

This approach of course is not just related with the medical industry. There are so many much needed products missing from the marketplace on the whole, simply because capitalists do not think them profitable. I am sure everyone can easily generate their own list of things.

Here the entire concept is that the faulty approach of capitalism does not consider human interest and welfare, rather it just imposes its will on society in order to increase sales and make a bigger profit.

Such an approach has gone on long enough – people are looking for answers. And that solution Baba has given: Prout. And Prout is the practical approach as already ideal family members subscribe to Prout principles.


Here is another way of examining this situation. If any family member is sick, then with a compassionate heart the other members of the family will nurture and care for them. Because that person is in need of support. But in the greedy capitalistic society, when someone is in need of something, then immediately big business and corporate entities devise ways to exploit that particular weakness. For instance, if the power goes out then corporations will double the price of generators because they know people need home generators. Thus, wherever greedy capitalists find a soft spot or point of weakness in society, they exploit the situation to enhance their profits. That is the way capitalism works.

Prout, on the other-hand is not based on profit, but rather consumption. Proutists will produce more of what is needed in order to meet the needs of society. They will not exploit the situation for their own gain, but will rather try to solve the problem.

Is this not the healing balm for today’s greedy, capitalistic society.


Given today’s environment, it is clear that soon Prout will take shape on this earth.

In truth, we are much closer than we think. Already Prout is established in ideal families around the globe and soon those ideals will take shape on a broader level in society.

More about this will be shared in my next letter on this topic. Please write in with your thoughts and reflections.



Here is but one of Baba’s many teachings wherein He contrasts the greedy approach of capitalism with the rational, holistic manner of Prout.

Baba says, “Economic decentralization means production for consumption, not production for profit. Economic decentralization is not possible under capitalism, because capitalist production always tries to maximize profit. Capitalists invariably produce at the lowest costs and sell at the highest profits. They prefer centralized production, which leads to regional economic disparity and imbalances in the distribution of the population. In the decentralized economy of PROUT on the other hand, production is for consumption, and the minimum requirements of life will be guaranteed to all. All regions will get ample scope to develop their economic potentiality.” (Proutist Economics, Economic Democracy)


Introduction to Prabhat Samgiita #3007:

In this song, Baba explains how even though some sadhakas are aware about sadhana, the do’s and don’ts of life, and the disciplined system of practice, they can’t follow the cult properly because of the various pashas [bondages] and ripus [internal enemies]. However, by Baba’s grace, if in the corner of their heart there is devotion, then they will feel in their heart that the Lord will help them reach the final Goal.

In this song, Baba has come to the sadhaka and the sadhaka is communicating with Him. During the first few minutes, i.e. the first stanza, the sadhaka is speaking indirectly to Him and telling: You promised me in dhyana that You would come, and now You have come so please grace me.

Prabhata Samgiita #3007:

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-

Mor jata dos’a mane ca’pa’ ros’a,
S’amiya’- karun’a’- karibe-,
Bolilo- madhu ma’se a’sibe-

Path dekha’yecho path bujhiya’chi
Path dekha’yecho path bujhiya’chi
A’lasye upeks’a’ karechi—
Jene shune bhu’l pathe caliya’chi
Bharosa’- holo smita ha’sibe-,
Bolilo- madhu ma’se a’sibe-

Ja’ni mor bolite- kichu na’i,
Ja’ni mor bolite- kichu na’i,
Toma’r jinise mor bole ja’i
E moha chalana’ shra’nti ya’tana’
Bolo nirasan karibe- kabe,
Bolilo- madhu ma’se a’sibe-

Ke jeno a’sia’ marme pashiya’,
Bolilo- madhu ma’se a’sibe-


(Note: Here the sadhaka is indirectly addressing Parama Purusa as He, but the sadhaka is talking to Parama Purusa.)

One day in my sadhana someone (Baba) appeared in my mind, in my heart, and said He would come in the vernal month. He also told me He will wipe away all the sins which I committed – knowingly and unknowingly – by his karuna of dharma samiksa. He told He would forgive me for my suppressed frustration and all my shortcomings, and shower His karuna’.

(Note: Now in their conversation the sadhaka is directly addressing Parama Purusa as You.)

O’ Lord now You have come to me. You have shown me the path and taught me sadhana, 16pts, all the do’s and don’ts, and conduct rules. I understood everything theoretically and memorized it all. By Your grace I understood Your guideline; yet because of my lethargy, I neglected to follow that path. I always thought I would do dharma sadhana tomorrow but never did it in the proper way. I went on living an improper life. Knowingly, I treaded the wrong path, but because of Your love and compassion towards me, I always feel in my heart that You will gently smile [1] when You come and shower Your grace and clean me. Now You have come, so please grace me, O lord.

Baba, You have created me. This entire universe is Yours. I know I have nothing to call my own; nothing belongs to me. Even this physical body which is giving me shelter, this also is not mine. Even then I think of Your objects as mine. [2] Because of my inflated ego and false vanity, I wrongly think that all these worldly possessions which I have are mine. This infatuating deception, this agony of illusion, O my Lord, please tell me when You will dispel it.

Baba, I do not have strength to follow your path, now You have come by Your causeless grace pull me towards You on my Lord…


[1]: When you have deep, deep love for someone, then you know in your heart that when you see them, they will not think about your past mistakes but will instead express their kindness and affection. It is just like how a small child never thinks: “My mother will only calculate about my wrongdoings when she sees me after school. Instead, with her love my mom will warmly embrace me and serve me something sweet to eat.” In stark contrast, in the case of the judge and a convict, that never happens: The judge will always look upon the convict with consternation. Whereas in the loving relation between Parama Purusa and the sadhaka, when they meet He always showers His grace and kindness because at that time both feel truly happy just by seeing one another.

[2]: Commonly human beings think that the material possessions that they have are their own and they brag about that to others. People think, “I
have this property and this mansion and this prestige etc.” But they do not know that what they think is theirs does not actually belong to them. The real owner is Parama Purusa. What to say about one’s property, their first shelter,. i.e. their body, also belongs to Him.

Baba says, “This body, this mind, this wealth has been given to me by Parama Purus’a…That is, the actual owner of this body, the actual owner of this mind is He.” (Ananda Vacanamrtam – 14)

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Date: 26 Jun 2012 19:38:29 -0000
From: “Manoj”
To: am-global@earthlink.net
Subject: Relations with Others


“Arupe chile tumi rupe esecho, dhara’ke a’loke bhaviyecho…” (PS 2665)


Baba, You were formless in Your unexpressed stance of Nirguna Brahma but now by Your infinite grace You have come in form as the Taraka Brahma [1]. Baba, You are so gracious. You have filled this earth with Your divine
effulgence and fathomless grace. Baba, with Your boundless compassion You have saturated this world with Your divine nectar. O’ Lord, You are the most Loving Entity in this vast universe. I do pranam to You again and again. I surrender completely at Your lotus feet.

Baba, in whichever direction I look on this earth, I only see Your magnificent Self in this expressed world. Baba, besides You nothing else exists; except You, I do not see anything. You are reflecting Yourself in each and every entity – animate & inanimate. Baba this world is filled with Your divine presence. O’ my dearmost, You are expressing Yourself with such overflowing bliss in each and every molecule and atom of this creation and in the transcendental realms also. Everything is filled with Your grace– both the expressed and unexpressed worlds. Nobody is alone; nothing has been forgotten. All are under Your loving shelter. Baba, although You are present throughout this created universe, even then in Bhavatiita [2] also, only You are there. Baba, You graciously fill both the manifested and unmanifested worlds with Your divine bliss.

Baba, You are the Goal of everyone. Without You, nobody has any future. Those who do not realise this think they are everything. But ultimately because You are the Goal of life their extreme arrogance gets pulverised. Their vanity is just wallowing at Your feet with the hope that You are going to forgive them and shower Your infinite grace and save them from total destruction because You are eternally established in karuna’.

Baba, You are so gracious; You have come and showered everyone and everything in Your bliss…


[1] Ta’raka Brahma: Some naive persons think that Taraka Brahma is gone. But that is not true. Because the dhyan Baba has taught us is the ideation on Taraka Brahma. And Baba Himself has said that to know Him and have Him, one must get Him in dhyana. That is why even central workers who were surrounding Baba 24hrs day were also forced to close their eyes and do sadhana each and every day. Because the real connection with Taraka Brahma occurs within. That is why we can say that the presence of Taraka Brahma lives on and on for devotees. Because it is in that form that He is present in dhyana. And indeed that is the only way to realise Him. And that dhyan did not change after 1990 – it is the same meditation. In that case which devotee can truly say that Taraka Brahma is gone – no one. Because by His grace each and every day we communicate with Him in dhyana in His divine form as the Taraka Brahma.

All in all, this is a vast discussion and there numerous angles to discuss but the overarching idea is that for devotees, the divine Presence of Taraka Brahma goes on and on as Baba remains ever-present in their mental plate in that form.

