Archive for the ‘Yama and Niyama’ Category


This entire posting is composed of 3 parts:
(1) Posting: Can Everyone Become a Billionaire?;
(2) Trailer Quote: Divine Guideline in Dhyana Process;
(3) Prabhat Samgiita #744;

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


Everything in this manifested universe is limited, i.e. counted. That means all the resources such as land, water, air are also limited – as is money. There is no such thing as an infinite supply of money. If there is no number on a given currency note then it is viewed as fake.

In this day and age, with top capitalists becoming billionaires there is an extreme dearth of financial resources for others. Because money is limited and the world’s population is nearly 7 billion. In that case, there is not even enough money for everyone on the planet to have 1000 dollars, let alone become a millionaire or billionaire.

Or think in this way.

If in your house you had 2 dozen bananas and there were four or five people living there, then everyone cannot have 20 bananas. And if even one person grabs 20 bananas, there will be hardly anything left for the others in the household.


Nowadays, some are becoming very wealthy economically by all kinds of deceptive schemes: Not paying proper wages, white-collar crime, lobbying and making rules in their own favour, and by making others starve and live half-naked. When even a single person becomes a billionaire, then millions of people lose their money and become beggars. The whole society loses its balance.

Yet that is the way things are going on nowadays. And the media is in the hands of the capitalists whereby various glamourous magazines count and glorify the number of billionaires, while those lacking the basic necessities and starving go unnoticed. There is not any news about those who have lost all that they own and got pushed from their hearth and home. Those nameless, faceless people live in obscurity while the ultra-rich are glorified up to the stars.

Those who hoard money are capitalists; and, the only way to solve the situation at present is to create the pressure of circumstances and forcibly remove the money from their hands.

We should all familiarize ourselves with the Proutistic teachings as given by Shrii Prabhat Ranjan Sarkar for resolving this dire situation and dealing with such capitalists.

Here we should know and understand exactly how to deal with both capitalists and capitalism – since this greedy way of life is on its last legs. Prout’s policy about the followers of capitalism is very straightforward.


We all know that the hoarding of wealth is the practice of capitalism. And that those who do like that are known as capitalists.

Here following Shrii PR Sarkar directs us to take a strong stand against such capitalist exploiters.

“I have discussed above that each of the crude things that we endure or enjoy is limited and so it is not desirable that any of them should be stockpiled in any of the individuals’ possession…Individual hoarding of mundane resources and wealth must be stopped, even by force if need be.” (1)

Further, it is a known fact – as described above – that material wealth is limited. And nowadays the globe is becoming even smaller. So if anyone is hoarding huge wealth then surely they are depriving others of their due and pushing them towards the brink of starvation etc.

Prout philosophy states, “Human hunger is limitless. If it is channelised in the direction of worldly objects, conflicts between one human being and another are bound to persist because mundane wealth is limited. Excessive hoarding of wealth within one group implies scarcity in another.” (2)

Hence by these above mandates, it is clear that Prout is adamantly against the capitalist practice of hoarding wealth and that those capitalists who do like this must be opposed. Such capitalists are enemies of the society.


All cannot become billionaires. The theory of capitalism is itself defective, and the staunch adherents of capitalism must be opposed. People must be educated and taught new values where they think for the welfare of others, just as in ideal family life.

in Him,

1. Universal Humanism
2. Problems of the Day, #37

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.

Divine Guideline in Dhyana Process

“In the fourth phase the relationship is just like a piece of paper; the unit consciousness of the spiritual aspirant is one side of the paper and the Cosmic Consciousness of Parama Purus’a is the other side of the paper; they are inseparable, one cannot be removed from the other. By His effulgence the unit existence, the existential faculty of the aspirant gets lighted, gets illumined. With His illumination the aspirant is to move forward and enjoy the Supreme Beatitude and the Supreme Composure.” (Subhasita Samgraha – 18, p. 13)

Note: Here above Baba is indirectly guiding about the last part of the practice of dhyana– which every sincere sadhaka practices regularly.

Prabhat Samgiita #744
“Asha’ni ulka’ upeks’a’ kori a’lokatiirthe calo cali…” (P.S. 744)


O’ Parama Purusa, 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. O’ my Lord, all my energy is coming from You.

O’ the Supreme Entity, 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 I will not rest until I reach the Goal.

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

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

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

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

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


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

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

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

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

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

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

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


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

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


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

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

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

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

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

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


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

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

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


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

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


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

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

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

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

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

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

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

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

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

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


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

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

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

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


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

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

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

This severely hinders the ability of workers to serve humanity.

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


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

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


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

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

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

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

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

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

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


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

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

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


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

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

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

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

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

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

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


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


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

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

in Him


Here Baba guides us about the pathway of true renunciation.

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

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

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

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


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

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

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

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

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

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

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

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

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

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Date: Wed, 27 Feb 2013 21:21:56
Subject: Story: Incurring Debt Ruins Mental Peace And Friendship
From: Punya’tman Deva
To: am-global@earthlink.net


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3199;
(2) Posting: Story: Incurring Debt Ruins Mental Peace And Friendship
(3) Trailer Quote: Bengalis and Mahasambhuti

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

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

“Jhar’er ra’te a’ndha’rete kendechilum van-ma’jhe…” (P.S. 3199)


O’ Parama Purusa, on that very dark night when a big thunderstorm was raging, I was crying alone in the deep forest. Nobody was there to talk to – to console me – to understand the tale of my suffering. Nobody was nearby. Certainly You were there along with me, but I could not feel Your presence.

In the height of that wild storm big branches were breaking off from the trees and crashing down on the ground. And all those tender buds and beautiful flowers were also completely blown off from the limbs of the trees; those buds and flowers were wailing loud lamentations; the trees were crying bitterly. That very dark, horrendous night was so disastrous.

O’ Parama Purusa, after this dark, menacing storm passes, and a soft, gentle breeze is in the air, will You please come in the madhuvan [1] of my mind, in my mental garden, with Your sweet, attractive form?…


[1] Madhuvan: Literally meaning “sweet forest”; But it refers to that remote, isolated, garden in the mind that is filled with spring blossoms, sweet fragrance, aromatic flowers, and a gentle & fragrant breeze. It is that tranquil mental abode where nobody is present except the devotee and the Lord. And there the bhakta and Parama Purusa sit together ensconced in that very divinely intoxicated atmosphere and they share the loving feeling of their heart in a very close, intimate, and loving way.


This letter contains an in-depth Baba story with His critical and detailed guidelines about borrowing and lending money. This is very practical knowledge for us all to have as we may find ourselves in this position one day soon.

Do we lend money to those in need, or not?

Read below to get Baba’s pointed guideline and convey His unique message to others in your unit and community.


The present era of materialism preaches “instant gratification”: Enjoy the world by buying happiness. Credit cards and loans are readily available to the common person. Indeed lending agencies and credit card companies are standing by with astronomical interest rates in order to rip off consumers. It is a deadly cycle; already so many have been victimised.

In Ananda Marga, our view is diametrically opposite. We interact with this world for our daily needs and aim our mind towards psychic and psycho-spiritual pursuits. We seek happiness and peace in those upper realms, not in the instant gratification of worldly indulgences. We know this, we practice this, but even then some in our Marga have gotten bound by the noose of capitalism.

But there is no winning in capitalism. Only those top capitalists derive some selfish benefit. The common public just borrows and spends money on material allurements hoping to find happiness; but ultimately they find themselves upset, frustrated and in debt. All the while, the impoverished masses around the globe suffer from an extreme dearth of resources, which have been gobbled up by those capitalists.

So we should not fall prey to the capitalist cycle of borrowing and spending. Please read this following Baba story about this very subject.



Baba was against people borrowing or lending money. One day He said, “You must know that lending as well as borrowing is undesirable and detestable.”

I had known Baba’s attitude and so had always tried not to borrow money. But I still had a question, “Was it so bad to lend money to someone in distress?”

Baba answered with an illustration. “Do you know why it isn’t desirable to lend out money? Suppose someone has come to you to borrow some money. Maybe his need is genuine and his appeal is justified. As you listen to his story of distress, you are likely to want to be kind to him. Even if it is beyond your own means to lend a big amount, you become so upset thinking of his dire need that you take pity on him. Your thoughts get interrupted as the gentleman says, ‘You need not worry, dear brother. Please help me wriggle out of my crisis. If your generosity can take me out the present crisis, I’ll repay the loan within a month. Meanwhile I’m likely to get some money soon, so you may rest assured that you’ll get back your money on time.'”

Baba continued, “There may be no reason for you to disbelieve him. Suppose you are soft-hearted, so you collect the money somehow and hand it over to him. And he, too, feels glad and goes away.”

“That man may not have any intention of taking you for a ride, but it may turn out that he can’t get hold of the money as he thought. It is not so unusual. But you go on nursing the hope that he will repay you at the end of the month.”

“A month goes by. He hesitates to see you out of his shame because he has no money to repay to you. Suppose you go to him out of need for the money. In all likelihood he will be ill at ease and may take offense at your uncalled-for-presence. He will think, ‘How disgusting! He has come to me straightaway.’ Understandably, he will tell you a long excuse about why he has failed to repay you. You will give a patient hearing to him and coming back home begin to wait for the deadline as promised. There will be times when you come across him on the street. Immediately, he will think ‘O, my God! Here he is again, he will certainly remind me of my debt!'”

“Of course it’s only natural such thoughts come to mind, interspersed with some inaudible abusive remarks. Maybe you didn’t go to him for money, but what is that to him? Your presence will be unpleasant enough.”

“So whenever you meet him, he will think, ‘I am lost! He has come again to pressure me for that money.’ At the same time he will hurl some unsavory remarks at you, albeit silently. Contrary to what is in his mind, he will say, ‘Welcome, my dear brother. I am glad to meet you. I am so grateful to you,’ and so on and so forth.

“Undoubtedly the moment he sees you, he will heap uncharitable remarks on you, but when you will come within earshot, he will be all praises an parade his respect for you. It goes without saying that you will be put into a dilemma from not getting your money back even at the time of your own dire need. It may happen that your need will drive you to his house and shout from outside, ‘Hello, Mr.—-, are you there?’

“He will think, ‘Oh! he has come again for the money. What will I say to him?’

“Thinking this, he will not only silently curse you, but also try his best to avoid an encounter with you. Instead of coming outside, he will tell his little son to tell you that his father is out. Accordingly, the boy will run to you to inform you that his father is not in.

“Looking askance at him, you will say, ‘Go inside and find out for certain whether or not your father is there.’ The simple-minded child will reply, ‘Why, I don’t need to check because father has himself said that he is out.’ In this way your relationship with that friend will sour and you don’t know where it will end.”

“Well, he certainly would have been offended that first day if you had not lent him money. Not only that, he would possibly have been shocked and have silently heaped some abusive remarks. Nevertheless, the unpleasant situation would not have spilt over onto the rest of your life. If you lend money, you will inevitably invite filthy remarks galore. That is why a person should think many times before lending to others.”

I asked, “Sometimes a really good man may fall into trouble and sincerely need help. In that case, what is to be done?”

Baba said, “Instead of lending him money, you should help him according to your capacity. Suppose he is asking for five thousand rupees. Tell him your attitude about lending money and let him know your financial condition. Then help him with an amount that’s within your means. It may not be as much as he demands, but he will get consolation that you tried to share his difficulties.” (“My Days with Baba”, Sarveshvarananda)

The above story is quite clear on the point of borrowing and lending. According to Baba, we should not borrow money nor should we lend it. If anyone truly needs financial help, then we should give them money according to our capacity, and not expect anything in return.


Here are some of His further teachings about this very critical topic.

First Baba warns us that we should seek counsel and permission before (a) spending money on superfluous items and (b) before taking any loan.

Ananda Marga Philosophy says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Marga. Every member should follow this instruction strictly.” (1)

Secondly, Baba warns us how money lending itself is a filthy profession. We should keep such greedy persons at arms-length.

Prout says, “People’s means of liveliood should not depend on the quarrel of individuals, as in the case of lawyers. Lawyers usually set one person against another and in this way they serve their personal interests. Similarly no one should be a trader in religion, because in the name of religion, many people are exploited. Nor should one earn one’s livelihood by dealing with dead bodies because such people want more and more people to die, so that they may thereby increase their income. People should also not earn their livelihood by lending money and taking interest. Such persons want to lend more and more money to gain more and more interest, and they do not want the borrowers to refund the capital. The scriptures stipulate that people should not accept food from such people, because their occupations are despicable.” (2)

Over the course of history – in so many lands – money lenders have exploited people to the bone and taken all they had. This has happened not only with the farmers of Bengal depicted below but in so many regions and eras, including in the present day US where countless innocent families are losing their homes because they are unable to pay the money / mortgage they owe.

“Another group of exploiters emerged who took advantage of the poverty of the farmers. These were the moneylenders, who lent money to the farmers at exorbitant rates of interest. The farmers were forced to take loans which they could never repay, so they mortgaged their lands. Eventually the moneylenders became the owners of the farmers’ lands, and the farmers were thus converted into landless labourers… moneylending by private capitalists should be banned and provisions must be made to pay loans in advance to the farmers through the banks. This will eradicate the exploitation by moneylenders and political cadres.” (3)


We should all exercise extreme caution in our financial dealings. This era of extreme capitalism has devoured the lives of many – leaving them as desperate beggars unable to regain their footing. We must not let this happen to us or anyone we know. We should remain out of debt and keep our mind free for psycho-spiritual endeavors. That is the only way. Remember, one in debt becomes mentally bound by this financial burden as well.

Thus no one in Ananda Marga should make a living by lending money and no Ananda Margii should go into any sort of debt without first getting clear-cut permission from respected members of our Marga.

By following Baba’s guidelines, we can maintain our psychic equilibrium. Going into debt and digging means losing one’s mental peace and becoming a lifelong tool of those greedy capitalists.



“The person who is able to get some vegetables to eat at least once a day, who incurs no debt and who has no need to leave home to earn a living, is really happy.” (4)


“A marriage feast is completely optional and depends upon the financial capacity of the people concerned. Arranging the feast by taking a loan or incurring a debt is prohibited.” (5)

“For the celebration of this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden.” (6)


“It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged.”
“To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama and also to accept calmly directions of other Margis in this connection.” (7)


“You might have noticed that there are many countries which suffer from financial stringency, so they take loans from other countries. These loans are then used for ventures like constructing large dams on their rivers.”
“The science of economics teaches that the rolling of money should never be blocked by any sort of non-productive investment. Sometimes people misuse loans to construct an unnecessary building or a new showroom for their business, and thus prevent the possibility of reinvesting the capital and increasing their wealth. Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture. Foreign loans, for example, should never be invested in constructing large railway stations instead of railway lines.” (8)


“Formerly, even poor families had to sell their property to arrange the obsequies of their departed parents. Nowadays normally such things are rare. In such cases, kriyálopa took place under circumstantial pressure. But the custom of incurring heavy debt and selling one’s property to marry off one’s daughters still continues. Of course, when women become a little more socially-aware and men become a little more conscientious, and if women become economically self-reliant by bringing about a change in the economic structure, this custom of kanyádána = [forced social obligations to marry the daughters with dowry and feasts] will die out. And when the caste system will fully die out, the marriage system will develop in a healthy atmosphere. Many unhealthy customs will vanish from society.” (9)


“In the factories and the rural production centres, the capitalist exploitation of India continues unabated, and the landholders, as the last vestiges of a feudalistic social order, perpetrate their exploitation in the villages. The capitalists and landlords carry on their exploitation hand-in-hand. The survival and social security of the landless labourers depends solely on the whims of the landlords, who can expel the labourers at any time on any pretext.”
“The exploitation by capitalists and landlords is accompanied by the exploitation by moneylenders. In the rural economy they lend money to the farmers and rural peasants, and are present in nearly every village and hamlet of West Bengal. Where the landlords are not physically present, their loyal agents are very active. The moneylenders have nothing to do with the land – they merely give loans to the poor farmers at high interest. Sometimes poor farmers cannot afford to procure farming implements, hence they are compelled to take loans from the moneylenders. If a moneylender gives one hundred rupees to a farmer, the farmer will have to repay two hundred rupees with interest, but the moneylender does not take back the loan in cash. Instead he realizes the amount in kind in the form of paddy, potatoes, etc., at cheap rates at the time of the harvest. The poor farmer, under the pressure of circumstances, has to accept this unwelcome system. He is a double loser – first, he has to pay more than double the amount of the original loan, and secondly, this amount is paid in kind at the rate of the harvest price of the crop, which is naturally very cheap. This whole process is conducted through agents, who also take their profit. Thus, the peasants and farmers of India are deprived of all their agricultural produce in four to five months of the year to repay the moneylenders, so for the remaining seven to eight months they have to approach the moneylenders again for fresh loans. At first they mortgage their implements, and then they are forced to part with their land. When the amount of the loans with compound interest increases to the point where the interest and the mortgage is equal to the price of their land, the moneylenders confiscate the land of the farmers. Consequently, the farmers get evicted from their land and move from village to village, living on the streets as beggars.”
“The direct representatives of the capitalist exploiters in the rural economy are the middlemen. They take advantage of the poverty and distress of the farmers and force them to depend on the capitalists for their production. For example, in West Bengal, Calcutta is the main centre of the capitalists, but of course they have subsidiary centres in various parts of the state. For instance, they have centres in Siliguri in North Bengal, Sainthia in Birbhum district, Purulia town in Purulia district and Midnapore town in Midnapore district. From these centres the capitalists, through their agents and middlemen, control the rural economy of West Bengal. The farmers depend on these middlemen not only to procure farm implements, but also to sell their agricultural produce. They also take advantage of the illiteracy of the simple uneducated farmers, collect their signatures or thumb prints for a larger loan, and pay them less than the market value of their produce.”
“Indian society is basically capitalistic, and the administrative system is a capitalist dominated democracy. It is the capitalists who control and direct the social, economic and political systems of India. The problem of how to remain in power is the most important issue for every political party that comes to power in an election. When political interest is of paramount importance, naturally the government will frame laws to safeguard the interests of the capitalist exploiters. The responsibility of upholding the interests of the exploiters in the name of law and order devolves onto the bureaucracy and police. The political leaders merely engage in internal bickering over their share of the ill-gotten gains.” (10)


“There are various types of exploitation in society. The form and character of exploitation changes as per changes in time, place and person. In every era of the social cycle, there are various kinds of exploitation. For example, in the economic sphere there is feudal exploitation, colonial exploitation, capitalist exploitation, imperialist exploitation and fascist exploitation. Exploitation may also manifest in such spheres as the physical, psychic, economic, political and cultural spheres. In the past the slave system was prevalent in the Greek and Roman Empires. The rulers sucked the blood of the vanquished to bolster their own interests. In psychic exploitation, the masses are misled with the help of pseudo-philosophies which encourage dogma and narrowmindedness. Democratic socialism and the theory of peaceful coexistence are examples of the hypocrite’s psychology. In economic exploitation, vested interests deprive people of their minimum requirements. Money lending, charging exorbitant interest rates, compelling poor farmers to sell their produce through distress sales, etc., are examples of economic exploitation. Regardless of the type of exploitation used by the exploiters, when society is moving towards revolution, the role of the exploiters is exposed. The exploiters are unable to disguise their exploitation any longer.” (11)

Sastaunga Pranam to Baba,

1. Guide to Human Conduct
2. Subhasita Samgraha – 11, The Supreme Desideratum of the Microcosms
3. Prout in a Nutshell – 19, Economic Exploitation of Bengal
4. Shabda Cayanika – 1, Discourse 1
5. Caryacarya – 1, Marriage Ceremony
6. Caryacarya – 1, Infant’s Játakarma: The Naming of and First Feeding of Solid Food to an Infant
7. A Guide to Human Conduct
8. Prout in a Nutshell-12, Keep Money Rolling – Excerpt A
9. Shabda Cayanika – 11, Sati and Widowhood – Excerpt C
10. Prout in a Nutshell-19, Economic Exploitation of Bengal
11. Prout in a Nutshell – 21, Nucelar Revolution

Note 1: Predatory Lending

(courtesy of Wikipedia)

“Predatory lending is the unfair, deceptive, or fraudulent practices of some lenders during the loan origination process. While there are no legal definitions in the United States for predatory lending, an audit report on predatory lending from the office of inspector general of the FDIC broadly defines predatory lending as “imposing unfair and abusive loan terms on borrowers.” Though there are laws against many of the specific practices commonly identified as predatory, various federal agencies use the term as a catch-all term for many specific illegal activities in the loan industry. Predatory lending should not be confused with predatory mortgage servicing which is the unfair, deceptive, or fraudulent practices of lenders and servicing agents during the loan or mortgage servicing process, post loan origination.”
“One less contentious definition of the term is “the practice of a lender deceptively convincing borrowers to agree to unfair and abusive loan terms, or systematically violating those terms in ways that make it difficult for the borrower to defend against.” Other types of lending sometimes also referred to as predatory include payday loans, certain types of credit cards, mainly subprime, or other forms of (again, often subprime) consumer debt, and overdraft loans, when the interest rates are considered unreasonably high. Although predatory lenders are most likely to target the less educated, the poor, racial minorities, and the elderly, victims of predatory lending are represented across all demographics.”
“Predatory lending typically occurs on loans backed by some kind of collateral, such as a car or house, so that if the borrower defaults on the loan, the lender can repossess or foreclose and profit by selling the repossessed or foreclosed property. Lenders may be accused of tricking a borrower into believing that an interest rate is lower than it actually is, or that the borrower’s ability to pay is greater than it actually is. The lender, or others as agents of the lender, may well profit from repossession or foreclosure upon the collateral.”

