Posts Tagged ‘Jinanis’

Self-Test: II

"This is the introspective self-test that everyone in AM must take. No one can administer this test to you. Nor can you impose this test on anyone else. This is for every sadhaka to think about internally - with absolute honesty and sincerity, otherwise it will not work."

"This is the introspective self-test that everyone in AM must take. No one can administer this test to you. Nor can you impose this test on anyone else. This is for every sadhaka to think about internally - with absolute honesty and sincerity, otherwise it will not work."

From: “Ramlal Sharma”
To: am-global@earthlink.net
Subject: Self-Test: II
Date: Sun, 11 Oct 2009 10:50:51


“A’lo jhariye madhu ks’ariye a’ndha’r sa’riye tumi esecho…” (P.S. 1233)


Baba, You have come and by Your divine advent You are showering
effulgence, exuding nectar, and wiping away all darkness. Baba, You have
come– making the flowers blossom & graciously spreading happiness and
bliss to one and all. Baba, by Your august arrival everyone’s hopes and
longings have been fulfilled.

Baba, living beings were awakened by the deep yearning and pain of
longing in their heart. And with this feeling, in the anticipation &
hope of Your coming, they were awake, watching for Your arrival–
constantly looking towards Your path. Baba, this pain and longing of
devotees resonated in Your heart and You could no longer remain distant.

Baba, You have come and You are graciously pouring the basket of love–
satisfying everyone’s heart. The sleeping humanity has gotten new life
by Your grace.

Baba– that river which dried up and evaporated, and that song which
was lost in the oblivion– the current of that very river and the tune of
those songs You have graciously brought along with You.*

Baba due to Your august advent You have inundated each and every heart
with the nectar of devotion. This is Your causeless grace…

* The inner idea is that when Parama Purusa comes and He saturates the
heart with deep devotion, then all those feelings of love and which had
dried up start to blossom. In the above song, the river signifies the
flow of devotion and the song and melody refers to that subtler
expression of devotional feeling…


Note: The link for the first letter in this series is below the signature.

The first letter in this series emphasized the importance of devotion
and offered a self-test: “Am I a jinani or not?”

This letter focuses on evaluating, “Am I truly a devotee?”.

In any discourse it states that devotees are the uppermost and
their life will be victorious. So let’s see, “Am I devotee
or not?”

Many live under the illusion that they are devotees, but in
true sense they are not. None should fall into this hole.

Thinking about being a devotee is not enough, one should
test oneself according to Baba’s divine teachings.

Knowing what one’s real status is very important. If you
discover this truth at the end of your life, then that
will invite misery and it cannot be fixed in that late

Now is the time to know: Do I have devotion for the Divine
Entity or not?

There is no external judge, court, or committee that is carrying out
this survey. This is purely a self-test.

Specifically, I should ask myself and you should ask yourself. There is
no “other” involved and this is not the time to judge or classify
someone else. This is purely a personal experiment for spiritual

Let’s then investigate this important topic, “Am I a real bhakta?”.
Knowing the answer will foster progress along on the path.


Other schools of yoga may give huge credence to the paths of action
(karma) and jinana (knowledge). But in Ananda Marga, everyone
understands well that bhakti is the main thing. That is what Baba
Himself emphasizes in so many thousands of discourses.

Baba says, “It is a recognized fact that the way to salvation is
three-fold; jina’na, karma and bhakti. All three of these roles are
recognized routes, and I have nothing to say against any of them. But
you know, those who are experienced in this life of spirituality say,
after realization, that the path of bhakti is the best. Even the
intellectual giant Sham’kara’ca’rya had to admit that “moks’a
ka’ran’asamagryam’ bhaktireva gariyasii” – bhakti is the best way to
moks’a or salvation, the approach of bhakti is the best.” (AV-6)

Baba says, ‘The path of bhakti is not only harmless, but the wisest one
and is the approach of the most rational people. So my advice to you all is
to move along the path of bhakti. It is the best route.” (AV-6)

Indeed, it is well known in our Marga that devotion is the most favoured
approach and the best thing in life is to become a devotee – that is
second to none.


When we all want to become devotees, there should be a sure-fire way to
determine, “If I am a devotee or not”.

One should not live in the illusion that “I am a great bhakta” when in
fact I have just tamasik devotion. That is like cheating oneself,
knowingly or unknowingly, intentionally or unintentionally.

It is just like if I think to myself, “I am a great swimmer and I can
swim across the river”, when in truth I am not a great swimmer. Then
when I try to swim the river, invariably calamity will strike. I will
not make it – I will drown. All because I was living under the banner of
self-deception & hypocrisy.