Baba says, “Ta’raka Brahma is not a figure of philosophy – it is a creation of devotional sentiment.” (Idea & Ideology)

[2] Bhavatiita: In His stance of bhavatiita, Parama Purusa is beyond all physical manifestations and beyond all thought conceptions.

Baba says, “Parama Purus’a, the Supreme Reality, is beyond all speech and thought: He is beyond the reach of the vocal cord. So He is bha’va’tiita [“beyond bha’va”]…The more one thinks of His infinite qualities, the more one becomes speechless, the more deeply one becomes absorbed in Him. However He is viewed, He is seen to be the newest of the new– constantly new. That is why He has been described as bha’va’tiita abhinava [“beyond
bha’va, ever-new”].” (Namah Shivaya Shantaya, Disc: 19)



Baba says, “Bear in mind that you have a duty towards– indeed, you owe a debt to– every creature of this Universe, but towards you, no one has any duty; from others, nothing is due.” (Caryacarya – 2, ‘Sadhana’, pt #3)

In the various dogmatic religions, it is often taught that God has created this whole universe solely for the enjoyment of human beings. That is why, without a second thought, religious followers kill animals and exploit downtrodden people up to the bone without any qualms. Such followers think that everything has been put on this earth for my pleasure and gain.

Motivated by this dogmatic teaching, selfish people’s mind works in that way. Such people think that, ‘Others have the duty to take care of my situation and their own situation as well. And they should not bother me about their own problems’. This is the way such selfish persons think. And if due to some reason that same lowly person helps others then that selfish person thinks that in the near future the person they helped should pay them back in full plus interest for their so-called service. Thus there is no question of true duty and service; these ideals have no place in their mind.

Because of all this, present day society’s condition is unfavourable – bleak. All around the west these things are quite common, as well as in the big metropolitan cities of the east. But Baba’s teaching leads in a different direction. In His above mandate from Caryacarya, Baba is very beautifully guiding us that our duty is to serve everybody – without any expectation of anything in return.

Manoj Deva

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Date: 01 Apr 2012 22:46:05 -0000
From: “Hariish Dev”
To: am-global@earthlink.net
Subject: Next Life: Greed for Name and Fame

Next Life:

Greed for Name and Fame

Here below Baba guides us how important it is to keep pure ideation when helping and serving others.

Baba says, “Those engaged in social service devoid of ideation on Parama Purusa, then when performing their good deeds they become greedy for name and fame. And they like to see the newspaper coverage of their great works.”

“So in this case the person falls under the instinct of greed- because he is greedy for the popularity of his own unit name and fame. And due to the domination of this greed instinct, in his next life he will be born according to those reactive momenta– which is depending upon the dominance of a particular vrtii.”

“So in natural course the Creative Principle will provide him with the body of a cat which is always greedy for food. A cat is so greedy that when sneaking into the kitchen to devour some food, even if the cat gets hit and jumps out the window; then just a few fractions of a second later that same cat again tries to enter into the kitchen via the door– to again try to get some food. All due to its avaricious nature.”

“Thus this is the fate and next life of those who cannot control their greed. Here it should also be noted that Parama Purusa did not do anything to create this situation. Rather, according to the desires of the jiiva he will get the new life.” (AV (B)- 10, 22 April ’79)

Hariish Dev

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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: Who Is Real Donor?
Date: 08 Mar 2012 20:43:57



Sometimes we hear reports in the news of how an ultra-wealthy person is donating millions or even billions to a given cause or charity – albeit under a certain set of conditions.

In response, the common people go “oooh” and “ahhh” with great appreciation and veneration. They regard that “philanthropic donor” as a second god and sing the praises of their generosity with full admiration.

As Ananda Margiis, we have to step back and view the scene according to the dictates of bhagavad dharma. Then we will have a balanced perspective.


What follows are two dharmic stories told by Baba which help us understand how to evaluate the value of a given service or donation.

First however, we should review Baba’s teachings on giving and how to qualify the value of that offering.

Specifically, there are three qualifications for evaluating the greatness of a person’s donation:

(1) Percentage: The percentage of wealth donated;
(2) Hardship: The degree of struggle undergone in giving that money;
(3) Means: Was the money earned honestly (shuddhodana), or through trickery, deceit or exploitation.

We will examine these three factors further down in this post.

One thing to be noted is that the total amount donated is NOT a qualifying factor, but unfortunately this is the main thing people look at, and they overlook the above three true factors in assessing the greatness of any financial donation. It is for this reason that this entire posting has been written.

These following stories make this entire issue more clear.



Many may know the story from the mythological Ramayana which Baba Himself cites on numerous occasions. King Rama and his army needed to cross the waters from South India to Sri Lanka in order to rescue the Siita. So Rama called all his followers – fighters, animals, everyone – to build a bridge.

Baba says, “You know the story of the Rámáyańa. During construction of a bridge, the big monkeys carried large stones while the small squirrels brought only tiny grains of sand. Is there any difference between the carrying of tiny grains of sand by the squirrels on the one hand and the carrying of a whole mountain by Hanumán on the other? Both are equally valuable. You may be a small entity like a squirrel, but your existence is in no way insignificant.” (Namami Krsna Sundaram, Disc: 21)

Baba says, “The most important point to consider is who has utilized his ability and to what extent. Hanuman [the mighty monkey, a devotee of Rama in the mythological epic the Rámáyańa] fetched huge boulders to build a bridge across the sea, while the squirrels collected small pebbles. Yet intrinsically both these actions have the same value…We cannot give more appreciation to those who have not utilized their potentialities properly but have done more work than to those who have fully utilized their talents.” (Human Society Part 1, ‘Social Justice’)

In the above quote, the squirrel utlised 100% percent of its capacity and the big monkey did the same thing. So their contribution was equal despite the fact that the monkey carried much bigger objects. Their percentage of giving and degree of hardship is the same.

As the story goes, the bridge was built, Rama and his armies crossed, and Siita was rescued. The import of Baba’s above teaching is that even though the squirrels only brought small pebbles, their offering and help was as much valued as the dramatic efforts of Hanuman. Why? Because those squirrels gave their all, according to their capacity and strength.

And that is one of Baba’s golden guidelines with regard to rendering proper service. How much one is utilizing their inherent potential – what percentage of themselves are they giving toward a certain cause and how much hardship they are undergoing in their service.

When we apply this formula to the present day capitalist schema, we can understand that a $1 donation by someone who has only $10 is of greater worth than a $50 million ($50,000,000) donation by some capitalist billionaire. Because the amount that one gives is not the driving force; what is valued is the percentage of one’s wealth and property that they are willing to offer. A poor man gave 10% of his wealth but a rich person has given only .0001% percent of his wealth, i.e. a minuscule amount.

By Baba’s dharmic guideline, the poor person has donated more than the billionaire hence the poor person should get more respect.

Although it looks like the rich person has given a lot because the amount is large, but in the realm of service it is quite minimal. Because he gave only .0001% of his entire wealth and did not undergo any hardship. So his contribution of $50,000,000 is much less than the $1 given by the poor person.

Here the overall amount is meaningless. We should never look at the total amount per se, but evaluate the donation according to the percentage of one’s wealth. That is our Ananda Marga way.

$1 to a poor man who does not have food is quite substantial whereas $50 million to a multi-billionaire is quite petty. Thus the poor person underwent greater hardship. That also counts per the viewpoint of bhagavad dharma.

One added point that should also be noted is that the billionaire will use their $50 million donation as a tax write-off and actually save money.

So for the billionaire the act of giving is often a mere exercise in managing their wealth in a strategic manner whereas the poor person who donates is actually giving away what little money he has. That is why, according to the dictates of bhagavad dharma, that $1 donation is greater as that represents a higher percentage of the person’s total wealth. That is one parameter for measuring the quality of social service or one’s generosity. And the second parameter is the degree of hardship.



Here is an important story that is directly related with Baba’s teaching on service and sacrifice.

Once there was a very poor family. They had almost no food and were on their deathbed. They were going to share their last few morsels of food amongst the four of them. Just as they were about to eat, a beggar knocked on their door. The beggar requested something to eat. The family knew that if they failed to eat that evening they would meet their death. Even then, one by one, they all gave up their portions and served it to the beggar. The beggar was deeply satisfied by their offering. That night those 4 family members died of starvation.

A mongoose witnessed the entire scene and was awestruck by the family’s great sacrifice. The mongoose started rolling around on the floor and inadvertently rolled over some of the flour that had fallen onto the floor during the offering to the beggar. Because that offering was so pious, the wee-bit of flour turned the mongoose’s coat golden wherever it came in contact with the mongoose. Half his body was touched, so half his body became golden.

Time passed.

Upon his coronation, King Yudhisthira offered a grand feast to all in the kingdom. The affair featured the most sumptuous dishes imaginable. The mongoose arrived with great anticipation as he had been desperately trying to make the rest of his body golden. At this feast he rolled again and again on the floor wherever food had fallen in hopes of making the rest of his coat golden. But the food at Yudhirthira’s feast had no such effect – the mongoose’s coat did not become golden.