To Read More Visit: http://am-global-01.blogspot.com/2013/02/more-on-debt-from-wikipedia.html

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

Bengalis and Mahasambhuti

Baba says, “During the war between the Kaoravas and the Pan’davas, the kings of Bengal did not take part. They thought there is no benefit in it.” (Bam’la’r Itiha’s, Ananda Vacanamrtam-10 [Bangla’])

The advent of Mahasambhuti on this planet is a grand event. Of course He does everything according to His divine plan. Those whom He graces work according to His direction and follow the command of Mahasambhuti. Those blessed souls who have a good samskara and strong devotion – and ultimately His grace – work unitedly under His shelter. Whereas those whose samskara is not good or are in a different flow keep themselves away. That is what happened in the Mahabharat era. From Afghanistan and Pakistan to Sri Lanka, and each and every nook and corner of south and north India, all the states including Nepal joined in to cooperate with Lord Krsna’s divine plans and programs. While some like Duryodhana did not support. As Baba says in His above teaching, that time the leaders of Bengal did not support Mahasambhuti.

Something similar is going on these days also as some from Bengal are not supporting. They are disobeying Guru Baba: By their own whim they invented the dogma of mahaprayan and observe it annually. This was never given or approved by Baba.

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Date: 03 Feb 2012 22:53:11 -0000
From: “Acintya Deva”
To: am-global@earthlink.net
Subject: Why Asana Is A Must For Proper Sadhana



Note: The “I” in the below account refers to our dear margii brother Ram Prasadji. He is the one who spoke to rector master dada about asanas. I have merely noted down the points and recounted the scene so others could read what happened. Thus the “I” does not refer to me (Acintya), the “I” reflects brother Ram Prasadji.

Astaunga yoga – the eight-limbs of yoga – includes yama, niyama, asana, pranayama, pratyhara, dharana, dhyana, and samadhi. When my own asana practice became disturbed, I sought out one Dada as I did not want to be deficient in any way.

At the earliest opportunity I asked rector Dada to review my asanas. He was very busy in arranging duties related with the master unit. When he inquired about my problem, I told him that earlier I did not have any serious problem. But when I started doing asanas, then I began to experience various issues.

I related what happened when I had visited Ananda Nagar, and met up with one Dada. I requested Dada to prescribe some asanas for me, then in a distracted manner he told some asanas while I was walking along with him. Since practicing those asanas my situation worsened.

After listening to this, my rector Dada told that, “You have to understand the problem with our workers, WTs. Because of organizational work pressure, everyone in the Ananda Marga Wt cadre is busy. Some do not have time to study Baba’s books nor the Ananda Marga acarya diary; while others do not have proper knowledge about asanas and their positive and negative effects. In that case, some do not know which asana is related with which disease, while some other workers certainly know. If you find a Wt who is knowledgeable, then that is very good – learn from them. Otherwise, refer to Baba’s books [as explained below] because getting improper guidelines from an unqualified worker could be harmful.”


Here is more what my Rector Dada recounted to me that day.

Asanas are a tested and proven science. Thus they should be prescribed very carefully, only after proper analysis and inquiry regarding the practitioner’s physical and psychic diseases or problems. Asanas are not just some free-hand exercise. Asanas are deeply healing postures of comfort that are related with various glands and subglands.

Baba has revealed a completely new science. In the past, various yogiis were doing asanas, but they were not aware about the serious consequences. And they did not know the way asanas link with various propensities. In His discourse “Glands and Sub-glands”, Baba has revealed the secret.

Baba says, “This is a new science which is unknown today.” (1)

Baba has given the science in His Ananda Marga teachings how asanas affect various cakras and their related glands and subglands.


So asanas should not be learned or practiced in a haphazard way. If anybody does asanas without proper awareness, those asanas can cause serious harm or create more diseases: Physical, as well as psychic. To avoid this situation, better is to follow Baba’s direct teaching.

In the asana book, it says that margiis should consult with acaryas. Then how can margiis decide our own asanas with the help of the books only?

The answer is simple: Yogic Treatments book.

In that text, various diseases and their respective asanas have been detailed. One should carefully read about their health problem. The recommended asanas for that problem should be practiced carefully and diligently, otherwise there is the possibility of causing harm.


Here is more of what Dadaji and I discussed that day.

Dada confided in me, “You see my situation. I am extremely busy in my master unit work. If any asthma patient or heart disease patient asks me about asanas, what can I tell them? And if I give them the wrong asana, that will be very bad. So for the sake of safety and welfare for others, I suggest that everybody should read the Yogic Treatments (Yoga Cikitsa), and follow the guideline. In that way they should decide upon and practice their asana. That is a very safe method.”

Then I replied, “Dadaji earlier nobody ever told me this in such a clearcut way.”

Dada replied, “On this very point, what can I say? I know my own shortcomings. I do not have any hesitation to accept them. Due to extreme pressure of work, some WTs do not have time to study all those huge teachings of various diseases and their remedies and asanas. So those concerned persons should decide. That is why Baba has written this book. Otherwise, what for?”

In the Preface of Yogic Treatments, Baba has written:

“The object of the art of healing is to cure a patient, both physically and mentally. So the main question is not to uphold any particular school of medical science; rather, the key task is the welfare of the patient.”
“Just as diseased body organs can be restored to normal by administering medicines internally or externally, they can also be healed, more safely and more perfectly, with the help of yogic ásanas and mudrás. The aim of this book, therefore, is to make the general public aware of the yogic methods of treating the various illnesses.
“My purpose is to let people cure themselves by practising the ásanas and mudrás described in this book. People are requested not to take the risk of practising ásanas and mudrás by themselves, but rather to do so under the guidance of an experienced ácárya [spiritual teacher]. Ananda Marga ácáryas will always be ready to help without any remuneration. Detailed instructions for practising the ásanas and mudrás, for bathing, etc. have been given in Part Three of Ananda Marga Caryácarya. If necessary, the reader may consult that book.” (2)

Dadaji added, “In normal times – when all acaryas are up to the mark in all respects, then getting acarya consultation on asanas from a Wt is best. That is Baba’s guideline. But in this era, if a proper acarya is not nearby, then one can adjust and learn directly from Baba’s above books, i.e. Caryacarya – 3 and Yogic Treatments. That will suffice – that is better than getting improper guidelines from an acarya without the requisite knowledge. However, if one is very new to Ananda Marga and yoga, and they have never practiced a yoga asana, then they should refrain from learning on their own. Then they should wait to in contact with a wt or practicing margii. There is no other way.”


In the last Dadaji warned, “Be careful. If asanas are done correctly then that is very good. Very beneficial. But if they are done incorrectly, then they are very harmful. If you need help with a particular asana ask your bhukti pradhan, unit secretary, or any Wt or senior margii who has a keen understanding of that particular asana.”

“One of the tragedies nowadays, when yoga has become so popular around the world, is that many are practicing without following the do’s and don’ts such as proper diet, correct form, or wrong asana entirely, and in result they hurt and harm themselves.”

After that he showed me the Baba’s discourse, “Glands and Sub-glands”, where Baba has revealed operative aspect behind the science of yoga asanas. Some asanas give pressure on the glands and then the secretion of hormones increases. And that affects on the body and mind. Whereas other asanas have a depressurizing effect on other respective glands. that affects in the the opposite manner. Some asanas work in one direction, and then other asanas are work in the opposite direction.’

‘And Baba also especially warned, that in various diseases certain asanas are prohibited. Like, in high blood pressure, sarvangasana (shoulderstand) is very harmful. Similar in the case of heart patients, salabasana is very bad. There is a long list of such conditions. So the best is to consult Yogic Treatments book. That is the safest way.’


Dada told, ‘This following paragraph of “Yoga Psychology”, is very important:

Baba begins telling about cakras.

“Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today.” (3)

Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities.

“By performing a’sanas regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because a’sanas have a profound effect on the glands and sub-glands.” (4)

Baba then goes on to explain the way asanas affect the glands:

“All a’sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu’ra’sana [peacock posture] has a pressurizing effect on the man’ipura cakra. The secretions of the glands and sub-glands of the man’ipura cakra and the propensities associated with them will become more balanced if this a’sana is practised regularly.” (5)

Here Baba gives a specific example.

“If someone has a great fear of public speaking, it means his or her man’ipura cakra is weak. Through the regular practice of mayu’ra’sana, this propensity will be controlled and fear will be eliminated.” (6)

Baba then explains more about the precise way in which asanas exert their effect on the cakras.

“Other a’sanas may have a depressurizing effect on the man’ipura cakra, and if these a’sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa.” (7)

Baba concludes by giving the link between importance of asana selection, and their effect on each person’s propensities:

“By practising a’sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual
aspirants should select the a’sanas they perform very carefully. This effect of a’sanas on glands and sub-glands has never been revealed before.” (8)



Under normal circumstances, it is quite beneficial to review one’s asana practice with our wholetimer dadas and didis. Unfortunately, we are not living in normal times.

Tragically, nowadays, some dadas and didis themselves do not do asanas. By seeing their obesity and big belly, it is quite clear they do not do asanas. Yet when they entered the Marga they were quite slim and healthy. Gradually, over the years, they grew in the midsection. Part of the cause was not doing asanas. Only some junior workers and some seniors are practicing asanas. While a few Wts do not do them at all – not ever or rarely. That is the sad news.

For instance, when Wts are at a margii’s house then they must practice asanas to impress that host margii family. But when they are alone or in the jagrti with other dadas then they do not practice. Nor do they practice when traveling on the train etc. During reporting or in camps, then some may practice and many not. Those not practicing will often make sarcastic, taunting remarks to those who do practice asanas. Because those dadas feel threatened that if more do asanas then they also may have to do them.

That is the astonishing aspect: If they see any WT practicing asanas then they harass that sincere worker and make them the butt end of their jokes. Such is the toxic atmosphere in the organisation these days. Those strict in 16 Points are abused by other workers.

There is more to tell: If any Dada is doing tandava or kaoshikii, then sometimes other workers tell them to stop because they are making noise and creating a disturbance. This is the shocking response that happens nowadays. Certain wts feel irritated if another is sincere in following daily dharmic practices like asanas, kaoshikii and tandava etc, so they become a vocal opponent. In their own campus, such things are happening with some Didis. Not always, but sometimes.

Another twist is that when overseas wts go to reporting in India, then certain host workers do a show of asanas and sadhana lessons for a few days – as if they are very sincere. Yet if you inquire with them about the most basic asanas, often they we have seen that some of those Wts are not aware. Some do not even know which asanas are for males and which are for females.

So you see, in some cases their knowledge and understanding is quite poor.


““Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done.
The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. Ásanas help the sádhaka to a large extent in this task, so ásanas are an important part of sádhaná.” (9)

“Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole.” (10)

“We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants.” (11)

“By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (12)

“Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga.” (13)

“The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That’s why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role.” (14)

“Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.” (15)

“Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].” (16)

“Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.” (17)

“Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].” (18)

“Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.” (19)

“Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.” (20)

“The Paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected.” (21)

“After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen.” (22)

At His feet,

1. Yoga Psychology, “Glands and Sub-glands”
2. Yogic Treatments, Preface
3. Yoga Psychology, “Glands and Sub-glands”
4. Yoga Psychology, “Glands and Sub-glands”
5. Yoga Psychology, “Glands and Sub-glands”
6. Yoga Psychology, “Glands and Sub-glands”
7. Yoga Psychology, “Glands and Sub-glands”
8. Yoga Psychology, “Glands and Sub-glands”
9. Caryacarya – 3, Ásanas
10. Ananda Vacanamrtam – 22, Táńd́ava and Kaośikii
11. Prout in A Nutshell – 9, Pramá – 4
12. Yoga Psychology, “Glands and Sub-glands”
13. Ananda Vacanamrtam – 23, How to Concentrate
14. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 6
15. Yoga Psychology, Questions and Answers on Meditation, #4
16. Yoga Psychology, Questions and Answers on Meditation, #5
17. Yoga Psychology, Questions and Answers on Meditation, #6
18. Yoga Psychology, Questions and Answers on Meditation, #7
19. Yoga Psychology, Questions and Answers on Meditation, #8
20. Yoga Psychology, Questions and Answers on Meditation, #9
21. Subhasita Samgraha – 1, The Call of the Supreme
22. Caryacarya – 1, The Process of Initiation

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Date: 25 Jan 2013 11:03:26 -0000
From: “Divyacaksu”
To: am-global@earthlink.net
Subject: Hiranmaya Kosa in Prabhata Samgiita // Prabhat Samgiita



“A’lor rathe a’sabe tumi a’j ja’nii nishcoy…” (PS #978)


Baba, I know that You will certainly come today riding the chariot of effulgence and You will remove all the darkness of ignorance and avidya maya from my mind and make me fearless.

Baba, day and night, I waited for You with a garland in hand. Time passed like this. At last, on this night, all my doubts have vanished; the auspicious hour has arrived. I see that You have come – You are here, O’ my Dearmost.

Baba, in the resonance of Your tune [1] and the stage of the insurmountable effulgence of the hiranmaya loka [2], I have been ensconced in Your dhyana for ages, counting the prahara [3] and tithis [4] for Your arrival.

Baba, today You have come; I received Your causeless grace. O’ my Lord, I surrender everything at Your lotus feet. Please accept me…

Notes For Prabhata Samgiita #978:

[1] Resonance of Your Tune: This is a metaphor. When the sadhaka’s mind reachs hiranyamaya kosa and hears the omnkara sound, that is the “resonance of Your tune.” That is what the sadhaka is experiencing in this song.

[2] Insurmountable Effulgence [Dyutite Durjay: because of its brilliant effulgence it is very difficult to go beyond]: In deep meditation, when the mind reaches up to the hiranmaya kosa, then one sees only a golden effulgence. In that state, the sadhaka becomes one with Cosmic Mind, i.e. mukti. Beyond that is satya loka where Nirguna Brahma resides. When one reaches satya loka, that is salvation, moksa. Because of its unimaginable and exquisite effulgence, the hiranmaya kosa is insurmountable. In that state one can get mukti, but not moksa. That is what has been described in this Prabhata Samgiita.

The hiranmaya kos’a is the subtlest layer of mind, and Nirguna Brahma resides beyond the hiranmaya kos’a. So when the mind is below satyaloka, the sadhaka does not realise Nirguna Brahma. They do not attain salvation. To realise Him, the mind must go beyond the hiranmaya kos’a. Thus, only when the mind reaches beyond the hiranmaya kos’a can one merge into Parama Purusa. Hence, the hiranymaya kos’a is the final gateway for reaching up to Him. And the colour of the hiranmaya kos’a is golden and there one hears the omnkara sound. Beyond that state, in satya loka, there is no sound and there is no colour. The sadhaka merges in the bliss of expressionless Nirguna Brahma. That is salvation, or moksa.

To cross that golden effulgence of the hiranmaya kosa, His grace is needed. Without His grace, it is not possible to get moksa. In the above song, the sadhaka has been basking in the effulgence of the hiranmaya kosa, waiting for Parama Purusa to shower His grace and lead him across – i.e. grant Him salvation.

Baba says, “The subtlest expression of mind is in the hirańmaya kośa, which is the first expression of mahattattva. Establishment in this kośa in a universal manner is Savikalpa samádhi. When after emerging from the Samśkara, the hirańyamaya merges in attributeless Brahma, then this is called nirvikalpa samádhi.”
“Those who have attained the kámamaya kośa will say that it is not proper to steal since, if we steal, others may also steal from us. This is the trend of thought of the materialists. Their thinking is distorted with selfishness. One should not steal for the sake of keeping the mind pure. That is the correct approach.”
“The paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of yama and niyama [and the various lessons of sadhana]. The annamaya kośa is perfected through asanas (physical postures). Yama and niyama sádhana perfect the kámamaya kośa. The manomaya Kośa is perfected through pránáyáma. Through pratyáhára the atimánasa kośa is perfected. The vijinánmaya kośa is perfected through dhárańá and the hirańmaya kośa through dhyána. Only dhyána samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the paincakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the paincakośa is not Dharma, but sectism.” (Subhasita Samgraha – 1, Invocation of the Supreme)

Baba says, “The loka above this where the hiran’maya kos’a (subtle causal mind) is established is what we call devarloka (satya loka). When sa’dhakas merge their petty I-feeling from the realm of the devarloka (where this I-feeling is not very much evident) — into the bearing of the Great, they establish themselves fully in Sagun’a Brahma (Qualified Consciousness — the collectivity of Parama’tman, Macrocosm and Microcosm). In this loka, if the whole of the I-feeling (asmita) ia shattered and merged in Purus’a, the unit attains total identification with Nirgun’a Brahma (Unqualified or Objectless Consciousness). This loka is the satyaloka — this indeed is the Brahmaloka. The one who is established in this loka is alone the Brahman’a (Bra’hmin’).” (Subhasita Samgraha – 4)

Baba says, “Hiranmaya Kos’a: In this kos’a the body even the knowledge of ‘I’ is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the a’tman. In fact feeling of ‘I’ is reflective in this kos’a only because of its close proximity to the vijinanamaya kos’a. Here sattva is dominant, rajah is less and tamah is least.”

Hiranmaye pare kose, Virajam Brahma niskalam (Vedas)

“This kos’a is derived from the Tapah or Hiranmaya loka; its name means ‘made of gold’ and hence it is as pure and beautiful as gold. The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos’a because kos’as are limited while satya is unlimited and imperishable. Satya loka cannot therefore be part of any limited and perishable body formed of five kos’as. In Satya loka the a’tman alone exists; only due to the influence of Prakrti five kos’as or realms come into existence.” (SS-5)

[3] Prahara: A measurement of time equal to 3 hours.

[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.

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Date: Tue, 22 Jan 2012 21:58:03 -0000
From: NJK Majumdar
Subject: We Should Not Overlook the Conduct of Wts



By Baba’s grace – over the years in Ananda Marga – I have had innumerable opportunities to travel around with our various Dadas. And while that was usually quite inspiring for me, I also did get a first-hand view how some of our Dadas have taken to “following” 16 Points.

The purpose of this letter is to help those Wts (dadas and didis) follow Baba’s conduct rules and become ideal. Only then will they have the moral force to guide others and lead society. It is not possible to lead when they themselves do not do. So here the aim is to create circumstances whereby such wts mend their ways. With this motive I write.

Let me also recognise that there are many right-minded Wts adhering to Baba’s guidelines on points of food and overall conduct.


“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (1)

“Sádhaná is not possible without such a moral ideation. Sádhaná devoid of morality will divert people again towards material enjoyments and at any moment they may use their mental power, acquired with much hardship, to quench their thirst for meagre physical objects. There are many who have fallen from the path of yoga or tantra sádhaná and are spending their days in disrepute and infamy. Whatever little progress they achieved through forcible control of their instincts, was lost in a moment’s error in pursuit of mundane pleasures. It must, therefore, be emphasized that even before beginning sádhaná, one must follow moral principles strictly. Those who do not follow these principles should not follow the path of Sádhaná; otherwise they will bring about their own harm and that of others.” (2)

“Acárańát pát́hayati yah sah ácáryah – “One who teaches through one’s conduct is an ácárya.” If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an ácárya/á? …Take silent action against the offending ácárya/á. And what will be the nature of this silent action? You will disavow the person as an ácárya/á; you will not accept the person as an ácárya/á. I [[vest]] this authority in you. I will never seek any explanation from you as to why you have disavowed the person. Human beings will win honour if they exhibit exemplary conduct.” (3)


While running the organisation, Baba was extremely strict that everyone in Ananda Marga properly follow 16 points and yama and niyama. He was expressing sentient anger (see note 2) and pointing out everyone about this. If anyone knowingly or unknowingly ate onions, garlic, or any tamasik item, then Baba would strongly rebuke and point out that dada.

