Archive for the ‘Spiritual’ Category

Date: Mon, 25 Mar 2013 22:05:36 -0000
From: “Mukunda Deva”
Subject: Baba Story: “Baba is as Pure as the Ganges”

This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3857;
(2) Posting: Baba Story: “Baba is as Pure as the Ganges”
(3) Trailer Quote: Children Thus Learn Obstinacy From Their Elders

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


Baba has come to Muzafarrapur to give darshan. The year is 1956 and I am a very new margii. I am seeing Him for the very first time. I am so enchanted by His presence – my mind is fully ensconced in His look and charm. I am not even comprehending what He is saying as my analytical mind is not functioning at all. All I know is that the sound of His voice sounds very beautiful.

As He delivers His discourse, I am gazing at Him and He is looking at me. Our eyes are fixed on each other. I am completely magnetized by His divine presence.

Now the discourse has ended, I have come to know that Baba is going to Jamalpur the very next day. I have decided that I too must go to Jamalpur. I cannot bear the thought of not being with Baba.

Even during the night I am thinking and dreaming of Him. When morning arrives I quickly make all the needed arrangements for going to Jamalpur.

By Baba’s grace the journey passes smoothly.



I am so pleased to be here in Jamalpur so I can see Baba again. Just now I got word that I have been given permission to go on field walk with Baba.

While on field walk, Baba asks me to start a newspaper.

I reply, “Yes, Baba.”

We continue walking. By His grace, I feel compelled to take on the assigned task. The rest of the day passes in a flash, drenched in His love and care. My short stay in Jamalpur is coming to a close and I am preparing to return to my home in Muzafarrapur.

I feel like the return journey cannot happen quickly enough. By Baba’s grace I arrive safely.


So here I am, I have returned to Muzafarrapur and I am already thinking about what I will write for the newspaper. Having just been with Baba, I can only think of His magnificent beauty and charm. So I have decided to write about Baba Himself. In my article I compare Baba’s purity to that of the Ganges River.

I am so enthralled by Baba’s loving manner and divine personality that I could not resist writing about Him in this way. I have decided to publish the article on the front page of our paper which will be distributed to both margiis and the general public.

By Baba’s grace, the project has come to fruition and the paper has been published and circulated all around the local area.


Within one or two days, the local margiis are up in arms and furious with me. They keep telling me, “You are just a new margii – you do not understand – we do not believe in this dogma that the Ganges is pure and holy. In AM, we do not subscribe to the belief that bathing in the Ganges purifies one of their sins. What you have written is completely wrong and misleading. You must correct this immediately.”

In turn, I am trying to convince them of my feeling and intention, but no one is listening to me. They are not understanding my perspective.


Some have decided to bring this matter to Baba Himself. They send word to Baba about all that transpired. We are waiting for His review. In the meantime I continue to be pressured and criticised by the local margiis. A few days pass in this way.

Finally, a margii has just come with the news. The margii reports to us that Baba has said that, “What Sashi Ranjan has written is a comparison. When the writer has a pure mind then such a comparison is OK.”

Alas, Baba knows my inner feeling and He has approved of my words and told this to everyone. Hearing this, all the margiis apologise to me and accept the article.

Shashi Ranjan Sahu

Note: Many know that Shrii Shashi Ranjan Sahu was a key member of parliament with a high post; thereafter he was influential with the founding of the PBI (Proutist Block of India).


The above account shared with us by Shrii Shashi Ranjan is quite meaningful on multiple levels. Firstly, it is a very devotionally-charged tale of one bhakta’s real-life experience with Baba. And secondly, we all get the teaching that using comparisons when writing about Parama Purusa is ok – so long as one’s heart and mind are pure.


And indeed we see that in His many devotional treasures, Baba Himself uses comparisons to describe the greatness, charm, love and beauty of Parama Purusa as well as to talk about spiritual life.

In countless Prabhat Samgiita compositions, Parama Purusa is compared with the sun, moon, and stars and in so many other ways.

For example in the song, “Nayane ma’mata’ bhara'” (PS #12), in the first stanza His smile is compared with radiant pearls, “Hasite mukuta jhara'”.

And in song #913, it says: “Candana sama tava a’shisa a’ma’ke” meaning, Your grace is a soothing balm like sandalwood paste.

And verily there are so many songs where His love or His arrival is compared with the sweetness of a flower or the cool summer breeze. Comparisons are part and parcel of Baba’s whole entire expression in Prabhat Samgiita. They allow bhaktas to know and describe the Divine Entity Who would otherwise remain beyond description. So this is an important element of His songs.


Plus Baba uses similar comparisons in many of His discourses as well.

Baba says, “By kiirtana you become as pure as if you have taken a “holy dip in the Ganges.” What does a holy dip in the Ganges mean for a sádhaka? It means doing kiirtana constantly.” (1)

Thus in the above discourse, Baba Himself uses the comparison of the river Ganges to relay the effect of doing kiirtan.

In so many ways Baba is guiding us that this is how we are to describe Him, i.e. through poetic comparisons or similes. It is a way for sadhakas to share their feelings about that otherwise indescribable Personality.

Before coming to AM, Shashi Ranjan thought of the Ganges as being very pure. This is the common understanding in India. So with his heart-felt feeling he compared Baba in this manner and Baba Himself gave His divine approval. Without such comparisons, there is no way for bhaktas to express themselves when talking about the greatness, beauty and charm of Parama Purusa, i.e. Baba.


1. Ananda Vacanamrtam – 22, Kiirtana: The Panacea for all Afflictions

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

Children Thus Learn Obstinacy From Their Elders

“In a family it is natural that differences of opinion will arise among the adults; when they do, the adults should reconcile their differences considering each other’s opinions. Unfortunately they often lack the requisite mental make-up to reach an amicable agreement – each tries to convince everybody else of his or her viewpoint without caring about the opinions of others. The result is an outburst of unreasonable obstinacy – the adults lose all self-control and behave in a gross and vulgar manner. The effect on the minds of the children is disastrous. Children thus learn obstinacy from their elders. If the mother or those with whom the children spend most of their time is obstinate, the neglected children will, in most cases, become noticeably obstinate, and they will have to carry this psychic ailment around with them for a long time. If, on the other hand, as is sometimes the case, the wishes and desires (if they are not unreasonable) of children are fulfilled, the children will not have the opportunity to learn obstinacy.” (Human Society – 1, Education)

Prabhat Samgiita

“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” – P.S. 3857


O’ Parama Purusa You are hiding in everyone’s heart – that is Your hinterland. Baba, You cannot be held in this external world; searching You outside is nothing but a waste of time. O’ my dear One, You always reside in the deep core of my heart. You remain eternally in that golden vessel deep inside my being.

O’ Divine Entity, You give shelter at Your lotus feet to one and all. Regardless of who is crying for You, and who is longing for You, or who is oblivious about You, You lovingly shower Your compassion on all. You never make any distinctions. Everyone is part of Your creation; You lovingly bring one and all under Your divine shelter. With Your infinite attraction and the resonance of Your flute, You call everyone close. You lovingly draw everyone close by the
pull of the heart. This is Your special call.

Baba, You are eternally present and always smiling in my heart. O’ my Dearmost, You are so gracious…

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Date: 24 Mar 2013 20:54:08 -0000
From: “Manjit S Deva”
To: am-global@earthlink.net
Subject: Baba Story: Must Read AM Books – Unforgettable PC


This entire email is composed of 3 parts:
(1) Posting: Baba Story: Must Read AM Books – Unforgettable PC
(2) Trailer Quote: Some Parents Unknowingly Teach Very Bad Habits To Their Kids
(3) Prabhat Samgiita #3644;

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


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

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

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

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


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

I got up and stood before Baba.

Baba asked me, “What is your name?”

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

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

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

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

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



On that same occasion of PC, Baba pointed out many of my mistakes, i.e. times I failed to adhere to Ananda Marga conduct rules.

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

I replied, “No, Baba.”

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

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

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

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

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

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


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

I replied accordingly.

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

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

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

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

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


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

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

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

But not all fall in this category.

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

Those who do not have full faith should test Him even today – in your mind anytime. There is no need to tell any 3rd party – only sincerity is needed. He is there in your mind and He listens. So what you tell Him mentally He will certainly hear. So go ahead if you have any desire. Express the feeling of your heart and Baba will most assuredly respond.

By this way you will develop full surrender. Remember this is between you and your Guru. If you have proper determination and a sincere desire then Guru must reply. That happens in 100% of the cases. By this way, people develop faith and then surrender comes. This can happen in various ways.

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

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

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

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

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

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

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

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

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

Mundane relations are very temporary and cannot fulfill all the longings of the mind. Rather, if you open your heart, there is a big risk involved. Because one day the next person may become very distant from you and, in turn, and exploit you. Or they will have a very poor opinion about you. Indeed, telling all that is in your heart to another human being is very scary. So people do not open their heart fully with others.

With Parama Purusa it is entirely different. An intimate relation means there is no gap or wall or shyness. There is 100% transparency of feelings. That is the relation of close proximity. That can only happen with Parama Purusa. All that is needed for this to occur is regularity and sincerity in sadhana. This is not a theoretical concept; bhaktas realize this. Gradually anyone can develop this type of relation with Him. Then, in your own mind, Parama Purusa will not seem like an Entity in the far distant sky or heaven, but rather the Most Loving One of your heart & mind, who is always with you.

That is why one’s relationship with Parama Purusa is very meaningful. For those who lack such a relation with Parama Purusa, devotion is but a theoretical concept.

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

At His lotus feet,


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

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

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

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

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

Baba says, “Brahma, the author of this vast cosmic imagination moves everywhere within the universe, His vast Macropsychic arena, with His mental feet. He catches all the objects of this universe with His all-pervasive mental hands. He is the intellect, the intuition and the witnessing faculty of the innumerable created objects and hence we can say that He has His all-pervasive mental heads. Similarly, as the witness of all the macropsychic entities, He has innumerable mental eyes; and to hear their words, spoken or secret, and every loud or soft sound, He has His all-pervasive ears. He exists surrounding all objects with His own identity. You can keep nothing secret or private from Him – He knows more about you than you know about yourself. Behind all His pervasive faculties of knowing, understanding and hearing lies His Macropsychic stance.” (1)

1. Ananda Marga Ideology and Way of Life – 6, Microcosm and Macrocosm)2.

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

Some Parents Unknowingly Teach Very Bad Habits To Their Kids

“In some families the parents have lost their peace of mind due to poverty or some other cause and oppress their children with or without reason. Naturally the children lose respect for their parents, which further aggravates family indiscipline. The parents have to put up with more unrest, adding to their lack of peace.”
“Parents who are middle- or high-level officials in the public works or police departments have to get work done through others or supervise manual labourers or subordinates, so they often forget to talk sweetly. Some become accustomed to using abusive language, and some to issuing commands. Due to this their children do not have an opportunity to learn to speak with restraint. Such children suffer from a superiority complex, even within their circle of friends. In their future lives it will be extremely difficult for them to love people and create a congenial social environment.”
“Some parents may claim that it is impossible to maintain a balanced life in an age full of problems, where they are extremely busy with numerous activities. I maintain, however, that it is possible for an intelligent parent to avoid the mistakes I have discussed. If parents fail to carry out their basic duties, I am compelled to say that, although they live in society, they are guilty of encouraging an antisocial mentality. By encouraging their children to develop a criminal psychology, they give unnecessary trouble to the police. The main point is this: for want of a little care, children are deprived of the opportunity to become complete human beings, even though they have a human structure.” (Discourses on Neohumanist Education)


“A’sha’r pasara’ sahasa’ elo, a’lor tupha’n nikat’e elo…” (PS #3644)


Suddenly Parama Purusa, the Divine Effulgence, has taken advent. The cyclone of divine effulgence has come close. His divine effulgence is immense, like a huge mountain covering the entire world. The whole world is inundated with the flood of divinity.

Even in remote corners, not even an iota of darkness was left. Not even a tinge of darkness or dirt could remain in anyone’s mind. Everyone’s mind has become cleansed and purified. Parama Purusa Baba, with His divine effulgence, has taken advent and attracted everyone by the outpouring of love from His heart.

Everyone has received His special grace: Those bound in the cimmerian darkness and tied up in the deep, dark chasm, and those whose mind had accumulated dogma the size of a mountain. All are now basking in His divine grace. They have been blessed with the opportunity to look toward that divine effulgence. Their dogma and staticity vanished away with the advent of the new dawn.

Baba, the Parama Purusa, with His divine effulgence has come and showered His divine effulgence and graced everyone…

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Subject: How Ananda Marga Is Not A Religion
From: Nataraj.1948@.93@freenet…..
Date: Thu, 31 Jan 2013 21:05:09



Some of the religions preach that on Sundays one should remember the Lord and lead an honourable life – that is their chosen holy day and all other days are for material pursuits. But even then, on Sundays, in their prayer and worship they pray for material or selfish gains.

Then there are other dogmatic religions that have selected Friday or Saturday as their holy day, where they approach their God for boons and grace. While on all other days they aim for material gain.

And verily all the religions fall within this module where a small portion of life is meant for prayer and worship, and even then that prayer and worship is not the aim or endpoint. Those prayers are for heightening their stature in their social life etc.

In that case, their religious engagements are a part of their social life. Every religion has partitioned its prayer practices to a small part of life which is not very visible and barely touches the seed of their existence. Rather they are governed by materialistic policies.

But in Ananda Marga, it is completely opposite. Ours is the path of pure spirituality where all practices and endeavours are for pleasing and serving the Supreme. And all social and worldly dealing are to be done thinking of Him. Thus those acts are not mundane ventures but rather a part of Brahma sadhana. Because the aim is not selfish gain but rather to serve Parama Purusa.

Only in the dharma of Ananda Marga do we see that living aspect of true spirituality ensconced into each and every cell of one’s existence.


The path which Baba has shown us – the path of Ananda Marga is revolutionary since it is deeply ensconced in the nectar of spirituality. From birth to death and from morning till night, the life of an Ananda Margii is filled with spiritual practices and cosmic ideation. When one emerges from the womb and enters this world then immediately that infant is drenched in the ideation of Baba Nam Kevalam. And it continues on from there. Hence in Ananda Marga spirituality is our very heartbeat.

