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Path of sadhana and role of emotion and devotion


This email contains three sections:
1. Posting: Path of sadhana and role of emotion and devotion
2. PS #726: Complaints of a third class devotee to Parama Purusa
3. Links

Path of sadhana and role of emotion and devotion

Is one's heart-felt feeling grounded in emotion (selfish sentiment) or devotion (divine love)? Is it toward the fleeting temptations of this world or toward the permanent abode of the Divine?

Here we should all understand that emotion carries the same meaning as sentiment, selfishness or preya (mundane attachment), while the term devotion reflects ideology, universal welfare, and shreya     (Supreme benevolence).

Both emotion and devotion are based on one's inner-heart desire - both bring a person to tears - but the result of these two flows are dramatically different.

What moves a person and makes them cry: Emotional upheaval or devotional bliss. As Baba guides us, tears come for different reasons.

Baba says, "When you are in joy, tears will move like this [indicates a tear curving from the outer corner of the eye down the cheek]. In Saḿskrta it is called “Ánandáshru.” And when you are in pain, tears will move like this [indicates a tear falling straight downward] – in Saḿskrta it is called “Shokáshru”." (1)

Fleeting nature of decisions based on emotion

Tears of devotion will always reflect joy and lasting happiness whereas tears based on emotion often stem from sadness and loss.

More than anything else, here is an opportunity to reflect back on life to see what kind of choices were made. By viewing the past, one can understand if their life choices were motivated by emotion or devotion.

Those decisions based on emotion or sentiment, that seemed so urgent at the time, do not give us long lasting positive results. A person gets excited and buys a new computer only to see that within one year it is already outdated and he no longer thinks it is so special. And there are so many other examples of the short-term satisfaction and fleeting nature of decisions based on emotion.

In contrast, those life choices based on devotion or divine love result in long-lasting benefit and gain. The glory and permanence of those decisions never diminish - they remain for the entire life. The decision to take initiation into Ananda Marga sadhana is one such example. This devotional choice lasts an entire lifetime and more, by His grace. Plus there are many other examples.

After reflecting on the past and learning from those situations, by His grace one should take the firm determination that from today onwards all decisions will be based on devotion. Then their life will be sterling and sweet, and their future will be bright and joyful.

How heart-felt feeling is important

We have to remember that nobody does anything in this world due to logic and reasoning alone.

For example, if someone reads about an earthquake in the newspaper, based on that information alone they will not do anything. They have the knowledge but that logic is not enough to move them into action. Whereas if they have a loved one in that earthquake zone then quickly based on that heart-felt feeling they will jump into action.

It is only when a person feels an internal, heart-felt urge that they move from their spot and proceed onward toward their cherished goal.

Most every decision in life is fueled by the heart-felt feelings of either emotion (selfish sentiment) or devotion (divine love). We should clearly understand and recognise the difference between the two.

Whether it be a mother rushing her child to the hospital in the middle of the night, or one young boy rushing to get sweets with his friends, or margiis running in the scorching heat to go see Baba for reporting or sadhakas sitting amidst a swarm of mosquitoes in Tiljala as they wait for Baba, in all such cases people only act and achieve something when they have an inner feeling or propulsion toward their object of ideation (goal). That is when things get done - otherwise not.

So all have some kind of heartfelt feeling - everyone gets moved in one way or another.

The key point of the equation is the nature of one's aspiration. Is one moved by emotion or is one guided by devotion. One of these two heart-felt feelings is at work. And it is this grand differentiation     that determines greatness.

Emotional or sentimental decisions do not last long
Let's take a look at the difference between emotional decisions and devotional ones in the practical sphere.

Tragically, many get caught up in the fleeting allurement of emotional desires.

For instance, in the heat of the moment some rush into getting married only to find themselves later running to divorce court. Why? Because it was emotional attachment, just their own selfish desire. And the proof is the short-lived nature of the event. Emotional or sentimental decisions do not last long.

Here's another one. How often are people in a hurry to buy an alluring product only to throw out or give those things away a few months later. All because the appeal of that item has drastically diminished in their eyes. Yet when they bought it they "had to have it."

In all such cases their desires are little more than emotional ties based on self-interest. They cry for those mundane things only to soon change their mind and wish for something else. This is all pure emotional attachment, not universal welfare.

Look back and see how lives have progressed

Just as a child may shed many a tear in order to have a particular toy, only to then drop that very toy out of disinterest and cry for something else.

Here the key point is that when one's longing or desire does not have a lasting quality, then that longing is based on emotional or selfish attachment.

By this basic formula, each and every sadhaka should look back and see how their own lives have progressed. The things that have come and gone from their lives were based on emotional attachment and those things that have stood the test of time are rooted in the firm foundation of devotion.

However, at that point in time, nobody thinks that their emotional decision was a silly choice. It is only later that they understand that their choice was poor and that they were merely running after useless or petty things.

When bound in emotion then one's brain is not working properly

This entire scenario can also happen in another direction as well. Sometimes people active impulsively and abuse another person verbally only to reflect on their poorly chosen words later and regret what they said. This type of circumstance is also a product of emotion or selfish sentiment.