This had one marvelous benefit: It taught us the devotional practice that He knows everything and that He is always watching us. And that is the basic essence of second lesson: “To live one’s life thinking that Baba is with me watching my each and every action.” That is the cream of second lesson and by this way one cannot do anything wrong.

And if anyone temporarily forgot this fact – and would indulge in some misdeed – then Baba would remind them that He sees everything by lovingly scolding them in front of all. By this way, everyone – especially Dadas – would be careful to follow 16 Points.


But after 1990, a few forget this divine fact that Baba is always watching. So for their own convenience they would do what they like. Because there was no such reporting nor dharma samiiksa to remind them that Baba is watching. Rather they just thought that Baba is gone. Such was their degeneration of mind, unfortunately.

And in that way, some Dadas become lax on sentient food rules while they are traveling; they eat prepared food and end up eating onions and garlic etc. They think, “No one is watching; and nobody sees what I am doing. So I can do as I wish.” But this is not the proper way.


Although there are many good Wts and that is why Ananda Marga is still continuing, but, unfortunately, some of our Dadas have adopted the faulty outlook that nobody is watching etc. In that way they skip their fasting, overlook their sadhana lessons, and in some rare cases indulge in actual illicit physical relations, but in many cases they have phone relations as boyfriend and girlfriend.

How does this work? Well, at any free moment when they are alone during the day and deep, deep into the night (1am, 2am, or 3am), they spend hours upon hours communicating with their opposite sex friend. During the day, if they are in meetings, then they will sneak away to a private spot to call their special opposite sex friend for some romantic talk & gossip. All their interaction happens by phone (talking and texting). Many of our wholetime workers are doing like this: Dadas with Didis, and Didis with Dadas. During those sessions, they are not reviewing organisational policies nor evaluating social service projects etc. In Ananda Marga, projects are separated by gender. So those wts are just gossiping like boyfriend and girlfriend, but it is non-physical. Mentally and emotionally they are engrossed.

This type of affair happens in certain social situations where two people are unable to openly go close to one another – lest it result in scandal or being stigmatized. So they attempt to satisfy themselves from a distance. Sadly, many Wts are indulged in this way.

Regarding all of the above, always it starts small – with a small infraction – and they rationalise that wrong action and gradually that negative deed multiplies into a bigger and bigger problem. Until one is extremely degenerated – inside and out, unfortunately.

We should not forget that there are many good Wts who follow all the conduct rules.


The only way to avoid this downturn is to cultivate the devotional practice that, “Baba is always with me and watching me.” Then one will always abide the the rules and regulations of dharma and not fall into the quagmire of sin and degeneration.


Here Baba warns us of the harmful effects of eating ta’masik food. So Dada and others should give up their negative ways because Baba does not approve of eating onions or garlic and then befooling oneself by saying guru mantra. That is not the standard method.

So here is Baba’s warning about the ingesting ta’masik foods:

“Avadhuta shall take strictly sattvika diet.” (32 Rules for Avadhuta, Pt # 27) (4)

“Take only sáttvika (sentient) food. (5)

“Cells generally grow out of light, air, water and the food we eat. The nature of food and drink has its effect upon the cells, and consequently also influences the human mind. Obviously each and every sa’dhaka, or spiritual aspirant, should be very cautious in selecting food. Suppose a person takes ta’masika, or static, food. The result will be that after a certain period, static cells will grow and exercise a static influence on the aspirant’s mind. Human beings must select sa’ttvika, or sentient… This will lead to the birth of sentient cells, which in turn will produce a love for spiritual practice and help in attaining psychic equilibrium and equipoise, leading to immense spiritual elevation.” (6)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.
“Mutative food: Food which is good for the body and may or may not be good for the mind, but certainly not harmful for the mind, is mutative.”
“Static food: Food which is harmful for the mind and may or may not be good for the body is static. Onion, garlic, wine, stale and rotten food, meat of large animals such as cows and buffaloes, fish, eggs, etc., are static.” (7)

“For the avadhútas and avadhútikás of Ananda Marga there is only one kind of food, sáttvika food.” (8)

““Cakśuńá Samvaro Sádhu” O spiritual aspirant! O Bhikśu! O monk! O devotee!…“Sádhu Jibháya Saḿvaro.” You should have control over your taste…If you want emancipation, if you want liberation from worldly fetters, you must have all-round restraint.” (9)

“Pramitáhárah: to maintain the physical body, you require physical food, air, water, light. But physical food is not simply for the physical body. It has got its effect on the spiritual body. The cells of your physical body are created from the cells that you receive from your physical food, and your psychic body is also influenced by these cells. So while taking food, you should be very careful. You should always try to take sentient food.” (10)

“Human beings should be sentient in food habits, mind and intellect.” (11)

As margiis we should be vigilant to watching over the conduct of wts.


Here I close with Baba’s special guideline: One should always think that He is with you and watching you, then you will always be strict adherents of 16 Points and progress on the spiritual path.

Baba says, “The idea, the spirit or the secret to develop devotional cult is to think, while doing anything, while doing any mundane duty or doing any spiritual practice – you should always remember that He is Subject, He is seeing what you are doing. He is hearing what you are thinking. You cannot do anything secretly. He is always with you.”
“This idea has got one advantage and one disadvantage. The disadvantage is that you cannot even think secretly. All your thoughts are tape-recorded by Him. You cannot think secretly. And the advantage is that you are never alone; He is always with you. You are never helpless, you are never shelterless, you are never weak, you are the strongest personality of the universe, because the Supreme Entity is always with you.” (12)

in Him,


In particular, on one occasion I traveled with a dada across Uttar Pradesh and I saw that he has one very special type of practice. On his longer train & bus journeys he fails to bring sufficient food with him so he often purchases food along the way. But fruit alone does not satisfy him so he often buys cooked vegetable dishes while traveling. I saw him – and many others told me that he does this when traveling. Always he purchases cooked vegetables (subjii) and flat bread (roti) to satisfy his hunger.

And while I certainly do not like to see any Dada go hungry, it also has to be noted that all these cooked vegetable items from the various stalls are laced and filled with onion and garlic. That onion and garlic has been fried and boiled into the dish such that all the food is completely saturated with those ta’masik spices – and then there are also some whole pieces of onion and garlic still floating around the dish. But those are mostly “lifeless” as already all their ta’masik essence has been squeezed out of them and spread throughout the dish.

Anyway, please excuse me for saying so, but Dadaji would eat this type of cooked vegetable filled with onion and garlic on his train & bus journeys. This I have personally seen – as have so many other margiis. Many of us have witnessed this Dada do like this.

Even then there is more to tell.

Because Dadaji’s “special” way of treating the matter was to pick up one of those lifeless pieces of onion or garlic, toss it aside, then say guru mantra, and then eat those vegetables – those very same vegetables that had been cooked & saturated in those onions and garlic for hours and hours.

Unfortunately, such are the eating habits of certain Dadas during their lengthy train & bus journeys. In particular this Dadaji thinks that he is escaping all the ta’masik effects of the onion and garlic by taking guru mantra. But, if we use our rational mind, we know that this is not the case. This is not the system: i.e. eating ta’masik items like onion and garlic and then saying guru mantra as if everything is all perfect. I do not think this is how Baba wants to “follow” sentient food rules.


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.




1. A’nanda Va’nii #13
2. Guide to Human Conduct, Introduction
3. Ánanda Vacanámrtam Part 23, Silent Action
4. 32 Rules for Avadhuta, Pt # 27
5. Caryacarya -2, Sixteen points, pt #7
6. Yoga Psychology, ‘Food, Cells, & Mental Development’
7. Yoga Psychology, ‘Food, Cells, & Mental Development’
8. Caryacarya – 3, Procedure for Eating
9. Ananda Vacanamrtam – 7, An Exemplary Life
10. Ananda Vacanamrtam – 14, Seven Secrets
11. Yoga Psychology, Bio-Psychology
12. Ananda Vacanamrtam – 12

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Date: Tue, 25 Dec 2012 20:54:42 -0400
To: am-global@earthlink.net
From: Satyadeva
Subject: One Can’t Hide



Baba’s following teaching is highly relevant to a recent and ironic downfall of one general who wrote the handbook on counter-terrorism.


Na antalikkhe na samuddamajjhe
Na pabbatanam vivaram pavissa
Na vijjati so jagatippadeso
Yatthatthitam nappasaheyya maccu.

Baba says, “Suppose a person commits a wrong by accepting a bribe. While receiving the bribe he thinks that no one is watching, but that is impossible. A third entity is watching everything. No one can do anything secretly in this universe. But the bribe-taker thinks the opposite because avidyá shakti has placed a veil between him and the Supreme Being. This is a very dangerous situation. It is just like a hare being chased by a hunter: the hare sits down and covers its eyes with its ears and, thinks, “I cannot see anything, so the hunter cannot see anything either. Hence he won’t be able to kill me.” This is a deadly mistake! Wherever one commits a wrong, be it in the depths of the ocean or in a high mountain cave, one cannot escape the consequences: one will certainly be detected one day or another.” (Subhasita Samgraha – 18)

In His above teaching, Baba guides us that no deed goes unseen in this universe. Some people mistakenly think that they can commit wrongful crimes and atrocities and keep those ills hidden. But, as Baba says, that is impossible. Parama Purusa sees everything. One will have to face the consequences – there is no way out, nowhere to hide. For every misdeed, there is a corresponding consequence. It is inevitable; there is no escape. That is Baba’s explicit warning.


Last month, General David Petraeus, the head of the CIA (Central Intelligence Agency), was taken down in scandal, the irony of which cannot be overlooked.

Over the course of his lengthy, multi-decade career as a military officer, strategist, and counter-terrorism leader, General Petraeus has engaged in numerous types of dealings. Here is a short bio of his career:

– He was the Director of the CIA from June 30, 2011 to December 2012.

– CIA carries out signature drone strikes that have killed countless, innocent citizens in various countries.

– Plus the CIA is arguably the most covert, clandestine organisation in the world that oversees countless operatives, secret alliances and investigations, undercover attacks, and a vast array of operations.

– And Petraeus is “in” on all of this, because he was the head of the CIA.


– As a top general in the military, Petraeus did so many operations, including arranging the sales of arms to various governments so big capitalists could profit.

– The US sells arms and weapons to those governments around the world which they want to keep in power. Even if the government is crushing their own people, such as in Bahrain, the US will continue to provide arms to those corrupt leaders in exchange for their loyalty and / or resources. The US has done this all over the world – they have supported debased, despotic leaders across the Middle & Far East to throughout Latin / Central America, and on every continent from Africa to Europe.

– In those areas where the US is not in favour of the regime, then the US military will arrange for the selling of arms to various combatants and militia groups in order to topple the regime such as in Iran. The US has been giving arms to various militants around the world and even drug lords like Manuel Noriega of Panama. Often the US supports militia groups and helps them gain power; once in power they embark in so many hostilities and the US often has to invade to bring them down. In this way, the US military creates so many problems. And General Petraeus has been part of all this for decades.

– There are many more tales to tell of power and corruption.


Here is how Petraeus was caught…

Through an unusual chain of events, an investigative team came across a secret email account that General Petraeus shared with one woman where they talked in detail of their illicit relationship etc. Both were already married. Their secret affair was further examined and ultimately exposed, thereby forcing General Petraeus to step down from his position as head of the CIA and retire. He lost his post and stature, after it was uncovered that he was involved with two females.

Interestingly, he was using the same email trick that terrorists use: Never send the actual email; just write a letter and place it in the ‘drafts’ folder, then the other person logs into that same account and reads the message in the drafts folder. That way there is no email transmission and everything is “secret.” This is what terrorists do and this is what Petraeus did.

Yet, he was exposed. How ironic is it that the one man who was hailed as the greatest expert in secret intelligence – and had all resources, technology, and techniques at his finger tips – was brought down by his own tactics.

Indeed, in this universe it is impossible to hide. Those involved in wrongdoing will be exposed.


While the events leading to the downfall of General Petraeus are quite dramatic, and depict how even the most sophisticated agent of secret intelligence can be caught and exposed, Baba’s teaching is not limited to such decorated leaders alone.

In each and every place, big or small, wherever people reside there are some who misuse their power. Blinded by ego they think, “nothing can harm me, I may do as I please.” In that way they cheat and harm others. It may be between husband and wife, boss and employee, neighbor to neighbor, group to group, or whomever. Wherever one person or group grabs the upper hand then they generally fall under the false notion that they are unbeatable.

But in all such circumstances, they will one day meet their fate and undergo the consequences of their misdeeds. There is nowhere to run or hide. Everyone must be accountable to their each and every action. That is divine law.

So none should think that only highly posted government agents are prone to being exposed. No one should think, “This does not apply to me.”

As Baba guides us, this rule applies universally for everyone. Where there is sin – where there is injustice – where there is corruption etc, there will be consequences to follow. The remarkable response is that one’s ego does not allow them to think that they too will meet their fate. No one thinks that they will be caught.

All should be alert and know that there is no place to hide – all one’s actions are seen by Parama Purusa.


We should all live by the tenets of yama and niyama and inspire others to do that same. In that way we can march forward onto the path of spirituality. Then our reactions will just be sweet and blissful.

We should be cent-per-cent vigilant that our actions are just. When, cent per cent of the time we can remember that Parama Purusa is watching us – and that there is no place to hide – then we will save ourselves from all kinds of troubles and hardship.

Baba says, “In an attempt to escape from one’s sins and misdeeds you may retire to the Himalayas from Kanpur, but you cannot go beyond that. So the question arises, where will you escape to? Suppose you commit some wrong, and to escape the evil outcome of those misdeeds and avoid punishment you try to hide yourself in the sky or in an unknown place or at the bottom of the sea or in a mountain cave. But can you really hide yourself anywhere? In fact in this universe there is not an inch of space where one can conceal oneself.” (Subháśita Saḿgraha Part 11)

at His feet,


Baba says, “Nothing is hidden from Him. Humans cannot conceal anything they do from Him. If you say to somebody, “Don’t tell anyone about this,” Parama Puruśa hears you saying privately not to tell anyone. Therefore it is said that He has a separate face for each unit being, with which He sees everyone. Na antariikśe na samudramajjhe – “Neither in the sky, nor in the ocean,” nor in a cave, can you hide yourself. Nowhere in the Cosmos can you hide from Him.” (Subhasita Samgraha – 21)
“Bhulo kare eso priyo a’ma’r ei kut’ire…” P.S. 1808


O’ my Dearmost Baba, it seems that knowingly You do not want to come in my hut. Please, at least, come once – if only by mistake. It is true that I do
not have any quality or attribution – nor do I have devotion. Then by which force can I call You. To call You and request You to come to my home, devotion is needed. And that I do not have. That is why I request You to please come by Your causeless grace. Baba, You know that I am not the ocean of knowledge; nor do I have a huge quantity of intellect. I am completely loaded with imperfections and impurities. Nobody likes to look toward me; everyone avoids me thinking that I am a most ordinary type of being. Baba, please grace me. Baba, I have full faith and trust. You are my hope – of my hopeless heart; You are my colourful dream. My entire longing and my entire thirst and whole love is revolving around You. Baba, You are my everything. Please keep me close or away, it is up to You…

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From: “Naval Sinha”
To: am-global@earthlink.net
Subject: Those Who Think They Understand Fully – Don’t
Date: Wed 10 October 2012 21:49:38



Hindus think that brahamcarya means “celibacy”, when in in our Ananda Marga it means ensconcing oneself in Godhood. That is the dharmic understanding as given by Baba. This type of example is not unique; there are countless such cases.

As we know, Ananda Marga philosophy has its own vocabulary: Words carry a pointed dharmic meaning given by Baba Himself which is different from the general understanding of the common public and the various religions.


For example, take the term avatar. Here are three different definitions:

1) The dogmatic Hindus believe that an avatar is a divine being that has descended from heaven onto earth.

2) Next, there is the pseudo-culture / video gaming definition of avatar, wherein an avatar is the creation of a character (as in a computer game) that represents and is manipulated by a computer user.

3) Finally in Ananda Marga, the term avatar refers to every created entity in this universe.

Baba says, “The fundamental stuff of the universe has emerged from Parama Purus’a; hence all objects, big and small, are the sambhu’tis of Parama Purus’a… When Parama Purus’a is manifested in some physical object, that physical object is called the avata’ra of Parama Purus’a.” (Ananda Marga Ideology & Way of Life – 10)

Thus the Ananda Marga definition of avatara is dramatically different from that of the dogmatic religions and pseudo-culture venues.


Now let’s investigate another term: Tandava.

The Hindu community thinks that tandava means destruction. In Indian newspapers, if they are describing some village that caught fire wherein the houses burned to ashes, then they say that it was tandava of fire.

So Hindus commonly use it in this way: “Tandava depicts Shiva’s violent nature as the destroyer of the universe.”

The general Indian society also adheres to this meaning. Hence when destruction comes in the form of fire, the loss of blood, or an earthquake etc, then people use the term tandava, i.e. the tandava dance of destruction was going on.

But we know that this is not the true meaning of tandava.

In Ananda Marga, tandava is the name of one dynamic and tantric dance which Lord Shiva invented. All margiis practice this dance. So we use the term tandava in a very positive way: As one of the great gifts of Lord Shiva.

If in our Ananda Marga magazine or newspaper it is reported that margiis were doing tandava, it does not mean that margiis were killing, destroying or engaging in arson etc. Because for us tandava is something quite beneficial and positive. It is our duty to propagate this ideal to all.

Thus when we use the term tandava we should not use it as dogmatic Hindus do: They think that tandava means obliteration, destruction or disaster. Even in the newspapers, they will say that the dance of tandava of fire – or the first is dancing tandanva – happened if a huge blaze burned down an entire city.

As Ananda Margiis, we are not to be drawn in to such dogmatic ideas.


Unfortunately, in his book, “Mere Rahasyamay Baba” (2010, Hindi) – which translates as “My Mysterious Baba” – Dada Keshavanandji also uses the tandava term to mean destruction. When talking about the Emergency period during the 1970’s, Dadaji uses tandava as a destructive force. He says things like: During the destruction of Emergency period, the dance of tandava was going on and everything was destroyed.

In this manner, Dadaji has drifted and adopted the dogmatic Hindu meaning of the term tandava. To be fair, Dadaji uses the tandava term twice in his book: one time properly (dharmic) and one time improperly (dogmatic). When describing the Emergency period, Dada uses the tandava term in that latter dogmatic way.


Throughout the book, there are numerous small mistakes and some really big errors as well. Perhaps the most problematic story is chapter 41 (p. 46 – 48) titled “Ramchij Do Bar Mara'”, or “Ramchij Dies Twice”. Someone should really come forward and correct this chapter / story. Bacause there Dadaji misunderstood Baba’s view entirely. All in all, this book need to be updated and made proper. Once all the mistakes are corrected, it can be translated into various languages and shared with margiis around the globe. But first, all corrections should made done, checked, and re-checked. To publish a Baba story book that goes astray is not at all good.


As His PA (Personal Assistant), Dada Keshavanandji was given so much time with Baba. So Dadaji should recount some of his experiences – just we need to correct his errors and misundertandings so that all the words, terms, and stories properly reflect Baba’s ideals. Each story should be focused, flawless, and not at all haphazard, murky, or misleading. Each story should give neatly reflect Baba’s and teachings.



Here Baba below Baba talks about the meaning of the tandava dance. By His explanation it is quite clear that the tandava dance is not about destruction but rather life itself.

Baba says, “Now the fundamentality, or rather the primordial phase of Oriental dance, is táńd́ava. It is not a very easy job either. The knees must cross the navel. When they cross the navel it is called Brahma táńd́ava. When they cross the anáhata [mid-point of the chest] it is called Viśńu táńd́ava. When they cross this portion [indicates the throat], it is called Rudra táńd́ava. It is very difficult to dance Rudra táńd́ava. It requires long practice.

That is why Lord Sadáshiva is known as Nat́arája. And when these boys [indicates them] were dancing, it was just like a picture of Nat́arája in táńd́ava mudrá. It is called táńd́ava; táńd́ava is a mudrá.