We all know that in our A’nanda Ma’rga Baba places tremendous emphasis on the dual approach of spiritual sadhana and social service. Both have a huge role to play. For that reason some may be thinking that our spiritual life and our social life are therefore equal in all regards.

Without going too deeply into the matter, this might be a logical conclusion one would make: Estimating that both are 50-50, i.e. the same size & of equal value etc. It is easy to surmise how someone might conclude in that fashion.

However, Baba’s divine teaching is something else. As important as our social life is, Baba here unveils and expresses the vastness & unparalleled nature of our spiritual approach in A’nanda Ma’rga.

Baba says, “Our spiritual life is not a part of our social life; our social life is a part of our spiritual life.” (1)

Thus, Baba’s above teaching establishes the supremacy of spirituality as He tells that everything falls within the scope of our spiritual life. That is, our spiritual life is not a subset of our social life; but our social life is a part of our spiritual life.

With this is mind, that means that our entire social dealing comes under that great umbrella of spirituality. Or, another way of saying it is that nothing comes outside of our spiritual approach. Everything is part and parcel of that. Hence, in Ananda Marga, we say that spirituality is the top-most thing– the summum bonum of life.

Baba says, “Spirituality is the summum bonum of life in all its aspects.” (2)

Here are more points which lead in this same direction– which highlight the greatness of spiritual life in Ananda Marga.


In our Ananda Marga, Baba has given the tenet: Subjective approach and objective adjustment.

Baba says, “Your goal is the Supreme Entity. Yours is a subjective approach through objective adjustment. Your movement is towards the Supreme Entity. But while moving towards the Supreme Entity, you are to do all your worldly duties in the social, economic and all other spheres. That is, your hands should be engaged in worldly duties, and your mind should be moving towards the Supreme Entity.” (3)

The overarching aim and main theme of life for an Ananda Margii is to always have the mind focused on Parama Purusa. This is the aim and that is the approach. All endeavours in our social life are not ends of themselves. Those worldly engagements are not our approach. Those endeavours are to be adjusted to fit neatly within our spiritual approach. Thus our social life stands as a subset of our spiritual life.

This is further emphasized by our practice of brahamcarya. While living in the world and interacting with finite expressions we are to always ideate on the Supreme.

“The meaning of practising brahmacarya sádhaná is to treat the object with which one comes in contact as different expressions of Brahma and not as crude forms. By means of such an ideation, even though the mind wanders from one object to another, it does not get detached from Brahma because of the Cosmic feeling taken for each and every object. As a result of this, preya sádhaná (extroversial approach) is converted into shreya sádhaná (introversial approach).” (4)

Thus our approach is always subjective: Towards the Divine. And we adjust our worldly life towards this spiritual ideal. That is the flow of life in Ananda Marga.

This ideal is inherently link with understanding the purpose of life. The moment one feels their life is not for mundane meandering but for moving towards Parama Purusa, then one wholly understands social life is a component of their spiritual life.


By Baba’s grace in Ananda Marga our spiritual approach continues through the whole life. In the morning we greet and start the day with our practices of Guru Sakash and paincajanya etc, and the whole day follows in that flow: Doing sadhana, reciting our bath mantra, taking second lesson before our each and every work, ideating as we say namaskar, singing kiirtan etc. Each and every activity through the day is linked with the Cosmic Hub – Baba.

And then after dark we go for evening and night sadhana and ultimately take rest with His name on our lips – dreaming of Him. About this holistic ideal, Baba has given one divine sloka:

‘Kuru punyam ahora’tram’
Meaning: Do virtuous deeds day and night

In Ananda Marga we are ideating on Brahma during the day and performing our various works and duties and then when sleeping we are repeating our ista mantra or dhyana mantra during the night. In that way each and every second of the life is drenched in the sweet flow of spirituality.



As we know, in Ananda Sutram Baba has outlined the whole of Ananda Marga philosophy in seed form. In sum, there are 85 Sutras in these five chapters. Yet the first four chapters – or the first 69 Sutras – deal exclusively with points of spirituality. There is no hint or mention of social life in these sections.

Then in His revolutionary approach in the final chapter of A’nanda Sutram Baba incorporates our social life and Prout – all neatly woven into the context of spirituality. Hence Prout is a sub-set of Ananda Marga spiritual ideology; Prout is a God-centered philosophy resting on the dynamic force of spirituality.

“Just to represent the spirit of “saḿgacchadhvam”, I propounded the theory of PROUT. So the entire theory of PROUT stands upon this Vaedika sermon of “saḿgacchadhvam”. ” (5)

By all this, we can all easily understand that in Ananda Marga spirituality is the main thing. This is the divine flow of life in Ananda Marga.


The path of Ananda Marga is the top as our Marga maintains its stance of spirituality throughout all the realms of life. This is one of the reasons why we say Ananda Marga is a revolution – and far above the rest.

Here is Baba’s teaching from Ananda Sutram:

2-7. Tasmáddharmah sadákáryah

The above sutra means that dharma must always be followed – all the time, always. It is not that only on particular days or in particular moments one follow’s dharma. No, that is not our way. Each and every moment of life is for the practice of dharma and Brahma sadhana.

“Q. 46. What is the difference between ritualistic religion and spiritual sádhaná?”

“Ans.: – In almost all cases ritualistic religion ultimately encourages the fulfilment of materialistic desires. Generally, human beings want to acquire physical objects as well as name and fame. Sometimes, even after fulfilling their desires, they want to accumulate more. With that goal in mind they follow a ritualistic religion.”
“The practice of ritualistic religion is nothing but pursuance of the path of preya (mundane pleasure). Ignorant men even fail to realize that by following such a path they do not always gain the material objects they desire. Only the sinful religious and social exploiters gain from such efforts.”
“Spiritual sádhaná is an individual and collective process that leads toward all-round progress. This path of sádhaná may certainly be termed as nivritti. Liberation does not imply escapism from the world, but rather observing the world with spiritual ideation. There is no scope whatsoever for the desire for name and fame, for pomp and show, for religious exploitation. Rather, the co-existence of such desires with spiritual sádhaná is contradictory.”
“The ritualistic differences in various religions are quite marked. By accentuating these differences, medieval and even contemporary people did not and do not hesitate to cause heavy bloodshed. However, in spiritual sádhaná there is no place for the differences in nationality, race, language or religion. Everyone has a singular dharma named spirituality, and only this is worth calling dharma. Religions are not dharma; they are mere collections of rituals.” (6)


Here Baba once again highlights the supreme nature of spiritual life.

Baba says, “That ultimate and absolute ideal is the Cosmic ideal – an ideal beyond the scope of time, place and person. It is the Absolute, without and beyond relativity. It stands with its own lustre for all times and for every factor of the Cosmos.” (7)

This clearly shows that our spiritual life reaches far beyond the realm of our social life. And in this next teaching, Baba clearly details that the entirety of our social life stands as a part or component of our spiritual life.

“Q. 51. What is more important in life: Brahma sádhaná or constructive work?”

“Ans.: – The aim of a living being is Brahma Sádhaná. Just like having a bath, eating and sleeping, constructive work is also a part of Brahma Sádhaná. Therefore Brahma Sádhaná is more important than anything else.” (8)



Baba furthermore reveals the awesome nature of spirituality and that taking this as their base Neo-Humanism and Prout has been formulated etc.

Baba says, “Spirituality provides a human being and humanity at large with that subtle and tremendous power with which no other power can be compared. Therefore, with spirituality as the base, a rational philosophy should be evolved to deal with the physical, psychological and socio-philosophical problems of the day.” (9)

And this shows that our social life is a part of our spiritual life and that our spiritual life extends far beyond that.

Keeping our spiritual ideal at the fore, Baba has given us the way to identify, address, and solve each and every difficulty of our social life. This is His great blessing on the humanity.

“Q. 53. There is no other alternative except Ánanda Márga to sustain human beings in their joint endeavours. Why?”

“Ans.: – A united human society is the prerequisite for the development of civilization. The collective desire for survival ensures society’s meaningful existence. The society is a dynamic entity and its survival indicates its inherent dynamism. When a group of people bound by the ties of a common ideology move together along a particular path, inviting fellow humans to join them to share their common joys and sorrows, theirs is a real movement; they are destined to be successful.”
“In this universe of rapid temporal, spatial and personal change, no specific economic, political, or religious structure can be the permanent aim of humanity. This is because theories are born in a particular temporal, spatial and economic context. People can move along the path of eternal progress only (1) by accepting the Cosmic Entity, who is beyond time, place and person, as the aim of life and (2) by continuing to do all their worldly actions while moving along that path towards Him.”
“Ánanda Márga is that path of progress, and that is why Ánanda Márga is the only alternative for the preservation of human existence and civilization. The external rituals, the so-called dharmas, are not dharma but mere religion. They are subject to change depending on time, place and person. By manifesting distinctions within themselves and outside themselves (such as the differences like vijatiya bheda, svajátiya bheda and svagáta bheda), religions, like other relative factors have invited the repression of humanity by creating dogmas, bloodshed and similar evils. Thus religion cannot bring peace to humanity.” (10)


“The utilization of energy should be in the proper direction. If you have to move to the east and you start moving towards the west, your action will be considered full of prámáda, or madness. Ananda Marga has the correct way, through subjective approach and objective adjustement. While followers of Ananda Marga keep their eyes steady on the absolute, they do not ignore this relative world. They work for self-realization and social upliftment, and hence the utilization of their energy is never in vain. When the effort is correct and the utilization right, you will certainly reach the goal. I do not want you to wait life after life to reach your goal. You should realize the goal in this very life. Why will you waste even one precious moment of this life? Therefore fear not, success is yours for the asking. Go on making the correct effort.” (11)


The path which Baba has shown us – the path of Ananda Marga is revolutionary since it is deeply ensconced in the nectar of spirituality. From birth to death and from morning till night, the life of an Ananda Margii is filled with spiritual practices and cosmic ideation. When one emerges from the womb and enters this world then immediately that infant is drenched in the ideation of Baba Nam Kevalam. And it continues on from there. Hence in Ananda Marga spirituality is our very heartbeat.

Some of the religions preach that on Sundays one should remember the Lord and lead an honourable life – that is their chosen holy day and all other days are for material pursuits. But even then, on Sundays, in their prayer and worship they pray for material or selfish gains.

Then there are other dogmatic religions that have selected Friday or Saturday as their holy day, where they approach their God for boons and grace. While on all other days they aim for material gain.

And verily all the religions fall within this module where a small portion of life is meant for prayer and worship, and even then that prayer and worship is not the aim or endpoint. Those prayers are for heightening their stature in their social life etc.

In that case, their religious engagements are a part of their social life. Every religion has partitioned its prayer practices to a small part of life which is not very visible and barely touches the seed of their existence. Rather they are governed by materialistic policies.

But in Ananda Marga, it is completely opposite. Ours is the path of pure spirituality where all practices and endeavours are for pleasing and serving the Supreme. And all social and worldly dealing are to be done thinking of Him. Thus those acts are not mundane ventures but rather a part of Brahma sadhana. Because the aim is not selfish gain but rather to serve Parama Purusa.

in Him,


1. Poona DMC, 26-11-79
2. Idea & Ideology, p.77
3. A Few Problems Solved – 4, Subjective Approach through Objective Adjustment
4. A Guide to Human Conduct
5. Ananda Vacanamrtam – 3, Saḿgacchadhvaḿ
6. Tattva Kaoumudii – 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
7. Idea & Ideaology, p.76
8. Tattva Kaoumudii – 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
9. ‘The Cosmic Brotherhood’, 5 June 1959
10. Tattva Kaoumudii – 1, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
11. Ananda Vacanamrtam – 23, Properly Utilize Yourself to Reach God

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Date: Fri, 30 Nov 2012 10:13:44 -0000
From: “Gurumurti”
Subject: Re: How to Preserve Your Spiritual Vibration



This posting brings deep inspiration to me as I read and realise that this reminder has very specific purpose for me and every sadhaka who knows this message is truth.

I have experienced what happens when I do weaken and embrace a dear friend out of sentiment for them. It would be better for them also if I did not do that which is not often, because when they know and love me also they will subtly realise that there is no need to be physical to express that love. My eyes and expression can reach their hearts and mind, by His grace and they will be more benefited and feel more happiness also I am sure, rather than an impulsive hug.

Now, after reading this I want to rush off for sadhana and His touch.

Lately I have been feeling sadness due to a psychic shock, so this Prabhat Samgiita reminding that there is always sadness as well as happiness in life, is so timely for me to read today.

In Him alone,

Note 1: Link to Original Letter

Here is a link to the initial posting on this topic


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Date: Thu, 29 Nov 2012 21:21:22 -0400
To: am-global@earthlink.net
From: Nagendra Deva
Subject: Story: Love is Mutual – Devotee & Parama Purusa



The life of the devotee is filled with love, longing, and sweet feeling for Baba. And Baba graciously responds to the call of the bhakta’s heart. This following story beautifully reflects this.


The year was 1957, and Acarya Kishunji was stationed in Phulawa’risharif, working for the Bihar Military Police (BMP), when he got word that Baba would be coming to perform DMC in that very town.

Being a devotee, Ac Kishunji was very keen to attend – not only that, he was actively involved in making all arrangements for Baba’s arrival and DMC. So Ac Kushunji and put forth a request to his chief and supervisor, Birju Babu, the Subeda’r Major, or Assistant Major. He requested to have the days off to attend DMC.

Major Babu was not at all supportive of Ananda Marga but would never openly say anything against the organization.

Anyway, when Kishunji requested time off to attend Baba’s daytime DMC program at the local engineering college, then Major Babu replied, “You have your evenings free to attend General Darshan, so then what is the need to go during the daytime to attend DMC.”

Major Babu was very diplomatic yet firm in his response as he politely and tactfully rejected Kishunji’s request.


As he was well aware about the militaristic ways of the BMP (Bihar Military Police), Kishunji understood clearly that there was little to be done to overturn his supervisor’s decision.

