Archive for the ‘Social Welfare’ Category


“Ga’n geye ja’bo…” P.S. 2305


Baba, O’ Supreme Entity, I will go on singing Your song – Your glory. It’s up to You whether You grace me by listening to these songs or not. But with these songs, in the depths of my contemplation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, with my deep yearning, I am calling You again and again without getting any response – You are not paying heed to my call. By avoiding me maybe You are thinking that I will not sing Your song anymore and that I will remain quiet. And that in frustration, I will give up the hope of getting You. And that I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky, by Your grace. And that I will not utilize these melodious treasures in my practical life to go closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. By surrendering that very unit “I” which already belongs to You, and with the divine sweetness of singing Your name, I will surely get You, by Your grace.

Baba, I sing my songs only for You. Please, listen to these heart-felt loving melodies – and be gracious…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, then the sadhaka makes one loving accusation towards Parama Purusa. So actually that is not an accusation per se, but rather an intimate type of loving expression. And Baba is approving that devotees have the right to do like this and that this loving way of communication is quite natural.


We all know that Baba is the most loving One – the Parama Purusa Love Personified. Every sincere sadhaka has realized this in their day to day life.

Yet, in his book, one “writer” has presented Baba as being very harsh and rough like those avidya tantrikas, or like those notorious police officers who forcefully interrogate alleged criminals. Unfortunately, the entire book moves in this way. As an example, here is one such story from this publication.


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.

Those new people not familiar with Baba will form a very poor opinion of Him by reading this book. In the above story, Baba is shown as being very rough and brusque with those youths; in turn, they ran away and the entire train car is horrified by Baba’s dealing. In this situation, we can easily understand that non-margii passengers who witnessed this would think that Baba is a thug because only thugs deal so gruffly with anyone and everyone who is around.

Imagine if you yourself saw this happen. Think of yourself as a non-margii who had no idea who Baba was. Then what would you think if you saw Baba deal with teenagers in this way. Such is the way that general readers will form their opinion of Baba by reading this bogus account.

Yet, Baba would never behave in such a manner. Baba never approached known margiis or non-margii strangers and rebuked them in any way. That depiction is very false. Rather He would shower them in His grace or deal in a very psychological and supportive manner, especially when in public.

Indeed, Baba would not even point out workers or senior margiis in public. So this entire account runs directly contrary to Baba’s benevolent approach.

The above story is not an isolated example – that JY book is loaded with harsh and unruly depictions of Baba, all of which are entirely false. But those readers who have no other experience or knowledge about Baba will unfortunately believe all that is written in this book. They will be terrified of Baba and conclude that He is rough and unruly – i.e. that He does not know how to behave with anyone.


As we know, the name Shrii Shrii Anandamurti ji denotes that He is bliss personified; and in so many discourses it is stated that Parama Purusa is love personified. Every sincere sadhaka has realised this in the depths of their heart. Yet this so-called writer’s book presents an entirely different account wherein new readers and members of the public will form a very unfavourable opinion of Dearmost Baba. That is the real tragedy of this publication.

Baba is Love Personified and has come to flood the world with divine love and devotion; but this book depicts Baba as being heartless and cruel, lacking all ethics and social mores. New and innocent readers will get the wrong impression entirely.

Those blessed to come in His close physical proximity, and those who did or are doing sadhana know in their heart that Baba is Love Personified. Not only that, in the future also, those who do sadhana will also realise this divine truth.

So this book has done a terrible disservice, unfortunately. It does not present Baba in the way that He is, but rather presents a distorted version that is completely opposite from the truth. The above account from this JY book is not an isolated case – there are many more such instances from this book. More will be discussed soon.


The motive for writing this letter is to bring forth the truth. Readers must not be misled. The “writer” must fix all such errors in his book. So this letter was written in the spirit of constructive criticism, not destructive criticism. The aim is to improve the overall expression and not rub the writer’s nose in the dirt.

This letter will help those sadhakas who are trying to write their experiences also.

Properly written Baba stories will enhance one’s devotion and bring people along the path of satya.