Hence the mongoose called the entire gathering a farce. The brahmin’s yajina made his coat golden, but this gathering of King Yudhisthira had no such effect. The mongoose’s coat did not become golden. So it was not as good an offering as the brahmin’s.

Here the point is that King Yudhisthira’s offering was not as great as the brahmin’s the degree of sacrifice; the hardship incurred was far less.

Baba’s teaching in this second story is that the greatness of one’s offering is measured by the degree of personal sacrifice and hardship. The poor family offered a very little amount of food but they were willing to sacrifice their life. So their offering was indeed great. In comparison, the King Yudhisthira presented mounds and mounds of fanciful dishes to his subjects – without having to undergo any personal sacrifice or suffering – so his offering was basically valueless, according to the measuring rod of bhagavad dharma.

Thus when teams of billionaires gather and give away huge amounts of wealth and property, but undergo no hardship themselves, then their offering is quite paltry in the eyes of dharma. It has little of no value. Whereas if a man has but one ripped blanket and he gives that to a needy passerby while he himself spends the night shivering in the cold, then that offering is very meaningful.



The final measure or qualifcation for determining the greatness of one’s offering is how they earned the money. Did they earn their money through honest and fair means.

For instance, if a robber stole large sums of money from one town and then offered just enough money to one village so they could purchase a simple hand pump, we cannot call that offering or donation worthy. Rather it is tainted and dirty. The robbers’ money is not pure, i.e. not earned through honest means.

If one procures their money by harming the public and / or doing heinous activities, then we cannot think of that as pure money. And any donation made with such funds will have absolutely no dharmic or service value.

Yet that is what we see commonly in the height of this vaeshyan era. People and corporations use impure money to make “donations”.

Here is case in point. As we know the oil companies have ravaged countries like Nigeria in order to gain monstrous profits and in return such companies donate comparatively paltry sums for erecting new schools in the countryside. The whole episode is nothing but a farce. Their so-called donation has nothing to do with service. It is more like an advertisment or bribe because they are making such a donation to enhance their own public image, nothing more. And with that heightened public image they will further exploit the resources of that country for their own corporate gain. So we cannot consider their offering to be dharmic, generous, or pious. It is put greed and selfishness.

Unfortunately in this advanced stage of the vaeshyan era we see many such ploys; but never should we associate such “donations” as being expressions of selfless service or giving.

To truly give one must have earned their money in a sentient manner, free from exploitation and manipulative tactics.


From the above stories and examples, we can understand that there are at minimum three critical factors at play. The value of a person’s giving is measured by:

1) The percentage of wealth that is given away.

2) The degree of penance or hardship that is undergone by the person making the donation.

3) The purity of their livelihood.

It is these factors which truly determine the greatness of one’s offering.

Unfortunately, most of the time people overlook these factors and instead measure the “greatness of the offering” only by the amount. That is the tragedy.

In this way, exploitative vaeshayas who have billions of dollars get venerated for their so-called large donation of millions of dollars, when in fact that donation is but a minuscule amount of their total wealth. Plus such capitalists do not undergo an ounce of hardship in making that so-called big donation. Even then the common public sees all the zeroes – i.e. $10,000,000 – and thinks that capitalist is a second god and divinely generous.

Please read more below.


In today’s vaeshyan era, Baba’s above mandates are essentially overlooked, or at the very least not used to determine the value of one’s offering.

Because in today’s market, when the mass of wealth is controlled by 1% of the population, the common people sit back dumbfounded and awed by how some ruling capitalists give away huge sums of wealth. The public hails such givers as “great philanthropists”, “divinely generous”, and “true friends of humanity” etc. They think such capitalists are really, truly great. They bow down to them with full reverence, honour and respect. When in fact, those big donors offered a paltry amount of their total wealth and did not undergo even an iota of sacrifice. Thus, for those big donors, their so-called act of giving was effortless yet it earned them great praise. They became champions in the eyes of the common people who were stupefied by the size of the gift.

That is one half of the story.

Then that same public looks upon their own value as marginal at best. They develop a huge inferiority complex and deem themselves to be comparatively worthless – they become pawns of capitalist exploitation. Such persons undergo endless trials and tribulations to give back to their families and communities, but that is all looked upon a quite trivial.

Rather all the gusto and glamour goes to those so-called great capitalists who control all the wealth. The newspapers, the media, the people, and the whole society gathers round in awe of those capitalists.

So the entire situation is upside down – indeed totally backwards. Those who are sacrificing the most and offering the greatest percentage of their wealth are marginalised and those who give paltry amounts of their enormous wealth are hailed as the great philanthropists. When in fact to accumulate such wealth they had to exploit the common people to the very bone.

Here Baba points out the hypocritical ways of such vaeshyas (capitalists).

Baba says, “Vaeshyas are not satisfied with just sucking people’s blood, they often devour their flesh and bones as well; then they beat drums made from the skins of their victims as they deliver religious and philosophical discourses, build temples and construct lodgings for pilgrims, and undertake various other activities. They criticize materialism and try to retard its progress not because they object to it philosophically or psychologically, but because in a materialistic system there is every possibility that their vested interests would be adversely affected. Although they support spirituality, they are not motivated by spiritual sentiments. The fake spirituality they preach actually injects impotency into society. In their endeavours they are assisted by like-minded exploiters who trade in religion.” (Human Society-1, ‘Various Occupations’)

Actually such capitalists suffer from a psychic disease. They accumulate money not for their basic needs but to satisfy their misplaced longing of expansion. What such capitalists fail to understand is that mundane wealth can never satisfy our inner psychic urge for infinite peace. Instead of looking within they try to accumulate such a vast wealth which they cannot consume. This is their psychic disease.

Baba has put forth this edict about such capitalists.

Baba says, “These capitalists are the unworthy sons and daughters of the Cosmic Father because they go against the principle of cosmic inheritance. They should be cured of their ailments.” (‘Discourses on Prout’)


Here are more of Baba’s divine teachings on this important topic of service and giving financial help.

First Baba points out that it is not the pomp and show of one’s donation, but rather the conditions in which it was given.

Baba says, “You know, the measure of sacrifice is not its quantity or its grandeur. A sacrifice should always be measured in terms of the circumstances in which it has been rendered.” (Ananda Vacanamrtam, part 31)

Thus when a poor person or a weak person gives their all in trying to help another, that far outshines the rubies and diamonds given by capitalist exploiters.

And here below Baba categorically states how a poor man’s penny is greater than a wealthy man’s fortune.

Baba says, “The charity of a few paise of the poor has the same value as a thousand rupees from a millionaire. Indeed the charity of those few paise is greater.” (Subhasita Samgraha, part 1)

Plus in His own practical life, Baba clearly demonstrated how He never valued the “amount” of the offering but rather the devotional feeling of one’s heart.

For instance, Baba would always accept an invitation to stay at a bhakta’s residence even if that person was of modest means; and Baba would always refuse the luxurious offerings of big landowners when they gave only out of pomp and show.

Also who can forget the tale of when one wealthy businessman proudly tried to give Baba a bagful of money. Baba refused to see him and when the businessman finally cajoled his way into Baba’s room, Baba took the bag of money and threw it outside His window. Immediately the businessman rushed out of Baba’s room to retrieve his money and without a moment’s delay, Baba shut & locked the door – neither accepting the businessman’s company nor his “donation”. Why? Because that businessman got that money through unfair and unethical means.


The way things are now is not good. Greedy capitalists who are veritable enemies of society get treated as the golden ones, and the common people who toil day and night to support their families and help their communities are oft forgotten – their contributions are not at all recognised.

Baba says, “Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, creating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do research on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion.” (Human Society Part 1, ‘Social Justice’)

We must no longer give value to those who are undeserving (i.e. those capitalists) and instead we must give value to those who are deserving (i.e. the common people). Only then can society can progress, otherwise not. Till this situation is righted, people will continue to aspire to become rich by all kinds of wrong means. Because by this way they know they can get worldly power and be regarded as “divine and generous”.


He has given us the duty to bring this capitalist era to and end. Such capitalists suffer from psychic disease: They hoard money when in fact it is meant for all.
When people have a better understanding about this then we can bring forth shudra revolution. Once the people know how capitalists got their money & and whose expense, then the masses will be ready to come forward and usher in the new era of social and economic justice. We must hasten this movement.



In certain instances in our Marga, a few have fallen into the same capitalistic model outlined above. Some financially rich margiis give larger donations yet did not have to sacrifice or undergo any hardship whereas many simple margiis underwent much trouble in giving to the organisation. They may have dedicated their all their free time to helping out in a margii school or they may have spent countless hours collecting food and clothing for the poor. Yet it is those wealthier margiis with bigger checkbooks who are given the red-carpet treatment and invited to sit on all kinds of boards and committees.

A similar thing happens within our Wt ranks as well. Those Dadas involved in business and doing smuggling are often thought of as great, whereas those Dadas of little means working day and night in dharma pracar are overlooked.