Internally though, Kishunji was in a state of agony.

He was tormented and wounded by the idea that, “My beloved Guru has come to the very place where I am stationed and I cannot attend His DMC program.”

Day long, this idea was burning in Kishunji’s mind & heart. He was completely upset that he would not be able to see Baba. He viewed the situation from a thousand different angles, but there seemed to be no hope in sight – he would miss DMC and miss Baba.

He was crying and thinking what a drama it is that, “Baba, You have come yet I am not going to be able to see You.”

In this desperate and melancholic frame of mind, Kishunji became drowsy after taking his midday meal. He fell into a sleepy stupor, with all those feelings of anguish swirling in his thoughts about having to miss DMC.


How many minutes had passed it was hard to know, when suddenly the loud sound of a car horn brought Kishunji back to his worldly senses. Honk! Honk! Honk! The car sound was blowing again and again.

Kishunji was sure it must be some governmental vehicles out in the street. He got up and went to take a look….


…Behold, there was Baba!

PA was helping Baba out of the car and now Baba was walking towards the entrance of Kishunji’s quarters.

Kishunji, usually quite stoic in life, suddenly burst into uncontrollable tears. Tears were flowing and flowing as he saw Baba come towards his residence.

Kishunji was crying loudly and more loudly – the neighbors began thinking that something was wrong or that someone had died.

Never before in his life had Kishunji cried like this after his childhood; he was completely overcome with emotional-cum-devotional yearning for Baba.

His whole life he had served in the military police, so he was trained and accustomed to being quite reserved in his response. This outburst of crying was most unusual. The floodgates of sentimental feeling for Baba were overwhelming for him as he cried more loudly for Baba.


Baba majestically entered and said, “How are you, I have come to see you.”

Kishunji was completely enamoured with Baba and amazed and in awe that Baba had blessed him by coming to his governmental quarters.

Per the custom, Kishunji offered Baba some fruit. Baba just smiled.

Then Baba gently and compassionately consoled Kishunji for all the mental difficulty he had been going through about not being able to attend DMC.

Kishunji felt completely relieved – his heart was fully satiated by Baba’s sweet presence.

In all, Baba stayed at Kishunji’s house for 15 minutes, and over that time Baba showered much love and affection on him.

All of Kishunji’s psychic afflictions vanished and were washed away in the wake of Baba’s overflowing love.

Then Baba indicated that it was time to go as He had to hold general darshan in a short while. In that way, Baba and His entourage took leave.

Kishunji felt blessed and thought the entire occasion was nothing but Baba’s causeless grace.


Baba has graciousl brought us under His shelter. He knows our inner thoughts and worries. He is there to heal our wounds and soothe our pains. And He is always showering His love and compassion on us.

This above story of Ac Kishunji serves as a blissful reminder how Baba lovingly responds to our call.

It is He who has awakened our hearts, in that way we begin longing for Him, and in response He showers us in His overflowing love.

Baba says, “Parama Purus’a hears all your internal thoughts. Nothing is unknown to Him. He is like a tape recorder in your mind. You may be forgetful with the passage of time, but not Parama Purus’a.” (Ananda Marga Ideology and Way of Life – 10)

Baba says, “Parama Purus’a is not an impersonal entity, or an entity moving far away in the boundless sky. He is your personal entity. One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Purus’a and will certainly be lifted onto His lap.” (Ananda Vacanamrtam – 5)

Baba says, “Human beings love Parama Puruśa and He loves human beings: this love is always mutual, not unilateral.” (Subhasita Samgraha – 11, What Is the Way?)

with full surrender,


Baba says, “So what should human beings offer to Him? He lacks nothing. When He is the creator of this entire universe, then He is the proprietor of all the wealth of the universe. So what can human beings offer Him? The only way to please Him is to serve the universe, to serve the entire living world, because everything is His creation. During the act of service, lower-grade devotees have the ideation, “I am serving Parama Puruśa in order to derive great satisfaction from my service.” But the higher grade sádhakas take the ideation, “I am serving Parama Puruśa not to derive pleasure, but because Parama Puruśa Himself will be pleased thereby. I am not serving Him for my own pleasure – my only desire is to give joy to Him.” Those whose very nature is to give joy to Parama Puruśa is gopii bháva in the Vaeśńava scriptures. According to the scriptures, those who are genuine devotees do not do anything for their own pleasure: they do everything for His satisfaction, and they get much more pleasure by serving Parama Puruśa than even He gets. You should always remember, Mahájano yena gatah sah panthá. You should emulate the example of those devotees who have genuine love for Parama Puruśa who are ever ready to do everything to give joy to Him. Oh spiritual aspirant, do not desire to be a philosopher, or an intellectual – become a devotee. Be one with Parama Puruśa, and make your existence meaningful in all respects through constant service and devotion to Him.” (Subhasita Samgraha – 11, What Is the Way?)


As many may be aware, Ac Kishunjii was one of the early margiis from the Jamalpur days. Revered Baba Himself initiated Kishunji before 1955, i.e. before the formation of AMPS. And it was in that early Jamalpur period, that Kishunjii stood strong on multiple occasions and bravely defended Ananda Marga in the public arena. So his contribution was immense in the early days of AM. Furthermore, after 1990, he refused to fall into the clutch of any group. Ac Kishunjii had a distinguished career as a highly posted police officer in the public sector. Acaryaji is from village Pratapsagar, Buxar in Bhojpuri area.


“Sa’r’a’ yadi na’i va’ dile prabhu, a’mi toma’y d’eke ja’bo…” (PS 1813)


Baba, whether You choose to respond or not, I will go on calling You through my kiirtan, sadhana, and dhya’na. To go on calling You is my duty –
it is my work. By this way, I will also be able to know what work You have.

O’ Parama Purusa, O’ Baba, the rush of the restless breeze and the humming of the swaying trees in the forest go on calling You always. Do You reply to their call or not? I will ask them secretly about this.

Baba, with deep yearning and longing, devotees make their garlands for You – in the burning heat of the flame and in the cold chill of the fog. Baba, are You understanding their pain and suffering. If You do not understand, then with the heartfelt composition of a song, I will explain their feelings to You.

O’ my dearmost Baba, I will call out to You again and again, please grace me by giving a response…

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Two Important Points

Date: Tue, 20 Nov 2012 21:02:36 +0530
To: am-global@earthlink.net
From: “Gurucaran”
Subject: Two Important Points


PS Intro: This following song was written in the Urdu language.

“Karata’ra ha’ma’re, tumhare liye yaha’n a’na’…” (P.S. 4165)


Baba, O’ my lord, by Your grace I have come on this earth for You. Baba, whether You love me or not is Your choice, but please do not play hide and
seek with me. Baba, please remain in my close proximity so I can see and feel Your always. Baba, I also want that You should love me always. Baba,
You are the star of my eye – You are the charm of my life. Baba, without You my existence is meaningless.

Baba, You are the most attractive and divine Entity – brilliant in Your divine effulgence. Baba, Your infinite love is expressed in each and everything of this world: In the flowers’ fragrance, the children’s smiles, the beauty of the rainbow. All the sweetness comes from You. All the beauty of the entire expressed world – including the flora and fauna – everything expresses Your love. Baba, You have saturated this entire creation with Your grace-compassion. Your love resonates within each and every thing. The inherent beauty of every entity is the expression of Your love, the reflection of Your love.

Baba, whether I like it or not, I am residing in Your heart. I am within You. Baba, You are the nucleus of this entire creation. My everything is revolving around You. I do not know which form You are but the entire universe is within You. Baba, You are surrounding everything. You are within and without each and every created being. Baba, You are my Lord; You are my everything. My only duty is to serve You, to please You – and do all those things which You like. Baba, You are my ultimate Goal.

Baba, my Lord, You have brought me on this earth for You – to serve You. O my Dearmost Baba, I love you so much…


The Urdu language originally started around Delhi when outside or overseas soldiers were not aware how to speak Hindi. They were going to the market and speaking in their own version of the local language. In this way they started interacting with the common people. Subsequently, the Urdu language first sprang up and it became known as the market language. When Hindi and Arabic were mixed, this new language took shape. And since this language was spoken by a group of soldiers using a military uniform (wardi), that is why the name of the language became known as ‘wardi’. Over time and due to a similarity in pronunciation, ‘wardi’ became ‘Urdu’. This historical and linguistic guideline Baba has given in His grammar book.


One day Baba was discussing the ‘Seven Secrets of Success’, and in that darshan He Himself differentiated between ‘worldly success’ & ‘peace’ – stating that ‘peace’ is the real charm that people want, not worldly success. Then He pointedly stated that to attain peace in day-to-day life, two more points are needed.


In a nutshell, those two points are (1) Focusing on the Goal of life, and (2) Doing dhyana intermittently throughout the day.

Those are the two very special & highly unique points. And it is these two ingredients which are so keenly important for inviting peace and bliss into one’s life.

These two points are Baba’s special message to us for making our life blissful and peaceful.

So we should take this time as a special occasion & great opportunity to truly understand what Baba is saying, lest we lose out on the essence of life by not getting peace.



As we now embark on this endeavour of how to practically apply these two unique points to our own individual lives, we should remember that worldly success and peace are two different things.

Worldly success can often mean mundane success such as money, name, fame, prestige, career, or even health. And often times this is what people yearn for in order to get success. This is quite common. But the results are most often meagre and not at all worthy.

They are temporary – not permanent. Either such worldly gains or possessions will decay or become lost completely, thereby leaving you in tears; or, you will leave them behind when you leave this earth. Our connection with such objects is fleeting.

As Baba says, it is peace of mind, not worldly success, that people truly desire. Because peace is something higher & more subtle. Peace means balance and equipoise; in a phrase, peace means being in a spiritual flow and ensconced in His bliss. And ultimately, this is what every human yearns for.



Here are ways we can practice these two points on a daily basis in our practical lives. Then we will really be on the path of bliss.

#1: Focusing on the Goal of Life

Most people on this earth have no true goal in life; indeed must never even ponder, ‘Who am I, and why have I come here’. In that case their life will be nothing more than a goalless journey, utterly devoid of any real peace.

For Ananda Margiis, our Goal is crystal clear. Parama Purusa is our Goal. And this we must remember and focus on Him all day long in order to bring peace into our lives.

Along these lines of remembering the goal, Baba brings forth the example of a train traveling from point A to B. There are so many stations between the passenger and their destination. The tendency is to think about the various stops and stations along the way, and even miss their own destination. We should not be like such travelers. Those who forget about the Goal of life misuse their time, miss the opportunity to follow bhagavad dharma, and go astray. As sadhakas, we must always keep the vision fixed on the Goal of life. That is Parama Purusa.

#2: Do Dhyana Intermittently Throughout the Day

The second key ingredient for attaining perfect peace, or peace of mind, or complete mental equipoise, is to do dhyana whenever one gets that chance.

And like the first point, this one is also quite easy. Because we can do dhyana anywhere and everywhere. When in between duties or various works, we can close the eyes and meditate on Him. Then before eating food we can ideate, just prior to leaving the house we can think of Him by doing dhyana. Then when on line at the store, while waiting for a friend, when riding on a train, when waiting for an appointment, verily on all these occasions and more we can do dhyana. So whenever we have a tiny gap in the day, then we should do dhyana for a few moments, regardless of what physical posture we are in. These mini dhyana sessions will have a magnificent effect on your life.

Because when we think of Him, His divine vibration and sweet love consumes our existence. We instantly feel His grace and in turn we get tremendous strength, courage, and inspiration to do anything and everything.

Doing intermittent dhyana can be done for a minute or two – whenever we have time during the day (or night).

So making dhyana a regular element in our daily routine is quite easy and quite beneficial. It is easy in that nothing extra is needed. It is not like doing half-bath which demands having certain facilities; and it is not like fasting which is only done on certain days etc. Dhyana can be done anytime and anywhere.

The more we do it, the more regular and easier it will become. Indeed, instantly, Baba’s sweet grace and divine presence will fill one’s mental plate.

In that case, peace will be a natural and inherent element of your life.


Baba says, “For everlasting freedom from duhkha, paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (A Few Problems Solved – 7, Social Psychology)

Baba says, “Absolute or permanent peace cannot occur in collective life because the created universe, which is embedded in the process of saiṋcara [extroversion] and pratisaiṋcara [introversion] is, in fact, dominated first by avidyá [extroversial force], and then by vidyá [introversial force], respectively. When the existence of the universe is rooted in the existence of these two, then permanent peace (támasikii or sáttvikii as the case may be) in the universe would mean the cessation of the activities of either vidyá or avidyá, or both. This is why it has to be said that collective peace in the universe cannot occur except in the case of pralaya, and the concept of pralaya is illogical. However in individual life human beings can certainly achieve absolute peace through sadhana. From the worldly viewpoint I consider this state to be the pralaya of individual life.” (Problems of the Day #15)

Baba says, “While doing spiritual practice, spiritual sadhana, while singing kiirtana and dancing, we should remember the fact that all our spiritual activities are just a dance around Parama Puruśa, lessening the distance, lessening the length of the radius, coming from close to closer proximity to our ideological Desideratum. We should always remember this fact. And there cannot be any peace, any happiness or any beatitude till the aspirant comes in tactual contact with the Supreme Self.” (19 May 1979 evening, Timmern, West Germany)

Baba says, “On many different occasions in life, whether big or small, one can hope to attain a certain degree of mental composure, but permanent composure or “prashánti” or “átyántikii shánti” (composure beyond which there is no further composure, and which, once attained is never lost) cannot be attained easily. In war, an army may win one battle thus attaining a certain degree of composure, but they may be defeated in the next battle. Victory, once attained, may not necessarily be permanent. Only vijaya, that is, victory which is never followed by defeat, is permanent. A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.” (Ananda Vacanamrtam – 8, The Attainment of Permanent Composure)

Baba says, “A person wishing to attain permanent composure will have to attain Shiva or Parama Puruśa. There is no other alternative. Hence it is said, “Gatvam Shivaḿ shántimatyantamati”. Once one enters deep into the realm of permanent composure one gets a permanent abode in that supreme state of bliss.” (13 January 1979, Kalikata)


So these above two points – (1) Focusing on the Goal of life, and (2) Doing dhyana intermittently throughout the day – are quite practical for us and the effects will be immediate. So many good things will happen.