The outcome of such a book should be positive; new readers should be given dharmic teachings and gain a truthful depiction of Baba. But that is not the case the way the JY book is now. Keeping the book in its current form means yielding a negative result.

The chief problem with the writer is that he is like one drug dealer writing a book about space technology. If a drug dealer writes about drug dealing then that is ok. But when a drug dealer ventures off into an arena that he is not aware about like space technology, then book will be useless. Same is the case with the so-called writer of the JY book. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta does not have the requisite devotional feeling, so he has no idea how to express himself and instead creates a mess in his JY book.

The approach of Devashish is like one greedy goat trying to swallow one big pumpkin in one gulp, but the goat could not manage it and instead creates a mess all around. Likewise, Devashish has written a Baba story book but has no clue what he is writing. To write a Baba story of this nature one should have a basic knowledge of how things were going on those days, but Devashish does not have that so he creates many problems.

Every line and every word in the JY book (The Jamalpur Years, 2010) is not garbage, but in many key places he has made crucial mistakes. In that case it is like in one pot of cooked rice with 1 spoonful of roadside mud inside. Then how can anyone eat it? How is it edible? That is the unfortunate situation. For common people to remove the roadside mud from the rice is not easy.

At His lotus feet,
Radharaman Thakur


By the way, Baba points out the defects of those very close to Him, but not to XYZ. In those occasions when Baba did point out sadhakas, He was verily bestowing His blessing by lovingly guiding them onto the path of benevolence. This fact every sincere Ananda Margii knows.

“The quantum of punishment must not exceed the quantum of love.” (Caryacarya – 2, Society, pt# 39c)

Baba’s each and every expression and action was imbibed with the spirit of welfare. To lovingly bring people close.

Furthermore, in a public setting, such as on a train, Baba would never scold anyone – not margiis let alone a member of the general public. This is impossible; under such circumstances He would never do this.

Rather, Baba’s approach was to bring that person into Ananda Marga and bring them close by showering them with love and affection. And then once that relation was well-formed and established and they were close, then Baba would lovingly point out their defects to enhance their progress on the path of supreme benevolence. Baba points out to make someone better not to terrorise them.

And certainly, He would never point out insincere Ananda Margiis who lacked devotion – let alone non-margiis – in that setting and in that way. Just as a mother who loves and points out the defects of her own child does not walk around the market abusing and scolding every other child. Similarly, Baba was not moving around abusing everyone – this is a silly notion. Who can think like this. This is ludicrous and outlandish to say that Baba is moving around the abusing unknown people; i.e. unknown teenagers on a train for all to see. Devashish depicted the situation as if only those teenagers were “bad.”

As if the entire train or populace was purified and divine and only those kids were doing wrong. As if by abusing them, then everything in the universe will be pure and blemishless.

Finally, Guru points out the defects of those devotional sadhakas on our own Ananda Marga premises etc, not in public. And He would only do this with devotees, not xyz and non-margiis. And never that way using the term “bastard.”

“He loves [all] His sons and daughters equally. His love is perennial. It is always there.” (Ananda Vacanamrtam – 31, Dharma Sadhana)


Baba’s guideline is that one should preach only satya.

“All your tendencies should be pointed towards Satya, because it is only through the propagation of Satya that collective welfare is possible.” (Tattvika Diipika, Part 2)

Then why is Devashish spreading falsehood. Either he is ignorant & has no idea, or he has some ulterior motive. Otherwise why is Devashish depicting Baba in such a bad way as if He is a thug. That is unfortunate.


By the way, in this universal human family, no one is shelterless, no one is fatherless, therefore it is completely against Ananda Marga philosophy to think of or call anyone a bastard. There is no such thing and Baba could never do like this.


It seems that Devashish concocted the entire story, otherwise he put wrong name. Because there is no such Ananda Prasad Thakur. The person’s name is Anant Prasad Thakur. So it looks like Devashish put the name of one imaginary person – i.e. Ananda Prasad Thakur – so he could concoct the story himself.


Here are more postings about the wrongs published in this book – “The Jamalpur Years.”