Such horrors should not happen in one’s devotional life. One must not
think, “I am a top grade bhakta, I am a top grade bhakta’, only to reach
the end of their years on this earth and suddenly realise, “I have
wasted my time, I do not have devotion, I do not know what to do.” This
type of panicked desperation due to living in an illusion should not
befall anyone.

All along they hypocritically think that I am great devotee, and they
get happy announcing this to others, when in fact in their heart they
have just tamasik devotion. That situation is not good, because
Parama Purusa sees right into your heart and knows what you are.

So one must not dupe oneself in this hypocritical manner. Then one
will just feel empty inside despite getting praise from others.

Nor should one live with the false notion that “I have no devotion”,
when in fact I have a lot of devotion.

There should not be a miscalculation in either direction.

So we should make a clear pathway to understand our own degree of
devotion. That is what this letter is all about.


First we must understand and define what devotion is.

Sa para’nuraktriishvare

According to Baba, devotion is love for the Supreme Entity.

Baba says, “One’s attraction for the Infinite Entity is called
prema…And for a bhakta? Bhaktipremasvaru’pin’ii. For a bhakta, “bhakti
is prema personified.” Bhakti is the spirit of prema.” (SS-24)

Having love for Parama Purusa is devotion.


The key principle then is how to measure one’s love for Him. How can a
sadhaka introspectively understand, “How much do I really love Baba.”

Here is one theorem that will help.

Baba says, “Where “I” is, “He” is not… where “He” is, “I” is not.
Remember, devotion is the pre-requisite of sadhana’. Maturity of
devotion is love and maturity of love is He.” (SS-3)

What needs to be understood here is that the human mind is one. One’s
egoistic desires cannot co-exist with love for Baba. It is either “I” or
“He”, “I” or “Baba”. That is the real determining factor in assessing
the level of devotion.

Let’s take a more careful look.

Suppose a person thinks, “I want to become a respected leader, but of
course I love Baba.” Anyone thinking like this is not a true bhakta.
Because their egoistic desire of wishing to become a great leader is
more than their love for Him.

Likewise if the mind is full or dominated by any similar desire: “I want
to become a millionaire”, or “I want to meet someone from the opposite
sex”, or “I want my boss’s job”, or “I want post and prestige”, or “I
want to vacation in Switzerland”, or “I want to become Purodha
Pramukha”, or “I want to be respected in my town”, or any other such
desire, then to the degree that desire is existing or dominant is the
degree to which, “I am not a devotee”.

Because the “I” is dominant and not “He”.

That is essentially how it works. “I” and “He” cannot co-exist as the
human mind is one.

One is imposing my desire about His desire.

This does not mean that one must give up everything of this world,
such as a job, or house, or family, only it means that one
should live in this world in service to Him.

I should continue doing my duty – doing my job and serving my
family – all in service to Him, not in pursuit of my own
petty desires. This is objective adjustment.

Objective adjustment does not mean forgetting Baba, it means
keeping Him as the Supreme Subject in all one does. The I-feeling
of ego should never dominate. Many get confused on this point.

Real bhaktas harbor only a single desire in their mind; regardless of
what they are doing they think, “I want to please Parama Purusa”. That
is their singular motivation and internal longing.

Any other subsidiary desire merely diminishes that state of true
devotion. Why? Because love is only one, not two or many. One cannot
simultaneously long for Baba and a higher post. Longing is one and a
person will naturally long for what they love most.

Thus every Ananda Margii must reflect, “What do I long for most? Baba
and Baba alone – or do I have other desire in mind?”

One cannot love two things to an extreme degree, only one. Some
confuse that they can have strong love for many objects, but that
is just a misnomer. There can be top-grade love for one entity.

Why? Because the cult of spirituality is the cult of pinnacled order.


This is the introspective self-test that everyone in AM must take. No
one can administer this test to you. Nor can you impose this test on
anyone else. This is for every sadhaka to think about internally – with
absolute honesty and sincerity, otherwise it will not work.

If others administer the test, one can get a passing mark by
their hypocritical behavior. One has to prove to Parama Purusa, that
I am devotee – not others.

One must consider, “Am I doing to please Him or do I have some other
competing desire in mind.” That is the essential question.

Everyone must know their own state of mind and mental longing. That is
the self test. Then one will know their level of devotion.