We will find that we no longer get into petty arguments, all our doubts and fears will melt away, we will be more self-assured and confident, we will never feel bored, loneliness will vanish, we will be inspired to do more and more good works, and so many positive results will come. And, on the whole, life will certainly be more joyful, peaceful, tranquil, and calm.

So practicing these two points – focusing on the Goal of life & doing intermittent dhyana for a minute or two throughout the day – will bring a plethora of beneficial results in our lives. Plus, we will always feel like He is with us – and that is perhaps the biggest boon of all.


We are blessed to have His divine teachings. By this we will easily be able to bring peace and bliss into our lives, and attain the ultimate Goal of life.

Baba says, “So the intellect of the sensuous man is wasted over external objects. The human mind that has in it an unbridled desire for mundane pleasure is never at peace. In such a state no one can attain Brahma. When the mind preoccupied with finite objects, can one get the integrated whole? When your longing is towards the crude, you will undoubtedly become crudified yourself. Your mind will leap from one crude desire to another – will run form one object after another in a wild pursuit. Such is the way of the materialistic, isn’t it? But an aspirant, being in the midst of all and making the right use of everything, proceeds towards the supreme goal. Learn the Intuitional Science from the competent preceptor and proceed accordingly.” (Subhasita Samgraha – 3, Desire & Attachment)

Baba says, “The sadhana, or spiritual practices, of the Marga do not teach forsaking the world. They teach the right and correct use of all property, crude or subtle. Our sadhana is a systematic and scientific method for physical, mental and spiritual progress and advancement by which permanent psychic equilibrium, and thus everlasting peace, is established.” (A Few Problems Solved – 7, Social Psychology)

Baba says, “Try to remember Him always. This remembering Him always, in all spheres and all strata of life, is called “dhruvásmrti”. Don’t forget this for a single moment. By dint of your sádhaná, try to develop dhruvásmrti and be one with Him, and in peace, for infinity.” (Ananda Vacanamrtam – 4, Your Real Friend)

In Him,


The aforementioned topic about these two points was graciously given by Revered Baba in Diigha on 9 Feb 1989.

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Date: Mon, 12 Nov 2012 21:37:41
To: am-global@earthlink.net
From: Anandeshvar Deva
Subject: Success in Human Life #2


~ Part 2 ~

(Note: This is the second letter in this series. A link to the first letter titled “One Step to Please Guru” (28/10/12) is appended below. – Eds)

“We are to fill our days from morning till night doing those things which will please Him. And pleasing Him means doing as per the desire of Guru, and following the so many guidelines from all Ananda Marga books. We are to read, study, understand, and sincerely follow all His given teachings and mandates. That is the meaning of gurupujanam.

So to get success in spiritual life we should be more and more vigilant in gurupu’janam – i.e. obeying Guru’s teachings and orders. We should actively take part in this aspect of gurupu’janam throughout each and every day. This should become not just our habit but our nature.

Doing the 3 rounds of guru puja after sadhana is most necessary and part of our dharmic approach, but we should not think that this practice starts and ends there. Gurupu’janam is an all encompassing approach to life – following all do’s and don’ts & mandates. That will bring success in the spiritual realm. That means by doing gurup’ujanam one is sure to get Him. Any sadhaka will feel His sweet touch in each and every work – all the moments of life.” (From One Step to Please Guru)

In a short phrase, we can say that we are to do those things which make Baba happy. We are to do that which pleases Him. That is gurupujanam.

Here it should be understood that gurupujanam is only one of the factors for attaining success in spiritual life.


So I close with a list of all the factors for gaining success in spiritual life. Because as we know, gurupujanam stands as only one of the seven factors needed for success in spiritual life. Any single factor by itself is not enough. They all work together in complementary fashion.

Here then are all the seven factors as given by Baba for gaining success in spiritual life.

1. vishva’sa (firm determination)
2. shraddha’ (deep reverence & surrender)
3. gurupu’janam (obeying Guru’s order)
4. samata’bhava’va (mental balance)
5. indriyanirgraha (control over motor and sensory organs)
6. pramita’ha’ra (nutritious and balanced food).

Baba says, “saptamam naeva vidyate – There is no seventh factor.” (Ánanda Vacanámrtam Part 12, 21 May 1979 evening, Timmern, West Germany)

Baba’s special mandate is that there is no seventh factor. Those aforementioned six factors are all that is needed to achieve success in the spiritual realm. Sincerity in those six factors will enable one to reach their cherished Goal.


Many become confused and ponder what is meant by spiritual success. This is especially the case with non-margiis as they equate success with getting a good paying job, having financial security, and having those types of limited, worldly things that can never truly satisfy human longing.

After all, material things are transitory – here today, gone tomorrow. Worldly gains do not last; they are not permanent. Spiritual success is not like that. Parama Puruas is the eternal Bandhu. To get and realise Him is spiritual success in the true sense.

So our view and aim is 100% different from the material approach.

As every sadhaka easily understands, spiritual success means reaching to the Goal – becoming one with Parama Purusa. That is our perspective in Ananda Marga.

Parama Purusa is bliss personified; naturally as one progresses along the path and gets closer to Him, His divine qualities will be reflected in that sadhaka. In which case one will feel a greater sense of peace, happiness, and bliss. Their devotional standard will be higher and their sadhana will be deeper. Most importantly, one reaches closer and closer to Him – always feeling His divine presence.

In that state, all tension and degrading tendencies drift away as one is firmly advancing along the path of bliss – Ananda Marga. Spirituality becomes a practical aspect and driving force in one’s day to day life.

By sincerely understanding and adhering to gurupujanam, and the other factors for success, one will surely become more established in the realm of spirituality and hence make their life successful – i.e. become One with the Goal.

Anandeshvar Deva



I can never forget how when Baba is happy then His whole face lights up in a beautiful manner and He says, “Yes, my boy did a very proper job. My girl did very nice work.” Those in various reporting sessions have witnessed Baba express His happiness in this way on countless occasions. No sadhaka can forget this; it is a most blissful remembrance.


Here is another important aspect of devotional life. We should not think that pleasing Baba is just theoretical or hypothetical etc – nor is it a things of the past. Just as in those pre-1990 days in reporting sessions when Baba would express His happiness, still today, in this era also, we can please Him whereby He expresses His happiness.

When one does as per His wishes, then their entire mind will be vibrated by His divine grace. One will feel His bliss. His happiness has a very practical and tangible effect. Actually, we can say His grace is always present, and if anyone tries sincerely to please Him, naturally Baba will be gracious.

The more we communicate internally with Baba, the more we will understand what makes Him happy, as well as how He expresses His happiness. This is the essence of devotional life: Communicating with Him and getting His sweet response.


#1: http://am-global-01.blogspot.com/2012/10/one-step-to-please-guru.html


“Ankhi mele, ceye dekho aja’na’ pathik eseche…” (PS 1550)


O’ human beings, behold, look, Baba, the Aja’na’ Pathik [1], has come. With His sweet, charming smile and infinite grace, He is pouring His endless compassion and love unto all. He is showering everyone with His divine blessing. All are getting bathed in His love. O’ brothers and sisters, come hither and see, Baba, the Aja’na’ Pathik has come and He is showering His causeless grace upon all.

Due to His divine arrival and august presence, the darkness which was in the mind has vanished somewhere – to one far distant place. In the past, where there was darkness, one stream of effulgence has come and blossomed in the colour of one rose. By His grace, the mind has become devotional, calm, and peaceful. Baba, the Ajana Pathik has come and showered His grace.

He has showered His blessing: He is near and dear to everyone. With His infinite love, everyone has a sacred and beloved place in His heart. Parama Purusa graciously holds each and every being in His bosom. O’ brothers and sisters, do not waste your time running after name and fame, money, prestige, or any other transitory thing. Do not run after mundane longings. Come unto the path of bliss, and fulfill your hopes and aspirations by reaching unto Him. Baba is the Ista – He is the Goal. Only He can quench your infinite thirst with His boundless love. O’ human beings, your life and death – your coming and going – on this earth is dancing in His Cosmic rhythm. Everything is blissful; everyone revolves around Him – nobody is alone. All are an inseparable part of Him. This is His divine liila and ultimately everyone is sure to become one with Him, by His causeless grace…


[1] Aja’na’ Pathik: The term Aja’na’ Pathik means ‘The Divine Entity Parama Purusa Who moves around this entire universe and Who resides everywhere and knows everything, and irrespective of where one goes He remains along with you’. That is one of His many unique attributions and that is the speciality of the name ‘Ajana Pathik’. Means the name ‘Ajana Pathik’ denotes this special quality.

Literally, Aja’na’ means ‘unknown’ and Pathik means ‘divine traveler’. But this is just the word by word, literal translation; and proper nouns are not meant to be translated. So we cannot call Him the “Unknown Traveler” or “Unknown Divine Traveler.” The spirit and meaning is then lost.

The the inner sense of the name Ajana Pathik is that Parama Purusa is always moving throughout this vast cosmos and by His special grace He is constantly present with everyone all the time. He is in the Cosmic Nucleus yet at the same time through His ota and prota yoga He is everywhere – carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja’na’ Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire expressed universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. Thus in their devotional approach devotees feel that wherever they go then the Aja’na’ Pathik will always be there to shower His blessing. By His grace, devotees can always get His intimate company & companionship. With this devotional link, by His grace sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja’na’ Pathik.

Overall the name Aja’na’ Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A’nanda Ma’rgiis know and feel that Baba is that Aja’na’ Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has revealed this very fact that He is ever-present and always along with us. Hence He is always moving and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way He is known as – Aja’na’ Pathik.

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To: am-global@earthlink.net
From: Sudhanshu
Subject: Various Sadhakas Relate With Baba in Different Ways
Date: Sat, 27 Oct 2012 22:36:43 -0700 (PDT)



In our Ananda Marga, devotees think of Baba in a personal way. In dhyana, in dreams, and even in wakeful state, a sadhaka has a completely intimate and personal link with Baba. And Baba responds and goads us to come still closer. So the devotional link with Him is that of the Personal God where one relates to Him as a Father, Friend, or even more close.

Only jinanis adopt the theoretical path of the impersonal God – where they see and relate with Parama Purusa as the wind, or the ocean, or in the sunshine. But a bhakta thinks of Him as a Personal Entity. Devotees do not like to talk to the flower fragrance and they do not like to ask the clouds to grace them etc. Only followers of jinana marga do like this. Bhaktas communicate directly with Him as Dearmost Baba. Seeing, hearing, and touching Him they express their feelings, and seek His grace. It is a very personal approach wherein the devotee’s heart becomes completely satiated and their longing quenched.


Think of it this way. If a mother’s child is sick then with her deep love that mother will always remember and see her child’s face in her mind wherever that mother goes. Same is the case with devotees – they always ideate on Him in a personal way. Bhaktas keep Baba’s divine form in their mind’s eye, by His grace. In this way, they pass their days and nights. So there is no question of any theoretical, jinani, or impersonal approach. Ours is an intimate link with a Personal God. It is Baba’s grace.

Here we should all reflect on Baba’s words:

Baba says, “Parama Puruśa is Táraka Brahma; He is your iśt́a, your personal God. This is not a theoretical concept. The human mind can be delighted with some philosophical ideas, but the heart is not satisfied thus…iśt́a means the personal God with whom all unit beings can establish a relation of love and affection, to whom they can reveal their pains and pleasures, and surrender themselves and take the safest shelter in Him. That Parama Puruśa, that personal God is not the God of philosophy. Human beings cannot establish a very close relationship with something theoretical. If one closely follows Bhágavata dharma, the final result will be the realization of the Supreme, becoming one with one’s iśt́a.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)


Not only is Baba with us, but He is with us in the most personal manner. In Ananda Marga, every bhakta thinks of Him, visualises Him in dhyana, and embraces Him as their Personal Entity – their Personal God.

Baba says, “Human beings want a personal God whom they will accept as their object of adoration, who will hold out sublime hopes…“Do not fear, do not be perturbed, Parama Puruśa is with you.” To become involved in useless controversies regarding the Supreme Entity is meaningless. What is really important is to meditate on the personal God and move towards Him. And this personal God is the Singular Entity, the Táraka Brahma…Táraka Brahma is not only the liberator, the object of adoration, but also the loving Father. He is the eternal companion of unit beings in their joys and sorrows – not a God in the distant sky but an understanding Lord in the house where they dwell.” (Subhasita Samgraha – 11, A Devotee’s Object of Ideation)



Recently someone wrote and circulated an email about their own experience. This email is the creative imagination of one writer. It is like fine art or a fictional story. It has artistic value but is not factually accurate. So that email is not to be taken literally as Baba’s words or His actual statements.

Here is what he wrote.

“When the form is gone, I will be here in the winds, in the sweet fragrances of the flowers, in the twinkling light of the stars, in the murmuring sound of the rivulets, in the smiles of the new born babies, in the waves of The Cosmic Ocean; and if you have loved me, if you have trusted me, you will feel me in a thousand and one ways. Those who have loved me, those who have received my love, I am committed to them.”

By reading the above, it is clear the writer is the follower of jinana marga. In Ananda Marga, there are three accepted paths: Jinana, karma, and bhakti. This person is an adherent of jinana marga. They cannot comprehend Baba in a personal way, but gradually when they proceed onwards then one fine morning they will feel His closeness. It takes time but eventually it happens. Ultimately all have to come on the path of devotion. Again it should be emphasized that the sadhaka is a jinana margii and what they have written is in line with that type of mentality. They follow an impersonal approach. Jinana margiis feel comfortable talking and relating with Him as air, plants, clouds, electricity, waves etc. They like to talk with the wind, rays, leaves, oceans, stars, and ask for grace. This is what they like and what feels comfortable to them. They cannot comprehend Baba in personal way. Whereas bhaktas relate with Parama Purusa in a personal manner.