Many more letters have been written about the mistakes and dogmas associated with this book. If you wish to receive these postings simply respond to this email.

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Date: Mon 28 Jan 2013 22:47:31 -0000
From: “Liiladhar Deva”
Subject: How An Ordinary Person Becomes An Intellectual Satan



Here following is one critical teaching from Baba about how those who accrue knowledge, without the spirit of welfare, pollute their own mind and endanger the greater society.

“The endeavour to assimilate things in the spiritual world is harmless and blameless. And the attempt to assimilate something in the psychic world, if it is directed towards the welfare of humanity, is also harmless. Otherwise, it pollutes the minds of people and makes them intolerant: it leads to conflicts between dogmas and theories and degrades people to the level of animality.”

“In the past, the world has witnessed many struggles between dogmas, which have caused much bloodshed; this was a regular occurrence in the Medieval Age. And in the present day also, we witness clashes between one theory and another, which cause no less bloodshed; rather the bloodshed is greater than before. The degree of intolerance has increased immeasurably. People have lost faith in their fellow human beings; one state has lost faith in other states. In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.”

“Now the question is: What is the motivation behind this? It is the tendency to assimilate ideas without the spirit of welfare – and, still more than this, the tendency to acquire the objects of material enjoyment in ever-increasing quantities.”

“So whether in the material world or in the intellectual world, the predominant tendency that makes today’s people, both individually and collectively, rush headlong without control, is the instinct of greed. The propensity of greed, if not controlled by rationality, or benevolent intellect, or spiritual practices, will lead to premature death. Nothing can save human beings from this. This instinct of greed has brought the present humanity to such a state that people no longer consider anything as sinful. Rather, they consider the “sin psychology” as a mental weakness, and the worst of sins are being glorified as the height of intellect, not only indirectly, but also openly.” (Shivas Teachings – 1 (continued) (Discourse 10))



In His above teaching, Baba clearly warns us that when people gain knowledge goaded by self-interest and not the motive of welfare, then the outcome is extremely harmful. That is the main guideline which Baba has expressed above. Tragically, that is what we see happening in this modern era.

In result, this earth has become “poisonous”, where people have lost faith in their fellow humans. The root cause is one: Assimilating ideas without the spirit of welfare, i.e. acquiring knowledge for a selfish agenda, devoid of concern for others.

In their persistent quest for expansion, people are gaining more and more knowledge. Yet when that knowledge is not fortified with a benevolent outlook and a welfare motive, it is misused. People are employing their brains and intellect for harming, cheating, and deceiving others. They engage in clashes over one theory and another which cause tremendous bloodshed. In result, this earth has become unlivable for the common person.

The chief cause: Acquiring knowledge devoid of any welfare motive, just for selfish ends.

Most are increasing their intellectual capacity so they can gain the upper hand to achieve their selfish agenda. With their insatiable hunger for acquisition, people are hoarding psychic and physical wealth. Out of greed, they are willing to harm and hurt innocent people. This leads to conflicts over various dogmas and theories. There is a blatant lack of concern for others – what to speak of those high ideals of selflessness and sacrifice. Those ideals are essentially absent.

For these reasons, people have literally lost their regard for their fellow human beings. They look upon others with suspicion, fear, ambivalence, hatred, jealousy, and skepticism. All trust is gone. That is the unfortunate trend of this modern era.

And again the chief cause is one: Acquiring knowledge devoid of welfare motive and using that for selfish endeavors.

Bear in mind, knowledge is very important. One should learn. When accompanied by a benevolent intention, that knowledge can be used to help others and do great things on this earth. Goaded by self-interest, that knowledge will only harm society. In that case, knowledge is dangerous. Those who thirst after knowledge for selfish reasons are deadly. That is the main problem on this globe nowadays – knowledge for selfish pursuits leads to conflicts between dogmas and theories in the form of war, exploitation, and the imposition of harmful doctrines. These poisons are engineered by demons who have a lot of knowledge but are extremely selfish and crooked. They are the cause of countless massacres, and much bloodshed and infighting.

Beware of intellectuals who acquire knowledge without any service mentality – they are very dangerous. That is Baba’s explicit warning. We should be careful.