The point being that when bound in emotion then one's brain is not working properly and one cannot recognise what they've really done until later when the mind has calmed down.

So everyone should briefly look at their past - and learn from it. One should examine the things they emphatically longed for, and evaluate where life is at present. In this world, people want to run after something but as a sadhaka one is to ensure that what they are running after is permanent, i.e based on devotion.

Frustration and sadness

 never enter the mind of the sadhaka

When one's heart flow is grounded in devotion that is permanent. It will stick with them their entire life and lead one up to the Goal. Then one's commitment for that ideal is rooted in a deep devotional longing that will fuel the journey onward.

Frustration and sadness never enter the mind of the sadhaka because their longing - their attachment - is for the Supreme.

A person is quick to toss aside mundane allurements and electronic gadgets due to the emotional nature of the attraction. Whereas when one is involved in devotional pursuits, with the sole motive to please Parama Purusa like sadhana, social service, and ideological work, then the sadhaka will continue in those endeavours their entire life. Those projects will go on and on and never lose their appeal because the motivation behind them is devotion or with sole motive to please Parama Purusa because Parama Purusa is eternal.

Thus there is a world of difference between emotion and devotion. The first is fleeting and inviting misery and the second is lasting and will lead one to greatness, i.e. a life of service for the Supreme.

When it moves haphazardly, swept away by whim,

it is called “emotion”

A yogic monk sheds tears in dhyana sadhana. Are those tears based on emotion or devotion. Some may think that the sannyasi is just being emotional, but in truth his attachment is for something permanent. It is not a fleeting desire but rather a deep link with Ista and adarsha. The sannyasins flow of heart is aimed toward the divine - his tears are out of devotion. His desire is based in shreya, benevolence And that’s why it leads to eternal peace

This crystal clear distinction often gets muddied in the eyes of the casual observer when actually the difference is quite stark.

Here is how Baba describes it in His historic June 1990 DMC discourse, "The Cult of Spirituality."

Baba says, "When the mind moves along a particular track or follows a particular discipline in a methodical way, this is called “devotion” or bhakti; but when it does not follow a particular method, when it moves haphazardly, swept away by whim, it is called “emotion”. This is the fundamental difference between devotion and emotion. You must know this clear-cut silver line of demarcation between devotion and emotion." (2)

Thus Baba guides us that there is a heaven and hell difference between emotion (selfish sentiment) and devotion (divine love). Even then, when people see another's tears, they often get confused and misunderstand the reason behind those tears.

As a sadhakas, one should clearly understand the difference between emotion and devotion and be able to apply it to daily living. One should understand to what degree their life was shaped by emotion (preya) in the past as well as ensure that in the future one wholeheartedly sticks to the path of devotion (divine love).

Baba says, "The wise do not absorb themselves in the glitter and glamour of the fleeting entities of this transitory world." (3)

If emotion runs to Supreme Entity that is gold -

the most precious thing

Commonly people know about sentiment. Mental pull towards any object is sentiment. In this letter many examples have been given. Sentiment is not stable - it rushes from A to B and then to C. Those who are more emotional cry meaninglessly. Or they say something which later they themselves feel was silly.

When people direct their emotion to mundane things then they get dejected after some time because those things are very temporary. Their existence is not long-lasting and cannot bring eternal peace; so people get frustrated. The case with Parama Purusa is just the opposite. As much as your emotions flow towards Parama Purusa, that degree of enjoyment, or more, you will get. And when you are completely involved with Him then that is the state of bliss.

By this way one can understand that a strong mental flow to any worldly object is just emotion. But that very emotion is key to spirituality. If that emotion is goaded towards the Supreme Entity that is gold - the most precious thing. That is why Baba says that if people would run towards Parama Purusa with the same vigour that they run for name, fame, power, post, and money, then they will get     everything.

Emotional feeling for Parama Purusa is devotion. Devotion is not something utopian. It is very practical. Intellectually, it is easy to understand and if one does  sadhana then it becomes real in their life. So when one has an emotional pull towards Parama Purusa, then that life has become successful. The mind will be filled with bliss as Parama Purusa is bliss personified.

In Him,

Note 1: No way to win with emotion

Here below Baba reminds us that one can never attain lasting happiness by lusting after selfish mundane longings - rather that will only bring us sorrow.

Baba says, "The transitory or temporal objects will come and go; sometimes they will make you laugh and sometimes they will make you cry. No matter how endearing the temporal things be, one day they will surely and undoubtedly leave you in the lurch, and abjectly beggarly." (4)

1. Ananda Vacanamrtam - 12
2. Yoga Psychology
3. Ananda Marga Idedology & Way of Life - 5
4. Subhasita Samgraha - 3

== Section 2 ==

~ Complaints of a third class devotee to Parama Purusa ~ 

Prabhat Samgiita Intro: To accuse Parama Purusa, one must have some type of relation with Him. If one does not have a relation with a particular entity, then one cannot accuse them. Only when a relation exists can you accuse someone.