Not long ago two of the world’s richest men, Warren Buffett and Bill Gates, invited billionaires to give away portions of their wealth. In his letter, Mr Buffet offers the following call: What is most valuable to you is your time, and I am not asking you to give away that. I am asking you to give away an amount of money that will in no way infringe upon your current or future living standard. In a phrase, you will not even miss it. That was Buffett’s central message. Thus per his own terms, Mr Buffett readily admits that there is no question of any sacrifice when a billionaire gives away portions of his wealth. The fact that they choose to give away some of their money is far better than if they had kept it all for themselves, but according to the yardstick of bhagavad dharma their giving is rather paltry.


This entire subject would be incomplete if we did not discuss how such capitalists got rich. This is not something that happened overnight by chance. It did not just suddenly come to them – rather they got their money from somewhere. Most often these capitalists have had a long-term devious motive. They indulged in so many sinful activities including not giving a fair share to their laborers who did all the work. Indeed these capitalists did all sorts of wrongs to collect their money. And along the way they purchased all the editors, writers and reporters and got the media in their favor. Thus they got positive press even though they did so many unjust acts.

Finally, those wealthy barons who do donate have a hidden agenda. Such donors give their money with certain stipulations for the propagation of their own name, brand or company etc. It is just like how certain religious donors give money to the suffering masses in impoverished nations with the stipulation that the money be used to convert those citizens to “my religion”. Here the whole point is that the giving by capitalists is not done with the sole motive of helping others but with the tactic of executing a personal agenda.


“A’loker jharana’-dha’ra’y sna’n kara’yecho tumi saba’ka’r man…” (PS 611)


Baba You have showered Your causeless grace on everyone. With the spring flow of effulgence You have drenched one and all. Everyone is enjoying in the bliss of Your grace and proximity. This whole universe is vibrated in Your vibration. Now the difference between close and far & own and other has been lost. Everyone has become close– intimate. You have wreathed everyone’s life with the bond of love. Irrespective of their qualities everyone is feeling close to one another. By Your grace You have vibrated this universe. Knowingly or unknowingly people are ready to follow Ananda Marga Ideology. Rationality is developing and the general common understanding is getting changed. The darkness of dogma is vanishing away. Baba You are gracious to one and all…

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Date: 05 Mar 2012 17:56:04 -0000
From: “K Lingappa” To: AM-GLOBAL
Subject: Ac Pashupatiji’s Mahaprayan & Beyond



Ac Pashupati Dharmamitramji’s life reached its culmination; as everyone knows, his mahaprayan (death) occurred last month.

Many are aware of the array great works performed by Ac Pashupatiji of Bhagalpur. With his recent mahaprayan (death), we know that once again he will join Mahasambhuti and work for the great cause.


After all, everybody is aware that Baba asked many, “Do you want salvation or do you want to continue to work with Mahasambhuti for the cause of dharma by taking birth again and again?”

Baba posed this query in various venues – many people were given this option.

Ac Pashupati ji was one of many devoted sadhakas who chose to continue to work for the well-being of humanity by traveling from planet to planet along with Mahasambhuti.

While on this earth, Ac Pashupati ji spent his days following and preaching the gospel of bhagavad dharma. When liver cancer made his body unusable and dysfunctional, he left this world to again take birth somewhere, some place, to propagate dharma as he promised to Baba.

Indeed, Ac Pashupati is a blessed soul – his life became successful.

Most people live on this earth like animals – eating, sleeping, drinking, and ultimately dying without doing any great work like serving the general society. But Acaryaji’s life was not like that. He utilised his life from beginning to end to work for the great cause and serve the entire humanity.



I remember one general darshan where many sadhakas were present, then Baba presented two scenarios.

Baba said, “Raise your hand. Do you want to become one with Parama Purusa; or when Parama Purusa takes advent as Mahasambhuti on different planets, do you want to accompany Him again and again, life after life.”

Some sadhakas chose one way and some another.

Ac Pashupatiji did not choose to sit in Baba’s lap, eternally. Rather, he was among those who promised to continue to work with Mahasambhuti as a human being wherever there is a need. Thus, there were many sadhakas whose desire was not to become one with Parama Purusa, instead, they chose to accompany Him wherever and whenever Parama Purusa takes advent as Mahasambhuti.


We all know that Parama Purusa in His divine form is everywhere, witnessing every iota of creation. He lives in the heart of His devotees. But when the problems in society become so big that even the harbingers and well-wishers of humanity cannot solve them, then Parama Purusa takes advent in the form of Mahasambhuti. At that time, Parama Purusa brings those sadhakas who promised to serve humanity – from planet to planet – along with Him as Mahasambhuti. Ac Pashupatiji is one of them.


Indeed, it was often seen during the 1960’s and 70’s in general darshan how Baba used to ask various sadhakas, what is their desire:
(1) To attain oneness with Parama Purusa; or,
(2) Go on serving humanity and take birth life after life with Mahasambhuti.

Those were the two options. According to one’s own liking sadhakas could choose one of the two.

And this formula is still working today: To achieve oneness with Parama Purusa or go on working with Mahasambhuti serving humanity from planet to planet. Every person in the Marga still has this option and Parama Purusa will bless them and grant their wish.


After all, human beings have free will. This has been bestowed upon them by Parama Purusa; He honors their freedom to choose. So, bhaktas can decide what they want.

Even today and in the future also, a newly initiated sadhaka can think if at the culmination of this life he wants to (a) become one with Parama Purusa, or (b) take birth again along with Mahasambhuti to serve humanity life after life. Either way he can choose.

At the same time, we should also remember that Parama Purusa is infinite so there is no question of Parama Purusa being somewhere else and “not with me.” Parama Purusa remains always with every bhakta. So, it is a faulty notion that He has gone away. He is with every devotee always. There should not be any confusion about this.


Ac Pashupati made His choice to continue serving humanity along with Mahasambhuti from planet to planet. Many others also preferred this. This very teaching Baba discusses in multiple discourses. In various meetings, He would openly ask margiis their desire: To become one with Him or serve the creation along with Mahasambhuti, life after life.

In those darshans Baba would often give the analogy: Do you want to sit on the lap of Parama Purusa or do you want to come close and serve His feet. In this analogy, sitting on His lap means becoming one with Him, and going close and massaging His feet means serving humanity.

With his mahaparyan (death), Ac Pashupati’s desire will be fulfilled by Parama Purusa and he will take birth again and go on serving society under the direction of Mahasambhuti.

Karun Deva


There are many in our Marga who chose to continue to serving humanity from planet to planet as opposed to becoming one with Parama Purusa. For instance, it is well known that Ac Hari Shankar ji of Ranchi also promised to serve.


Essentially at the time of death one of three things happens: (1) Some get rebirth, as a human or otherwise; (2) some get mukti or moksa, i.e. reside on His lap; and, (3) some take rebirth along with Mahasambhuti to serve humanity, i.e. massaging His feet. This latter option was chosen by both Ac Pashupati ji of Bhagalpur and Ac. Hari Shankar ji of Ranchi.

In the case of the aforementioned options, i.e. #1 and #3, in both those cases, one gets a new body as Baba describes below.

Vásáḿsi jiirńani yathá viháya naváni grhńáti naro’paráńi;
Tathá shariiráni viháya jiirńányáni saḿyáti naváni dehii.

Baba says, “When the clothes become old and tattered, they are replaced with newer ones. This is the law. Nobody wants to wear old, tattered, and dirty clothes. Similarly, when the body becomes old and worthless, it is changed for a newer one.” (Ananda Vacanamrtam – 23, Accomplish Your Work with This Body Only)

As Baba has promised in the Supreme Command, those doing regular sadhana twice daily will get liberation – if that is their desire. Non-margiis not doing sadhana may not get liberation. Those who finished their samskara will attain moksa. And those who do not have any samskara but have the desire to serve, then they will incur samskara by that very desire and take birth to serve humanity.

Finally, those who promised to come again and serve human society, if they leave their body we cannot say that this person is sitting on Baba’s lap. The reason is as noted above.


In the following two quotes, the first in English and the second in Hindi, Baba is telling how certain people vow to take birth along with Mahasambhuti to serve humanity, rather than attain moksa and sit on His lap.

Baba says, “At that stage of acute staticity in the society, which occurs every three to four thousand years, a great and extraordinarily powerful person’s advent is extremely necessary. Such a figure or “Mahásambhúti”, infuses dynamism in the social body and accelerates the speed of movement. All the virtuous people in the world respond to his call and rally around him. He creates a polarization in the society: the virtuous versus the wicked. In the clash between the two groups, the virtuous people emerge victorious by dint of their special efforts coupled with the grace of that great personality. His advent itself signifies victory in the war. The mark of victory is sure to be imprinted on the forehead of the virtuous. The brave companions of this Mahásambhúti accompany him from age to age preferring to work with Him than attain their own liberation.” (Ananda Vacanamrtam part 7, The Transitional Period)

This next quote from Patna DMC leads in the same direction. The sadhaka has chosen to take rebirth along with Mahasambhuti to serve the suffering humanity, as opposed to getting mukti or moksa and remaining on His lap.