Baba says “For the jiṋániis, the intellectuals, the Goal is merely theoretical and impersonal. How can they expect a theoretical and impersonal entity to help them – and how can the jiṋániis even approach Him when for them His very existence is impersonal? So the jiṋániis, although they have recognized the importance of jiṋána or knowledge, have no future. They simply waste their valuable time, which is a very short span of hardly one hundred years.” (Subhasita Samgraha – 11, The Essence of Spiritual Progress)


We all know that both before 1990 and after, so many sadhakas were blessed by Baba to realise Him in their sadhana. This is the case with every sincere sadhaka. Everyone knows that Baba resides within. That is the specialty of the Ananda Marga tantra meditation and having Taraka Brahma as the Guru.

Throughout His grand array of darshans and discourses, Baba reminds us again and again that He resides within each and every human heart and that He is there in dhyana – always. Verily so many sadhakas experienced Baba internally in their meditation in those pre-1990 days – and still devotees communicate with Baba and receive His grace in their sadhana, as a Personal Entity in human form.




PS Intro: This song is the expression of a unique interplay between Bhagavan and bhakta. Where Parama Purusa asks various questions to the
devotee without revealing His own identity.

“Ka’r tare tumi ma’la’ ga’nthiya’cho, k’ar pathpa’ne ceye a’cho…” (P.S. 3234)


O’ devotee, for whom have you prepared this garland. For whom are you looking toward the path in unblinking manner. Who is your most loving one who is living at a distance and making you cry. Even then He is your dearmost. Who is that one.

Who is that Entity – your loving one – to whom you cannot forget. Who is that Entity for whom you are always longing for and yearning in your heart.

Who is your most beloved for whom You have collected the nectar of the heaven in your heart. And also you have decorated a bed of flowers for Him.
Who is that divine one, your most intimate.

For whom are you always keeping the suffering of longing in your heart. And you are forgetting other worldly problems in that love.

Whose love has made Your mind universal. Now you are feeling that every particle of this creation belongs to you – nobody is alien; nobody is distant. In your heart you feel that everyone is your kith and kin. You have opened the doors and windows of your heart to pour your love in serving the entire humanity.

O’ devotee for whom have you prepared the garland. And for whom are you waiting for by doing sadhana and dhyana. Who is you most Beloved…

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Please write us at am-global@earthlink.net if you wish to have a copy of that letter.

It was posted here initially – now kindly request a copy from us and we shall certainly send it to you.

AM-GLOBAL Moderators

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Date: Fri, 26 Oct 2012 20:49:37 -0500
To: am-global@earthlink.net
Subject: Way to Improve Sadhana #4
From: Sanjay



~ Part 4 ~

(This is the 4th letter in this series. Links to the prior three letters are appended below. – Eds)

“[In the dogmatic religions,] they ask their god to (a) make our religion successful in battle, (b) grant our people wealth and prosperity, (c) make us the chosen ones, (d) get my daughter married, (e) help my son get accepted into law school, and (f) there are so many requests that dogmatic worshipers place upon their lord.” (From Way To Improve Sadhana #3)


Here are some key reasons why one should never place mundane requests before Parama Purusa:

(a) Mundane things are temporary, i.e. just fleeting objects, which can never bring lasting happiness or permanent satiation.

(b) What you ask for, He will grant. So if you request for something mundane then naturally you will receive that worldly request, and not any spiritual gain.

(c) When approaching that Supreme Entity, one should ask for something great like devotion. One should not ask for silly mundane or transitory things.

Here is one famous story that brings this entire teaching to light.



Baba says, “One day, Yájinávalkya fell seriously ill. His two wives, Maetreyii and Kátyáyanii, attended on him with due care and affection. It is a fact that some men are ordinary and some are extraordinary. Similarly, some women are ordinary and others are extraordinary.

After recovering from his illness, Yájinávalkya said to Kátyáyanii, “I would like to give you a present. What would you like?”

His wife replied, “Let me see I’d like some new clothes, some new jewelry, in fact, so many things.” And she made a long list of all the things she wanted.

Yájinávalkya bought everything she asked for and then asked Maetreyii, “What would you like? Clothes, jewellery, or any other valuable thing?”

Maetreyii remained silent.

Yájinávalkya continued, “Just a little while ago, Katyáyánii said she would like some new clothes, jewellery, and so many other things. What would you like?”

Maetreyii replied, Yenáham námrtasyáḿ tenáhaḿ kim kuryám. “What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality? The expensive clothes I wear today will be torn in a few days. The jewellery I wear today will no longer be fashionable tomorrow as the designs change from age to age. A certain design was fashionable in my grandmother’s day, another one in my mother’s day and yet another in the present day. No design is permanent forever. It’s nice of you to offer me such things, but none of them will remain with me. I will have to leave them all behind when I depart from this world; so what use are they, and why should you tempt me with them?”

Yájinávalkya then asked, “Please tell me what you would really like.”

“If you can,” she replied, “please give me that thing which will remain with me permanently, which I’ll be able to preserve forever, which will establish me in immortality. I don’t want anything else.”

Then Yájinávalkya gave her a number of instructions, upon which a major part of Rájá Yoga is based.” (Ananda Vacanamrtam – 7, Discourse 142)

Humans beings do not know what they need. In that case, people wrongly ask Parama Purusa for mundane things. Such is the case of Kátyáyanii in the above story. With that mind-set, people ask for all kinds of worldly desires: To marry a particular person, or request a particular job, or social status, only to watch those things crumble into the sea. Doing thus, they only invite more problems for themselves. It is just like how a child desires to touch fire – having that desire fulfilled brings pain and suffering. Same is the case with those who put forth requests that are fleeting and transient in nature.

We should always set our aim toward the spiritual realm and ask for more and more devotion. We should pursue the path towards moksa – permanent relief and salvation. That is neatly exemplified by Maetreyii’s request in the above story.


As sadhakas, we are to ask Parama Purusa for devotion – not any other thing.

Baba says, “What should we ask from Parama Puruśa? He already knows what the individual and collective needs are. He is associated with each individual through His “ota yoga” (yoga of association), and with the entire universe through His “prota yoga” (yoga of pervasive association). Remaining in the midst of all, He gives instructions to all. He knows better than anyone what their own needs are. So what should you ask from that entity who knows your needs better than you? In my opinion, nothing because He thinks about you more than you think about yourself. He understands you more than you understand yourself. However, if you do wish to say something, you should say, “Sha no buddhyá shubhayá saḿyunaktu.” “Let Him unite our intellect with the Supreme Benevolence because the moment we forget Him we move even further away from Him and virtually become animals in human form. And the moment we think about Him we become supreme in human form.” (11 November 1978 evening, Kalikata)



#1: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana.html

#2: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana_17.html

#3: http://am-global-01.blogspot.com/2012/10/way-to-improve-sadhana-3.html


PS Intro: This song teaches us that initially the devotee thinks that Parama Purusa has come in his close proximity due to his own long penance and deep sadhana; but later on the sadhaka realises that Parama Purusa did not come due to his own long penance and sadhana but rather because of His
own divine attribution – His causeless grace. This very idea Baba has taught us in so many discourses: In the higher realm of spirituality sadhakas do not get anything by their own efforts. They receive everything by His divine grace. In the higher aspects of sadhana His grace is everything. Human beings do sadhana just to please Him; and, without His grace, nothing is possible.

“Kato tapasya’ pare, tumi esecho, dhara’ diyecho…” (PS 2836)


Baba, I have been waiting so long for Your auspicious arrival. Finally, after so much penance, by Your grace You have come close and allowed Yourself to be held. Baba, for so many ages You gave me hope of Your coming and You made me shed so many tears while waiting for You in longing. Baba, after countless days & nights, after such a long time, You have kept Your promise. Baba, You have graced me by coming to me.

Baba, I could not dream that You would ever come close and lift me on Your Lap. I could not imagine that one day You will bask me in Your divine effulgence. Baba, by Your sweet grace that which I could not conceive of has happened: The sweetness of divinity has descended. O’ Mohan, the most charming One, You have graciously come close. You have become mine and made me Yours.

Baba, You always play Your divine liila. You never listen to any of my sincere pleas or any of my earnest requests. Even after hundreds and hundreds of attempts, I could not sway Your heart to come to me. Then in the end, by Your own sweet will You Yourself came, saturated with the pollen of love, and allowed me to hold You. Baba, this is nothing but Your causeless grace; I understand that this is Your karuna’ – Your infinite compassion.

Baba, You are grace Personified, with Your own divine attributions You grace everyone…

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From: Tribhuvan Deva
Date: Mon, 01 Oct 2012 21:33:17
Subject: Cemetery Sadhana In the Life of An Ananda Margii



As most Margiis are aware, the cemetery has a unique importance in Ananda Marga. Before 1945, Baba initiated 22 people – that means He created 22 disciples.

We all know that the first such disciple was Kalicharan Bandopadhyaya. And the second was, Kamalakanta Mahapatra. One special unique point about all of those pre-AMPS Ananda Margii initiations is that they were done in the cemetery – in one or another town or district.

Indeed, many clearly remember how Baba explained all this to those margiis visiting Jamalpur – and especially to those who accompanied Him on His evening fieldwalks in Death Valley. These devotional tales are imprinted deep within their heart. It was so blissful to listen to all those incidents. Even now, I feel goosebumps and waves of spiritual bliss. How sweet Baba’s smile was on those occasions. Usually Baba would recount those stories while walking, or while sitting on Tiger’s Grave. Those were blissful days.


The auspicious occasion recounted here happened in 1940 when Baba Himself attended one marriage ceremony of His laokik relatives in Betur village, in Bankura district, during the summer season. From a superficial perspective, it looks like He attended the ceremony to follow social courtesy etc, but in truth He had a different plan to execute. In His cosmic liila, Baba was making plans to initiate His second disciple, who was restlessly calling Him. That very fortunate disciple was Kamalakanta Mahapatra.

While the marriage ceremony was going on, Baba silently left the campus all alone in that midnight hour, and He quickly walked nearly six kilometers and reached to one cemetery. The reason for all this was that Baba could no longer avoid the longing and cry of the devotee, Kamalakanta.

Then, according to Baba’s desire and His cosmic liila, at that time Kamalakanta also reached to that place.


With deep love and reverence, Kamalakanta came close to Baba and sang five or six very devotional, heart-touching songs. Kamalakanta was crying with the strong desire of receiving spiritual initiation. Kamalakanta was not aware that Parama Purusa Himself had taken advent in response to the longing of devotees. Just Kamalakanta was very restless to see his Dearmost.

He was a simple devotee: How unique it is he was not aware that Parama Purus’a Himself is sitting next to him in that very lonely night in cemetery to fulfill Kamalakanta’s intense urge.

Indeed, Kamalakanta was crying bitterly, wondering ‘When will my Guru come and give me initiation? I am so unfortunate that my whole life has been wasted. I am getting old. I did not see my dearest God.’

Such a strong longing Kamalakanta had. We can say that because of this very strong longing, Baba graced him.

Here is how the scene transpired.


(Note: The following section is from Baba’s book, “Strange Experiences”, chapter 11. In this account, Baba is talking in 1st person, i.e. Baba Himself is recounting what transpired. So the “I” refers to Baba.)

I told him I had come from a certain village as part of a groom’s procession. He said, “That’s quite a distance – nearly six miles.”

“Yeah, and because of that my feet are dead tired,” I replied.

He said, “Then Babu, please lie down. I’ll massage your feet a little. After all you’ll have to walk more.”

I said, “No, let it be. You’ve come from even farther away, and surely are much more tired.”

He said, “No Babu, I don’t feel any discomfort. I told you the path is my home. Lie down, you’re just a young boy.”

“However tired I may be,” I said, “I don’t think it is appropriate for an older person to massage my feet.”

Then he said, “Then do something else instead. Put your head on my lap and lie down with your legs outstretched.”

I did just that. Then I do not know when I fell asleep… when my friend’s wedding was over… or whether people there were searching for me or not. Supremely serene, in the heart of the cremation ground with my head in a stranger’s lap, I slept. I woke up towards the end of the night. Feeling intense pain in my feet, I sat up to find that Kamalakanta was clutching my feet with both hands. My head was not in his lap, and he had placed three human skulls under my head.

“Kamalakanta!” I called. “Hey Kamalakanta! Are you listening? You’re sleeping, aren’t you? I told you, I don’t want an older person to serve me. Still you didn’t listen to me.”

(From Strange Experiences, chapter 11)


So it was that on that very night, within a few minutes after serving Baba’s feet, Kamalakanta realised that the Creator of universe has taken advent and appeared before him in that isolated, lonely cemetery.

Kamalakanta felt extreme attraction – he did not want to remain separate. He felt such a strong inner pull, saturated with deep love. So sweet and strong – the attraction was beyond description. It cannot be described with pen and paper. All we can say is that once again, in this devotional history of humanity, it proves that the strong longing of the devotee has sufficient force to bring Parama Purus’a close to him. And that is exactly what happened in the case of Kamalakanta in that cemetery on that very night.

Kamalakanta got nirvikalpa samadhi and became one with Parama Purusa. That means that by the grace of Parama Purusa he reached his Goal. So it was that in that very cemetery, Baba lovingly graced him and took all his samskaras. Thus, Kamalakanta need not come back in that very mortal frame.


One very special part of this entire scene is that in the beginning stage of attaining samadhi, in spiritual ecstasy Kamalakanta was crying and addressing Baba repeatedly: “You are Anandamurtii, Ocean of Bliss. So sweet. I don’t want to leave You.” Baba graciously accepted his call and granted him salvation.

So, this is the unique, devotional incident of the second Ananda Margii. That happened in the cemetery in the year 1940. By this, it is very clear that the cemetery has a very great importance in the life and development of each and every spiritual aspirant – sadhaka, i.e. Ananda Margii.

It also reminds us that by His fathomless grace the focal point of this life is to constantly realise and remember that Baba is the “Embodiment of Bliss’.


Here following is Baba’s great blessing:

Baba says, “You will one day become one with Parama Purus’a; you will finally attain eternal bliss. This is the absolute and supreme Goal of human life.” (A Few Problems Solved – 5, p. 34)




Note 1: During Baba’ historic trip to the Philippines in April 1969, Baba told on one field walk that doing sadhana in the cemetery is very good for beginners. Here is a transcription of that talk; plus the sound file itself is on the AM-GLOBAL blogsite along the upper left column.