Why is it called táńd́ava? In Sanskrit tańd́ means “to jump”. Tańd́u means “of jumping habit”. Táńd́ava means “having the use of tańd́u, the use of jumping”. But jumping in the proper style, not in a disorderly manner. You should learn it properly in a disciplined way.

And táńd́ava represents life; you know Tantra is a cult of life, it is not a cult of death. For Tantra you should be strong physically, mentally and spiritually. First in the present tense; Lord Shiva says all your expressions, all your manifestations, must be based on the present tense. So this táńd́ava is the starting phase of Tantra.

This táńd́ava I said represents life, it represents vitality. There are so many forces that want to destroy you, so many forces forces that are inimical to you by nature. Say a snake – a snake is a born enemy. There are many such born enemies. As Tantra represents life, táńd́ava says that one’s spirit should be based on vitality, based on the principle of survival.

This human skull represents death. You are surrounded by death, but you must not be defeated, you must not develop the psychology of fear or defeatism. So the knife is with you to fight against death.(1) Yours is a fight for survival. In the daytime one may also use a snake to represent death – not an ordinary snake, but a venomous snake. In India our boys dance with a snake. But at nighttime neither a skull nor a snake will be visible. Here there is light, they will be visible, but in a burial ground, in a cremation ground, where there is darkness, a snake or skull will not be visible. There you may use fire to represent death.

This is the spirit of Tantra. To fight, to fight for survival. [[It is the normal wont of all living beings to fight for survival.]] It is normal life moving towards the supreme state of abnormality.

Lord Shiva started this táńd́ava dance.” (Ananda Vacanamrtam – part 12)


“Ga’nera jharn’a’ baye ya’ya, bela’ abela’ na’hi ma’ne…” (P.S.#4868)


Baba, O’ my Dearmost, Your divine fountain of Prabhat Samgiita is flowing eternally, completely independent of the normal cycle of time. Your blissful songs flow according to their own schedule, according to their own routine – not caring about day or night, summer or winter. The divine flow and sweet melody of Your Prabhat Samgiita is dancing on the jagged path. They lead one towards that vast Cosmic Ocean – towards the fountain of effulgence, towards You Baba…

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To: am-global@earthlink.net
Subject: Must Avoid This Financial Pitfall
Date: Sun 19 Aug 2012 16:38:25
From: Madhusudan Deva


“Nisha’r avsa’n halo, pu’rva’ka’she raun elo…” (P.S. 4614)


In the eastern horizon the crimson colour is clearly visible. The night has passed away; the black darkness has vanished. Now the rising sun is calling and telling everyone, ‘Open the closed doors and windows of your house. Open the door, open the door, open the door of your heart’.

Indeed the night has vanished. The bondage of dogma and narrowness has disappeared from the mind. That which was unrecognizable and unknown in the past due to the cloak of darkness, has become familiar and know in the presence of effulgence. All the expressions are part of my family feeling.

I can see now that all are brothers and sisters; whereas in the past I was thinking that they are distant – part of some other group. But now it is clear that everyone is mine. The dogmas of the mind have faded away. The birds of distant places are spreading their wings and coming close. The people who were distant in the past have become close, my own. Now in the advent of this crimson dawn, the darkness has faded away and the door of each and every house is open; each and every heart is open. There remains no dogma, no darkness, no bondage any more. A new era has come.

Now the human heart has gotten saturated with the divine love. All are feeling close to one another as kith and kin. The cimmerian darkness has faded away; Baba, by Your grace, the age of neo-humanism has come today…


Here is one special guideline to keep in mind.

Baba says, “For the celebration of a ceremony the arrangements of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden.” (Caryacarya – 1, p. 4)

This point is related with all kinds of social functions in our Ananda Marga. Because of their misundertanding, some are finding it difficult to follow this important rule. In that case people unnecessarily take loans, go into debt, and suffer terribly, even for the rest of their life.

And not just for social functions, some go into debt due to excessive, individual expenditure – and this goes wholly against our moral code.

Baba says, “It is often noticed that individuals incur debt because of their violating the principles of yama and niyama, especially due to their extravagance…To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha.” (Guide to Human Conduct – How to Live in Society)

Going into debt due to indulgence then is strictly forbidden in our Marga.

Furthermore, in numerous discourses, Baba has given the specific mandate that living without any debt is the key to leading a happy life.

Unfortunately, this ailment, or social evil, of purchasing on credit or taking a loan is more or less present in each and every nook and corner of this globe – especially where capitalism is in vogue and materialism reigns supreme. Where people run after materials riches, there is debt.

For example some indulge in extravagantly dining with their friends in hotels or restaurants; some are sunk in purchasing automobiles or houses that are beyond their means; and countless other cases spend above and beyond what they can afford on a day-to-day basis- usually due to temptation. But this approach must be condemned: Taking loans and going into debt due to greed or indisciplined spending is not at all good.

So we should all bear this key guideline from Baba in mind.



In our Ananda Marga way of thinking, there are only a few occasions where one may take loans:

(1) In individual life after consulting with a revered acarya, unit secrtary or other responsible person(S) in the Marga. For instance, if one needs to buy a house then they must consult with their acarya or a responsible Ananda Margii. Only after rational review should that loan be taken.

(2) In business life, but only to expand production and not for any superficial reason or extravagance.

Baba says, “Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture.” (Proutist Economics)

Thus only under these stipulated conditions should one consider taking a loan – otherwise not.

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From: “Arisudan Deva”
To: am-global@earthlink.net
Subject: To Improve Sadhana
Date: Sat, 18 Feb 2012 20:07:05 +0000



If you are sitting in your own older automobile and admiring your neighbor’s fancy, new car – internally wishing that it were yours – are you then going against the code of asteya (non-stealing)?

The answer is: YES.

So says Baba in His historic Patna discourse from 1971. That is the exact example that Baba Himself has given.

In that same discourse Baba raises many other new and unique points related with asteya that apply to our daily life.

As His disciples we should all familiarise ourselves with His expanded teachings on asteya so as to enhance our practical knowledge base gained from His monumental book, “Jiivan Veda” or “A Guide to Human Conduct” (Jamalpur 1957).

By this way, our sadhana will certainly improve.

Baba says, “…Without yama and niyama, sadhana is an impossibility…” (Supreme Command)


Baba outlines that everyone in this world desires expansion (vistara) – all want to expand. This is the common feeling and inherent tendency of every human being.

But as Baba points out, not all expansion is in accordance with yama and niyama. Certain types of expansion run contrary to the code of asteya. In that case, one will not be able to progress on the path of sadhana, nor be a moral citizen in society.


We then need to understand what type of expansion is proper, and what not.

Baba says that expansion in the psychic world is very good. There is no problem with this. Baba furthermore states that by proper expansion in the psychic world the aspirant will become one with Saguna Brahma.

Baba also states that expansion in the spiritual world is also of great value and it has no drawbacks. By the proper approach, through spiritual expansion the sadhaka will become one with Nirguna Brahma.

So in these two planes – psychic and spiritual – expansion will further one along the path of dharma — sadhana.

The tricky aspect is if one chases after expansion in the physical sphere. That is when all the problems occur.


As Ananda Margiis – as sadhakas – we understand that we live in this world for the sake of adjustment only. This is not our permanent abode; this is not our eternal shelter; all the things of this world are transitory. There is no sense in collecting things which will not stay with us. This we all understand.

For that reason, we are (mostly) not allured nor enamoured with accumulating and collecting more and more mundane possessions or wealth. At least we should not be enticed in this direction.

Because we understand in our heart that we have come onto this earth to serve and please Parama Purusa and His creation. He is our Goal, not any mundane item like property, money, cars, women, gold, or prestige.

However, those without a higher goal in life will naturally try to satisfy their desire for expansion by chasing after physical pabulum. This leads to hoarding, greed, corruption, and so many other problems.

Tragically, now this is what most people are doing because capitalism is in vogue – wherein the material world is looked upon as everything, the be-all and end-all of life.

Baba says, “In capitalism the psychology of the acquisition of material wealth, be it land, money, metal or other property, strongly predominates. Such crude psychic urges and psychic pabula remain unchecked and unbridled in capitalism and turn into a hungry profit motive in the market system. As a result, traders, industrialists and business people suffer from the psychic disease of accumulating more and more wealth by any means, even to the point of depriving other human beings of their basic requirements…The inhuman exploitation causes the mass-level deprivation of millions of people. The curse of capitalism engulfs the whole of society. Thus capitalism is anti-human.” (PNS-12)

This entire defective approach of goading one’s inherent desire for expansion toward mundane things is against the code of asteya, as people are constantly desiring to own things that do not belong to them.

From top to bottom, it is a flawed approach to life and those who get stuck in this mode of living suffer from a severe psychic disease, and their future is not at all bright.

All this and more Baba describes in the about quote and in so many of His discourses. By this manner, such persons are going against the code of asteya and ruining their human existence.


To take the matter one step further, chasing after physical expansion leads to steya (stealing) in two ways.

Firstly, as described above, greedy people will always harbor the idea to grab more and more physical wealth. They will try and capture more money or land or whatever to the degree that they deprive others. This is one type of stealing.

The second type is that those who have been exploited up to the bone will then wander this earth in a penniless and hungry condition. In turn, they will resort to stealing in order to merely survive on this earth. They will steal for their next meal.

The first type of stealing – i.e. unbridled over-accumulation of physical wealth – is due to a misguided and greedy intellect. The individual is at fault.

The second type of stealing – i.e. theft out of want – is due to severe exploitation. In that case the society is at fault as those impoverished persons had no other course of action in order to stay alive. They were forced to steal in order to even eat.

Both of these conditions – both of these types of stealing – are not at all befitting of our human society and should be eliminated entirely.


There are two basic solutions to these types of steya (theft).

Firstly, we are to teach sadhana to each and every person and by this way they will get the idea that this human life is not meant for running after mundane things and physical wealth. Rather we are to live in proper adjustment in this world so that all can goad their minds toward psychic and spiritual pursuits.

By teaching sadhana then people will get the idea that in their personal lives they should seek psycho-spiritual expansion. That will eliminate steya in individual life.

If we merely tell people not to steal but fail to give them the practical approach of sadhana, then they will steal secretly. So that will not work.

The second aspect is to propagate the ideals of Prout and thereby make society healthy. Then people will not roam around in halfway starving condition wondering how they are going to get their next meal.

Only Prout guides people that expansion should get aimed toward the field of spirituality. With this idea as the banner of human life, then asteya will certainly be properly practiced in life and all will get right expansion. Everyone’s sadhana will be better as that is what they cherish most in life, not a new swimming pool, Mercedes-Benz, or a large mansion.

Baba says, “PROUT is a socioeconomic philosophy to help take humanity from imperfection to perfection. To move towards the Supreme Entity is a continuous process for one and all. At the end of this process, you will become one with the Supreme Entity.” (PNS-17)


By Baba’s grace He has given us the right teachings in life so that the mind will be goad toward the benevolent Goal. In that case – unhindered by various afflictions – one will flow effortless forward on the path of sadhana.

Baba says, “The easiest way of practising asteya, as in the case of all other principles of Yama and Niyama, is auto-suggestion. If people, right from the childhood, remember these codes and remind themselves what is correct, they will not go astray when they grow up – even in the midst of temptations – and they will be able to maintain the high standard of thoughts and character.” (GHC)



“Tumi eso, tumi eso a’ma’r ghare…” – P.S. 3190


Baba, please grace me by coming in my abode. I am waiting constantly for You, ceaselessly, after lighting the lamp of hope in my heart.

Baba, You are always so gracious. By Your grace-compassion I receive You in my dreams. By Your grace, I get You there. And when I wake up I continue thinking of Your tales and talks. Baba, You are so gracious, Your love is painted on every pore of my mind and heart.

Baba, I always remember You; even if I try to forget You still I remember You. When I yearn for You strongly then in my heart I feel pain in that longing. It is then that the thought comes that I should forget You– because by that way at least it will be peaceful. But it is impossible for me; I cannot forget you.

Baba, You always reside in the deep core of my heart. The whole universe is saturated with Your divine love. You shower Your causeless grace on everyone. Baba, please come in my mental abode; You are my everything…

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Date: 06 Jan 2012 11:51:23 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net
Subject: Brahma Brahma’ntar


“Dukhe kleshe ka’tar hoye d’ekechilum ba’re ba’re…” (PS 3290)


Baba, You are the most compassionate One. You graciously come to all to remove their afflictions. Baba, You know that in the helplessness of my pain and suffering, I was calling You again and again. But in spite of hearing me, You did not pay heed; You remained oblivious. It was so painful. I was anticipating that You would respond, but You did not give any answer my desperate call. It is so painful– O’ my dearmost.

Baba, in that dark moment, injustice and torture were rampant all around; everyone’s golden dreams withered away. There was no hope in sight. The humanity was bitterly crying with loud lamentation. Everyone was suffering.

Baba, by Your grace You advented. Finally You came in the most powerful and thundering form of Rudra [1]. With the humkara [2] of Your vishan [3], and with the fiery flames, You burned all the demonic forces to ashes. Baba, by Your unfathomable grace You spread Your divine effulgence all around. Everyone became totally ensconced in Your bliss.

Baba, You have come and blessed everybody and You are residing forever in my heart. Baba, You are eternally gracious…


[1] Rudra: This is one of the countless names of Parama Purusa and it is in this role of Rudra that He makes others weep. The demonic forces get annihilated and cry out while the good people shed tears of joy– divinely intoxicated in His bliss. Here below Baba explains furthermore.

Baba says, “Why call the Supreme Being ‘Rudra’? The word Rudra in Sanskrit means ‘weeping’. But the Supreme Being not only makes all weep, He also makes them laugh! In both the circumstances, that is, of extreme pain and pleasure, there are tears in the eyes. In pain the tears come from the middle of the eyes, in pleasure they come from the corners of the eyes. A mother weeps when her daughter goes to her in-laws’ house. She also weeps when her daughter returns from the house of her in-laws. In one case she weeps for pain, in another she weeps for joy.”

“If living beings were to live in one state always, there would be extreme monotony and no one would want to continue life. If in a drama we know the end in the very beginning, there would be no interest in the play. We need suspense, ups-and-downs and eleventh-hour surprises to keep life interesting. God, that is, Rudra, is a first-class dramatist. He keeps life floating within the two extremes of joy and pain; hence His liila’, His play, goes on.” (SS-25)

[2] Humka’ra: Literally meaning roaring or vibration.

[3] Vis’an’: In the above song, Baba uses His vi’san (long horn) to destroy the wicked forces and bring peace and prosperity to the dharmikas. Here below Baba gives the historical context of vis’an’ and explains how it was used by Lord Shiva in the past.

Baba says, “In olden days neglected and exploited people, who had fallen prostrate under extreme oppression, used to look upon Shiva as their supreme shelter. Shiva would crush this exploitation with His thunderbolt — He would strike the arrogance of vain and egotistic people with His trident, and reduce to ashes the mountains of injustice and tyranny. He felt great compassion for those afflicted people and, making them sit beside Him, advised them how to solve their physical, psychic and spiritual problems. Shiva used to live on a hill, and all kinds of people from far and near would flock to Him. He would call them with the call of His vis’a’n’a, His long horn, and that is why the people of those days could not think of Him without His vis’a’n’a — so they lovingly nicknamed Him ‘Vis’a’n’anina’daka’ [“One who Blows the Vis’a’n’a”].” (NSS, ‘Song of Shiva’)


As human beings, as sadhakas, we have our fixed Goal. By Baba’s grace Parama Purus’a is our Goal. Baba is our Ista. And, by His grace, everything we do in our spiritual lives is leading up to His divine stance.

Simultaneously, in day to day life a certain adjustment is needed. For various reasons, we cannot maintain our silent meditation practice day and night, sitting in padma’sana all the 24 hours. We have many other duties and responsibilities to take care of in this world.

Ours is the path of subjective approach & objective adjustment. Because we have to move on and on towards Him yet maintain our affairs in everyday life.

In general, the common occurrence is that in sadhana by His grace the mind gets pointed towards Brahma yet when taking care of worldly duties our mind gets associated with mundane things. This is the common phenomenon. But, Baba warns us that this way of thinking about the world precipitates one’s crudification.

So we should know the proper remedy to avoid degeneration and keep the mind spiritually vibrated.


Here below Baba scientifically explains how the mind– our existence– gets grossly crudified by identifying one’s mental waves with crude worldly objects.

Baba says, “We hear a sound, but the concept of the word uttered is not clear till the mental waves are brought in contact with the physical concept involved. A child hears the word ‘cat’. He sees a cat and the mother says, ‘See, my son! That is the cat which drank your milk yesterday’. The boy associates the word ‘cat’ with the cat seen. That means he establishes a parallelism between the mental waves created by uttering the word ‘cat’ and the physical wave coming from the physical form of the cat. Hence psycho-physical parallelism is the meaning of a word which itself (the word) is a psychic wave. Psycho-physical parallelism always tends to make the psychic waves cruder, and if the mental wave gets cruder, human beings will be transformed into cruder beings (the path of negative pratisaincara will be taken by them) and spiritual elevation will remain a dream.” (Idea & Ideology)

As Baba warns us above, one’s mental waves degenerate towards crude matter when they think about objects of this world. And this leads to one’s downfall.

The overall idea is that the mind takes on the shape of its ideation. And in the cycle of life and rebirth, one gets a body according to their thoughts in the mind– according to their mental pabulum.

So if one thinks about a cat they will be reborn as a cat or maybe some other kind of animal. And if one thinks about bricks they will be converted into stone. And if they think about their business finances, they may be converted into a wallet or purse or a silver coin etc. Like this it works.

The overall equation being that by thinking about crude matter one’s nerve cells and nerve fibres get adversely affected– i.e. crudified– and an ectoplasmic change takes place. The result being that ultimately serious degeneration occurs. Where one’s entire existence gets converted into crude matter. Baba’s warns us about this horrible outcome in the above cited passage and in countless other discourses. This we have all heard.


The predicament then becomes: What is the answer. What is the way out. How is it that human beings– sadhakas– can live in this world yet maintain their march towards Parama Purusa. Here Baba gives His perfect answer.

Baba says, “In day-to-day business, we have to conceive the meaning of words and thereby establish psycho-physical parallelism. Then, is human destiny sealed for ever? No, it is not! We can have a supreme position of the spiritual wave over the physical wave and perceive the latter as one of the manifestations of the spiritual infinite one. This is what Ananda Marga philosophy means by Brahmacarya. Brahmacarya does not mean celibacy but means the assimilation of the psychic wave of the unit mind into the eternal waves of the Macrocosm. Ananda Marga lays down for the spiritual aspirant a practical method by which this spiritual imposition is done and the mental waves are saved from becoming cruder. Rather by bha’va sa’dhana’ (spiritual practice of auto-suggestion) at the time of action laid down by Ananda Marga, the mind will tend towards Brahmacarya and thereby towards psycho-spiritual parallelism, the only way to ultimate liberation. Because, for mental liberation, the psychic waves must be made subtler, and this is only possible if one either entertains only subtler mental waves or by inspiring with a spiritual force gets a parallelism of the mental waves with spiritual ones.” (Idea and Ideology)

In His above revolutionary teaching, Baba guides us that by practicing second lesson– Brahmacarya– then while performing mundane works we can goad the mental waves of the mind towards the spiritual realm– and not towards the crude matter. By this way one can work in the world yet progress spiritually and reach the divine stance.


As we know, each and everything in this vast universal creation is the expression of Brahma. So Baba’s directive is to ideate on Brahma before starting any mundane work. According to Him we are to apply the feeling of Brahma-hood to our actions. And this, as we all know is our practice of brahmacarya or second lesson of sahaja yoga.

By this way, by engaging in the spiritual outlook of brahmacarya, one’s mind naturally contemplates or moves from one form or expression of Brahma to another. By this practice the mind is always involved with Brahma– i.e. it remains constantly in that subtle spiritual realm. In which case the mind can never degenerate.

Thus by following the code of brahmacarya and converting one’s mental waves into the spiritual sphere, there is no scope for any downfall.


In Sanskrit, the term ‘kal’ means time. So the phrase, kal kala’ntar, means from one time to another.

And in Sanskrit, the term ‘gram’ means village. Then the phrase, gram grama’ntar, means from one village to another.

Similarly, Brahma is Parama Purusa or Cosmic Consciousness. So Baba’s guideline– Brahma Brahma’ntar– means to move from one expression of Brahma to another. That is the spirit and practical approach of our second lesson.