जो सही भक्त हैं, तगड़े भक्त हैं वे भी दो प्रकार के होते हैं | कुछ भक्त कहते हैं कि तारकब्रह्म जब मेरे ही “बड़े मैं” हैं, और मैं तो “छोटा मैं”, तब मैं उन में मिल जाऊँगा, एक बन जाऊँगा | इसको लोग मोक्ष कहते हैं |

तारकब्रह्म (“त्रै” धातु + णक् = तारक, अर्थात त्राण करना) | ‍तो, तारकब्रह्म का काम है – त्राण करना | वे गुरु के role में आएँगे, लोक शिक्षा देकर help करेंगे, त्राण का रास्ता बता देंगे – यही काम है | कुछ ऐसे भी भक्त हैं, जो सोचते हैं कि, तारकब्रह्म को इतना बड़ा काम करना पड़ेगा, तो हम लोग help क्यों नहीं करें ? साथ रहकर अगर help करें, तो और अधिक मज़ा आएगा | इसलिए वे लोग चाहते हैं कि, साथ रहेंगे | जब-जब भगवान, तारकब्रह्म का आविर्भाव होगा, उतनी बार हम भी आ जाएँगे दुनिया में, और help करेंगे | वैसा ही शिव जी के टाइम में, वैसे ही थे कृष्ण के टाइम में – जैसे सुदामा थे, द्रुपद थे, विदुर थे, वे लोग मोक्ष नहीं चाहते थे | ये लोग तारकब्रह्म के साथ रहकर धर्म का प्रचार करते थे | यही नियम है, ऐसे ही चल रहा है | जो जैसा चाहता है, वैसा ही होता है | परमात्मा का नियम यही है |


“Bha’lobesechile tumi a’ma’y, vinimaye kichu ca’oni…” (PS #3811)


Baba, You are so gracious. Since ages You have loved me but in return, You never accept anything. You do not want anything in return; only You want to go on pouring Your divine love. Whatever I have offered unto You, You have accepted nothing. You only shower Your love.

Baba, Your compassion knows no limit. It is just like the moon which showers its sweetness on the water lily. The moon does not consider the good or bad quality of the water lily, just the moon goes on showering its effulgence. In the same way, Baba by Your fathomless grace You go on pouring Your love constantly on me, beyond all time. Baba, You never consider or look into who is high, or who is mean and low. By Your grace, You see everyone as Yours – worthy of Your infinite love.

Baba, in the pouring rain of the pitch dark night, the fragrance of the ketaki flower permeates the entire atmosphere without caring whether there is darkness or light. Similarly, Baba You also do not care about the proper or improper time, or who is qualified for Your grace or not. Baba, You are gracious to everyone – all the time. Your grace is like the brilliant effulgence which removes all the darkness in the blink of an eye.

Baba, You are the most compassionate One. By Your grace, I want to surrender everything at Your alter. Baba, please accept, please accept…

Who is blessed one?

Baba says, “The man who is intelligent should, from his very childhood, move along the path of proto-spirituality. The sooner a man starts and moves along this path of psycho-spirituality, the better it is. He is the blessed one.” (Ananda Vacanamrtam-12, p.75)

Note: With the start of this happy new year we should once again reflect how Baba has graced us by providing us all the tools and teachings for moving along the path of spirituality. So again with renewed vigor we should be more firm and more sincere in our adherence to Sixteen Points.

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Very Good Way to Learn

Date: Wed, 29 Feb 2012 21:05:42 -0000
To: am-global@earthlink.net
Subject: Very Good Way to Learn



As sadhakas, our duty is to learn and grow from each and every circumstance. Here Baba has given us the secret how to accomplish this.


Every Ananda Margii is familiar with Baba’s divine blessing: Sarve bhadra’n’i pashyantu, meaning “See the bright side of everything.” After so many DMC’s and spiritual gatherings, Baba would bestow this blessing upon us, by His grace.

In His 1988 Shra’van’ii Pu’rn’ima’ discourse, Baba has given us one special explanation of what it means to “see the bright side.” So although we may have heard Baba’s blessing – Sarve bhadra’n’i pashyantu – countless times, we may not be fully aware of its inner spirit and practical application in our daily lives. That Baba has beautifully explained on the occasion of Shra’van’ii Pu’rn’ima’ in 1988.

That day, in His elaboration of “see the bright side”, Baba explained that everything in this universe is a mix of the three gun’as: Sentient (sa’ttvika), mutative (ra’jasik), and static (ta’masik). Thus, everyone and everything contains at least some amount of both sentient qualities and static qualities. If sattvagun’a is more dominant then we call that person or thing, “good”; and if tamahgun’a is more dominant then we call that person or thing, “bad”.

Here the chief point is that everyone and everything – no matter how good or bad they are – has at least some good qualities. And seeing the bright side means finding and recognising those good aspects. The great benefit is that this allows us to learn from every situation and every interaction.

For instance, a person may be a thief and a confirmed sinner, but that person may also be an excellent planner and organiser. They may have a great talent to prepare for a given task. In that case, as sadhakas, we should have the flexibility of mind to see that goodness within that thief and emulate their unique talent. By that way we can grow and develop. That can only happen, however, if we are able to see the bright side.

Thus we are always to take brahmabhava (spiritual ideation) and think that all have come from Him, so everyone – even a thief – has some bright spots. As sadhakas, this is our approach. In that way we can learn from everyone. That is Baba’s guideline.

The easiest thing in the world is to look at that same thief and just think he is a useless sinner who has no redeeming qualities. Blinded by this dark and diseased outlook, we will not be able to understand what a great planner and tactician that thief is, in which case we will not be able to learn from him.

Here the point is not whether the thief should be absolved of their crimes. The operative factor is how we view that person. If we see the bright side, then we can find whatever goodness they invariably possess – because after all everyone has at least some good qualities, no one is 100% bad – and then we can learn from those good characteristics.

The basic spirit of “see the bright side” is to be able to learn something from everyone. That is Baba’s special message and explanation from His 1988 Shra’van’ii Pu’rn’ima’ discourse. By that way we will be able to grow a lot, by His grace.


The above situation of seeing the bright side is akin to the work of homeopathic researchers. When they see a poisonous snake they do not just think that it is dangerous and deadly and should therefore be discarded; those researchers see that snake in a benevolent light – i.e. they see the bright side – and by that practical outlook they are able to use that poison from the snake to make a medicine. Because one inherent quality of that poisonous snake is its medicinal properties.

And it is like that with so many people and things. Everyone and everything has its positive aspect and to overlook that good quality is to miss out on an opportunity to learn and grow.

A person may be extremely lazy but side by side they may have great knowledge of computers. In that case we should not just tag them as lazy and walk away; we should also be able to learn from their technical abilities as well. But this can only happen if we see the bright side, i.e. take note of their finer qualities.

Each and every interaction in life presents us with such an opportunity.

Indeed if we think more deeply, we can come up with innumerable examples of how we can learn from those who are seemingly full of unfavourable characteristics. By seeing the bright side we will be able to find and learn from their good qualities.


That is why in that same Shra’van’ii Pu’rn’ima’ discourse Baba guides us that we are to be like a honey bee, not a fly. A honey bee will always find the sweet spot. If a person is holding a garland the honey bee will land on that garland. In contrast, if that same person has a wound, then the fly will go straight to the wound. The honey bee always seeks out the nectar and the fly always encircles the sores.

Likewise, as human beings, by seeing the bright side we will come to understand that glorious qualities that a person has just like the honey bee does, and not get caught up in only seeing the negative aspects of a person like the fly.


So the main benefit of seeing the bright side is that it allows us to learn in all situations from all people. In that case we will continually evolve and grow. That is Baba’s special message from the Shra’van’ii Pu’rn’ima’ gathering.

At the the same time, there is a tertiary benefit as well. By seeing the bright side we will be able to serve others. Because we will be able to bring them close and help them transform their lives.

For example, if we only have disdain for a particular thief and view them only with disgust, then we keep them at arm’s distance in which case we will not be able to help them. Whereas if we see them in a sympathetic light and think that certainly that criminal has some good quality, then that creates a bond, in which case we can help them make their life meaningful.

No one is to be tossed aside and called rotten forever. We are to help everyone become moral citizens and enter the path of sadhana. By seeing the bright side, we are able to best serve others.

If we just think that someone is 100% bad, then we can never serve them. And by serving them, we can not only help the individual rectify themselves and make society better, but we also fulfill our human dharma. It makes us better as well.


On that 1988 occasion of Shra’van’ii Pu’rn’ima’, Baba’s main emphasis is on finding out one’s good qualities so that we may learn from them, and in that process invariably we will be able to serve others as well. That was His special teaching for us on that day.

However, there is also a distinct danger involved in failing to see that bright side. That too we should be aware of.