Liiladhar Deva

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

Common People, Who Through Their Sweat And Blood,

Provide Vitality To Human Society – We Can’t Ignore

“Social progress is not and can never be achieved by individual effort. Some people lend their brains, others their hands, and others their legs. If we consider things carefully, to say that the legs are inferior and that the brain is superior, or that the brain has no value – that intellectuals are always exploiters and manual labourers are all that count – are both equally dangerous ways of thinking. The most important point to consider is who has utilized his or her 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 have no right to question anybody’s sincerity, nor can we scoff at it. 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.”

“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. If we try to think of all of them, we will never finish. Is it possible to print everyone’s obituaries in the newspaper? Is it possible to arrange commemoration services or to build shrines in memory of everybody? But in my opinion there is no use thinking about whether it is possible or not. Those who are magnanimous will openly recognize the greatness in the outstanding achievements of those who lived in the past, regardless of their intellect, education or rank. Those who through their sweat and blood provide vitality to human society do not need our approbation; but even so, why should we commit a social injustice by ignoring the work they have done, their karma sádhaná?” (Human Society – part 1, Social Justice)

Note: Baba’s above teaching and guideline applies to all realms of life, including the struggle, growth, development, propagation, and establishment of our own Ananda Marga. There are countless nameless, faceless devotees who underwent tremendous hardship in order to propagate the ideals of Ananda Marga. They never came in the spotlight; their names were never in the newspaper; and their addresses may never be known; but, they sacrificed much for the great cause of dharma and universal well-being.

Here they are:

1. The widow whose only son or daughter became a wholetimer in Ananda Marga. In her old age, she suffered because no one was there to take care of her. Her progeny left to serve the greater humanity and due to a lack of governmental or other support, she could not get proper care. The latter years of that widow’s life were filled with emotional challenges, loneliness, and physical hardship. To that widow, we pay our regards. Who can forget her sacrifice.

2. The mother whose children became LFT’s to valiantly serve humanity. Instead of earning and bringing home funds for their laokik family, those idealistic youths sacrificed for the greater good of humanity. Yet their mother was faced with the prospect of “losing” her children – the very ones she raised. To see this unfold before her very eyes was painful and disheartening. No one can understand that woman’s pain. Even then she held on – amidst the struggle and hardship. Who can forget her sacrifice.

3. Those sadhakas (male and female) who faced victimisation, humiliation, and torture by standing up to organised and non-organised religious and social dogmas like caste marriages, racial hatred, and women’s rights etc. Who can forget their sacrifice.

4. The hundreds and thousands – wts and margiis alike – who were unjustly jailed by one tyrant trying to wipe out Ananda Marga. Such innocent sadhakas were arrested, put in isolation, and deprived of the basic necessities like proper food. Some were sentenced to grueling chores and work detail, while others were tortured outrightly. Their sacrifice cannot be forgotten. Who can forget their sacrifice.

5. Those sadhakas who held firm to Ananda Marga ideals in the face of huge backlash and oppression from the government, communists, local social pressure, and the various dogmatic religions. Through no fault of their own, they were sidelined, attacked, and rejected by the status quo. Yet these great sadhakas never bent – they maintained their ideological vision and standard. They sacrificed everything for Ananda Marga. We cannot ignore the work they have done – their karma sadhana. Who can forget their sacrifice.

6. Those brave Wts & Ananda Margiis who lost their lives in massacres and barbarous attacks by the communists. Their grand contributions for the cause of dharma will never be forgotten. Who can forget their sacrifice.

7. Those wives who shouldered more of the domestic responsibilities while their husbands were deeply involved in spreading the name of Ananda Marga and the glory of Lord Shrii Shrii Anandamurtiji. Their husbands were unable to properly attend to their domestic responsibilities. Those margii wives had to maintain the home without proper support from their spouse. Yet they carried on, endured the hardship, and managed well. Their determination and hard work continues to stand. Their sacrifice can never be forgotten.