According to AM scriptures, devotion is everything, and one’s longing
should only be for Parama Purusa and for that reason one gets
human life, then we should be clear about our real
stature of devotion. One should know, “I have high devotion or low

No one should live in some dreamland state like the pauper who
internally thinks they are a billionaire when in fact they have not even
one penny to their name.

Similarly, no Ananda Margii should foolishly walk this earth thinking
themselves to be a great bhakta, when in truth they have so many other
worldly longings in mind.

When talking about highest devotion then mind can only love one. When
loving Parama Purusa then one cannot simultaneously have worldly love.
If you fall in love with worldly things side by side dreaming that you
are a great devotee, then your devotion is false and it will not help you.

That is why introspection is needed to fix oneself.

In this regard, no third party is involved in this self-test. It is
between you and Parama Purusa. In this situation, hypocrisy has no
value. Sincerity is needed.

Here Baba shows how worldly love cannot coexist with Divine Love.

Baba says, “Do you love your son? No, no you don’t love your son. You love
Brahma in the form of your son. By loving your son as a son, you cannot
love the Lord. Where there is the feeling of son, there is no Lord and
where there is the Lord, there is no son. Where you exist He does not
and where He exists you are no more.” (SS-1)

Jánhá káma tánhá nahiin Ráma, jánhá Ráma tánhá nahiin káma;
Dono ekatra nahiin miile ravi-rajanii ek t́hama.

Baba says, “When there is attachment to the mundane, Parama Puruśa is not
there; where there is Parama Puruśa there cannot be attachment – these
two things cannot go together, just as the sun and the night cannot go
together in the same sky.” (DKG)


By Baba’s grace He has given us devotion for Him by bringing us onto the
path. But one must not let that level of devotion be drowned out by
other crude desires. One must cultivate more and more pure devotion –
failing that one’s fate is bleak.

Baba says, “the worship of Brahma should be done scrupulously, or else you
will later regret and bemoan the futility of your life with the last drop
of your tears at your last hour. You should make your life worthwhile through
your sa’dhan’. How much can your worldly friends and relations do for you?
After your death your relatives may perhaps ask, “How much money has he left
behind?” Your friends may go to the crematorium and indulge in flattering
reminiscences about you. Your husband or wife may cry for you for about
ten or twelve days and then regain their normal composure. Your lot will
be only a profound sigh – a record of the futility and frustration of your
life. So do not waste your time lest you later have to repent.” (SS-3)

One must sincerely ask, “Do I long for Baba or something else like
money, name, or fame?”. Then one will know one’s true status.

At the same time, never miss the opportunity to ask Baba for more and
more bhakti. By His grace human life is a unique opportunity to come
close to Him.

One must realise, “I have been through so many animal lives and day by
day I am speeding towards my death. I must be practical and sincerely
advance along the path of bhakti. For that, I must think, ‘Am I longing
for Baba or something else’.”

Baba says, “There should not be any amalgamation in devotion. For example,
people mix copper in gold, but there should be no mixture in bhakti. Bhakti
should be shuddhá bhakti, unadulterated devotion; that is, there should
not be any covert desire in the mind. If there is a second thought, it
might be that that desire will be satiated; but Parama Puruśa will remain
unattained. The covert desire was your main desire, and devotion was a
show. This will not do.” (AV-1)

Baba says, “The object of Esana is Parama Puruśa and nothing else.”

“Ananyamamata visnormamata brahmasamgata”.

The Esana for other objects has to be channelized towards Parama Puruśa.
This will be the right Esana. And “Ananyamamata visnormamata brahmasamgata”
– that is love, that is Mukti. Hence, the correct Esana for men is Bhakti

“If a man wants to become a devotee of the lord but in the mind of his mind,
if he thinks that God will make him pass his examination – here the Esana is
not one but two. Here the work will not be done, “I want Paramatman and from
Him I want nothing”. When something is demanded from God the Esana becomes
two. Hence the time is completely wasted. Where this Esana is towards Paramatman
there it is known as Devotion. Where there is Bhakti there will be the success
in action and there will be victory for devotees.” (SS-20)




Baba says, “O’ human beings, don’t get scared, light is sure to come
after darkness.” (AV-1, p. 51)


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Date: 26 Sep 2009 16:19:39 -0000
From: “Liiladhar Karn”
To: am-global@earthlink.net
Subject: Self-Test