If we just see the dirt that others have and make crude jokes or always talk ill of others, then that is a total waste our time on this earth. Yet unfortunately, that is how many pass their days. They just gossip about co-workers, or speak negatively about those whom they do not like, or it plays out in so many ways. But there are two major dangers involved.

First, there is no social benefit and society will not be improved by such derogatory and degrading talk, and secondly, those who indulge in such negative gossip will actually become like those negative things. That is the way mind grows – it becomes like its object of ideation. That is Baba’s distinct warning.

So if one talks about another’s laziness, greed, or dirtiness etc, then that person too will become lazy, greedy, and dirty.

Thus if we are not seeing the bright side, then we are seeing the dark side in which case we will just become diseased, degraded and crude. That is the very clear and inherent danger.


By Baba’s grace He has given us this great teaching – “See the bright side” – and by taking brahmabhava and seeing the good within all, we can learn and do so much. By this way of thinking, the mind becomes bigger and bigger which leads to a more elevated stance in life. We should see every occasion an opportunity to learn and grow, then we will truly embody Baba’s grand teaching of “see the bright side.”

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

Let everybody be happy
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



One other aspect of seeing the bright side is in our Proutistic endeavours. Part and parcel of Prout is to fight against exploitation and injustices. We do that in order to help the downtrodden people. In that case, seeing the bright side means pointing out all the ills in society in order to make it better, more livable for one and all.

By this formula also, we grow as sadhakas because we are taking up the call to help those in need. Thus pointing out the defects, whether inside or outside AM, is also part of the teaching of, “Seeing the bright side”. Here are links to other letters raising this aspect.





“Sa’garebela’y gun’e baluka’y cale gelo mor…” (P.S. 4607)


O’ Baba, my entire day has passed on the shore by the sea counting the tiny grains of sand. I see now that the deep, dark night descends. Baba, You did not care to look at me. You did not forbid me from passing my time like this, nor did You tear me from the snares and bondages of my mundane attachments. O’ Parama Purusa, I have spent my life submerged in petty gains and material indulgences and You did not prohibit me or dissuade me from these worldly allurements.

Baba, You are so gracious, You gave me immense wealth and blessed me with the intelligence to destroy my petty ego. Baba, You are so gracious, You gave me sufficient strength to serve the suffering and help those in need, even then my conscience did not awaken. Baba, although You gave everything but because my mind did not develop in a spiritual manner, I have spent all my time counting the grains of sand. Baba, I could not ultise the strength which You have given me. And instead I just wasted my time sunk in my own selfish, petty desires.

O’ my Dearmost, now in the depths of this darkness, I roam this desolate beach in search of You. By Your grace, I am no longer interested in the oysters or the sand. Baba, when will that resplendent, spiritual dawn arrive where I get that very Divine Entity to whom I belong. O’ Parama Purusa, I belong to You, I want only You.

Baba, my whole life has passed – wasted in vain – collecting material, worldly achievements. At the end of the day, by Your grace I realise that I should no longer waste my time. Baba, I want You and only You, the eternal and most loving One…

NOTE FOR PS #4607:

Baba has introduced this song with an ancient vedic shloka. He has done this with a small number of songs in His Prabhat Samgiita collection and on some occasions the singers sing the shloka as well. Here is the shloka presented before PS 4607.

Asu’rya’h na’ma te loka’h andhena tamasa’vrta’h;
Ta’m’ste pretya’bhigacchanti ye ke ca’tmahano jana’h

This shloka has also been explained in some of His discourses as well.

Baba says, “A person who is moving away from Parama Purus’a is heading towards total annihilation, towards mahatii vinas’t’i.” (NKS, Disc: 15)

The meaning or sense is that there is one hell or layer of darkness in the human mind, and if one gets stuck there they cannot understand the spiritual realm. Instead they think that mundane things are great.

Such was the predicament of the bhakta in the above Prabhat Samgiita, until finally, by Baba’s grace, the sadhaka’s mind emerged from that darkness and longed for Him.

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Date: Sun, 12 Feb 2012 07:11:04 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: Be Careful Who You Follow



When a human being sees someone greater than themselves, then they admire that person, offer respect, and desire to become like that.

Thieves revere great criminals, players honor top athletes, students respect learned classmates, businessmen admire innovative entrepreneurs, and general aspirants respect highly devotional sadhakas.

This equation works in both directions – positive and negative.

The main point is that offering respect comes readily to all. People are eager to follow and emulate those whom they regard. There is a long history behind this as it is related with our fundamental human psychology.

Indeed no one can say that they are not involved in hero worship, in one form or another. Everyone is involved – and therein lies one’s failure or success. It is that critical a component towards a person’s development. Who you follow in life is everything.

Even then some may proudly declare that they do not adhere to any type of hero worship. So we should examine this issue at a deeper level.

Let’s see how hero worship began, how it changed through the ages, as well as what it means today – both for sadhakas and non-sadhakas.


Just as certain developed animals – like cows, horses, elephants, and birds – are gregarious in nature and live collectively in order to care for and protect themselves from predators, since the earliest times human beings have done the same.

When living in the wild, humans would group together in order to face their enemies. Following a particular leader was absolutely vital for survival: Food, safety, protection, shelter etc. People had to pay heed to the call of their chosen leader in order to carry on. Failing that, one was certain to face an early demise.

Thus the trait to follow someone became a basic component of human life. Over the centuries the style of leadership may have gone through changes, but all along people have always been quick to follow a respected person and emulate their characteristics.

This is a built-in human behavior and has a huge effect on one’s growth and development.


During the ksatriyan era, courage, valour and bravery were heralded as the top qualities and people naturally gravitated towards those who most personified such characteristics. In turn, those at the helm gained greater power and exploited others with their might.

When the era changed, then people valued something else.

With the rise of the vipran era, intellect and wisdom were seen as the greatest attributes and those at the helm were embodiments of those qualities. People naturally rallied around them and embraced that status in order to gain respect and be like their leader. To maintain their power, the leading vipras created all kinds of doctrines to keep themselves on top.

Over time, money became king and those at the helm were vaeshyas, i.e. capitalists. In this age people revered those with massive wealth, and overlooked all other qualities. Yet those ruling capitalists gobbled up all the land and material wealth to keep on top.

Now such vaeshyas are in power in most places. But anyone can identify the reigning era of a particular land or country by analysing who gets the most respect. Furthermore, one can assess the quality of the people by seeing who their leaders are. Crude heroes end up leading their followers into hell.

So be careful who you follow as it has a huge effect on the direction of your life.


Who one selects to follow in life is critically important. For instance, if you follow a blind man and he falls into a well, then you too will fall into that same well. Likewise if you follow a dharmika who is moving towards Parama Purusa, then you too will come closer to the Supreme Entity. This is the way it works. Just see.


Nowadays in the capitalist era, where material gain and sex is everything and pseudo-culture is rampant, those with the most respect and glamour have huge money.

Pop stars like the late Michael Jackson, athletes like Michael Jordan, movie stars like Angelina Jolie, performers like Madonna, and certain politicians and vaeshyas have scooped up the imagination, hearts and minds of the the people. People run like mad after such stars.

If a pop star gets a certain type of haircut or tattoo, or if a movie icon wears a certain style of dress, then naturally people go chasing in that direction. That is why the big corporations recruit and pay huge money to pseudo-culture stars and icons to model their wares and products as it will boost sales into the millions and billions. In that way they lure and cheat the common people into buying their products. Because the public will do anything and everything to follow their
revered one.

People even become get emotionally attached with certain products and brands like Apple computers. Even intellectual get befooled and misguided thinking that everything that Apple does is great. Many companies have this kind of aura: Google, Nike etc. They have cultish followings.

Plus in this superficial era, even fake yoga stars in the west are gaining clout in the form of sponsorships and hero-worship etc.

According to our human psychology, people like to follow others but due to poor examples they get goaded in the wrong direction – they get herded like sheep.

By this way the general public gets drawn into all kinds of degrading activity. To get wealth, even good people will cheat and steal; to get beauty people resort to plastic surgery and skimpy clothing; to attract the opposite sex, people have literally begun to dress like prostitutes.

All because people blindly chase after the leaders of the day. And when the leaders are degenerated, the common populace will be too.

That is why it is so important to carefully choose who you follow in life.


Hearing all this, some may strongly claim that they are not prone to hero worship. They will proudly state that they follow no one and are independent thinkers. Many sophisticated and liberal people talk like this.

But truth be known, they are pawns of their chosen leader(s), unknowingly. Just walk into their house and it becomes very clear what they are and whom they revere. Everyone is a fan of someone. Everyone bows down to someone to get respect.

A millionaire prostrates himself to the billionaire; a beauty queen surrenders to some Hollywood goddess; a car enthusiast gives himself to those who own a Mercedes. Everyone in this world is fascinated by something or someone. That is the way of the world. None can claim that they are outside of this dynamic.

By this way, a person sinks or swims. Tragically, most sink as they get lulled into the crude operations and economics of the day. That is why it is critically important to carefully choose with whom you place your respect.