So in our regular dealing, we are to constantly feel and think that when doing worldly duties we are merely interacting with His various expressions – just moving from one expression of His to the next.

That is how to see Him in everything and follow the code of brahmcarya.


Those who fail to follow this practice of second lesson or Brahmacarya will certainly undergo radical degeneration. This is Baba’s stern warning.

Of course we all know about our 2nd lesson, but even then it is not so easy to do. But by His grace and through constant effort and practice, seeing all as the expression of Brahma will step by step become our natural outlook.

So we should make strict efforts. Because without yama and niyama sadhana is an impossibility and the practice of brahmacarya is one of the main steps of yama and niyama.

Without this– without practicing brahmacarya– then one cannot progress along the path of sadhana.


By Baba’s divine grace, as His disciples we should sincerely follow brahmacarya, become established in this practice, and get close to Him.

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



Here is another of one of Baba’s special teachings that is intimately linked with the whole topic of brahmacarya and the practice of second lesson.

Mana eva manus’ya’na’m’ ka’ran’am’ bandhamoks’ayoh;
Bandhastu vis’aya’saungi mukto nirvis’ayam’ tatha’.

Baba says, “‘The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.’ If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one’s existence will be converted into the Cosmic Mind — that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance — sagun’a’sthiti — or, if the very “I” feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle — one will become omniscient, an all-knowing entity. Thus one will attain sagun’a’sthiti or nirgun’a’sthiti (the non-attributional or non-qualified stance).” (NHNS-1, ‘Existential Flow & Its Culminating Point’)


Another very simple and effective way of practicing second lesson is outlined in the below posting. The basic idea is to think: He is watching me. This idea alone brings Parama Purusa into your awareness – and that is second lesson.

Read more about it here:


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Subject: Lifelong Sleep
Date: Wed 07 Dec 2011 21:42:03 -0000
From: “Gaurishankar Deva”


“A’mi toma’re bhuliya’ chinu katadin…” (P.S. 4091)


Baba, I was remaining forgetful and was oblivious of You for such a long span of time. My life passed like this. I traveled on the rugged, jagged path. Sometimes I fell down in the ocean current.
My days, full of stains, were wasted in hopelessness– without any achievement, without any genuine progress. So many lonely, isolated nights passed in crying in utter despair with no pra’na– just frustration.
Baba, sometimes I suffered and got hit by the cold northern breeze. And sometimes that northern breeze took away all my hopes, inspirations, and gains. Just I drowned in staticity and crudeness.
But now, by Your grace today spring has come. All the surroundings are filled with the colourful flowers and sweet aroma. The dark night has changed into a glittering moonlight, shining in the sky. Peacocks are dancing in happiness and expressing their joy by extending their feathers.
The sweet breeze has come. It is shaking my whole existence and making me quiver in the divine vibration. That sweet breeze is giving me the hint and telling me, “Listen! the divine flute, which is resonating, it is calling you…”


The other day when doing pracara I had an indepth, personal conversation with someone about yama and niyama, kiirtan and meditation.

They appeared to be quite interested.

When our talk ended, I thought they would have a question on the topic or ask when was the next dharmacakra etc.

But instead, they said they wanted to go on the internet to check the timetable about some pseudo-culture movie at the local cinema. That was all they wanted to know.

When I recounted this to my Dada then he nodded knowingly and said, “Psychic slumber.”

My acarya then went on to give the following reply which I have written in summary form for all of you.


The human personality is dynamic and diverse and exists on three realms: physical, psychic and spiritual.

We all know that Ananda Marga aims for the development of the whole human personality.

Thus we should be fully aware about sleep and how it manifests on all levels of life.

Unfortunately nowadays many are not cognizant of this critical issue, both inside and outside the Marga. So it needs our careful attention, for our own understanding and growth, and for sharing with others.


In brief, here is what is meant by sleep, in the various realms of life. These are Baba’s definitions.

(A) Physical sleep is when one is lying down in their bed and sleeping. This we all know about.

(B) Psychic sleep is when one is not aware about the real value of human life and is instead engrossed in material pursuits, religious dogmas, and animalistic propensities.

(C) Spiritual sleep is when one forgets the divine fact that Parama Purusa is with you, watching you.

All these are discussed in greater detail below.


The most telling aspect or main characteristic about sleep – whether it be physical, psychic or spiritual – is that when one is sleeping then they are not aware that they are sleeping. They are not at all conscious. That is why it is so dangerous, especially in the psychic and spiritual realms. Though physically sleeping when driving is also very dangerous.

Sleep happens unbeknownst to the person. The person sleeping is totally oblivious of the fact that they are sleeping. They cannot think or say, “Right now at this moment I am sleeping.” This basic awareness they do not have.

The best they can do is to try and remember the very last thing they were doing before they went to sleep. After that they will not be aware what transpired. This mostly applies to physical sleep. Those involved in psychic and spiritual sleep can pass entire lifetimes without waking up – it happens, even in our Marga.

It should also be noted that of these three types of sleep, physical sleep is restorative – so long as one does not sleep too much. In contrast, both psychic sleep and spiritual slumber have no redeeming quality – none.


We all know what physical sleep is, but psychic sleep may be less apparent.

Basically, when one is engrossed in religious dogmas, social dogmas, and material pursuits, then that is psychic sleep. Such persons have no concept of the more subtle aspects of life. They are just here for eating, sleeping, drinking and merrymaking or various dogmatic enterprises. These are the characteristics of psychic slumber.

If someone is sleeping psychically and you talk to them about yama and niyama or meditation, then they will often have a blank look on their face. Regardless of their educational status, if they are sleeping psychically, even a PhD scholar will be mentally dull in this regard. They will not show an iota of interest in spirituality.

You can tell people all day about how human life is precious and money is not everything and that they must learn meditation etc, and then at the end of the conversation they may only ask about getting a bottle of wine. Such is a classic case of psychic slumber.

Unfortunately at present in this grossly materialistic era, most suffer in this regard. They cannot see that this entire world is the divine expression of Parama Purusa and that there is more to living that satisfying one’s animalistic propensities.

We should not just think that psychic sleep only applies to those non-margiis grossly disinterested in spiritual topics.


There are also those who express some or more interest in the subtle sphere but get clouded in dogmas like groupism, factionalism, etc. That is what we have happening in our Marga.

All in AM have the book knowledge that groupism is something bad, but even then some have fallen prey to this ism and have committed their life to the selfish interests of their chosen group. No names need be mentioned here, but in our Marga some fall in this category.

And that is exactly what Baba is warning about in His below teaching.

Baba says, “Next is psychic lethargy. What is the nature of this sort of lethargy? Psychic lethargy is the lack of mental courage to think independently and to utilize the physical potentialities according to one’s inherent thoughts. For example, most people realize that since all human beings are the progeny of Parama Purus’a, there should not be any
distinction of caste. Those who accept casteism can never accept Parama Purus’a and conversely, those who believe in Parama Purus’a can never accept casteism. Almost all human beings understand this and yet, in their individual lives, they surrender to old customs and beliefs. Just imagine what a serious lapse this is, what a serious psychic lethargy. The root case is the lack of moral courage.” (Ananda Vacanamrtam-8)

Thus anyone in AM who even is remotely connected with groupism and groupist politics is a victim of psychic slumber. Whether they wish to admit it or not, they are totally sleeping in the psychic realm.

And indeed they will not admit it. Because, as stated above, those who are sleeping cannot recognise that they are sleeping. That is the special, if not dangerous, quality of sleep.

Thus day in and day out those involved in psychic slumber indulge in groupist activities all the 24hrs. Yet they remain oblivious to their psychic slumber. Their sense of vivek is not working – they cannot understand the teachings of Parama Purusa and apply them to their life. So they think what they are doing is alright. They continue to engage 100% in their groupist battle plans.

Yet one fine morning, in this lifetime or the next, by Baba’s grace, they will awaken and wonder what hell they have been doing with their lives. And they will exclaim, “Why did you not tell me that I was doing such things?” – yet little do they know that each and every day for decades they were told not to indulge in groupist propaganda.

They do not realise that life is short and life is meant for ideology, not groupist or dogmatic or material pursuits. Such is the main criteria of psychic sleep.


If you ever talked to someone on the phone when they were extremely tired or if you ever talked to someone just as they were falling asleep or even when they were asleep, then you know that that person will not remember what you were talking about. Having succumbed to sleep, you can tell them so many things – “Your mom called”, “It is raining out, “The loan was rejected” – and they will not remember anything. But later they will accuse you of not telling them.

Same is the case with psychic slumber. Such persons have been following groupist dogmas for years and doing so many injustices in our Marga, yet they are not able to pay heed to the warnings. They do not understand the harm they are doing, the time they are wasting, and the negative karma they are creating.

Thus in both physical and psychic sleep, the person in slumber is oblivious to all kinds of rational talk. Yet later on, they will accuse others of not saying anything when they realise what they were doing wrong and what good things they missed. And the only reply is, “All along people told you but you did not hear or listen.”


Lastly, we come to the phenomenon of spiritual sleep.

Baba says, “Of all the different types of lethargy, spiritual lethargy is the worst. Spiritual lethargy means not to sit for meditation regularly. Those with spiritual lethargy have time for all other actions, but for spiritual practice there seems to be no time. They say, “It’s already late today – I’ll do a short meditation right now, and devote more time to sa’dhana’ tomorrow.” They sit attentively inside the cinema hall, but in dharma sa’dhana’ they feel sleepy.” (AMIWL-10)

So spiritual sleep relates with not properly attending to one’s duty of sadhana. That is certainly one main aspect of spiritual slumber.

From that main stem of not doing sadhana come many offshoots.

Lack of spiritual awareness means forgetting that Parama Purusa is with me, watching me. If at any time during the day or night a sadhaka forgets – even temporarily – that Parama Purusa is with me or if they do not have that idea vibrating in their mind, then it means that they / you are sleeping spiritually.

Thus all the dogmatic religions that claim that God is far away are sunk in spiritual slumber. Similarly, those followers of so-called mahaprayan (i.e. Baba is gone) are also lost in spiritual slumber. As are those who chase after Parama Purusa by going on tiirthas, whether that tiirtha be in Mecca, Jerusalem, Jamalpur or Kolkata. Plus those dogmatic worshipers who ask their God for material gain and those groupists who secretly pray to Parama Purusa for prestige and power – they are all sleeping. Internally they are harboring for something else other than Parama Purusa Himself.

In all such cases the aspirant is sleeping soundly. They may deny it a thousand times over, but that is the way of the world. Those in sleep cannot recognise they are sleeping. So they come up with dumb justifications for their foolish pursuits. This happens both in psychic and spiritual slumber.

The key defining point with spiritual slumber is feeling / not feeling Baba’s constant presence. As soon as one feels that, “Baba is with me” then that person is no longer sleeping. However without vigilance and proper spiritual endeavor, they may fall back asleep. That happens.

This state of spiritual slumber is also known as adhyataman nidra.

In essence anyone who thinks, “I am great” is plunged in this disastrous mode of life or spiritual slumber. Because they are unable to realise the greatness and presence of Parama Purusa, they foolishly think that, “I am great”.

So these are some of the telltale signs of spiritual slumber.

Here is another warning from Baba how people waste their existence doused in spiritual slumber.

Baba says, “People…waste their time getting old for nothing. That is, they waste their time in non-spiritual pursuits. This is called “spiritual lethargy”. It causes the greatest harm to human life because it results in only a very small percentage of the human potentiality – maybe one or two percent – being utilized by humans. Even those whom we call great personalities hardly use ten percent of their potentialities. Due to spiritual lethargy people are unable to grow, and thus remain very ordinary. They come to the world, live, decay and die as ordinary human beings.” (Ananda Vacanamrtam-8)


By Baba’s grace we should all live life as awakened sadhakas – not falling prey to dogma or groupism and not forgetting that He is always with us. Then our life will be successful. Failing that, one will be prone to lifelong sleep.

Baba says, “Human beings have to move, and move on ceaselessly. When they are endowed with the strength of movement, they will have to move in a proper manner. Where there is strength, that strength must be properly utilized. One must not slip into slumber, allowing this strength to remain inert. Parama Purus’a has given this power to be utilized. The knowledge of the learned, the strength of the strong, the intelligence of the intellectuals – all these faculties have been given not to be merely preserved but to be utilized. Those persons who do not utilize their faculties have no right to ask for anything from the Lord, and those who misuse their faculties are also doomed to destruction.” (A Few Problems Solved-4)


Boon For All

Baba says, “Just as the diseased body organs can be restored to normal by administering medicines internally and externally, they can also be healed more safely and more perfectly with the help of Yaogika asanas and mudras. The aim of this book, therefore, is to make the general public aware of the Yaogika methods of treating various illnesses. My purpose is to let people cure themselves by practicing the a’sanas and mudras described in this book.” (YT preface)

Note 1: In the above teaching from the preface of Yogic Treatment book, Baba is guiding us that asanas & mudras are the most perfect way to cure and heal the human body. Hence in Baba’s Yaogika Treatment book, these practices– asanas and mudras– stand as the main pathway for overcoming illness and attaining proper health. Whereas the other types of remedies given are more of an auxiliary or secondary approach.

Note 2: Overall there is a lot of confusion about this as many mistakenly think that the herbal remedies etc are the main way to cure oneself. But that is not correct. Asanas and mudras are the most highly regarded and recommended way.

Note 3: Another aspect to this discussion is that Baba’s own introduction to this topic is completely unique. Whereby He is giving special attention and particular emphasis to the goal or object of the book– i.e. that asanas & mudras are the main component. Whereas in most of His discourses He rarely or perhaps even never Does He so vividly highlight what the inner teaching of the upcoming discourse is going to be.

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Date: Fri, 25 Nov 2011 19:39:47 -0000
From: J.Deva
Subject: How You Can Save Money



In this day and age, people waste a lot of time trying to earn more and more money – laboring anywhere from 8 – 10 hours daily, or even 18 hours in a single day.

Plus most people are totally worried about money – so they think about earning money even when they are not working. They eat, sleep, and dream about it.

In this way their entire psyche and days are consumed.

The general psychology is to earn more and spend more. That becomes their entire life – that is the unfortunate truth. The tragedy is that this human life is about so much more than just collecting money. Human life is far larger than this.

To resolve this critical issue, Lord Shrii Shrii Anandamurtiji has given a beautiful way of living that is very easy for everyone to do. And by following His guidelines, you are sure to save huge amounts of money.

So if you are suffering from any sort of financial worry or fiscal need, then read this following letter.


The guidelines in this letter are for everyone. If you are already an Ananda Margii or a sympathizer of the Marga, you will readily see how much you are saving by following AM practices. Plus you may get some new tips as well.

And if you are not yet an Ananda Margii, then by reading the below you will get a clear-cut vision how following our AM way of life will benefit you financially.

Hence this letter is for absolutely anyone and everyone who wishes to save money and live a financially secure life.


In Ananda Marga, as we all know, or as new people will soon learn, we do not use any intoxicants – none. This is the first great way of saving money by leading life as an Ananda Margii.

Cigarettes, beer, wine, and hard alcohol are all getting taxed verily heavily by the city, state, provincial and federal government. So the prices of these substances is skyrocketing.

Indeed recently the tax on cigarettes in NY state went up $1.60 to a total of $4.35 on taxes alone, so a pack of cigarettes now costs $9.20 (on average) in NY, and more than that in New York City. Smoking a pack a day over the course of a year would add up to more than $3,650.00 at a minimum. And this type of increase is happening everywhere. The same thing is going on with regards to alcohol.

Since in Ananda Marga we have no interest in or use for cigarettes, or any of these other legal intoxicants like alcohol etc, we are saving a huge amount of money. Just ask any ex-smoker or ex-drinker and they will most assuredly tell you about all the money they are saving by quitting their dirty habit.


Then of course there are the illegal drugs like marijuana, cocaine, heroine etc. These all cost a huge amount of money – it is big business – but for Ananda Margiis this is a non-issue entirely. Hence big $aving$.

Included in this topic are other health costs and legal fees. If one is using intoxicants of any kind they will certainly have to spend more money on doctors fees, health concerns, insurance premiums, hospital care and other medications etc, since those intoxicants will ruin their health.

In addition, drinking and driving is illegal so if one gets caught by the police they will incur big legal fees in order to clear their name and stay out of jail, if possible. Same is the case if they are caught using illegal drugs. Not only are the drugs expensive and addicting, but one have to spend huge money on attorney fees to clear their name in a
court of law.

So from multiple angles, our clean way of living that is free of any and all intoxicants saves us a lot of money. That is the first great savings for being an Ananda Margii.


Our style of eating, i.e. our vegetarian diet, is also a big money saver. In most places, fresh fruit and vegetables are far less costly than meat – both on our wallet and our health. Our daily or weekly shopping is less expensive plus we will not face all the health issues that hinders meat-eaters. So we will not have to pay those big medical bills either.

Various studied show how eating home-prepared vegetarian meals foods is cheaper (and healthier!) than a meat-based diet. Also always look into buying foods in bulk – one can save huge money this way.

There is much more involved in this point of food, but I think most of us are aware about them. And already there is a lot of information out there about the extreme financial and health costs of a meat-based diet.

The only further point that is worth raising on the point of food is that as Ananda Margiis we do not dine in restaurants or hotels. Of course the reason we do not do this is because those places are not sentient: The dishes themselves are dirty, the ingredients are unknown, and the cooks are non-sadhakas. So that is why we do not dine in such establishments. But, on the top, eating in these restaurants is an expensive habit. By not frequenting such restaurants we save a lot of money. What average people spend on a single meal in a restaurant is enough funds for wise, vegetarian shoppers to eat for 1 or 2 weeks at home.


So much of the world indulges in gambling – either in casinos, or on-line, or at sporting events, or in lotteries, etc. The tragedy with gambling is the the “house” always wins. People waste their time and hard-earned money and come home empty handed. Not only do they lose their money, but they lose their mental balance as well as gambling is
an addition. People go so far as to sell their most valued possessions in order to support their gambling habit. Indeed, even the great King Yudhisthira lost his entire wealth and property in a game of dice. Such are the ill effects of gaming and gambling.

Our Ananda Marga does not allow for this at all.

Baba says, “The habit of making wagers is extremely undesirable. You must avoid lotteries and gambling.” (CC-2, Society, pt#38)

When there is no gambling then there is no question of losing money or wasting away one’s time. This is an absolute money-saver.


In our present era, this is a big, big point. So many people around the world, especially in the materialistic western nations, make it a hobby or even career in life to spend money which they do not have.

People incur debt by taking big loans to pay for things that they cannot afford: clothes, fancy meals, i-Phones, sports cars, gadgets, and so much more. By this way they lose money in two ways: Firstly by purchasing a costly item which they do not really need; secondly by having to pay the interest on the loan for that item. Hence it is a double loss.

Yet all “modern economies” around the globe are based on this faulty precept. Not only do individuals and families indulge in this, but entire cities, counties, states and even whole nations embark on this defective manner of taking loans to pay for things they cannot afford.

From beginning to end this is a totally costly and mentally taxing affair. People stay awake at night wondering and worrying about how they are going to pay back their loan. And countries even go totally bankrupt – that we are seeing today.

In Ananda Marga, Baba is entirely against the idea of taking a loan or incurring debt for superfluous items.

Baba says, “To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha.” (GHC)

Indeed the entire spirit of aparigraha is to live in a simple manner, within one’s means. This is only possible if oe can to cultivate the requisite santosa (mental ease), such that a person will not senselessly run after material goods. As Baba points out in many discourses, the practices of aparigraha and santosa are closely linked.

Baba says, “Human desire knows no end. Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, “Where is the money? I am somehow pulling on.” This answer indicates their ignorance of aparigraha. But such feelings have another adverse effect on body and mind.”

Here Baba continues His discourse.

Baba says, “Out of excessive fondness for physical or mental pleasures people become mad to earn money and amass wealth. As money becomes the be-all and end-all of life, the mind gets crudified. Constant hankering after money results in negligence of one’s health, and this makes the body unfit. Therefore, santos’a sa’dhana’ lies in being contented with the earnings of normal labour, without any undue pressure on the body and mind. To remain contented, one has to make a special type of mental effort to keep aloof from external allurements.” (GHC)

Hence by following yama and niyama and doing sadhana, one can easily become adept at the points of aparigraha and santosa. And this will lead to saving so much money – huge amounts.

Because without aparigraha and santosa, one will become a prisoner to the consumer mentality of “buy this” & “buy that” which is so infested within capitalism.