“Saba’re kari a’hva’n saba’i a’ma’r pra’n’…” – P.S. 2945


Here goes the clarion call to one and all. Everyone is my own; everyone
is my pra’n’a; everyone is close to my heart. We are all collectively singing the song in unison and moving towards the Goal– Parama Purus’a. Nobody should remain left behind. We should carefully see that nobody should cry in the society, remaining as downtrodden or as neglected one. We are all singing the marching song of life collectively, with one tune and one melody. There is no difference between one human being and another.Everyone’s desires, hopes, and inspirations are the same. We are all moving on one path with the inspiration of the great ideology, which will lead towards greatness…


In our Ananda Marga, Baba has clearly declared in countless discourses
that bhakti is the best. We have all heard or read how Baba proves the
superiority of bhakti over the paths of karma and jinana. The Ananda
Vacanamrtam series alone is filled with dozens of discourses along this

Naturally then, all in the Marga aspire to be top-grade bhaktas. Every
sadhaka wishes to consider themselves as a devotee. Invariably, though,
some fall in the category of being a karmi or jinani.

So the question is: How to tell who am I? How can we know what we are.

This letter is a “Self-Test” for determining how far one is a tried and
true jinani or not. The goal is not to judge anyone else, but to learn
more about oneself.

After all, if one thinks “I am a devotee” when in true sense
they are something else, like a jinani, then they are just cheating
themselves. No one should be confused about who they are.

All should be able to answer this question: “Am I a bhakta, karmi, or

Then one can best address one’s own personal growth and development on the
path. To get the proper answer, honesty is needed, as well as some
critical points detailed below.

(Note: For your ease and reference, after the signature, there are some
links to other postings defining a bhakta, karmi and jinani, according
to the standard of Ananda Marga.)


Some may foolishly reason that it is not important to know whether “I
am a jinani or not”. However, by reading Baba’s strong statements below,
it becomes quite evident that one should know whether or not they suffer
from being a jinani. Without knowing, one will be unable to take steps
to rectify the situation, in which case their efforts for spiritual
attainment will be totally wasted.

Baba says, “Unless a spiritual aspirant is able to get rid of these
defects [of jin’a’nam], the aspirant cannot be established in kevala’
bhakti [non-attributional devotion], which is absolutely essential for
the attainment of Parama Purus’a. The wise will, therefore, adopt such a
conduct as to save themselves from the evil effects of jin’a’na.” (AV-23)

Baba says, “In order for sa’dhakas to save themselves from the evil
effects of jina’na, they must learn how to get rid of those effects, and
thus preclude the possibility of allowing their jina’na to be converted
into bandhya’ jin’a’na [sterile knowledge], which is so much in evidence
among the intellectuals of today.” (AV-23)

Thus, no one should suffer the horrors of being a jinani. All must know
their true colour and advance along the path of devotion – that is the
only way. Being caught in the whirlpool of jinana only means ruining
one’s spiritual life, as Baba clearly warns above.

Thus everyone one of us in AM should know their own nature, and in
particular if one is a jinani or not.

This is self-test to be done internally. This is not about looking at others.


Typically we might classify a jinani as one who creates their own theory
or someone who thinks that “I know” etc.

But there is a more telling attribution of jinanis than that.

First and foremost, a jinani is one who accumulates knowledge only for
knowledge sake, and not for practical use.

This may sound unusual, but actually many do like this, including a few
in our Ananda Marga.

For instance, there are some who are eager to learn all the ins and outs
of sadhana only so that they can deliver a high sounding talk on
meditation – or write a fancy article. In their own life they have
absolutely zero desire to perform sadhana. Such a person is a classic

So one should all ask oneself: Have I ever done like this – even to a
small degree?

Then there are those who seek out all kinds of philosophical knowledge
about Baba’s teachings only in order to preach to others and impress
them. In their own heart, they themselves neither wish to apply those
principles nor do they even believe those precepts.

Once again, one should reflect and think: Have I ever done like this
– even to a small degree?

Then there is this dramatic characteristic of a jinani: Such a person
will vigorously lecture or convince others about points which they
themselves do not believe in their own heart. Yet they will preach those
words in order to gain the respect of others. Such a person is a classic

For instance, a jinani can give a big talk on samskara theory without
even an ounce of feeling in their heart that there is such a thing as
samskaras. Likewise, a jinani can deliver a resounding oration on Taraka
Brahma without even feeling in their heart that Baba is God incarnate.

And not just that, but jinanis can talk about asanas, diet, yama-niyama
etc, even when they themselves do not care about those practices.

That is why Baba Himself speaks so strongly and disparagingly of such

Baba says, “It has been observed that those engaged in the acquisition
of jin’a’na lose touch with practicality.” (AV-23)

They chase after knowledge merely to enhance their own prestige – not
for any greater good like social service nor for their own spiritual

So one has to frankly think about one’s own motivation for acquiring
knowledge and decide if “I fall in the above categories”, even remotely
so. If one does, then that means I am either a full-blown jinani,
or at the very least, jinan oriented.