According to their chosen hero, common people will change their habits, tastes, likings – indeed their entire modus operendi is affected. Thus it is absolutely critical that people become aware of who they respect. A person must know who their heroes are – otherwise unknowingly they may fall into a black hole. Especially in this present era when people are fans of characterless individuals.


Unfortunately, up till now, the masses have most often embraced “goats”, i.e. degraded persons, as leaders. This is especially true these days. And the ones who suffer the most are our impressionable youths. They are most prone to be misguided by crude idols. This even leads to their ruination.

As Ananda Margiis we cannot let the situation remain a standstill, where impressionable people get lulled into false hopes and degrading ways. We are to encourage such youths – and the entire society – to give respect to higher ideals like social service etc. Then things will start moving in the right direction.

Let’s then take a look at the workings in AM, that will give us ideas and inspiration for guiding the general society.


Baba has designed Ananda Marga along a totally different concept. In AM, we do not offer our respect based on materials things, status, or other crude manners. In AM, respect is given based on one’s conduct.

Baba says, “Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (A’nanda Va’nii #13)

Baba says, “Aca’ran’a’t pa’t’hayati yah sah a’ca’ryah – One who teaches through one’s conduct is an a’ca’rya.” (AV-23)

And in AM, good conduct means adhering to dharmic principles: Godhood not crudity, selflessness not selfishness, benevolence not malevolence.

To instill this within all in AM, Baba would publicly honor those involved in doing dharmic works. With this type of healthy competition, Baba guided everyone towards righteous works. By this way we all understood that we would earn the respect and regard of others.

For instance Baba would reward the top bhukti with the title, “Jana Seva’ Sealed”. This bhukti that rendered the most social service won this award. And like that there were all kinds of healthy competitions to get our minds goaded in the right direction.

Competitions like: Sixteen Points, kaoshikii, tandava, dharma mitram (most pracar competition), conduct rules and so many other arenas. Prizes were often based on how much you followed bhagavad dharma and helped the downtrodden masses and the neglected peoples.

Baba says, “You are to purify [yourself] with the help of sa’dhana’ and jana seva’. These two factors, sa’dhana’ and jana seva’, will keep the mental mirror in proper condition, in good condition.” (AV-3)

This was all His entirely unique and revolutionary approach. And because we all followed Baba our minds, desires, and actions got goaded in this totally dharmic direction. It is His grace. By this way the whole society grows and there will not be any exploitation from one group to the next.

In the past vipras exploited ksattriyas and now vaeshyas are exploiting everyone. And in our Marga, because some have fallen away from AM ideals, there is group exploitation. Tragically, groupists revere crude power not jiivan dharma. So some are moving in this direction. But this phase will be short-lived.

By once again following His teachings and ways, prama will be restored and honor will be given to those involved in Sixteen Points etc.

Baba’s is the classic example of how by following someone great, i.e. Taraka Brahma, one will advance on the path towards liberation and salvation.

In a nutshell here is how it works in AM: Our Goal is Parama Purusa so if anyone follows those ideals that lead to Parama Purusa then they earn respect of others. Naturally then, all will move in this direction. It is His wish and hence inevitable.


In the general society it is not like that. People are not familiar with dharma or Taraka Brahma so they get hitched up in another direction. To understand how any society is working, find out what the children want to be when they grow up. Then it will be clear who they follow and what they respect.

Tragically, today most follow a crude example. As Ananda Margiis we are to turn this negative into a positive.

When are are aware that people have a natural tendency to adore those they deem as beings great, then why not utilise this in the proper way and bring all onto the path of salvation. Let all be guided towards parama’rtha and not towards bondage or ruination.

By propagating AM ideals people will follow true sadhakas and start moving in this direction.

Everyone should be fully warned that they need to be careful about who they follow. To achieve greatness one should follow a proper sadhaka, or even better yet, follow Ista. To fall into a mud puddle of crudity, then follow any pseudo-culture icon.

That is why everyone should be extremely careful about who they follow.


Baba has blessed us with the ability understand that we are infinite and that we have the capacity to become one with Paramatma. But that can only happen if we are critically aware about whom we follow in life.

If society is misguided then even good people will be diverted to do negative things. – what to say what will happen to bad people.

As humans, ours is the journey from darkness to enlightenment. By following the true Ista and His ideals, heaven will come on this earth.

Baba says, “United you will have to remain, this is your duty. So that the people of the world may remain united, it is your duty to bring the mahavishva as soon as possible. There will be peace and happiness in the universe, and, established in one indivisible ideology, humanity will march ahead toward the Supreme Goal. Victory be with you!” (Disc MHB)



“A’ma’y keno bha’laba’sile…” (P.S. 2283)


Baba, You are so loving and so gracious – why do You love me so much. I do not have any quality, nor do I have any knowledge or learning. What then did You see in me that made You shower Your grace on me. You have saturated my heart with a strong feeling of devotion for You. You have bestowed upon me an intellect to serve the society. Knowing that I am shelterless, You have granted me everything. You have given me all that was needed. It is Your causeless grace. Baba, You brought me on this earth by providing me with a human body. And You filled my mind with devotion. And top of all, You infused a strong longing of paramartha for You. Even then, such is my miserable condition that I always remain forgetful about You and Your grace. Baba, why do You love me so much…

Definition of “Real Discipline”

Baba says, “And what is discipline? The Sam’skrta term for ‘discipline’ is ‘anusha’sanam’. And what is anusha’sanam?

Hita’rthe sha’sanam ityarthe anusha’sanam

When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha’sanam’ in Sam’skrta. There is no corresponding English word.” (AV-3 p.30)

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Subject: RE: Can we call it Dharmashastra
Date: Mon, 30 Jan 2012 12:03:11 -0800
From: Paul Taylor



Namaskar dear reader(s)

It’s enlightening to read that the impressions left here (Vancouver Region) by several Dadas are not isolated cases. The travel stories seemed okay at first, the thought/hope being that such would lead quickly to something.. an example of Dharma, or a set of circumstances mirroring something in AM Ideology, or…

After 20 minutes or more of self-congratulatory rhetoric, Margiis in attendance would begin to interrupt the a’carya with questions about Central, about the organisational disarray (about almost anything to get the Dada to talk about what we were hoping to hear – about Baba and the Ideology and His Mission).

The trailing emotion after several of such ‘a’carya-present’ Dharmacakras was disappointment; inherent respect for A’caryas in general would usually produce self-deprecation or rationalisation – we’re an ‘isolated’ unit, the dada’s work/focus is with more dynamic units/trades/regions etc.

Disappointment degenerated into disillusion when a senior a’carya (an avadhuta) arrived from Suva Sector, very intense on raising money to aid in the defense of wts and margiis at a Master Unit somewhere in Delhi Sector. He’d said nothing about his travels but a coincidental communication between a sister here and one in Suva Sector revealed that the senior wt had been “thrown out” of the previous sector by its Sectorial Secretary, for allegedly misrepresenting what he was fundraising for.

This was revealed at the DC following the one the wt had attended, before carrying on (with a substantial donation from a brother known to many wholetimers as a ready source of cash). While he had been here and during the collective meal following DC, he’d been asked what his particular sub-section of ERAWS did. His self-introduction as a “global worker for _____” was meant to impress but no one had heard of the acronym he’d used. When asked to enlighten us on the work of his grouping there was a one-word response: “Service.” The question was posed 3 different ways but ‘service’ was the whole reply each time. The Dada had such little respect for us that his status as an avadhuta was supposed to be quite enough to mandate each margii giving him money.

After a couple of days he’d only gotten enough to continue travelling (I think). The sour taste of his arrogance was another matter. It had three or four of the regular attendees at DC recalling, remarking, rubbing together that instance with other instances of getting little but travel stories, ‘news’ of the current organisational situation and pleas for as much money as possible from visiting wts. Actually hearing Dharmashastra and conversing about same became the exception, rather than the rule. Attendance at regular DC dropped off after a spate of different wts travelling through and three in a row matching the behaviour of those on the ‘low road’.

It did and does help firm up ideation, with everything from Parama Purusa and our need to practice discrimination between the darkness and the light.

Respectfully submitted,


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From: “Manindra Deva”
To: am-global@earthlink.net
Date: 18 Jan 2012 22:53:06 -0000
Subject: Feeding From Distance


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


Baba, when I was feeling happy and content that time You did not come. Those days I was so enamoured with myself and I was so involved in my own glory that I did not even think to call You. So You did not come. But when I lost all that happiness and when I become drowned in my sorrows of self pity and when I was suffering and overwhelmed by various problems, then by Your grace You immediately came and consoled me. Baba in that desperate moment You graciously relieved me of my grief. Baba, I did not ever feel that You are mine. In this life I was always suffering from the vanity and ego of my own I-feeling. Those days I was thinking that ‘I am everything’. Due to my ego I did not accept You as the Supreme One– as my Goal. I did not take You as that most loving One who can solve all my problems; I did not surrender at Your feet. Baba, even then by Your grace You advented deep inside my heart and became mine. And now I understand that You are ever helpful and that You remain with me always.