In related discourses Baba says that all tantrikas go to the cemetery. And of course we know that each and every Ananda Margii is a tantrika.


“A’loker ya’tra’ pathe, tumi prabhu theko sa’the…” (P.S. 2779)


O’ Baba, please remain along with me on the path of this effulgent journey. By Your grace, do not allow me to lag behind and get caught in the crest & troughs of my forward movement. Let my pathway be smooth by Your grace.

Baba, I do not care about any bondages or samskaras. My only request is that You please give me strength to do Your work and serve You – implement Your ideals. This single request I humbly make at Your lotus feet.

O’ my Dearmost Baba, this whole entire creation is revolving round and round – propelled by the laws of karma. The great Cosmic Entity and the unit being exist in this system of brahmacakra. The divine Entity is that nucleus that the jiivas rotate around. So now Baba, in this very cycle of brahmacakra, please also include me. Make it so that I shall always remain as Your designated machine (yantra). In that way, I will go on executing Your task. Let my life be completely devoted unto You.

Baba, by Your grace, please remain with me on this journey of effulgence – all the while keeping me moving ahead in an unhindered way…

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Date: Thu, 27 Sep 2012 20:34:46
From: kalyan_deva@areana….
Subject: “Prabhat Samgiita has been written with the ink of the heart.” – Baba



~ Part 5 ~

(Note: This is the fifth letter of this series, but all five letters have different titles. The names and links to the prior four postings are appended below. – Eds)

Those were wonderfully, devotional occasions when Baba was graciously explaining and elaborating upon the purports of Prabhat Samgiita. Many understood that this was a most unique and unusual time as Baba was openly speaking about the sweet relation between bhaktas and Parama Purusa.

Before then, everything was in discourse form. So it was more technical and philosophical in nature and did not address how and what devotees should say to Parama Purusa.

With Prabhat Samgiita, Baba lovingly guides us how we should express our inner-heart feelings towards Him. That is the special quality of Prabhat Samgiita, and that is what makes those compositions uniquely different from His divine discourses.

Below Baba Himself contrasts this difference by highlighting the beauty of Prabhat Samgiita.

Here then is the very sweet and devotional scene that took place at morning general darshan on 02 January 1983. At the time, Baba had just completed reviewing the purports of Prabhat Samgiita #42 – #45.

In one of those purports, the following meaning was expressed: “O’ my Dearmost Parama Purusa, You are with me in my pain, pleasure, and misery; You never leave me. By Your exquisite grace, I have gotten You close with love and affection. In my sweet dreams, You are always with me.”

Then Baba asked, “Do you like this description of Prabhat Samgiita?”

The margiis replied, “Yes, Baba.”

Baba said, “Intellectuals write philosophical books in very difficult and literary language. Is Prabhat Samgiita not sweeter than those philosophical books?”

“Yes, Baba, this is far sweeter”, was the reply from the margiis present.

Baba said, “Those who are intellectuals write those philosophical books, but Prabhat Samgiita is the feeling of the heart, and the expression of the heart, and it has been written with the ink of the heart.”

After this, Baba was smiling and looking at everyone.

Then those bhaktas present started laughing.

Then Baba spoke, “Why are My boys and girls laughing? Are they laughing because they like this idea?”

All the margiis responded, “Yes, Baba.”

Then Baba Himself started laughing.

Baba continued, “Let this whole year pass in laughter and enjoyment.”

Note: That day Baba was explaining Prabhat Samgiita purports in all three languages: Hindi, Bengali, and English. However, the above exchange between Baba and those sadhakas occurred exclusively in Hindi.



#1: Why Prabhat Samgiita Started in 1982, posted 9/13/12


#2: Difference Between Kiirtan and Prabhat Samgiita, posted 9/16/12


#3: To Enhance Devotion: Personal Communication with Him, posted 9/22/12


#4: To Enhance Devotion: Complex-Free Relation #4



“Toma’r ka’che ca’i na’ kono ma’n…” (P.S. 825)


Baba, I am not asking for any name, fame, or prestige from You. Those types of desires I do not have. I do not want to plunge myself into the vanity of all those worldly things. By Your grace, I want to keep my mind exclusively focused upon Your lotus feet. This devotional longing I have. It is exclusively Your grace.

Baba, since the crimson rays of the early dawn, You have colored my days with rainbow colours. You have decorated everything – You are so gracious. When evening falls, then I feel Your proximity and Your divine dance. I see Your liila in the form of countless stars shining in the sky. Baba, all the time You are with me – in all the spheres of my life. You make everything charming and colourful.

Baba, O’ my Dearmost, all that You have graciously done for me is more than I could ever ask for. You have granted me everything. By hearing the chirping of the birds, I listen to Your songs. In this way, I feel Your blissful presence. And when the sky is covered with clouds, then with the dance of the peacock You create beauty in my life.

Baba, everywhere I feel Your sweet touch – Your eternal presence in this divine liila. You are behind each and every expression of this universe. You are in every form. Everywhere I feel Your presence. I am never alone. In my good days and bad times, always You are with me. In this way everything becomes meaningful and joyful. Baba, it is Your grace…

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Date: 22 Sep 2012 21:44:58 -0000
From: “Mantreshwar”
To: am-global@earthlink.net
Subject: To Enhance Devotion: Personal Communication with Him



~ Part 3 ~

(Note: This is the third letter of this series, but all three letters have different titles. The names of and links to all the postings are appended below. – Eds)

“As we know, in devotional life a wide range of personal feelings come in the heart and mind of the bhakta and those need to be expressed and goaded towards Parama Purusa. Often it is difficult to express those sentimental feelings in a collective setting. Every sadhaka has their own way in which they wish to communicate their personal longing for Him. It depends upon a person’s devotional standard and relation with Him. Some devotees have a special intimate relation with Parama Purusa and some practice another type of bhava with Parama Purusa. It varies from one sadhaka to the next. And the various Prabhat Samgiita compositions enable one to express these different types of feelings towards the Lord – towards Baba. That is why Prabhat Samgiita stands as an ideal personal practice for each sadhaka – where kiirtan is more applicable to a collective flow.” (Difference Between Kiirtan and Prabhat Samgiita, posted 9/16/12)

That is very nicely stated…

Each and every song of Prabhat Samgiita has its own unique beauty. Another specialty is that the entire Ananda Marga philosophy is contained within these divine compositions. From devotional longing to neo-humanism to Prout, all aspects of Ananda Marga ideology exist – in seed form – in Prabhat Samgiita. The large majority of compositions, though, express the devotional link between bhakta and Parama Purusa.

In this way, each song carries a particular bhava, or personal manner in which the bhakta relates with Parama Purusa. The sadhaka may feel that Parama Purusa is their Father, Bandhu (intimate friend & close companion), Beloved, or Child. In this way every song is personalized.


In this devotional approach, Prabhat Samgiita is not meant to be sung collectively like kiirtan etc. The Prabhat Samgiita collection is comprised of personal songs that are completely intimate. They depict the inner sweet relation between the bhakta and Parama Purusa. These deeply devotional songs are not meant to be sung collectively.

There are, however, songs about social festivals, Prout, and general spiritual songs that are fine for collective programs. So it is not that Prabhat Samgiita should never be sung collectively. Here the central idea is that those very intimate songs are meant to be sung personally, not in a gathering with others around.

That is why Baba Himself has written songs such as #463 and #3189 which essentially say: O’ Parama Purusa, those songs which I sing with others in public, those songs are not my favourite; they do not carry the inner feeling of my heart. Only when I sing to You in a private and secluded place, only then in an intimate way can I express the true feeling of my heart to You, O’ my Dearmost. Only then can I sing my favourite and most intimate songs.

Those familiar with most of the Prabhat Samgiita compositions know that the large majority of songs are deeply intimate, devotional songs. So they are meant to be sung when one is all alone to express the very emotional, sentimental, and devotional longing of the sadhaka.

This type of inner talking and sharing of the heart with Parama Purusa is not present in kiirtan. So kiirtan is more suitable for collective programs.


Yet the human mind is filled with various devotional feelings and sentiments. Naturally then, the sadhaka likes to express themselves – their inner feeling. And it is only in Prabhat Samgiita that such feelings have been put into words.

That is why in each and every devotee’s life Prabhat Samgiita has a special place. Of course each and every teaching of Baba has a special place. Some in the realm of philosophy, some in social science etc.

In the realm of devotion, Prabhat Samgiita helps cultivate that very close link between the sadhaka and Parama Purusa. When one selects a such song that beautifully portrays their inner-heart feeling with Him, then best is to sing that song in a lonely, quiet place.


All these ideas about the value and specialty of Prabhat Samgiita come in mind only if one understands the full meaning of the song. If one does not know the full meaning of these deeply devotional compositions, or if one only knows one or two songs like the song of Shiva, Jaya shubhavajradhara shubhra kalevara, then one will not be able to understand the ideas expressed in this letter.


Here are some concluding points about the sweetness of Prabhat Samgiita:

(1) Baba has graciously given Prabhat Samgiita so sadhakas may express their personal feelings towards Parama Purusa. But every song is not for everyone per se; people have different emotional and devotional relations with Parama Purusa. Everyone will have their own favourite song. Not all songs will appeal to every sadhaka.

(2) By learning and ideating on His divine Prabhat Samgiita compositions, as well as doing more and more sadhana, one can develop a more intimate relation with Parama Purusa. So Prabhat Samgiita is Baba’s special blessing upon every devotee. Those songs teach sadhakas how to get closer to Him.

(3) As we know devotion means serving Parama Purusa, yet one cannot serve by Him keeping distant. One must go close in order to serve Him. Through Prabhat Samgiita, one can cultivate more and more closeness – more and more emotional & devotional feelings for Him. As those feelings grow and become more intimate, sadhakas do not wish to express those thoughts in front of others. Rather they prefer to express those intimate feelings while alone.

(4) Those with a devotional heart surely understand all this; and those who do not have such feelings should try and cultivate a deeper devotional link with Parama Purusa. He will certainly be gracious.

(5) Without a strong devotional longing for Him, without the sharing of the heart and without Prabhat Samgiita, life is dry like the hot sand. Baba has specially graced us by giving this oasis of Prabhat Samgiita to soak our hearts with devotion.



#1: Why Prabhat Samgiita Started in 1982, posted 9/13/12


#2: Difference Between Kiirtan and Prabhat Samgiita, posted 9/16/12



This song offers a special type of devotional expression wherein the bhakta is communicating with Parama Purusa in a dramatic fashion – i.e. addressing Him in the third person yet lodging a loving complaint about Parama Purusa. So the beauty here is that the devotee is talking with Parama Purusa Baba, not with anyone else, yet addressing Him using indirect language.

“Tora’ balo go tora’ more balo, ja’r’ete keno na’hi phot’e kamal…” (PS 487)


Please, tell me about this strange liila of Parama Purusa. He is doing many things in a peculiar and bizarre way. The lotus flower is very charming and full of fragrance, but with the arrival of winter season it withers; it does not bloom anymore. I am crying and crying in His love and longing; He is such a heartless One. He does not care and He does not like to come close to me. I do not know why He makes this type of strange liila. Why is it that for Whom I have love and cry in longing, and He does not care even a little about this.

Please explain this strange liila of Parama Purusa. In the summer months when there is a great need of water in the pond, at that time the pond is empty – all the water is dried up. So when there is a serious need, then there is no water; and, in the rainy season when there is not so much of a need, then it is full of water. I am singing the songs and kiirtan and I call and go on calling Him with the hope that He will come. But remaining distant He just smiles and does not like to come close. Even then I know that He loves me. Why like this.

Please tell me why this happens. The palash tree is covered by orange flowers and becomes so beautiful. There are countless flowers on this tree yet it is so strange that it never bears any fruit. For whom my life is, for Whom I have come on this earth – and also I am doing all sorts of things for Him and He is so close to me – even then He prefers to make me cry in His love and longing by keeping Himself distant.

O my Dearmost, please grace me by coming close…

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Date: Wed 19 Sep 2012 20:58:34 -0400
From: Nataraj Deva
To: am-global@earthlink.net
Subject: To Brothers and Sisters Who Feel Baba Left Them



The dogmatic mahaprayan divasa (MPD) is around the corner and one group will be calling and cajoling sadhakas to attend.

Now, then, is the right time to evaluate this programme and better understand why more and more do not give an ounce of credence to it.

After all, our aim is to culivate a closeness with Parama Purusa and help others do the same – not push Him away


As we all know, Baba is the Parama Purusa – Taraka Brahma. That means He Himself is that Divine Eternal Entity.

As sadhakas of Ananda Marga, we constantly remember Him throughout the day and feel His divine vibrations resonating in our hearts and minds.

Because our link with Him is internal and we always feel that He is along with us.

Baba says, “Parama Purus’a always remains with you, within the very core of your heart. So search within, O spiritual aspirant, not without, but within, within your very existence.” (Ananda Vacanamrtam – 12, p. 41)

Baba is our constant companion – benevolently watching our each and every action, ever-ready to help us in our time of need.

And every disciple feels like this. This is our spiritual approach in Ananda Marga.


And while there are various levels or degrees of spiritual closeness, the so-called mahaprayan function undermines them all.

Because in His discourse ‘The Six Stages of Realisation’, Baba clearly outlines all the degrees of realising Him.

Baba says, “When people attain progress in the realm of spiritual realization, that progress is divided into six stages – sa’lokya, sa’miipya, sa’yujya, sa’ru’pya, sa’rs’t’hi and kaevalya.” (Namami Krsnasundaram, Disc: 3)

Thus according to Baba, there are six stages of realisation and, at the very least, all of them acknowledge the presence of Parama Purusa. Indeed this awareness is present in even the first stage of realisation, sa’lokya. (Reference: Namami Krsnasundaram, Disc: 3)

So even the initial stage of realisation brings the understanding that I and my Parama Purusa exist. And this is the basic foundational point of spirituality: My Lord exists and He is with me.