Hence this topic of loans in highly linked without our mental state and yama and niyama. When the mind is balanced one will steer clear of all kinds of unneeded purchases as well as unnecessary loans, thereby saving tremendous amounts of money.



Here is a brief list of other ways any sadhaka of the Marga will certainly save money. Again, anyone can follow this approach and get the financial benefits. I invite others to comment and elaborate on these below points.

– Fasting: By fasting 2 or 4 times monthly, we save 1 – 2 months worth of food over the course of the entire year. Plus fasting purifies the body and keeps us disease-free, and away from expensive medical visits.

– Marriage: In some traditions huge money or dowries are paid to get one’s children married. We do not subscribe to such dogmas. Our social ceremonies are free.

– Tiirtha / Pilgrimage: Traveling to so-called holy lands like Mecca, Jerusalem or Varanasi each year is an expensive proposition. In AM, we do not have such destinations – the only tiirtha in AM is Guru cakra.

– Birth & Death: Here again these entail social ceremonies that do not cost any money in AM, whereas in the dogmatic churches and temples, moderate to large sums of money need to be paid. Plus without a large payment, one will not even find a spot in the cemetery or get a good casket, whereas in AM the body is burned at no expense to the deceased or their family.

– Hobbies: In AM, our only hobby is social service and helping others whereas in the so-called first-world nations average citizens spend enormous amounts of money on hobbies and recreational activities. Thus we save a lot in this department as well.

– Psychic Disease: Sadhana keeps the mind balanced and without sadhana people encounter so many mental problems: frustration, depression, angst, phobias etc. In that case they have to spend huge money on psychiatrists and psychologists.

– Inferiority Complex: Anyone with an inferiority is bound to be exploited. Sadhana will free the mind from such complexes.

– Religious Taxes: In most of the religions, the tax for the average member is 10% or so of their total income. In Ananda Marga it is only 2%. Thus we save 8%.

And there are a multitude of other ways in which we save money. Everyone should write in with their experience of how they save money by being an Ananda Margii


By Baba’s grace He has given us the perfect system for living in this era of economic struggle and strife. By following His life principles we are bound to save large sums of money and feel relaxed about our financial picture.

So if anyone is suffering from economic turmoil, just become an Ananda Margii or redouble one’s efforts in following 16 Pts. Then one will be worry-free and unencumbered by economic problems.

Let us remember that human life is short and it is meant for sadhana, not getting caught up in financial concerns.

Baba says, “One should not forget that human life is short. From the moment of birth one slowly and steadily advances towards death with every passing second. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the world of invisibility. Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice.” (APH-4)



Here furthermore is another of Baba’s special guideline about taking loans.

Baba says, “I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their a’ca’rya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender.” (GHC)


In this materialistic era, the mass of people weigh most of their decisions on money. People want to know what is most economical. This plays into our favour as this entire letter aims to show the innumerable ways how living life as an Ananda Margii is the best bank for your buck. So this is a good pracara strategy: Save money by becoming an Ananda Margii.

In addition, challenging or severe economic times are mounting, so as Ananda Margiis we need not worry so much since in a multitude of ways our way of life is the most economical. It is a better deal fiscally.

By the above listing of points, it is easy to see how and why our AM ways of life is great in all realms of life, including financially.


“Ajuta chande esechile tumi nacite nacite ha’site ha’site…” (PS #146)


O’ Baba, with the resonance of melody and in the manana [1] of my heart, and the jingling of the ankle bell [2], You came in countless rhythms, dancing and smiling, smiling and dancing.

You came with the resonance of melody; You came with the manana of my heart, You came with the jingling of the angel bell. O’ Lord you came, You came with the resonance of melody, O’ Lord You came.

You came with the manana of my heart, O’ Lord. You came with the jingling of the ankle bell. O’ Lord, with the resonance of melody, and in the manana of my heart, O’ Lord You came. In the manana of my heart, and the jingling of the ankle bell, O’ Lord You came.

If I blossom as a flower on the branch, then You become fragrance and fill me always. If I become the distant sky, then You become blue and fill me always. [3] O’ Lord, You fill me always. As a blue color You always envelop me.

If I become the distant sky, then You become blue and fill me always. O’ Lord, You fill me always. You surround me from all the directions, You came in countless rhythms, dancing and smiling, smiling and dancing.

O’ Baba, I am never alone. You are always with me, no matter what. You are ever gracious, I surrender at Your lotus feet…


[1] Manana: The contemplation or ideation of the Supreme Entity by repeating the Lord’s name in the mind. This special process Baba has described in-depthly in His various teachings of AM devotional and spiritual life.

[2] Jingling of the Ankle Bell: This song carries great symbolic and is the poetic expression of what the sadhaka feels in dhyana. So the “ankle bell” is not a physical bell attached to one’s ankle nor does it refer to some type of bell that Parama Purusa is wearing around His foot. Rather when the sadhaka realises and feels the proximity of Parama Purusa in deep dhyana, then one hears this ankle bell sound within. That is the meaning of this metaphor in the song. One hears this ankle bell sound when in His close proximity. The phrase – Parama Purusa has come with His ankle bell – is just a poetic expression that holds greater symbolic meaning.

[3] Two More Metaphors: The metaphor of the sky and its blue color indicates how they are inseparable. The sky and blueness cannot be made distinct from one another. The two are inextricably inter-linked. In the same way the devotee and Parama Purusa are inseparable. Similarly, the flower cannot be separated from its fragrance; where there is a the flower there is fragrance and where there is flower fragrance there is the flower. The two are completely part and parcel of each other. Here again this refers to the inherent link between the Lord and the bhakta. Parama Purusa is always with the devotee – one cannot remain separate from the other. Parama Purusa comes with His omnkara dhvani (eternal sound) the bhakta gets attracted and merges in Him.

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Date: Mon, 07 Nov 2011 22:31:08 -0000
To: am-global@earthlink.net
From: Mandal.Virendra@bharata.net…
Subject: How to Root Out & Save Yourself



You are walking down the street and an undesirable thought floods the mind.

Earlier you were surfing the net and a crude image flashed on the screen, and now all of a sudden you are walking down the street and that very image is pouring into your mental plate. You do not want it to happen but it is happening.

In that case what to do? How to root out that negative image and save your mental sanctity.

This can happen to anyone anytime: Undesirable thoughts enter the mind – we do not want those thoughts to be there – but instead of dissipating they are multiplying, disturbing our mental peace and composure.

An old argument with a friend – the chance to tell a lie to save your prestige – the time you got pulled over & hassled by the police – the desire to watch a unsavory movie – the day your spouse divorced you – or whatever.

All these types unwanted thoughts can flash into the mind any second and disturb our mental peace by making us angry, sad, frustrated, aghast, sexually allured, pained, jealous or otherwise. Even if we do not want those thoughts to come, they seem to cloud the mind until we feel there is no recourse we can take.

How to get victory in such a circumstance?

We should know the answer because in one way, shape, or form such incidents occur to most of us on a daily basis.


The life of a sadhaka is so dynamic – so many trials, tribulations – and yes – successes, by His grace. In one life, we have to move so far and overcome so many bad habits, maladies, and afflictions.

Indeed part of our growth as sadhakas, is when we acquire the inner feeling or awakening (samvit) that, “I really need to stop this crude habit or negative activity or negative thought.”

This urge or feeling comes in the life of every Ananda Margii.

The key point then is to make that moment of awakening a reality and rid ourselves of that bad habit or undesirable tendency. Then we can really become great in this life, i.e. a medium of AM ideology.

With Baba’s grace and special guidance, we can get success, cent-per-cent of the time.

In His unique discourse, general darshan in Patna (1968), Baba gives us the perfect step-by-step process for ridding ourselves of any bad habit, mental weakness, or unwanted random thoughts.


Baba’s divine guidance is for anyone and everyone. Because we all experience events or thoughts that hover in the mind, when we really do not want those ideas to be there.

For instance: That painful memory of when our young child died, the day we got fired from our job, the time we were unfaithful to our spouse or our spouse was unfaithful to us, the moment we saw the boy get hit by the car, etc.

All kinds of unwanted thoughts may flood the mind without any warning.


Basically whenever there is a good thing that we know we should do but somehow fail to do it, or whenever there is a bad thing that we know we should not do or think but we succumb to it anyway, then this letter will help you overcome that tendency.

After all, everyone of us has tendencies of mind that we need to overcome – that is part of the path of sadhana – and, by His grace, when we acquire the samvit (spiritual awakening) to get rid of those things, then that is a blessing and we need to put that idea into action.

Here is how to do it. This is Baba’s personal instruction from one His general darshan in Patna during the year 1968.



Often times we think we are too weak to overcome a particular habit. A habit is an extension of our flow of mind, and that flow happens automatically within. So it is not at all easy to change.

Having the mere knowledge that we should change is not enough to get us over the hump or hurdle. Something more is needed.

By Baba’s grace, in His Patna general darshan (1968), He has given us this very practical step-by-step process.


#1: We have to take the strong determination (vishvas) to overcome that habit.

Baba’s teachings from that day is that we have to cultivate the strong internal desire to not skip asanas, or not see crude pictures on the internet, or not eat on fasting day, or not recall that painful memory. Whatever the tendency is, we need to first take the firm determination to overcome it. That is the first step.


#2: We have to divert the mind towards Parama Purusa. This does two things. It (a) creates psychic pressure, and (b) changes the flow of the mind.

For instance, before 1990, Baba Himself was forcing us to think of Him. If anybody did anything wrong or thought anything bad, then they knew that when going in front of Baba that He would point out their defect. This type of pressure saved people from doing so many misdeeds and engaging in so many crude thoughts. Because who wants to commit a negative act or think of something undesirable when they know Baba is watching.

Today that same pressure is present – only in a different way. If one thinks and feels inside that Baba is always present and watching their every action, then that creates the requisite pressure to not fall prey to negative habits and degrading thoughts. Then one cannot do or think something that they feel is not good. Because who wants to do something undesirable when they feel inside that Baba is watching everything that they are doing and thinking.

Another way that pressure is present is do learn His teachings and feel that “I must not go against AM ideology”. That is also a very good technique for ridding oneself of a bad habit.

The problem only comes when either someone feels that Baba is not watching or they are not adequately aware about His teachings. In that case that aspirant will always fall prey to negative tendencies of mind

Then they have to impose the idea that Baba is watching, even if they think it is an imaginary notion. By this way, by His grace, soon the inner feeling that really He is watching will enter their psychic domain.

When we feel He is watching then that creates the pressure not to do bad things and do good things.

The other aspect that is more important it to goad the mind towards Him and change the flow of mind. So if one is thinking about the day their mother suddenly died or the time their baby girl fell from the table disfigured her face, if that idea is racing in the mind, then the best thing is to think of Baba.

With firm determination one should do japa, see His image, and fix the mind on Him. Then that disturbing, unwanted thought will go away. And it will not come back either. Where as if we allow that thought to sit in the mind it will stay there and return more and more frequently.


So the way to root out negative thoughts and save ourselves from such torment is:
1) Take the firm determination to solve the matter.
2) Create psychic pressure and feel that Baba is watching.
3) Goad the mind unto Him and let the mind feel His sweet grace.

These three things, strong determination, His watchful prescence, and changing the flow of mind will free us from all kinds of negative thoughts, mental tendencies, and bad habits. That is the way to permanently solve the problem.


By His grace, we are all divine and living examples of His reflection, but we have dirt attached to us. We must clean the dirt off and that happens if mind is diverted to Parama Purusa. That is the only way for spiritual soldiers to move ahead.

Baba says, “Mind moves on. And the culminating point, the desideratum is the Parama Purus’a – the eternal love, the universal love, personified. Your march, your movement, is towards Him. That is, your mind moves from crude to subtle, from matter to Parama Purus’a, and it is the birthright of everybody to march in this universal march, to move along this path of righteousness. Just show the path to all – just tell them, “Oh human beings, the path is ready for you, just come!” Whoever is endowed with a human mind and a human body is entitled to follow this path, and at the end of the journey one is destined to attain Parama Purus’a one day. When Parama Purus’a, the Cosmic Cognition, is your goal, success is a must. Success is with you.” (‘Existential Flow and Its Culminating Point’)



Baba’s above teaching will not just protect us from unwanted random thoughts, but it can also help us overcome all kinds of ingrained habits.

So Baba’s above instructions will also save us from these following ailments, addictions, and bad practices.

(a) Sits for sadhana but sometimes does not finish all their lessons;
(b) Overeats at some meals;
(c) Falls prey to lustful thoughts (i.e. opposite sex) on occasion;
(d) Eats rajasik food (tea, coffee, chocolate) when they know they should only eat sentient food;
(e) Listens to pop music or watches pop TV shows or Holly/Bolly-wood movies;
(f) Resorts to lying or excessive exaggeration once in a while;
(g) Skips or shortens their asana practice & dances on some days;
(h) Surfs the internet reading useless articles or seeing degrading pictures;
(i) Wishes to observe ekadashii but then eats or drinks that day;
(j) Gossips uselessly on their cell phone instead of doing kiirtan or sadhana;
(k) Sleeps more than the body needs, i.e. more than 4 or 6 hours;
(l) And so many other things…

By taking strong determination, feeling that Baba is there watching us, and goading the mind unto Him, then all the above tendencies can easily obliterated and we can march ahead in a new way: Adhering to all AM principles, radiating with His love.


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


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

Behind the Curtain

Baba says, “How one person sings melodious songs, how another dances beautiful rhythmic dances, how another delivers wonderful discourses, etc. But we cannot see the entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he or she is the agent, the doer, and takes the entire credit for the performance. People do not care to think of the entity that pulls the strings from behind, or if they are even more foolish, they think that others see them alone, not the entity who pulls the strings from behind.”
(NKS, 97 Edn, p.181)

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Date: Sat 05 Nov 2011 22:03:39 -0500
To: am-global@earthlink.net
Subject: Your Blind “Liking”
From: CJ Phillips


“Toma’re bha’labese toma’re paoya’ra a’she…” (PS 766)


Baba, in Your love and in the hope of getting You, I am ready to fight against hundreds of obstacles [1]. Baba, I love you so much; I am ready to do anything and everything to have You close. Singing Your song and looking towards the path of Your arrival, ensconced in Your ideation, my days and nights are passing. Baba, my time passes like this in waiting for Your arrival.

O’ Divine Entity, You are not coming close – days are going by. Baba, I do not know whether You love me or not. I do not know if my longing for You is resonating in Your heart. But You must know, You are the quintessence of my life, the essence of essence. Because of that, nothing comes in my mind other than You [2]. O’ my Lord, I salute You time and again [3].

In the three worlds, crude, subtle, and causal, You always remains ever-present [4] in an invisible way [5]. With Your divine attraction, You pull everyone [6] towards the spiritual realm. You always remain ever-present with everyone and everything. You never get tired; You never stop [7].

Baba, please be gracious and come before me…


[1] Fight Hundreds of Obstacles: When one first starts on the path of sadhana then there are so many external / worldly clashes and obstacles. Relatives and friends oppose what you are doing. Your whole lifestyle changes – including food etc – and your family members take issue with how you are living. As one progresses further along the path, obstacles come from within. Vrtiis, propensities, the sadripus and astapashas try to drag you down. There is a huge fight and if one meets defeat then their journey on the path is over. Such is the path of AM. That is why we see that if 100 people take initiation then 99 disappear; they get defeated along the way.

[2] When a sadhaka advances on the path of devotion and falls in love with Parama Purusa, then the bhakta thinks about Him always. Without even realising it, one is just thinking about Baba every moment. The mind naturally gravitates towards Him. That is dhruvasmrti (fixed or perfect memory). Then one’s ista mantra is always being repeated in the mind and one does not waste time in idle gossip or extravaganza.

[3] This is the expression of surrender – the sadhaka is surrendering everything. Without surrender one cannot get Parama Purusa. When devotion reaches in the higher stages then it is very natural. As long as one’s devotional feeling is lower, people think that they are something: Their unit ego is dominating. And when devotion is higher they yearn to give everything to Parama Purusa – to surrender at His lotus feet. This feeling is expressed in this song: O’ Parama Purusa, let Thy will be done.

[4] The name Parama Purusa itself means that He resides in each and every iota of this universe.

2- 13: Puruśadehe jagadábhásah

“Purport: All that is manifest and unmanifest in the world is embodied in the Bráhmiidehe [Cosmic Body]. No one and nothing is outside Brahma. The name “outsider” is a misnomer – a nonentity.” (Ananda Sutram)

[5] You are present invisibly: It is the liila of Parama Purusa that He does not like to be seen by others; He prefers to remain in hiding and do His work from behind the scenes. That way He goes on playing His liila. If He is visible then people will not leave Him alone. So He remains out of eyesight. He is there but people cannot see Him with their crude eyes. Why? Because the mind is filled with impurities. That is why people cannot see Him. On the other hand, those with extreme love for Him see Him everywhere. But because of the spell of avidya maya, ordinary persons cannot see Him. Only when the veil of maya is removed can one see that everything is nothing but Parama Purusa. To reach that stage one must do sadhana.

[6] In the cycle of creation, along the path of pratisaincara, everything moves slowly, slwoly toward the Cosmic Hub – because of the attraction to Parama Purusa. That is why we see that gradually matter gets transformed into plant life, and plants become animals, and animals become humans, and normal humans become elevated sadhakas, and finally that sadhaka becomes one with Parama Purusa. That is what is described in srsti cakra (cycle of creation). Srsti moves according to His attraction. That is what is described here.

[7] Srsti never stops because Parama Purusa is pulling all towards the Cosmic Nucleus. Lower beings become higher beings and they ultimately become one with Him. In this way the cycle of creation is constantly moving. It never comes to a halt. In pratisaincara, all move closer to Him. This happens non-stop. That is the proof that Parama Purusa never gets tired. Because His creation unfolds eternally and His energy and love are what keep it going.


As the year draws to a close we should all reassess the direction in which our lives are moving. By His grace He has brought us onto the path of spirituality and we should be cent per cent sure we are keeping firm to His tenets and ideals.


In our lives, it is quite common – yet not always appropriate – to chase after things that we like. We actually associate that liking with who we are. We identify with that.

Baba says, “When you develop a fascination for a particular object or person your mind encircles it.” (APH-6)

But those likings – house, spouse, money, food, computer, mp3 player, youtube video – are not who or what we really are. Yet we become totally attached to that and our mind takes that shape and form. And we chase after it with full effort.

This type of occurrence is not good for our human growth and development. Yet that is the way people’s likings shape who they are and what they become. Most people’s lives are totally dominated by such likings. It can happen to me, you, our friends, family members, and neighbors.

So we should be 100% careful.


Actually such material longings or likings are quite short-lived. You can see for yourself. Take a long back at the last ten years. Honestly evaluate those things that you wanted or liked and notice if you still want that today. We may have given up everything or worked very hard to get that – yet now today it is not even something we like.

Think about it: technology, cars, property, opposite sex, status, etc. Many times we acquire such things with full zeal and joy only to soon lose interest in them entirely. Either they become old, outdated or we realise that it is not what we thought. This is the way it goes.

Of course those things we liked as children such as toys, dolls, and all kinds of games and coloring books we no longer like. Yet at that time as kids we were crying to get those things only to change our mind minutes or hours later.

But the lives of adults following a materialistic approach is little different. With all their mental and emotional force they chase after things they like – they take huge loans to buy new things, prestige, hobbies, the opposite sex, friends, and so many other examples – and then after a short while after getting that thing they are no longer enthralled with it. Some even chase after various types of music, food habits, and intellectual ideas. This is the common phenomenon. But ultimately that liking is blind and we become bored or tired with those things.

Why is that? Because as soon as their mind changes then their liking changes as well. That is the main principle at hand.


How to avoid such problems and difficulties. As sadhakas we should always use our vivek (discrimination). But even that becomes difficult to define.

Here is one key point to keep in mind:

If we think – I exist and I desire xyz – then one is going to run headlong after that fleeting desire. People think I exist and I want a red sports car or I exist and I want that opposite sex. If one just superficially leads their life in this way then they will never employ their sense of vivek. Rather they will constantly chase from one liking or desire to the next. Their desires will change with the winds and their life will be filled with torment and hell.

In contrast, if we think – I know I exist – then whatever we desire will be appropriate. Here the point is that phrase “I know I exist” is embedded with the innate knowledge that I am the child of Parama Purusa and He is watching me and I am to live a life for pleasing Him. This is the knowledge every sadhakas has.