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

Baba, due to my ego and vanity I could not recognise you. You were showering huge grace on me but I could not recognize that. I thought that due to my own qualities everything was happening. In those happy times I could not recognise You. Only did I begin to recognise You in my sorrow.

Baba, in my state of terrible suffering, when the mountain of misery started falling on my head, then all my friends left me. I was all alone. When I was happy then they were along with me but when I became sunk in misery all those friends disappeared. Baba, You are the exact opposite. When I was sunk in woe then by Your grace You immediately came and removed all my pains and troubles. Baba You bathed me in Your infinite love. Filling my I-feeling with Your bliss, You surrounded me each and every second. Baba, You showered Your grace and saturated my heart.

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


In light of the ongoing muddle of groupism, many are turning towards their service projects as their main interaction with the organisation. This is true for both margiis and wts. Of course we all know that we must not ignore the rage of groupism and just resort to some goody-goody life. So the troubles of groupism must be tackled by one and all. At the same time as we engage in our service projects, here are a few things for us to think about.

We all know that service projects are an integral part of AM life. Yet how they are to be built up and how they are to be maintained is not always easy to know. Should the money come from afar or locally? Plus to what degree are financial donors responsible for ensuring their money reaches the mark. These are but a few of the many important questions and considerations. Here following then are Baba’s important guidelines regarding how to build and maintain service projects.


How far is external monetary support helpful in any project where local people are not involved? Or what happens when a project is totally dependent upon donations from outsiders? We can gain insight into this by looking at the history of Ananda Marga and the general society also.


In one discourse Baba says that no structure can survive only depending on external help. Baba gives the example that if anybody is sick and you go on medicating him by external medicine injection, and if the body does not have its own vitality to pick itself up, then that external medicine is not going to work. External medicine is only helpful when the body is responding.

Or in other words, to give strength to the internal system of the body, some external medicine is needed sometimes. And that medicine does not do anything on its own; it just helps the internal system to pick itself up. In the case of a dead body where the internal system is completely defunct, then external medicine cannot help. If you go on giving medicines to one dead body, it will be useless.


It is well known in the Indian history that there was a very big university in Nalanda’. The name was – Nalanda’ Vishvavidya’lay. It was situated in Bihar. As long as the area was ruled by Buddhists, then that university worked fine. Means, that university was completely dependent upon donation from outsiders and from the King. The local public was not involved. So when the kingdom changed rulers, then antisocial elements set the university on fire. And in the library, hundreds of thousands of books were there. Nobody cared about those things and the whole campus and buildings were burned one after another. It took several months to go on burning. Local people were apathetic. So this is one factual history.

So in India we can see hundreds of abandoned mosques and churches which are lying uncared for, since ages. They were running well when they were getting donations from the Mogul King, or Britishers. But when the kingdom changed and donations stopped, then the places became abandoned.


And other side, those mosques and churches which were supported by the public, they are still running fine. Or even better is that the Ashram system did not get rooted out during the Moghul or British rule because all the while the public supported the ashram system. So the conclusive idea is that if any project is run by or dependent on external support, then their fate is dark.

Thus on this very point, Baba’s policy is not to take support from outside. Local people should be inspired to contribute and help the local projects. Otherwise they will not feel oneness with the project. And in most of the cases they will feel irritation. Or they will try to take away or root out the projects.’


Another important example is that within Bihar there are thousands of schools situated in the small villages. And initially the government was granting money for the construction of their buildings. Thus with total help from the government, school buildings were made.

But villagers did not feel closeness with the project. They were thinking that “This is an outsider project”, or that “this is a government building. This is not my building.”

Keeping this view in their mind, they did not like to protect that building. Not only that, after some time it was found that those windows from the buildings disappeared. Some villagers had stolen them and were using in their house. After some time, the roof was also taken away, and used somewhere. This is not the tale of one or two places– Hundreds of places are like that.

The overall theme being that when the local public thinks of something as a government building, then at first they don’t feel closeness. They think it is others’, not mine. And they misuse it or destroy it.

So this problem was going on for a long time. Then under pressure of circumstances the local government changed the plan. That, the building will be constructed by the villagers. And teachers will be supplied by the government. 50% share villagers should give. So when villagers with their own contribution made their house, then they protected that. And the program was successful.



On the point of external vs local help for AM projects, once Baba was giving guideline to all WTs. He told that “You must collect donation from the local public for the jagriti. Whatever money they are giving, that does not have only monetary value. But something more they are giving. If some person gives you donation of one paisa/penny, then with that one paisa that very poor person gives the sympathy of his heart to you/to your project or jagriti, childrens home etc. And if antisocial elements will try to destroy that project or jagriti or school, those who have given their donation, they will protest. And if donation has come exclusively from outside, and if the jagriti is set on fire by antisocial elements, then the villagers will not be so much affected.”

Baba further told, “But if the villagers’ money is also involved as a donation in constructing that jagriti, then they will think in their heart that THEIR property is getting destroyed. And they will immediately come forward and protect the property of the jagriti and protest against the negative people.”‘

Thus the basic fact is that to erect some building or project, local support is highly essential. Otherwise the fate of that project is in dark in the future. Suppose if money has come from outside, and local people are not feeling oneness with the project, then in most of the cases, they will feel detached. They will not save the building. And in many special cases, they will destroy that building– Or hut, or whatever it may be.

That’s why we have seen, in the case of our jagriti or any such construction, where local people did not contribute and money came from outside, then that project could not flourish.’


The question can also be raised that is there any occasion when we should get or accept help from outside– from other countries?

And Baba’s guideline is that in the case of a big disaster like an earthquake, cyclone, flood etc, when a huge population is highly affected, that is a special case. That time external help is highly needed. But for making a local project or some jagriti building or a school, external help is not needed.


Next scenario: If local people are not there, or if they are all non-margiis, then what should we do?

Baba says that first we should create margiis. And then immediately start the project. Side by side both the works will go. Without taking help from local people, if anyone does anything that will prove to be hopeless. One will not have any sentimental support from local people. Rather they will think that he is an outsider, or that he doesn’t belong to them.

Because of all these reasons, Baba always emphasizes to do pracar among the local people. And one more related point is there. Doing pracar only among the outsider communities or migrant people, is not going to serve the purpose of Ananda Marga.


A critical case is that of Africa, where mostly Indian businessmen are occupying the money and political sources. And some WTs because of their ignorance or selfish interest, they focus on propagating AM among Indian businessmen who are living in Africa. But Baba was not happy in this situation. Baba used to emphasize and always take report about how many local people have been created.

One Dada was once telling in Africa at an Orange Farm, initially the project was made with external help, and it was a serious problem. Local people used to always come and take away/steal all the materials. And such example is not one or two. Hundreds of cases happened. We should take lesson.


External help was needed only, to build up Ananda Nagar. Because Ananda Nagar is our global headquarters. To make Baba’s Quarter or road or rotunda, the local public is not going to help. Because they do not have direct interest in that. That’s why Baba inspires one and all, all around the globe, to contribute for Ananda Nagar. That was the special case.


But in all the reportings which various workers attended since 1978 to ’90, it became clear that Baba used to emphasize getting anything and everything done using the local help.– Margiis and non-margiis are needed: Both. And then only, AM will flourish and school or any medical unit, projects, will be established. Permanently. Otherwise, feeding from the long distance is not going to help. We should take lesson from the past history.


There are two points here. First thing, each and every sector has their own problems and according to Baba’s system, it is the duty of the margiis that they should take care about the local unit and their own sector. And that is their foremost duty. Neglecting one’s own unit and helping others for the sake of name and fame, this is not a good tradition. And the second point is that taking external help is not going to solve the problem permanently. For making a school building, local people must come forward.


Ananda Marga itself is a proof, at present we have several hundred Ananda Marga schools in India, and 99.9% of them have been made by local contribution. And there are also many examples of Bengal where a school building has been made by external donation. And common people destroyed it and set it on fire. But many places in Bengal are also there, where local people were inspired to help and they are donating and protecting those things. Surely it is the duty of we margiis that we should think carefully, how far their money can be utilized in a better way.

Baba says, “O human beings, frame the social structure considering the needs of humanity. Do not try to do anything for your petty personal and group interests…” (SS-1, Ch.1)



And another point is that if we are the ones donating to a far distant service project and if due to mishandling of funds our money does not reach there, then according to Baba’s teaching about tapah we are also to blame– not just the crooked thief who captured our money. We also will incur negative samskara. Of course this is just a hypothetical situation, yet the point remains that the responsibility also lies with the donor. That is why intelligent margiis give to local projects where they can ensure that everything is proper and the money is going in the right direction. Then of course by this way the common public will also get inspired to donate because everyone likes to be part of a winning project. At the same time we should demand that there be transparency of the financial books– ie proper accounting. And like this there are numerous points regarding service projects and financial contributions etc. Please also share your ideas on this important topic.


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

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

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