8. Those children who grew up only with their mother because their father was involved in the callings of Ananda Marga dharma pracara and service projects. Due to a lack of paternal guidance and support, their emotional needs were not adequately fulfilled. Yet they tried as best they could – many becoming strong sadhakas and devotees of Marga Guru. We cannot overlook their hardships and how they continued to strive. Who can forget the sacrifice of those young children.

10. All those who faced opposition – whether they be educated or illiterate, rich or poor, or ordinary or not – we should recognise everyone’s contribution. That is what Baba’s teaching tells us. Because of their dedication to the aims, disciplines and tenets of Ananda Marga, they faced so much trouble and animosity, yet they remained firm and spread the teachings of Ananda Marga by their own conduct and sacrifice. No matter how unimportant they may be in the eyes of the public – they are honoured and regarded by sadhakas around the globe. Those brave souls have put forth unparalleled contributions to establish Ananda Marga. Who can forget their dharmic efforts – who can forget their sacrifice. We cannot.

11. Those Wts who left worldly attachments to spread Ananda Marga ideology and the gospel of neo-humanism. Such workers experienced tremendous hardship – a number were jailed and killed. They all faced difficulties, and in some cases life-threatening, problems. Yet they remained true to the dharmic ideals of Ananda Marga as given by Lord Shrii Shrii Anandamurti ji. Their efforts will live on and on in the hearts of sadhakas – all over. We cannot ignore the work they have done – their karma sadhana. Who can forget their sacrifice.

How can we forget the hardships, sacrifice, and tenacity of all those who endured struggle for the sake of propagating and establishing a great ideology. Forever they remain in our hearts and minds. Parama Pita Baba Kii – Jay!

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Date: 29 Jan 2013 06:27:44 -0000
From: “Madhurii”
To: am-global@earthlink.net
Subject: Re: Harmful Competition #2



~ Part 2 ~

(Note: This is the second letter in this series. A link to the initial posting on this topic is appended below. – Eds)

“After years of heated debate and public pressure, the Pentagon (US military headquarters) lifted the ban and gave approval for women to fight on the front lines of the battlefield. In some western nations like the US, this has been a critical issue. Yes, women were allowed to serve in the military. No, they were not intentionally put in dangerous combat zones. Now – at least in the US – that has all changed. Over time, female soldiers will be put in positions of direct combat.

Event then the debate continues: Some women state that women should not be put in harm’s way on the front lines, while a very vocal group of women is demanding that women must be given the right to fight on the front lines and battle the enemy face to face.

In our Ananda Marga, we have our stand based on Baba’s teachings. As we know, males and females have different physical characteristics and capacities. In particular, males are also physically stronger than females.

Baba says, “”There are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuitable for them. Such an outlook is deplorable. It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery period the ability to work strenuously is severely restricted. These points must not be overlooked.” (1)

“As in the societies of most other species, in human society also females are physically weaker than males. Because their nervous systems are weaker, their minds are also slightly weak. Nevertheless women have no less value in human society than men. Selfish men, however, have disregarded the value of women; they have taken full advantage, and are continuing to take full advantage, of their weakness. Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep.” (2)

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

“As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women…Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (4)

Furthermore, because males are stronger that is why games and sports are done separately: Women compete against women and men compete against men.

Clearly then females do not have the physical strength & stamina that males have. So less physical strength is a critical reason we do not support the recent decision to allow women to fight on the front lines.”


As a woman I read this and must admit I fully support all the points and views expressed. As a sadhaka, it is quite evident that the male and female bodies differ and that we should not compete with one another on the plane of physicality. It is just not appropriate. I definitely do not wish for my daughters to fight on the front lines – nor be part of the armed forces.

Baba has clearly defined specific roles for women and it is quite clear we should not be competing with men for stature in the military, nor involved in long deployments in far away lands while their children remain at home, nor engaging in arduous physical tasks that are more befitting a man.


Here again is Baba’s teaching:

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)


Below are two moving pieces:
(1) The first is an article from a British war veteran who was the first female to fight on the front lines in the English army.
(2) The second is a collection of public comments about this issue.

I think you will find all of the below quite meaningful and relevant to this discussion.