When we live our lives according to this perspective then we will never rush after crude or temporary things. Then the whole emphasis of our life will be towards Baba and His teachings. At that point our liking becomes something permanent, not short-lived. Then we can say that we have vivek – not before.

So when are are not submerged in blindly liking some crude or mundane object then we will be awakened to a finer way of life based on ideology. In that case we will always be mentally balanced and not swayed by any blind liking or attachment.

Baba says, “Once you realize the truth, you may be on your guard so as not to overdo your expressions of liking or love for someone [or something]; and not to be antagonistic to a person [or object] not to your liking. In this way you can maintain your mental balance.” (DKG)


By Baba’s grace we should all be wary of this notion of blind liking. We should not chase after temporary things thinking that will give us long lasting satisfaction or that we are those things. That is not the way of the sadhaka. Baba has blessed us with a refined intellect and intuition and with that faculty we are to live focused on Him and AM ideology. Then our liking will be pure and we will achieve true peace in life.

Baba says, “That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called pratya’ha’ra yoga (the yoga of withdrawal) or varn’a’rghyada’na (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real pratya’ha’ra yoga.” (SS-3)



This is a big topic. Everyone’s lives are affected by this. Here is further reading for your review:




Three Dangers

Baba says, “We may say that intoxicants have three distinct characteristics. Firstly, if one addict does not receive that intoxicant at their regular, fixed time during the day then they will become anxious and restless– even agitated. In addition, when they do get it then their mind will not like to involve in any work. The second major point is that as long as one remains under the spell of that intoxicant, his intellect will be dysfunctional. And if one continues to take intoxicants on a regular, on-going basis, then their mental stupor will continue on and on. The third major danger is that intoxicants adversely affect the liver, throat, and kidney. And in the majority of cases, the user suffers from constipation also. In conclusion, all intoxicants are bad; opium and ganja (cannabis indica) extremely harmful.” (SC-15)

Note: As A’nanda Ma’rgiis, our duty is to propagate Baba’s above teaching and warn others about the harmful effects of intoxicants.

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Date: Sat, 29 Oct 2011 19:01:28 -0000
To: am-global@earthlink.net
From: “Hariish Dev”
Subject: Danger of Having & Not Having…



As we know, on the path of yoga, balance is the key. There must not be too much nor too little of anything. Whether it be food, sadhana & service, study, or any other endeavour, everything must be in balance. That is our approach and that is why AM is madhya ma’rga, or the middle path.

Baba is also careful to point out that this balance applies to the realm of knowledge as well. Having too much or too little knowledge is dangerous. That is Baba’s teaching.


According to Baba, knowledge is to be attained only for arriving at the proper path. And that proper path, of course, is the path of spirituality, or sadhana. Beyond that, the the over-accumulation or misuse of knowledge is a liability, a hazard. That is the problem with having too much knowledge, or knowledge that is misdirected

Here is Baba’s brief story about this.

Baba says, “Physical [worldly] knowledge is like the leaf of a shala tree [a tall evergreen with large leaves] on which people take meals. As long as you have not eaten, there is a value in the leaf, but the moment you have finished your meal, the leaf goes into the dust bin to be licked by the street dogs. When you come to realize that this physical knowledge of yours is only worth licking by a dog, then devotion will arise in you. Then you will acquire true knowledge.” (SS-19)

In the above story:

(a) The person holding the leaf is a sadhaka;

(b) The leaf plate (pattal) is knowledge.

(c) The food on the leaf that gets eaten represents that knowledge which we internalise and use in our practical spiritual life, i.e. sadhana.

(d) The food that remains on the leaf after the meal is that mundane knowledge which has no utility in our spiritual practice.

(e) MORAL OF THE STORY: The leftover food on the leaf, i.e. that knowledge which is not used for sadhana and spiritual life, is useless and should be tossed aside and licked by dogs. It has no value in our human growth and development.


Baba’s basic teaching is that we should be careful not to fill our lives with excess knowledge that has no practical value in. Rather all that we learn should be internalised and used to enhance our own spiritual life and serve others.

The classic example of over accumulation of knowledge is the proverbial university professor who has all kinds of theoretical knowledge and can speak Latin and Greek, but has no idea what food to eat, how to take care of himself, or how to help others. All day long he wastes his time in accumulating more and more knowledge that has no practical value nor any use in life. This is not the proper way to live on this earth. That is just like excess food that should be tossed aside and eaten by dogs.


Unfortunately we do not just see this unfolding outside AM. This over-accumulation or misutilisation of knowledge happens inside our Marga as well. Please excuse me, but we see this occurring with some, certainly not all, but with a few of our wholetimers, and even some margii postholders etc.

For instance, every WT has expert theoretical understanding of yama and niyama. They teach these tenets all day long. Yet a few of our wholetimers engage in smuggling, living a luxurious lifestyle, or even skipping their sadhana lessons. In that case, all that (excess) knowledge that they acquired about yama and niyama is useless. It has no practical value.

Instead it is a liability. Because those few wts think that they know everything about yama and niyama, and hence they cannot be taught by others. Such Wts have a vanity of knowledge. Yet what they “know”, they do not follow in their daily life. In which case that “knowledge” is nothing but an impediment to their growth.

And the worst part is that since they think they know something, then they are neither able to listen to others, nor willing to learn from others.

Then of course there is the case with those few Wts who follow groupism. Each and every one of these workers (i.e. the few who indulge in groupism) can give a beautiful two-hour lecture on neohumanism and universalism, but in their own life they are confirmed groupists.

And in turn, they will use their knowledge in tricky ways, i.e. to convince others with flowery language to also join their group, yet all along they will speak of the virtues of universalism. Unfortunately, this is how some WTs have lured unsuspecting margiis and field workers into their group.

All this then is also just a clear-cut case of accumulating excess or misused knowledge. Knowledge for knowledge sake, or just theoretical understanding, is that which takes no proper expression in their own life. Knowledge is to be internalised, not collected, nor used to misguide others. That is Baba’s teaching, nay His strict warning.

Baba says, “If people have developed intellects which are not properly directed, and there is no administration of the sadvipras, people become polished satans and inflict sufferings on others.” (AFPS-6)

The worst outcome then is if people use knowledge to misguide and deceive others. Baba terms such persons as “polished satans”. We should be wary of such beings.

To the degree that we can bring theoretical knowledge into benevolent practice is the degree to which our knowledge base is useful to us. One should not thrust themselves onto the road to hell by using their hard-earned knowledge to deceive others for selfish causes. Such persons future is not bright.


The next question one might ask is why they do this.

Often people, and some WTs get allured into accumulating knowledge in order to place themselves above others. They think having huge knowledge will enhance their prestige and others will come up to them and say, “Oh Sir, or Oh Dada, you are so knowledgeable and wise…” But this type of false vanity or arrogance will just turn one into a beggar for others’ praise. Internally one will feel empty and dry and the so-called knowledge that they do have will not help them progress in life.

Or they seek out excess knowledge in order to satisfy their selfish agenda. They search for words and phrases that support their personal or group interest, and skip over the greater meaning of the discourse. People who justify fake Ananda Vaniis, dogmas, crude programs like so-called Mahaprayan, and tirithas fall into this catetory. This type of manipulation of knowledge also falls in the category of over-accumulation or misutilisation of knowledge.

So one must not engage in this over-accumalation / misuse of knowledge. That knowledge which helps one grow and serve others should be internalised and practiced (such as sadhana, dhyana, kiirtan, science, philosophy), and that knowledge which is superfluous to one’s life should be tossed aside and licked by dogs.


From all of the above, one should be careful of their use of knowledge, but one must not then think that accumulating any kind of knowledge is therefore a burden. Knowledge is necessary and needed: It should be pursued wisely and with sincerity, not just to enhance one’s prestige or to misguide others.

As we know, Baba considers study to be essential. Without study or without knowledge, one will be prone to being exploited. That is His other clear-cut warning.

This we see happening outside the Marga, as happened with so many native populations or in the case of people with shudra mentality. Either they sold their land for a song, or they got tricked into making a bad trade, or they got duped into sending their children to schools that did not recognise the local language etc. All these instances are cases of
exploitation where one party lacked the sufficient knowledge.

Unfortunately, once again we see this happening in our Marga. Of course this does not apply to everyone and since 1990 things have been getting better, but unfortunately due to a lack of knowledge a few continue to get exploited.

As Baba warns us, this often happens due to a distinct lack of knowledge.

Baba says, “If there is a dearth of intellectual pabulum and the intellectual standard of the people is not high, they can take “dos” to be “don’ts” and vice versa.” (AFPS-6)

As Ananda Margiis it is essential that we study and review Baba’s ideological teachings, then we will not be prone to getting misguided by others. Then we will not get duped about the curtailment of BP rights, or false money collecting, or whatever else some Dadas do behind their tall talks.

Unfortunately, due to a lack of knowledge, some become duped into fulfilling the agenda of certain crude Dadas, and in this way such innocent people degenerate terribly.

Baba says, “Where the intellectual standard of the people is low, people commit blunders – prompted by such leaders they become beasts.” (AFPS-6)

Tragically, when some Dadas get convinced to kill one of our own acaryas as in the case of our dear brother Ac. Abhipremannda Avt, then we have to think they were blinded due to their own lack of knowledge. In this way they were deceived into committing a heinous crime.

Hence the cultivation of right knowledge is essential.

Neither should we stuff ourselves with knowledge to create a sense of false vanity or to dupe and deceive others, nor should we remain ignorant about AM teachings and then get exploited at the hands of some opportunistic factional leaders.

Regarding knowledge, we should find balance in life. That is Baba’s teaching.


By His grace we are to develop ourselves in the right way, along the path of vidya, and be vigilant to expose and dethrone those who use knowledge to strangle or misguide humanity.

Baba says, “When will the three causes of sin be removed? Only when the sadvipras will be ready to fight against them with an iron hand. Today, at this hour, it is my call to the sadvipras of the world not to delay any longer. They should march ahead and save humanity and make the path of humanity free of thorns.” (AFPS-6)



Baba says, “The duty of the sadvipras will be to hammer these stagnant people who are a burden to society, who suffer from inertness in their physico-psychic sphere, at the appropriate moment so that the path of human progress becomes straight, clear and well-constructed.” (AFPS-6)


“Esechile a’ma’r ghare kon se pu’rn’ima’y…” (PS 4075)


Baba, by Your divine grace You came to my house on one full moon night. It was such a memorable and unforgettable occasion. With Your infinite grace, in song, in dance, and with the pull of the heart, You made me lose myself in Your divine splendour. Baba, I became fully enthralled and captivated by Your exquisite beauty.

Baba, by Your grace on that special full-moon night You compassionately listened to all the inner feelings of my heart. You intimately understood all my suffering. Baba, by Your grace You gently removed whatever pain I had. With the august presence of Your sweetness, on that very full moon night, You created one beautiful époque in my life.

Baba,it is beyond my understanding why You suddenly went away– leaving me all alone. Since then so many seasons have passed in waiting for You. Now after such a long time, that distant memory of Your divine arrival to my house on that full moon night has become completely covered by the thick fog of time.

Baba, please be gracious and come to me. Please do not forget that You are mine and I am Yours…

Selection of Males and Females

Baba says, “It is very beneficial for society if people of sublime intelligence and brilliance reproduce more off-spring. The responsibility of rendering proper nourishment to the progeny of such persons will have to be taken by society and the government itself.” (PNS-13, p.47)

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Date: 09 Oct 2011 17:06:39 -0000
From: “Vijaya Deva”
To: am-global@earthlink.net
Subject: Baba Story: I Made A New Kiirtan


Intro to PS: The following is the marching song which expresses the idea of neo-humanism.

“A’dha’r sareche, a’lo jhariya’che, ekhan shudhu egiye ja’oya’…” (P.S. 2183)


By the grace of Baba, the cimmerian darkness has vanished; the effulgence is showering. O’ my brothers and sisters, this is the proper time to march forward, march forward. With fear, the creatures of the dark have become lifeless. Now is the opportune moment to sing the devotional song in this quiet atmosphere when the demons who were creating horror have disappeared.

O’ brothers and sisters do not waste time by looking backwards. Wasting the time thinking by harbouring over the past is foolishness. We must not forget that human life is very valuable. We should not waste one single moment. After forgetting all the gains and losses we have to march forward keeping the goal fixed towards Him.

Our life is passing beautifully like this: Keeping everybody together, collectively we are moving ahead towards our Goal– towards Him. After forgetting all differences we are loving each and everyone with the family feeling. There is no time to sit idle and waste. Now is the time to go on rowing the boat of life briskly up to the Goal. His grace is showering on us immensely– nothing is impossible. By His grace everything is possible. What the duty He has allotted us we have to complete.

By His grace the darkness has faded away. The crimson dawn is knocking at our door. The golden era has taken advent. This is the right and opportune moment to march forward…


It is the accepted international standard and our way not to copy another’s work and publish it in your own name. Baba Himself has given a very strict rule on plagiarism.

Baba says, “It is not possible to guide others merely with cheap, superficial knowledge, like a half-baked pandit who reads a half-a-dozen books and then spouts a few mouthfuls of grandiloquence, and who has obtained a doctorate degree by plagiarising others’ works.” (PNS-10)

So please do not circulate this letter on any other network without keeping the full and complete letter including the header. In addition, it would be proper to introduce the letter as “Courtesy of…”. Then everyone will clearly understand from where you got the letter. This is the accepted standard.

Why is Baba against this type of plagiarism or stealing someone’s work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) The individual who steals gets degenerated and it sets a bad example on the social sphere.
3) It will impede social progress as others will not be inclined to pursue new and original work as they think that others will just steal it.
4) Countless stories of devotees need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever.
5) Here the sole motivation is to publish the maximum amount of Baba stories. Everyone should work hard and try to contribute original material in this respect. All unpublished stories should be written.
6) In addition, by following this code then fake stories will not be circulated as everyone will be responsible for demonstrating the authenticity of each story.
7) Thank you for abiding by this ethic and code that is both today’s international standard as well as Baba’s given system. Again, it is our formal request not to plagiarise this story. – Eds.


It was the early 1970’s and our Baba Nam Kevalam kiirtan had recently been given. My duty was to organise a nagar kiirtan procession in my village.

I was the lone margii in my area and thought that other people would not be interested in singing Baba Nam Kevalam. After all, in those days many were opposing AM on various fronts. So I thought that the best way to get people attracted to our nagar kiirtan program was to incorporate the names of their Lord into our Baba Nam Kevalam mantra.

The idea came in my mind that since Baba came as Lord Shiva, Lord Krsna and Lord Shrii Shrii Aanandamurtiji – all are the same entity – then there is nothing wrong in including their names also in our kiirtan. By this way non-margiis will be more inclined to participate because the name of their ista is also included. Or at the very least they would be more sympathetic and would not oppose us.

So I thought for a while and decided that we should sing:

Baba Nam Kevalam
Baba Nam
Baba Nam
Baba Nam Kevalam

This was the kiirtan I invented.

[*Bholenath refers to Lord Shiva; and **Radheshyam refers to Lord Krsna and Radha]

That day we sang this newly made kiirtan for our nagar kiirtan program and it worked well. Many non-margiis joined who otherwise would not have participated. Of course still many opposed but overall we gained some people. So I was thinking it was quite successful.


The next time I went to see Baba, He was very kind and gracious and He asked me,
“What type of nagar kiirtan have you been singing in your village. Sing the entire kiirtan now.”

I then sang it in front of Baba:

Baba Nam Kevalam
Baba Nam
Baba Nam
Baba Nam Kevalam

Baba looked at me and said, “Sukhadeva, you have made a mistake.”

Then Baba went on to explain that the great mystic Caetanya Mahaprabhu created two kiirtanas:

1. Hare Ram Hare Ram Ram Ram Hare Hare;

This was for those who were devotees of Ram.

2. Hare Krsna Hare Krsna Krna Krsna Hare Hare;

This was for those devotees of Lord Krsna.

People should not sing both names in the same kiiirtan. Nor should anybody sing both kiirtanas independently. One must not sing two names in any way, shape, or form.

Baba continued: “For Ananda Margiis, I have given: ”

Baba Nam Kevalam

“Ananda Margiis should only sing this kiirtan. And you mixed all three names in one kiirtan. That was a mistake.”

Baba furthermore explained, “A sadhaka should only repeat the name of their Ista in their kiirtan, not the name of any other. On the point of Ista one must not compromise.”

“So Ananda Margiis should not add Bholenath and Radheshyam to the Baba Nam Kevalam kiirtan in order to appease non-margiis.

“You should not mix two or more names into the same kiirtan. If you mix them together, then the pointedness and efficacy of that kiirtan will be gone. No sadhaka should compromise on the point of Ista. If you chant multiple names it has no value, rather it is harmful. Regardless of how much you sing, you will just waste the time and bifurcate the mind.”


By Baba’s grace since that time I stopped my new kiirtan invention and I only chanted Baba Nam Kevalam. I realised my mistake and did not do that again. I realised that my Ista is only one: Baba. So I should only chant Baba’s name in kiirtan.

It is certainly true that Baba came on this earth as Lord Shiva and Lord Krsna but in our spiritual practices the names of Lord Shiva and Lord Krsna are meaningless. We should only sing Baba Nam Kevalam. I realised my mistake in wrongly adding those names into the kiirtan we were singing in the village.

Nowadays, I see that the disciples of Caetanya Mahaprabhu are doing wrong by mixing their two kiirtanas and using Krsna and Rama together. Due to a lack of proper guidance people commit such mistakes. Their present-day leader is ignorant and misguiding others, unfortunately.

Since my meeting with Baba, in my puja I stopped singing those Prabhata Samgiita compositions about Lord Shiva and Lord Krsna. I understood that these songs are for non-margiis.

Baba has given such songs for non-margiis. So we can teach those songs to others and by that way they can express their feelings for Lord Shiva and Lord Krsna. But we should not sing them ourselves in our devotional life. I only sing those devotional Prabhat Samgiita compositions which are about Baba.

That was the unique lesson I got that day, by His grace. Now I only sing Baba’s name and songs exclusively about Him.

Ac Sukhadeva Dharmamitram


The above story told by Ac Sukhadeva Dharmamitram (Gaya Dist Bihar) is very devotional and key to adhering to the point of “non-compromising strictness and faith regarding the sanctity of Ista.”

Often we see that non-margiis use multiple names in their kiirtans and devotional songs and that is not good. Non-margiis should pick one name, not two. If they are strict in this way, then in the due course they will get tantric diiksa and become Ananda Margiis.



Baba says, “Spiritual practice makes the mind calm and quiet, and maintains the nerves in a state of equipoise; and thus spiritual practice increases longevity. Those vaishnavites who are vegetarians, who regularly sing spiritual songs, do meditation, perform virtuous deeds and think pure thoughts, live longer than ninety years.”
(Ananda Vacanamrtam, part 33, p. 113)

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Date: Fri, 30 Sep 2011 19:42:48 -0000
To: am-global@earthlink.net
From: Pradiip Deva
Subject: Baba Story: True Ananda Margiis & Natural Calamities



Before the jail period, Baba was in Patna hospital. At that time my duty was to provide help in any way and ensure that Baba’s needs were properly managed.

During this period, I was blessed with the opportunity to be with Baba often. Here following is what transpired during one such occasion.

One day Baba looked at me and said, “There is one categorical assurance I can give you: Not a single true Ananda Margii will die in the forthcoming natural calamities and future natural catastrophes.”

Hearing this, immediately one idea came in my mind. I did not know what Baba meant by “true Ananda Margii.” I was not at all clear what a “true Ananda Margii” is.

I thought that since Baba knows all my thoughts then there is no need to ask Him about this.

While I was thinking thus, Baba explained, “Here is what I mean by a true Ananda Margii. For Me the definition is very simple.”

Then Baba gave these two following qualifications.

1. “One who sincerely tries to follow yama and niyama.”

2. “One who sits sincerely for sadhana twice a day regularly.”

Hearing Baba’s above two criteria, I started thinking that this is indeed very difficult.

Understanding my concern and confusion, Baba immediately qualified His two prior statements.

Baba spoke, “I am not talking about whether one is fully established in yama and niyama. Because if I am to consider who is truly established in yama and niyama, then I can say that would only be Lord Shiva.”

Baba continued, “Again I will say, I am not talking about perfection in yama and niyama. I am talking about those who sincerely try to follow these ten principles of morality. That is enough.”

“By sadhana I mean those who sincerely sit twice daily for meditation. Their meditation need not be perfect, but they should earnestly put forth the proper effort.”