However, the entire programme of so-called mahaprayan goes against this very fundamental point of spirituality because the MPD programme dictates that Baba is gone. That is the extreme negativity of this “mahaprayan” programme: It rules out the existence of Parama Purusa.

Whereas, in Ananda Marga, we all readily acknowledge the idea that Baba is always with us. No matter where we go in this world, He remains our Eternal Guide and Companion. This every sadhaka feels.

So the entire programme of so-called mahaprayan is lower than even the first stage of realisation – and is therefore against the very essence of our Ananda Marga spiritual outlook.


Around the globe there are a few very dogmatic religions that suggest that Parama Purusa is away. In their closed-minded and static approach, such religions argue that God is not with us. We all know which religions those are and need not name them here.

But for us, in Ananda Marga, we always encourage all brothers and sisters to make a deeper, more personal, link with Parama Purusa. That is true bliss of being an Ananda Margii.

So it is tragic that the dogmatic mahaprayan programme goes in the opposite direction: rather, it supports the feeling that Parama Purusa is gone.

That is why many are telling that (a) the MPD programme is more in line with the dogmatic religions as they do not have the basic feeling of sa’lokya, (b) whereas this MPD programme is not at all appropriate for our dynamic spiritual movement of Ananda Marga.

We should not allow any of our brothers and sisters to fall in this way.


Again the whole conclusive point here is that the entire programme of so-called mahaprayan is below even the first stage of realisation, sa’lokya.

Yet, we know and ideate always that Baba is with us. That is the teaching of Ananda Marga and that is our practical approach. Each and every moment, we feel that Baba is along with us. That is how we do second lesson, by His grace. And this brings a sweet vibration in the mind for every devotee.

We should always remember that Guru Shrii Shrii Anandamurti ji always inculcated the idea in reporting, dharma samiiksa, personal contact etc: Never think that Parama Purusa is away from you – always think that He is with you.

Baba says, “One must not forget this fact – that the Supreme Entity is with you, and loves you.” (Ananda Vacanamrtam – 12, The Birthright of All)



Some sadhakas think in their own way that Baba is a mundane personality who came and went. This is their outlook; but it is not very devotional. It is not up to the standard of devotion associated with our Ananda Marga. We feel and realise that Baba is the Divine Entity and He remains with us always.


Ask yourself: Do you really feel that Baba is gone? You never feel that Baba is with you & you never ask Him for any help? Really, you never do like this? If really you feel that Baba is gone – away from you – then yes, the dogmatic mahaprayan programme will be attractive for you. I do not feel that any of our margii brothers and sisters fall in this category.


#1: http://am-global-01.blogspot.com/2012/09/so-called-mahaprayan-came-from-islam.html

#2: http://am-global-01.blogspot.com/2012/09/re-so-called-mahaprayan-came-from-islam.html

#3: http://am-global-01.blogspot.com/2012/09/re-so-called-mahaprayan-came-from-islam_11.html

#4: http://www.am-global-01.blogspot.com/2012/09/this-is-time-to-think-about-this-story.html


“Asha’ni ulka’ upeks’a’ kari a’lokatiirthe calo cali…” (P.S. 744)


Baba by Your grace I will go on marching ahead towards the effulgence, my Goal, by avoiding and overcoming all sorts of obstacles like lightening and thunderbolts & meteors. By Your grace I will not be afraid of the thorns and difficulties on the path. With Your strength, I will root them out, throw them away, and move on and on. Baba, all my energy is coming from You.

Baba, on the path of my forward movement, there so many insects & nuisances. Plus various types of demons, ghosts, witches, and goblins are trying to create disturbances and fear on my journey. But by Your divine grace when I have fixed the determination in my mind to move towards You, then until I will not rest until I reach the Goal.

Baba, by Your grace, with my feet I will go on crushing all the obstacles on the path, no matter how insurmountable they may seem. Baba. Your immense blessing is always with me. You are my Source and You are my Savior…

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From: “Karma Rasa”
Subject: Very Devotional Prabhat Samgiita
Date: Wed, 12 Sep 2012 23:05:21 +0000



Happy Prabhat Samgiita Day!

September 14 marks Prabhat Samgiita Divas – the 30th anniversary of when Baba graced humanity by presenting His divinely devotional compositions.

As we all know, in total, Baba composed 5,018 songs, for each and every occasion. Many songs depict the bhakta’s strong love and devotional yearning for Parama Purusa. Following is one such song:

“Mor udvel hrdaye ele, keno bolo na’, keno bolo na’…” (PS 3112)


Baba, by Your grace I had so much longing for You in my mind; I was crying for You – wanting to have Your close and intimate proximity. There was an extreme upsurge of love for You in my heart. I was deeply yearning Your presence. In that moment You graciously came. Baba, O’ my Lord, You captivated me and made me speechless by showering Your immense spiritual grace. It was so blissful. I could not express my emotions and love for You. Baba, You came, in such an unexpected way; I could not comprehend the situation. When I found You so close I became completely dumbfounded. I could not believe my eyes. Baba, I became motionless in that wonderstruck state. Alas, I could not serve You; I could not even do sastaunga pranam. Baba, why did You make me speechless, please tell me. [1]

O’ my Dearmost, although we are very close I do not know anything about You. I do not know how or when You come and go. I have no knowledge about You. It is so painful; even then we are so close. Baba, everything I think or do, You know well. You know everything about me. But about You I do not know anything. Each and every moment I feel and realise that in spite of all my efforts to please You and hold You with the bond of my love, it is impossible. You cannot be bound; You cannot be held. Baba, I want to hold You but it is not easy. In my sadhana and dhyana I try to get You, but inevitably I fail. I understand my shortcoming: My love for You is like one thin spider thread trying to hold one great, big elephant. Similarly my little love is unable to hold Your vast Self. Baba, I wanted to have You close but I could not get You. Baba, why is it like this, please tell me.

Baba, are You not aware that in spite of not getting You in shape and form, even then I love You. Baba, my heart cries for You on and on and I desperately want to have You; I want to get You and hold You. Baba, I want to have Your close proximity and bind You in my love and affection. Despite this intense longing, no matter how much I try I always fail to get You. Baba, You are beyond my comprehension. When I start doing meditation and dhyana and various devotional practices in search of You, then by Your grace initially I see You in sadhana. But as I delve deeper and deeper in my meditation the mind gets more concentrated and becomes more and more ensconced in that spiritual world until ultimately I lose myself in that divinity. [2]

Baba Your liila is unfathomable, please tell me why do You do this…


[1] First Stanza: The whole concept of the devotee being mute and speechless is reflected in the second line of the first stanza:

“Sab bha’v-bha’va’na’ niye nile…”

And this same condition of the sadhaka being speechless Baba has described ,in these following excerpts from His discourses.

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”]. Shiva was also beyond the reach of ordinary intelligence. Although His body was composed of the five fundamental factors, He was beyond them. 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, “When a man is in Bha’va, it will be very easy for you to know it, because there will be a certain expression, not in the vocal cord, but from here [taps the Ana´hata Cakra]. Perhaps you have seen someone saying “Ba´ba´! Ba’ba’!”, saying like this. Have you seen it? Because the expression comes from this point [indicates Ana’hata Cakra again].”

“Then when the aspirant crosses the cordon of the mutative principle, that stage is known as “Bha’va Sama’dhi.” At that stage the aspirant feels
that he is with his Cosmic Goal. There is no Universe. At that stage, he ignores the entitative existence of the Universe. But he feels that he is
with his Lord. He enjoys Divine bliss, but it becomes very difficult for him to express, that is, he cannot express it.” (Ananda Vacanamrtam – 12)

[2] Last Stanza: In the end of the song the devotee moves towards Him in sadhana and gets lost in Him. In that devotional state the unit mind forgets itself goes beyond the relative factors of shape and form: In that case one can no longer see Him either is just immersed in His divine realm where He is
shapeless and formless. This high spiritual state is nirvikalpa sama’dhi.

In His below cited discourses Baba describes this high attainment of sadhana.

Baba says, “What is love? It is the expressed form of devotion. Only one who has love for Parama Purus’a can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Purus’a, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Purus’a, surrenders it to Parama Purus’a, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Purus’a; there remains only Parama’tma and not the mind. This is called Nirvikalpa Sama’dhi.” (Subhasita Samgraha – 19)

Baba says, “No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite a’nanda…When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa sama’dhi”. When that flow of joy becomes so great that one loses. one’s own identity and existence, it is called “nirvikalpa sama’dhi”.” (Ananda Vacanamrtam – 7)

Best wishes to all on this wonderful occasion!!

Karma Rasa

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Basic Characteristic

Date: Fri, 31 Aug 2012 20:54:49
From: V.J.K. Rajpurhit
Subject: Basic Characteristic


Intro to PS: In this following song, the loving Parama Purus’a, Tara’ka Brahma, is communicating directly with the devotee. Specifically, in a personal way, the divine Entity, Tara’ka Brahma, is asking the sadhaka various questions. In contrast, in most Prabhat Samgiita songs, the devotee is singing or expressing his own thoughts to Parama Purusa. But this entire song is different: It is expressed in the voice of Parama Purusa; He Himself is narrating the scene.

“Kende kende tava kavarii-bandha khuliya’ giya’che ka’r tare…” P.S. 1104


For whom have been crying such that the braids in your hair have become loose and undone; now your hair is just falling in an unkempt manner. Who is responsible for causing you so much pain. Even then you are trying hard to conceal your grief-stricken & broken heart; but by seeing your pain-filled eyes anyone can understand how sorrowful you are.

Indeed, you are so upset that you cannot maintain the proper melody or tune of the song which you are singing. Why like this – whose longing has caused all these problems & distress in your life.

Now look, the whole day has passed and it is reaching up towards evening time. The brightness of the day is gone and now evening is falling. The sun is going to set; that time has come.

At this time in this lonely place, why are You sitting here by yourself in this isolated forest. Tell me, whose memory is churning your heart; why are you so heart-broken. The whole day you have been sitting here alone involved in contemplation and now evening has come and still you are remaining here. Who is the cause behind all this, how has this happened – please tell me.

Always remember that the balaka bird flies off to far distant places, but again and again it returns and comes back to its own nest. Similarly, if your Beloved has gone far away, then He too will return again and come back. So please do not cry.

O’ devotee, whose love has shaken your whole existence. Rest assured that He will come…


Baba says, “The present world is plagued with numerous problems. To solve these problems we need ideal men and women who are highly evolved from within; strong men and women whose lives are based on the solid foundation of spirituality. In the absence of such people the problems will remain unsolved.” (Ananda Marga Ideology – 10, p.759)

In this DMC discourse, Baba guides us that the problems troubling the globe nowadays can only be solved by spiritually minded soldiers – true sadhakas. Only those whose mind and heart have been dyed in the ocean of cosmic ideation can lead the society into that new era of peace and fulfillment. Such evolved spiritual revolutionaries have the unique ability, by His grace, to bring forth Prout.

Side by side Baba warns us that without such people at the helm, society will continue in its downward spiral.

Baba’s teaching is quite obvious so most in our Marga are understanding, but still a few are thinking that non-sadhakas can be leaders of Prout. But this is just their misunderstanding. Non-sadhakas can be sympathizers and helpers, but not leaders.

Baba’s golden guideline is that without spirituality no human being can solve even meagre problems what to say about grave problems.


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From: Ramdhan “Ramdhan@Indianet…”
Date: Tue, 28 Aug 2012 21:11:45
Subject: Solution of Misery


PS Intro: This song depicts that initial time when Guru first comes into the life of any devotee. In that special moment, it often happens that one does not really understand the great importance and pure divinity of that charming Personality. But then later on, after further reflection and sadhana, one gradually develops an inner appreciation of the greatness of that Sadguru. Then the sadhaka wants Parama Purusa’s proximity more and more. With this feeling, the sadhaka will look back upon those old memories with repentance. Because when Parama Purusa first came to the sadhaka then he – the sadhaka – was not able to receive Parama Purusa properly in his heart. The sadhaka could not fully grasp the true value of Sadguru’s gracious visit. So now when the sadhaka has a more developed longing and yearning for Parama Purusa, then he feels that he foolishly wasted that earlier opportunity when Parama Purusa Himself came in his life. Because now at present it is not so easy to get Parama Purusa by oneself – by one’s own doing. That type of scene is expressed in this following Prabhat Samgiita.

“Path cine esechilo aja’na’ pathik, mor duya’re ks’an’ik da’nr’iyachilo…” (PS 2371)


O’ how gracious that Divine Entity is. Ajana Pathik came to my home; He came intentionally and He stood directly in front of my door for a moment. Tragically, that time I was not aware about who He was so I did not invite Him to come inside. Thus with His sweet and gentle smile He slowly went away that time. Afterwards, the tender image of His sweet, charming face was floating in my mind again and again – I could not forget Him. A few moments passed like that.

After some time, I realised my blunder and I opened the door and desperately ran outside as fast as I could and looked around trying to find Him – hoping to find that divinely charming Entity. I searched for Him in near and far places but that was all in vain; He was not there. Alas, I could not find Him; only His mala was there. Where has He gone!

Today I feel deep repentance. In human life, so many mistakes happen; and people also feel repentant for those past mistakes. So today I am calling Him again and again with a very deep, heart-felt longing and with an upsurge of emotion. But I do not know if that call is reaching His ears or touching His heart. O’ my dearmost Baba, please hear me.

When I was not aware about who He was then at that time He came but I did not receive Him. And now, by His grace, I feel love for Him in the inner core of my heart, but He is not paying heed to my yearning for His proximity. O’ the Divine Entity, please do not play hide and seek with me any longer. Please come, You are my everything…


Here below Baba gives us the solution to one very common human ailment. In our present era in particular, people suffer a lot from this problem. We should help relieve them of this malady.

Baba says, “Human misery originates from one’s imperfect thoughts. By ideating on the Great one can be relieved of misery forever.” (Ananda Marga Ideology and Way of Life – 7)

Baba’s above guideline is very unique. He is explaining to us that pain is the result of improper thinking. The insinuation being: Pain is related with the mind only. When the mind is filled with higher thoughts – ideating on the Great – then it goes beyond pain and pleasure. That is the state of eternal bliss.