Why Women Should Not Be On The Front Line
by Major Judith Webb

07 April 2007

Major Judith Webb no longer believes women should be at the front line. Major Judith Webb was the first woman to command an all-male field force squadron in the British Army. She retired in 1986 and became headmistress of an independent girls’ school in Somerset. She now runs a children’s nursery.

As the person who in 1982 became the first female army officer to lead men into the field, you might think I would be the last to say the front line is no place for women. But my views have changed since the 19 years I spent in the Army, first as an ambitious second lieutenant and later as a squadron commander.

So even though I was as pleased as anyone to see the pictures of Faye Turney reunited with her small daughter and husband, my first thought was that she should never have been put in the position from which she was captured in the first place.

I no longer believe that we should send women to the front line – by which I mean somewhere they might find themselves in hand-to-hand combat, or cast as aggressors.

Why not? Well, it may not be fashionable but it’s time that society accepted the simple fact that women are different.

Not, please note, inferior, but different physiologically, mentally and emotionally to men and there are some roles for which we are simply not suited. Yes, we may be capable of incredible mental and physical toughness, but there is no getting away from the fact that we are the more compassionate sex; instinctively more nurturing and lacking the thirst for aggression that drives our male counterparts.

During my army days (serving in Germany and Cyprus with the 1st Squadron, 28th Signal Regiment), soldiers would frequently tell me they were keen to go to a war zone – that’s what they’d joined up for.

They were desperate to serve in Northern Ireland and relished the prospect of a skirmish. Not, they would always add, that they would ever admit such sentiments to their wives. By contrast, the women I encountered seemed to enjoy their job despite, rather than because of, the possibility that they might be put in danger.

As the Ministry of Defence pointed out in a document on women in the Armed Forces, their “capacity for aggression was generally lower” and they “required more provocation and were more likely to fear consequences of aggressive behaviour”.

It’s my belief that women with children find it difficult to operate as soldiers in dangerous circumstances. Their priority is all too often for the son or daughter they will leave motherless if they are killed.

Fortunately for me, I deliberately waited until I had left the Army at the age of 37 to have my first child, so I was never placed in the difficult situation.

But the strong emotional ties of motherhood cannot be underestimated. All this makes women less effective than the men with whom they stand on the battlefield.

And the consequences to a fighting unit which must be tightly focused are potentially catastrophic. The mere presence of women also has a dramatic effect on the ability of men to be combat soldiers, as has been proved in those situations around the world where female soldiers serve on the front line.

For example, when a soldier sees a female colleague lying injured, he immediately feels his first duty must be to protect her rather than to stick to the military plan.

We must also accept, as we do in the world of sport, that women’s bodies are engineered differently and this puts us at a disadvantage in a situation which can test you to the limit of your physical endurance.

Even in Israel, where they have conscription for single women, female soldiers rarely serve in front line units. A medical study carried out in 2003 showed that they could carry less weight than men and it’s not physically possible for them to march as far.

Contrast that with the way our armed forces have responded to the introduction of women. An officer I knew told me he was horrified when, for the sake of gender “equality”, the physical demands on men entering the Army were actually reduced.

Just imagine the impact on a unit in the field, which can only ever be as strong as its weakest link.

There is another vital consideration, one that has been demonstrated dramatically over the course of this week, and that is the propaganda advantage we hand our enemies when we place young British women in a vulnerable position.

The response of the public to the news that there was a mother of a three-year-old child among the 15 hostages showed that however much we pretend otherwise, we are not capable of viewing a vulnerable female in the same way as her male counterparts.

Our reaction to her plight handed the Iranians enormous leverage for pressing home their publicity victory.

So what role can women fulfil? Despite the death of two women in Basra on Thursday, there is still room for women in a war zone, but it should always be in a place where they are not likely to be engaged in combat.

Women are particularly suited to work in intelligence positions. It’s a field that comes with its own set of dangers but we are well-suited to it.

I worked in intelligence for seven years and think women have more patience and can be better at analysing fine details.

They can be incredibly useful working as nurses with a support unit, delivering supplies, and in other logistics roles – much as the Wrens did during World War II.