Baba concluded, “For Me, these are the two criteria of true Ananda Margiis. Those who are sincere in these two points, I will save them from all kinds of natural calamities which are coming in the future.”

Braj Bihari Sahay (Patna)

Note: All know that Braj Bihari Sahay to be a very active and senior margii. He is well known around the globe. He worked in Patna but his hometown was Bhagalpur.


This is a very meaningful story and gives the teaching that sincerity in sadhana and yama and niyama are very important. Parama Purusa resides in the mind of devotees and He is watching everything. If you are not sincere then your approach will not be successful.

We should ask ourselves, why has Baba given these two criteria? The answer is very simple. Because He loves His progeny. He wants that His disciples – His children – should attain salvation and not come back onto this earth and face their samskaras again and again – undergoing “the tortures of animal lives for crores of years.”

He does not want us to be chained to this endless cycle of birth and death, and birth and death. He does not want that we should return to this world and create more negative samakaras. This is an endless cycle.

In His Supreme Command, Baba has given that those sincerely practicing sadhana will get salvation. Baba wants that all should attain moksa. That is why He has given these two criteria.

Let’s think of it in this way. Suppose a mother says that if you study sincerely then you will get some sweets. Here the mother’s intention is to make the child’s life better in the future. The child may or may not understand but that is the mother’s wish.

In this way Guru encourages us to do sadhana and get liberation from this serpentine noose, i.e. from this bundle of samskaras. Those who do not pay heed have to come again and again to face their samskaras; they will plunge themselves into more and more negative deeds and remain bound forever in “the tortures of animal lives for crores of years.”

So there is no question of Parama Purusa seeking praise or glory by having sadhakas sing His kiirtan or repeat His name in sadhana. It is not like that. Rather, when one silently chants His name then the mind expands; and this psychic expansion leads to moksa. That is why it is important to do mantra japa. This is all done for our welfare.

So this is Baba’s greatest assurance; this is the most gracious boon for human society. This makes salvation easily attainable. Without Baba’s grace, one has to face all the reactions of their past actions, and come again and again onto this earth to suffer. If one follows these two simple things – sincerity in meditation, and sincerity in yama and niyama – then one’s samskaras get exhausted, by His grace.

By following Baba’s two mandates, one easily attains salvation. So not only are sadhakas assured of surviving any and all natural calamities while living on this earth but one will attain moksa as well.



“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


Baba, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence– everywhere. Baba, Your story, the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka– in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. Baba, by Your grace You are always, intrinsically with everyone– just like their vital force, just like their pra’na. Baba, You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

Baba, by Your grace with the flow of effulgence You color my mind and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. Baba You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity, You show everyone the path which leads to immortality.

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

– The Solution –

Baba says, “Whenever there is a conflict between the brain and the heart, intelligent people should respond to the call of the heart. The books in A’nanda Ma’rga philosophy are all absolute knowledge. The proper mark of identity of absolute knowledge is that it must be universal, rational and psychological. Certain instances of absolute knowledge are as follows –the goal of human life is the attainment of Brahma; human beings are the progeny of Parama Purus’a…by dint of sa’dhana’ or spiritual practices human beings gradually become divine.” (PNS-18, p.10)

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Date: 09 Sep 2011 21:07:45 -0000
From: “K Lingappa Deva”
To: am-global@earthlink.net
Subject: The Way Baba Prepared for Struggle



We know, and Baba has told us again and again, that life is not always smooth. One’s progress and movement is systaltic in nature – up and down. So there will always be highs and lows. Everyone will experience such patterns in their life.

This below Baba story is not just the recounting of a very devotional and tantric period in our AM history, but also a practical method for how we are to proceed in day to day life.


Those pre-emergency days in 1971 in Patna, Baba was vigorously preparing everyone for the difficulties that lay ahead. He was teaching so many do’s and don’ts and then checking those things as only a Sadguru can. The scene was both riveting and exciting, as well as full of love and bliss.

Baba, of course, did not say openly that the whole world would turn on Ananda Marga and that we would all be persecuted and put in jail. Only He hinted that there will be a time when the number of margiis will be few and Ananda Margiis will not be accepted etc. Baba was also telling margiis to start stocking extra food in the homes, schools, and jagrtis.

Hearing this though, no one was worried. We all knew that Baba was the Parama Purusa and we rightly felt that nothing could harm us. We heard Baba’s gentle warnings about the future but at the same time we did not really listen.

It is just like if the weather is perfect outside – the sun is shining, there is a gentle breeze, and there is not a cloud in the sky – then if someone says that a cyclone is coming, few, if any, will take it seriously.

Same was the case with us back in 1971. Baba was there and that was enough. We could not think that such difficult days were coming. Trouble was around no doubt, but so was He and that was enough to satisfy us and think that everything would be fine.


In the Jamalpur days, Baba graciously gave yama and niyama for our conduct and dealing – for our betterment. In that phase He, of course, also delivered so many philosophical gems like Elementary Philosophy, Idea and Ideology, Ananda Sutram, and so much more. Our do’s and don’ts in personal life though were essentially limited to yama and niyama.

Around 1971, Baba began systematically giving so many teachings related with our personal dealing and way of living – most notably 16 Points. Prior to that some wholetimers were still drinking tea etc, but in 1971 all that stopped.

No doubt, prior to 1971, some had gotten certain practices from Yogic Treatments so a few were doing fasting on occasion and / or wearing laungota etc. But in 1971, those practices and so many more became pervasive in our Marga and were made mandatory via 16 Points and other codes of conduct.

Many may remember that before 1971, in order to have Baba’s darshan, then VSS and in-charges would ensure all had perfectly memorized the Supreme Command. One had to repeat it perfectly either in Hindi, Bengali, or English. Then and only then would they be allowed to enter the darshan hall or room.

But in 1971, that changed. Then everyone had to perfectly recite 16 Points in their exact order. That time Baba also began delivering so many discourses on various aspects of Sixteen Points.


Thus it was in Patna that Baba graciously first checked our Sixteen Points in so many different ways to ensure that we were all moving and growing properly on the path. Reciting the mere list of 16 Points was not all that was expected – we also had to follow.

It went something like this.

In the 2nd half of 1971 after shifting the office from Ranchi to Patna due to extreme social tension and unrest, we would regularly arrive – almost daily – at Baba’s Quarters or the jagrti for darshan.

AM was still growing at a good clip, but not at the booming rate as months earlier because the government and newspapers were releasing and printing so much false propaganda about Baba and the Marga.

In that dramatic era, we would all file in to see Baba and when there were 20 or 30 of us, then He would graciously take His seat and we would all be inside the walled Patna compound seated in an open area focused on Him. It was all quite beautiful and charming.

And as I say, those were the days when Baba has strictly checking 16 Points as He was well aware that the Emergency was looming eerily on the horizon.


In His divine manner, Baba would look around at the margiis present and openly ask us about our practices.

But it would be done in a very special way.

Baba would say, “Gopal, show us your shaoca manjusa. You have such a beautiful shaoca manjusa. It is very nice. Show it to us so everyone may see – after all this is one of our 16 Points.”

Baba had intentionally called on Gopal because He knew that Gopal did not have a shaoca manjusa.

In response, in the course of this loving liila where Baba was watching out for the welfare of all, Gopal would feel a bit ashamed or humiliated or embarrassed, and internally understood that he would have to be more strict on the point of shaoca manjusa.

And in that way, all the other margiis present understood as well that they would have to be strict, lest they get called on in front of all.

Baba would do the same thing with the point of laungota. If anyone present was not wearing a laungota, then that was the person Baba would call upon.

Baba would say, “Oh, Chandra Mohan, I understand you are very sincere in wearing a laungota every day. Is that not so. Don’t you always wear your laungota. Tell us.”

Then everyone knew that Chandra Mohan was not wearing a laungota. Plus they all knew that if next time they did not wear one then they would get called on.

Once all the physical aspects were addressed in this way, from food to fasting to taking bath properly etc, Baba raised the standard to the psychic & psycho-spiritual planes. He would check to ensure all repeated Guru Mantra before entering the room and that everyone was doing sadhana – all lessons – as directed.

So by applying pressure, Baba was teaching and ensuring we were actively involved in 16 Points. None wanted to be pointed out so step by step, point by point, all began following. This was the way things were rolling those days. Baba was getting everyone prepared and ready.

And not only that, in His loving liila, Baba would harshly rebuke and scold in-charges and VSS for allowing margiis to enter without following 16 Points. So they in turn began vigilantly checking to ensure all margiis were wearing laungota, carrying shaocamanjusa, doing pracara and properly following all the various element of 16 Points.

By this way everyone became strong Ananda Margiis and could weather the storm that was about to come.


Now in this year of 2011, the same system applies. Sixteen Points will save us from all difficulties and keep us moving in the right direction.

Baba says, “For progress in entitative flow, one is to lead a pure life, a moralistic life, a life based on moral principles. Do not do anything bad. What is bad? Bad is that which depraves human existence. Follow a strict code of morality. Live a pure life, a neat and clean life. Be strict in 16 Points. What will happen? Your entitative flow will get
purified and will be in parallelism with your psychic wave.” (SS_12)

And here below Baba directly states that our strength and stamina will increase multi-fold by adhering to Sixteen Points.

Baba says, “The more rigidly you follow the 16 Points, the more your mental strength will increase. It will increase so much that it will be more powerful than the collective mental strength of 100,000 people. In a psychic clash they will have to concede victory to you. A person who is physically strong can fight against eight, ten or twenty people at
most, but no more than that. A psychically developed person, however, is able to fight against many more people. So you must endeavour to develop your psychic strength – this is your bounden duty. The more rigidly you follow the 16 Points, the more psychic strength you will acquire. It will not take you long.” (AV-7)

Thus in the same way that 16 Points gave Wts and margiis the strength to manage and thrive during the Emergency, today also 16 Points will fortify us in all the ways needed to spread His teachings and gain success.

Let us also not forget that Baba is watching and those who follow His teachings of Sixteen Points will be graced more and more to proceed onwards. That is also His expressed guideline.


By Baba’s grace ours is not the path of preya (mundane pleasure), but rather the path of shreya (Supreme benevolence). Sixteen Points is the way forward. Our duty is to follow and make sure other margiis are also following. Then our Marga will be strong, on both the individual and collective level.

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



Although Sixteen Points was formally given during the above time period in 1970-71, many of those teachings were already present in the form of various worker and margii conduct rules, Yogic Treatments, and other teachings. By giving 16 Points, Baba codified and explicitly listed all these rules and regulations into one concerted list.


“A’va’r ki re a’lo elo dhu’lor e dhara’te…” (P.S. #615)


O’ human being, behold! Ajana Pathik has come again on this dusty earth. The flood of effulgence has come. Through the medium of longing, You quench the thirst of the eyes. Look, the Lord of Effulgence has Himself come. All the minds and hearts which were crying in suffering and pain, are now dancing in joy. Because, He has come. He loves one and all, everyone. He has come here to remove the suffering, and establish dharma. Because of His advent, everything changed. The sweet breeze is blowing full of fragrance. On this dusty earth, Ajana Pathik has come…

One Should Always Remember

Baba says, “However little one’s capacity might be, if one constantly remembers that Parama Purus’a is always with him, that they are in the closest contact with Parama Purus’a, they will be able to do everything. They are not as small as they think themselves to be. And as long as they remember this closest association with Him, they can do much more than ordinary human beings. When this idea becomes permanently established in their minds, they become great. This is why no one should be disappointed or depressed in any circumstances; let everyone constantly perform great deeds, remembering that the flow of their capacity is coming from Parama Purus’a, and thus they can do everything.” (AFPS-3, p. 62)

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Date: 27 Aug 2011 14:03:08 -0000
From: “Shivadayal Deva”
To: am-global@earthlink.net
Subject: Positive Vibration to the Mind


Intro to PS: In the first line the Bengali pronoun ‘Se’ meaning ‘He’ is used to refer to Parama Purusa. Thus there are two ways this song can be understood. First, it can be that one devotee is talking to another devotee about Parama Purusa; or, it can be that the devotee is talking directly to Baba and just in drama form the sadhaka is indirectly referring to Baba as ‘He’. The below purport is done according to this latter approach.

“Anek diner pare se eseche, bhariya’ diyeche saba’ka’r pra’n’a…” (P.S. 3547)


Baba, after so many days He has come. He has filled everyone’s heart. Today, after such a long time He has taken advent so everything is blissful. Indeed the whole creation is dancing in bliss. Today there is no other talk– no other story. Only there will be songs and more and more songs celebrating His grand arrival.

The reddish dancing buds are dancing and telling to the madhavii flower that, ‘O Madhavii flower, get up, your time has come. Do not remain drowsy and sleepy; listen to His call’.

And the bakul flower is telling the same thing to the vela and malatii flowers. And the gentle ocean breeze is also telling the same blissful story of His arrival. Everyone is enjoying His grace. Everyone has understood that He has come. So this is not the time to sit & cry– mourning old miserable days. Rather this is the time to dance and sing and smile and enjoy His cosmic grace…


After each and every dharmacakra, we always repeat the Supreme Command. And one of the very special teachings of our Supreme Command is: “Without yama and niyama sadhana is an impossiblity”.

About this people have their various perspectives. In a quick & superficial way some sadhakas think: “yama and niyama is very easy, I am certainly following that.” Or, in contrast, others think, “yama and niyama is impossible to follow; it is too vast.”

Whatever the case may be, here the main question is why Baba has given so much emphasis and importance to yama and niyama and given the warning that “Without yama and niyama sadhana is an impossibility”.

The question naturally arises, “What does yama and niyama have to do with sadhana?”


Altogether, as we know, there are many points in yama and niyama, ten in total. But here we are primarily concerned with one central aspect. Namely, how is yama and niyama so deeply interlinked with success in sadhana.

As an experiment, let’s take the point of santos’a. This practice of santos’a (mental contentment) is very important for doing proper sadhana.

Why? Because when one starts their sadhana then the mind must be calm, quiet, and tranquil. The mind should have only one single desire: To reach Parama Purusa. So if prior to sadhana the mind is flickering here and there and the nerve cells and nerve fibres are conveying an unfavourable vibration to the mind and passing feelings of discontentment etc, then the mind will obviously be disturbed.


For example, suppose the mind receives the message that you need something or that you do not have such and such thing, then in place of yearning for Parama Purusa adn getting Him, one gets stuck with thinking about that mundane object. Ironically, however, these “needs” which distract us from our sadhana are usually just superficial things.

For instance, a person who has a fully functional motorcycle may dream of getting a fancier motorcycle; and a person with a fully functional computer may long for getting the latest laptop etc. Why? Because in materialistic communities, stature and importance is given to matter and in turn people chase in that direction.

So often we do not really need those things – just they are allurements imposed from the society. People latch onto the desire to accumulate more and more. All this Baba has beautifully described at length in various darshans and discourses.

One other interesting feature is this: Those living in so-called poor countries “need” less than those living in so-called rich counties. Reason being that they are content with what little they have; whereas, people in so-called wealthy have what they need but side by side think they need 20 times more.


To teach sadhakas Baba has given the following example of animals and insects.

Day and night bees collect honey, they do not need such a massive amount of honey– as the honey is just oozing out from where it is stored. There is a huge overflow but even then the honey bees are always restless and desperate to collect more and more honey.

In contrast, dogs are easily satisfied with what food they get and become quite happy. They do not spend their life collecting food which they will never use.


As human beings, we need actually very few things to survive. After all how much can one eat? But people collect thousands of varieties of food items and those things just sit and get rotten.

Likewise on the point of living, just a small place is needed. The human body is 6 feet long and certainly not more than 7 feet tall. But people are restless to get bigger and bigger houses. For that they are willing to indulge in cheating, deception, and even murder. Or they just waste their whole life hankering for that big house and in the end they die.

The basic theorem is that in such cases the nerves send negative vibrations to the mind. Such as ‘I am hungry, I need more’. This type of unfavourable message gets sent to the mind– thus making the mind restless, uncomfortable, and unhappy.

Those who are not intuitive persons may not understand so easily how this happens. But one can look at those running after worldly objects like a mad dog. And by seeing their mental status one can easily comprehend how restless and uncomfortable their mental state is. In such a wavering & flighty condition, sadhana is completely impossible.


To start sadhana, the mind needs a basic level of tranquility and composure. It needs to be balanced. This is the prerequisite factor. The message from the nerves should be given to the mind: “I do not need anything, I have enough. What material things I have is enough– more than that I do not need. I need only Parama Purusa.”

When the mind gets this type of message from the nerves then the mind feels calm and quiet and it is ready to do sadhana. And in the opposite case, the mind remains restless & disjointed.

So to do proper sadhana the mind should be fed a positive message:

“I do not need anything, I have enough. What material things I have is enough– more than that I do not need. I need only Parama Purusa.”

And that positive message is only possible when one has santos’a.


One interesting thing which Baba tells us is that without aparigraha then achieving a state of santosa is just a dream– i.e. it is highly impossible. So we can say that aparigraha and santosa are intimately linked together.

If one wants to follow santos’a then they have to follow aparigraha strictly. And if one is already following aparigraha then maintaining santos’a is easy.

So one has to train their mind that, “I do not need useless things; my needs are limited.” Sadhakas should not blindly copy people from the general society on the point of mundane acquisition. If one keeps the Goal in the mind that we are human beings and that we have come here to reach Parama Purusa then success in sadhana is sure.

And to do that we must remember that (a) life is very short, (b) material possessions are not the aim of life, (c) there are two more fields: psychic and spiritual, (d) spiritual wealth is the most significant attribution, (e) only spiritual wealth remains with you life after life. That is the special nature of spiritual wealth.

If these types of ideas are fed to the mind by auto-suggestion then the practice of aparigraha becomes far easier. And when aparigraha is easy and attained, then that means one does not unnecessarily run to accumulate more and more useless worldly things at the cost of their spiritual practice. In that case naturally the feeling of santosa will arise and when there is santosa, then instantly the mind will receive the favourable message: “I am satisfied I do not need anything, I need only Parama Purusa.”

With this strength and pointedness the mind will then rush towards Parama Purusa and sadhana will be blissful.


The conclusion is that to do proper sadhana, then yama and niyama is needed. And although all the points of yama and niyama are very important, santosa has its own special beauty.

Real satisfaction in life comes with the wealth of santosa. Devoid of this wealth even a king becomes like a beggar: Always terribly hungry, desiring more and more material things.

So this is the secret. That is why Baba says, “Who is rich? Those who have santos’a. And who is poor? Those who do not have santosa.” That is the real definition. But those who are confused do not think in this way; rather they calculate this matter based on their bank balance.

But the spiritual manner for determining who is wealthy is based on who needs how much. If you do not need anything then you are the most wealthy person. And if you need more and more things then you are a beggar. That is a beautiful definition. It has nothing to do with how much actual money you have. It depend on one’s psychic outlook and spiritual realisation.

So we should never forget Baba’s special teaching that santosa and aparigraha are inextricably linked together and both are highly needed for doing better sadhana.



When one is truly established in santosa, then all mundane things become like the dust of the earth. One must not forget this guideline from Baba. By this way one can really understand if one has a deep sense of santosa or not. If one has true santosa then this idea must come.


Here Baba says that without santosa – if one is recklessly running after crude desires – then one cannot have a peaceful or balanced mind.

Baba says, “Santos’a, therefore, means a state of proper ease. Contentment is not at all possible if the individual is running after carnal pleasures like a beast. As a result of extroversal analysis, the objects of enjoyments go on increasing both in number and abstraction and that is why one’s mental flow never gets any rest. Under such circumstances how can one attain perfect peace of mind?” (GHC)

In the next quote Baba shows how without aparigraha one cannot achieve a state of mental ease and satisfaction.

Baba says, “Millionaires want to become multimillionaires, because they are not satisfied with their million. Ask the millionaires if they are happy with their money. They will say, ‘Where is the money? I am somehow pulling on’. This answer indicates their ignorance of aparigraha. But such feelings have another adverse effect on body and mind.” (GHC)

And if anyone reads ‘A Guide to Human Conduct”, they will find countless quotes on the importance of both santosa and aparigraha.

We Should Take Lesson

Baba says, “If one stays away from objects of attraction, one has no chance of using them and they may thus gradually lose their attraction; while if one is near them one may be attracted towards them more.” (AMEP, 98 Edn, p.126)

Note: Reading negative articles, crude books & literature, filthy magazines and watching crude movies invites degeneration.

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