We can see in our day to day life how one life scenario can be very painful to one person yet quite fine for another. It depends completely on one’s psychic perception and state of mind.

We also see that just by thinking in a negative way people invite serious psychic tension and mental depression in their life. Whereas, if their thinking is proper then that brings bliss – but if it is improper then that causes sorrow. This is why in so-called developed nations the problem of depression and psychic diseases is more than in comparison to other places: Due to improper thinking.

As we all know, proper thinking means ideating on Parama Purusa. Sadhakas know this theorem yet under the spell of Avidya Maya they forget this most of the time.

Day long we should remind ourselves and involve our thoughts with Him through kiirtan, sadhana, 2nd lesson, half-sadhana, dhyana, manan, shravan, imbibing cosmic ideation, and more. And we should guide others onto the path as well.

By this way the age-old problem of misery will be kept in check.


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From: “Shantatma Deva”
To: am-global@earthlink.net
Subject: Conversation About Real Wealth
Date: Sun 26 Aug 2012 21:04:03


“Ga’ne ga’ne tumi esecho pra’n’e pra’n’e mishecho…” (PS 2800)


Baba, when I sing Your blissful songs then You grace me by saturating my heart with more and more of Your divine presence. With Your infinite
compassion, You have come in the songs of my Prabhat Samgiita. My being has become full of devotion and love for You. Baba, You have come into my
heart, in my sadhana. Baba, You have blessed me by coming into my Guru cakra, in my mental plate. O’ my dearmost, You are so gracious.

Baba, You are incomparable. Your divine attributions are infinite. You are never limited or bound by the confines of this transitory physical world. You remain along with everyone always. Even then being the Taraka Brahma You also maintain Your divine stance beyond this world as well. Baba, Your liila is unfathomable.

Baba, You are the Ocean of Karuna’ – i.e. the Ocean of Divine Compassion – this everyone understands. Baba, when svarga [1] – i.e. good people – are in trouble, then You shower Your infinite compassion; and when bad people are in difficulty, then that time also You shower Your causeless grace. Baba, You are equally gracious on everyone. You help one and all in all circumstances – this divine truth everyone knows. Baba, in this mortal world selfish people perform actions in order to get something in return. Baba, You are beyond that. On the one side You do not desire anything from Your devotee – not their gold coins or anything; yet on the other side You want everything from them. Because You want more and more of their love until finally You take their whole existence – their entire mind and heart [2]. In that process they become one with You. This is Your divine liila.

Baba, You are ever-gracious…


[1] Svarga: In the above Prabhat Samgiita Baba uses this term ‘svarga’ to refer to good people or virtuous people. Literally speaking, ‘svarga’ means
‘heaven’. But in AM we do not believe in the dogmatic concepts of heaven and hell. Rather Baba guides us that heaven and hell are states of mind –
nothing more than that.

2-20: Na svargo na rasa’talah

“Purport: There exists no such thing as heaven or hell. When a person does a virtuous act or enjoys the fruits thereof, the environment around him is
then called heaven; and when he does an evil act and endures the consequences thereof, then the environment around that person becomes a
hell for him.” (Ananda Sutram, Sutra 2-20)

[2] “Ca’ona’ kon kichu tabu, sabai niye niyecho…”: The central idea of this last line of the Prabhat Samgiita is best described by Baba’s below teaching.

Baba says, “When human beings ask for money they must send some application letters, but when Parama Purus’a wants something from you, He will not ask for it, He will demand it. What He will ask you for, you will hesitate to give; for He will ask for nothing less than your whole existence. Those who
are prepared to give their all, even though they may be the most degraded sinners, become the full responsibility of Parama Purus’a, because they
have surrendered themselves completely to Him. They have not given away fifteen annas, keeping one anna for themselves [there are sixteen annas in
one rupee.] Hence it is the moral responsibility of Parama Purus’a to care for such people…those who have completely surrendered themselves to Him,
will certainly be cared for by Him.” (Ananda Marga Ideology and Way of Life – 11)


Here is one very interesting conversation for every sadhaka.

“Ya’jinavalkya asked, ‘What would you like?'”

“Maetreyii replied: ‘Yena’ham’ na’mrtasya’m’ tena’ham’ kim kurya’m'”

“‘What will I do with things which will not remain with me permanently? Of what use are the objects which will not establish me in immortality?…’Please give me that thing which will remain with me permanently, which I’ll be able to preserve forever, which will establish me in immortality. I don’t want anything else.'”

“Then Ya’jinavalkya gave her a number of instructions, upon which a major part of Raja Yoga is based’.” (Ananda Vacanamrtam – 7, p.44)

As per the above teaching, worldly things cannot and do not remain with us very long. All those objects are transient.

That is why ideal people run towards Parama Purusa.

Being Parama Purusa and Guru, Baba Himself has clearly guided us how to reach Him. On this point, we are extremely fortunate to at least have gotten the path. Now our main duty is to follow it.


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Date: Mon, 06 Aug 2012 20:16:52 -0000
To: am-global@earthlink.net
From: Umesh webmaster@46..net
Subject: Beneficial for All


PS: In this below song, Prabhat Samgiita #2684, Baba is talking about the song of omnkara (muralii dhvani) and how the whole universe is filled with this divine music.

“Ga’ne bhara’ ei vasudha’y kon aja’na’y man bhese ja’y…” (PS 2684)


Baba, by Your Cosmic grace, this whole universe is resonating in Your divine song – the sound of omnkara. Because of Your infinite charm, my mind is floating in one unknown divine land. Baba, I am completely ensconced in Your divine flow, by Your grace. Because of Your divine attraction, my mind does not pay heed to any crude, worldly allurements. Baba, because of Your divine call I am not enamoured by the fleeting pleasures of this mundane world. By Your grace, my entire being is rushing headlong in an uncontrolled manner towards Your divine Self. [1]

Baba, from the divine land -from Your Supreme Stance, the cosmic trumpet sounds; it is calling me. Baba, due to Your divine love and attraction my heart is restless. Because of the sonorous music of Your eternal omnkara, everyone’s heart is throbbing with ecstasy. O’ my Dearmost, due to Your divine sound everyone has forgotten their differences. Now, all are moving forward in unison in the spirit of samgacchadhvam towards that One goal: Parama Purusa. Baba due to Your infinite compassion, everyone is deeply concerned with the welfare of one and all.

Baba, because of the divine resonance of Your muralii dhvani, I am ensconced in Your love. My mind has forgotten about all worldly losses and gains; they have become immaterial. Today, by Your grace, my mind only likes to rush after You – the Divine Entity, the sweetest One. With the resonance of Your song, the divine feeling is permeating all around; it benevolently tells me what I should do and what I should think. O’ Baba, from morning till night and from birth to death, Your divine sound guides me each and every moment. Baba, because of Your eternal song, with Your blessing, You are showering Your causeless grace and pulling me towards You. Baba, You are doing everything…


[1] In these below quotes Baba is describing how a sadhaka gets pulled headlong towards Him once they hear that divine sound. It is all due to the grace of the Supreme.

Baba says, “The spiritual aspirant hears the various sounds of onm’ka’ra or pran’ava At various stages, during deep sa’dhana’, during sweet sa’dhana’. The sound is called Krs’n’a’s muraliidhvani. The sa’dhaka becomes mad because of this sound and goes deeper and attains Ra’dha’ bha’va more and more, and rushes headlong forward.”

Chot’e ye jan ba’nshiir t’a’ne
Se ki ta’ka’y pather pa’ne?

“At that time one does not think at all about what people will say. One knows only that ‘I and my Is’t’a exist’.” (DKG, 15 January 1980, Kolkata)

Baba says, “Thus human beings advanced and moved on. How do people progress? They progress according to the vibrational waves and inspiration emanating from the mind of the Boundless Entity, and this reaches the inner cores of their minds and souls. These billowing waves drive the jiivas [living beings] forward and bring them into close proximity to the Boundless Entity. That is to say, the music emanating from Krs’n’a’s flute shook the minds of the sa’dhakas, causing them to echo and vibrate ‘The way He is calling me I am to move accordingly’. This state of mind is one of the sweetest states, the madhura gun’a [sweet quality] of prapattiva’da. ‘I am rushing ahead due to the sweet call of His flute and entering into His sweet and blissful environment’.” (Namami Krsnasundaram, Disc: 4)



Baba says, “There are people who avoid intuitional practice (sa’dhana’) for fear of giving up all the pleasures and enjoyments of the world. This fear deters them from pursuing intuitional practice, although their fear has no logical basis. It was explained earlier that the objects of earthly enjoyment are created under the influence of the static principle of prakrti, and one regards them as real due to the dominance of avidya’ma’ya’, which also makes people enjoy these earthly objects. Intuitional practice gradually reduces the dominance of Avidya’ma’ya’, and then the mind is also diverted towards subtle things. Crude worldly pleasures and enjoyments lose their attraction. The longing for worldly objects (ka’ma), the attraction for them (moha), and avarice (lobha) — the three principles of avidya’ma’ya’ — make these seem desirable, but with the waning of the influence of these three, the mind will no longer desire them. Ordinarily the mind delights in the enjoyment of worldly pleasures and regards giving them up a torture, but when the mind no longer likes them, the question of giving them up does not arise. At that time the mind will try to run away from them, and feels relieved to be without them, instead of being tormented by their absence…”

“On careful analysis, the fears that hold one back from practising sa’dhana’ appear to be without any foundation. To avoid intuitional practice (sa’dhana’), which is the fundamental duty of everyone, out of baseless fear, only shows one’s ignorance. It is, therefore, urged that no one avoid sa’dhana’ out of unfounded fears, but rather through sa’dhana’ realize themselves and know themselves as the Infinite Supreme Entity.” (Ananda Marga Elementary Philosophy, ’98 Edn, p. 132-134)


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From: “Dharmadeva”
To: am-global@earthlink.net
Subject: Sadhana Point: Steps For Better Sadhana
Date: Thu, 19 Jul 2012 15:05:27 +0000



Baba says, “Moksa karanasamagryam bhaktireva gariyasii.”

Meaning: “Bhakti is the best way to moksa or salvation, the approach of bhakti is the best.” ( Ananda Vacanamrtam, part 6)

Following is the sequence for a better, more devotional sadhana practice:

(a) Half bath or full bath

(b) Left nostril open

(c) Shasha’unga’sana (hare pose): a few rounds

(d) Shavasana (corpse posture): briefly

(e) Sing Prabhat Samgiita

(f) Sing Kiirtan loudly and dance Lalita Marmika

(g) Sastaunga Pranam

(h) Bhutashuddhi

(i) Asanashuddhi

(j) Cittashuddhi

(k) Generate longing or devotion for Parama Purusa / Baba;
(Note: this is the last phase of cittashuddhi.)

(l) Repetition of mantra with meaning, longing & devotion to become one with Parama Purusa / Baba.
(Note: This point is applied in first and 6th lesson equally.)

(m) Other various lessons

(n) Guru Puja

(o) Final sastaunga pranam

Note 1: Regarding points (e) and (f), only listening to Prabhat Samgiita or kiirtan is not sufficient as that will not bring about the desired result. Rather one should sing Kiirtan & Prabhat Samgiita with their full heart. Because by singing the mind gets more involved in comparison to just listening.

Note 2: Generating devotional longing is a highly significant aspect. It is the most important step of our sadhana. If one does everything but this point is lacking then sadhana will be futile or dry. And if the arousal of devotion is done successfully then one can reach one’s goal without any delay. I came to know from various acaryas that this point is in acarya diary.



‘The Divine Call’

“Yuga’nterar tamasa’ na’shite, a’lor jhalake esechile…” (PS 4718)


Baba, O’ Divine Entity, in those dark days of old when the whole society was drowned in dogma and everyone was suffering in pain and agony, then in that desperate moment in a flash of lightening – floating in the rhythm of dance – You Yourself came and showered Your grace to wipe away the age-old staticity.

Baba, before Your auspicious arrival, in that bleak era there was no positive pulsation of life. Just there was sorrow and misery in every direction. Everyone was feeling tense and depressed – sunk in the delusion of darkness. There was selfishness, in-fighting, and hatred all around. The earth was hopeless. Nobody had the courage or inspiration to shake the struggling humanity from its agonies. Nobody valiantly came forward and declared, ‘Arise, awake, the new dawn has come! Get rid of all the dogma and follow the path of neo-humanism!’ Nobody told like this. The scene was totally grim. Then suddenly, out of nowhere, in one auspicious moment You Yourself came and graciously told, ‘Always keep one great philosophy in mind: There is only movement if one is progressing ahead towards divinity – towards Supreme fulfillment, toward the Cosmic Hub’. In that auspicious hour, this was Your divine blessing.

Baba, Your victorious chariot is fast moving ahead with its rattling sound, in the bhuloka, duloka, and triloka and in throughout the infinite. Baba, Your divine vibration is reaching each and every corner of this vast cosmos. Without people’s awareness, by Your grace the whole planet and the entire universe is being transformed in all the realms: physical, psychic, and spiritual. O my Dearmost Baba, You told everyone, ‘In your frustration do not sit and cry in the depths of hell. Arise, awake, and follow the divine path. Human life is very valuable and you must not forget that Your goal is Parama Purusa.’ Baba, this divine & eternal blessing You showered upon all.

Baba, You came wiped away all the staticity by showering Your divine effulgence. It is Your grace, is is Your grace


The below passage from Baba’s following discourse expresses the conclusive idea of this Prabhat Samgiita.

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

Hence those same divine ideas which Baba has graciously revealed in His various discourses are also present in Prabhat Samgiita. Those same ideas which He has given in prose He has also given in His music and poetry. The main difference between His spoken discourses and Prabhat Samgiita is that Prabhat Samgiita is quite concentrated. Those teachings of Prabhat Samgiita are presented in a very concentrated form – such as in half a line or less; whereas in His discourses that same idea might be explained over the course of several pages or more. That is why without proper translations and purports, Prabhat Samgiita is often unintelligible.

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