The Army is a great career for many women. But let’s not pretend that it should treat them in exactly the same way as men.



Here below are 7 meaningful comment from common people on this issue of whether women should fight on the front lines in military battle.

(A) I don’t think women belong in front-line infantry units. They aren’t the same as men, physically or psychologically. Women and men do not compete against each other in singles tennis, football, rugby, sprinting or other athletics and so on, because of the physical differences.

…the overwhelming majority of women are physically smaller and weaker than the overwhelming majority of men. As such, they will have a greater chance of losing their lives on the front lines than their male counterparts, and further, endangering their unit and mission.

There is also the issue of sexual attraction, hormones…Lack of privacy and so on…the same reasons women do not serve aboard submarines. Months away from partners and the world, there would be sex, unwanted pregnancies… Further, the menstrual cycle and fluctuating hormones /emotions women experience monthly.

(B) ..We’re talking a one-digit percentage of the female population that would fit the bill, and not all of them are interested in a frontline-experience military career. And then there’s still the risk of having an unstable psycho or two amongst the chosen few, which would drop the number of prospects even lower…the frontlines are not the best place for social experiments.

(C) Well as someone who joins the military next week I would say no purely on the grounds of the fitness issue. Currently to get into the military the female fitness standards are lower than the males and when I did the fitness test I don’t think any of the females there would have been able to reach the required standards for males. The standards also go up once you are a part of the military and are even higher for combat units so even if they were allowed to try I would think all of them would fail.

(D) Until recently, the US Marine Corps had very different judgment lines for men and women seeking to enlist, and to pass the CFT and PFT. One of the big differences was that male Marines had to perform actual pull-ups, while female Marines had to do a flexed arm hang. I learned recently that the Corp is actually changing this so that both sexes have to do full pull-ups,

(E) There is also the problem of women being potentially incapable of helping a fallen male soldier in infantry units. She may simply not be strong or big enough to haul 350lbs (say 250 for the guy and another 80-100lbs of gear) of dead weight out of the line of fire.

(F) only the tiniest, tiniest percentage of women would ever be able to meet the physical requirements that males do in order to qualify to be a front line infantryman…Seeing women being badly maimed and killed has a devastating psychological affect on male soldiers. It is biological, undeniable, and would compromise effective military decision making on the front lines. It would cause male soldiers to hesitate and cost lives. I’m all for equality of all peoples but ignoring the differences between them to entertain political correctness at the cost lives is wrong, no matter how you try to justify it.

(G) The trouble, as I see it, is that (in Britain at least), we’re not allowed to “exclude” people based on gender (as well as height, race, and anything else you can think of).

Now, what I mean by this, is that if we were to allow women into the teeth arms, they would not be held to the same standard as the men – They already aren’t in the UK armed forces, as it would be deemed to be excluding most women if they raised their standards to the same as the men.

For example, to pass the Personal Fitness Assessment, a Male in the British Army has to perform 44 press ups, 50 sit ups and under 10:30 1.5 mile run (2.4km). A female has to do 21 press ups, 50 sit ups and a 13 minute 1.5 mile run.

So…Do I think women should be allowed in the teeth arms?

Yes, I think they should be allowed to do any role provided that they are held to the same standards as their male colleagues. What I fear is that this would not be (and indeed, is not) the case.


Here I close with Baba’s teaching. I definitely support women’s rights and actually volunteer in a women’s shelter to advance this cause. But when it comes to the physical plane, we should recognise obvious and inherent differences between males and females. Our girls should not fight on the front lines nor be engaged in works far from familial responsibilities. Baba is quite clear about this.

“It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas.” (6)



#1: http://am-global-01.blogspot.com/2013/01/harmful-competition.html


1. Human Society – 1, Social Justice
2. Human Society – 1, Social Justice
3. Human Society – 1, Social Justice
4. Caryacarya 1, “Social Relationship between Men and Women”
5. Human Society – 1, Social Justice
6. Human Society – 1, Social Justice

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers



This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”


This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.


Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.


Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,


(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)


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


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

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

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

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

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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: 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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