Of course the proper approach to acquiring knowledge is to enhance one’s
ability to serve others and to practice in one’s individual life.
Knowledge for the sake of prestige etc is just a huge liability. No one
should walk around like this. They may posture themselves as being
smart, but in reality they are ruining their life.

Baba says, “The wise will, therefore, adopt such a conduct as to save
themselves from the evil effects of jin’a’na.” (AV-23)



Actually, these days many religious professionals are jinanis,
especially in the west. They read huge piles of books, preach the word
of god, but live a most ordinary or even degrading existence. In all the
dogmatic religions this happens – to some or more degree as most
religions have drifted far from whatever spiritual base they may have
had in the beginning.

Now many religious professionals preach & study to earn money or to
enhance their career – not to share what they themselves have practiced
and realised. And they get huge prestige for their knowledge.

Whereas in AM, devotion is the highest quality, but even then many fall
prey to jinana.

Please excuse me but we see this phenomenon with various Central Workers
and other top Dadas. They can gracefully deliver a phenomenal lecture on
the importance of Guru and dharma – or so many other topics – yet when
they leave the lecture hall or the book signing, they pay little heed to
Guru’s teachings. They have little or no desire to practice those divine
words in their individual life.

This is the classic sign of being a jinani.

So in our own everyday life, one should pay heed and evaluate what one’s
aim is in gaining knowledge. If it is for anything else other than
serving others and practicing, then that accumulation of knowledge falls
in the category of jinani. Then one is seeking out knowledge for
selfish reasons: prestige, ego satisfaction, social standing etc.

In that case when one gains knowledge one will think, “I am great,
I know so much.” When in reality as sadhakas, one should think that
Parama Purusa is great. After all, all one’s energy comes from Him, without
His divine force, no jiiva con do anything. So it is foolish to think that,
“I am great.” Buttragically this is the classic jinani mentality. They forget
Parama Purusa is doing everything and instead believe that they
themselves are grea. In that case it is extremely difficult if not impossible
for one to surrender to the Supreme. And without surrender, spiritual
success is nothing but a distant dream. Thus one should not fall prey to a jinan
oriented mentality. That is disastrous.


Learning or acquiring knowledge is only useful and beneficial if (a)
done to serve Parama Purusa and His creation and (b) applied to one’s
practical day to day existence.

Beyond that the gaining of knowledge is nothing but a liability and
turns one into a jinani.

Rather we are to follow Baba’s below premises.

Firstly Baba guides us that bhaktas are to use their knowledge and
skills for service only, and not to enhance one’s prestige as jinanis do.

Baba says, “When devotees serve the universe they do it with the feeling
that they are serving the manifestation of Na’ra’yan’a only to please
Him…The direction of Jina’nii is not working here.” (SS-19)

Secondly, Baba guides us that learning and knowledge only have value
when applied to our own way of living.

Baba says, “Educated are those who have learnt much, remembered much and
made use of their learning in practical life.” (PNS-18)


We all want to get success in spiritual life. So one should all honestly
consider one’s own status and motivation. What is my aim in acquiring
knowledge. How sincere am I to practice what I have learned. Or do I
fall in the category of the jinani – the person who acquires knowledge
merely to show others? If so then maximum efforts should be made to
remedy this.

And it is possible to rectify one’s status. Someone who is a jinani today
will be a great bhakta in the future. All are on the move and the sooner
one knows their own status, the faster they can move on the path
of devotion.

Sometimes people think jinanis are only those who are scholarly. And
while it is true that scholars are prone to the path of jinana, in
addition, anyone seeking knowledge for the sake of petty gains (ego,
bragging rights, prestige, status) is certainly a jinani.

With a little bit of honesty one will can easily discern where they stand.
This is the self-test we should administer to ourselves – today. We should
not waste any time. One should find out: What am I.


By Baba’s grace, all have the potential to walk the path of devotion –
nay speed ahead on the path of devotion. No one should get glued to the
path of jinana, neither knowingly or unknowingly. The above test can
help address this.

Baba says, “You are not a small or insignificant human being, you are
the very child of Parama Purus’a. It is your birth right to be
established in the immortality of infinite life. Keeping this supreme
fixed in your memory, proceed to the supreme goal with utmost devotion,
and you are destined to attain the greatest fulfillment.” (APH-4)







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