This following song is the expression of 3rd class devotees. Such bhaktas are better than atheists in that they have a relation with Parama Purusa and they are communicating with Him; but, their mind is not elevated. So they cannot think above mundane loss and gain.

At some point when their sadhana deepens and they grow, then they will forget about all these mundane questions. Because when one's relation with Parama Purusa is very high, sadhakas only accuse Parama Purusa to gain His proximity. Such a person is a 1st class devotee. They do not not accuse Parama Purusa about any mundane loss or gain, happiness or sorrow. Just they want His closeness.

Prabhat Samgiita is for everyone so it offers all kinds of colours and shades. This song is for 3rd class devotees.

"Toma'r ka'che a'ma'r prashn, shono ogo bedaradi... (P.S. 726)


O' Parama Purusa I have a few questions for You. Please listen: O' "unkind" one.

What a liila You have made. When infants are born, why do they cry? Why did You not make it just the opposite. Do You think that if they were born smiling then they cannot survive. When You create everything by Your mere thought, then why don't You make it that so that everyone is always laughing, full of smiles, and feeling happy. Please tell me O' "unkind" One.

The tender new flower blossom gets bitten by insects and destroyed. Such an “unkind” liila You play. You fill the heart of the sweet, tender flower with nectar but that very nectar is eaten away by the ugly black bumble bee. Why like this? Why don't You do the exact opposite.

When smiles and laughter bring new charm & rejuvenation into the life, then why is it not available in the market? Why is it that the small little baby, which is as tender as a flower, cries bitterly all the 24 hrs. Such a painful liila You have created. Why do You not make them smile always.

O' Parama Purusa some more questions are there.

You have created this entire creation then why all this disparity. A small few are enjoying their dainties and delicacies while others are starving without even a plain meal to eat. Why like this. Why create dainties and delicacies when You don't give them to all.

At the time of the evening sunset, everything is very beautiful, charming and so attractive; but within a very a short span of time it is lost in deep darkness. Why do You not allow this sweetness to last forever.

O' Parama Purusa, it is the cosmic truth that You are eternally living with each and everyone through Your ota and prota yoga. In spite of this, why does the mind often go in a negative direction. Why like this? Why don't You do just opposite.

O' Parama Purusa, O' "unkind" One, please reply to all these questions...

Note for Prabhat Samgiita #726:

[1] Such complaints are foolish, even sinful

“I have already said that the Sádhaka's sufferings are caused by the Saḿskáras which one created oneself. One should therefore not be afraid of experiencing these reactions or accuse Brahma of injustice on this account. Humans very often complain, “God, so you had this in store for me. Is this my reward for so much worship and so much charity?” Such complaints are foolish, even sinful. At the time of suffering a Sádhaka should reproach himself for his past misdeeds and refrain from evil actions in order to avoid more suffering in the future. Everyone should bear in mind that as long as the fire of woes is not extinguished – so long as the Saḿskáras are not burned one has got to suffer. That is why I say you must not find fault with others because of your Saḿskáras; they are merely the reactions caused by your own mistakes and misbehaviour.” (1)

1. SS-2, The Intuitional Science of the Vedas – 1

Note: If you would like the audio file of PS #726 let us know.

Which One is First

Date: 29 Nov 2009 16:07:38 -0000 From: "Parashram Laghate" To: Subject: Which One is First Baba "Lukiye path cala' ekii liila', lokalocane keno na'hi a'so..." (P.S. 3698) Purport: Baba, You are Ajana Pathik, You go on and on moving all about but in Your journey You always keep Yourself hidden. You move around secretly. Baba, You do all the things but nobody can see You; You do not like to come within the field of vision. To whom You love, they want to search You in their mind; they want to hold You in their heart by the process of shravan, manan, niddhidhya'san & dhyana. But You do not care and You do not like to be seen. You go on moving secretly. Why like this. Why is Your style so jagged? You do not like to move around following the straight, clear-cut path whereby everyone can see You. That type of movement You do not like. The eternal truth of straightforwardness which has been established since ages, even a wee-bit of that You do not follow in Your movement. Rather everything You do in hidden fashion; and that is no good. It may be also possible that my understanding is not complete so that I do not properly comprehend You. Baba, by the ordinary measuring scale You are immeasurable. If anyone wants to understand You and get You, then You escape and never get held. And remaining distant, You just smile. Baba, what type of liila is this. You go on doing everything while remaining hidden...
Namaskar, I learned one very good point at a seminar program some time ago in our bhukti. There were some meaningful things I learned; you may be aware of these things already. But because it was new for me, I thought I will write them here. In the asana teaching class, during the point about do's and don'ts, one point had been discussed which is a significant one. Tandava and kaoshiki should be done before starting asanas. That means after doing half-bath and other preparations, first kaoshiki should be done for a sufficient amount of time (a few minutes) until one gets tired. And then tandava should be done accordingly. Then after a brief rest, asanas should be started. This was all quite new to me.In the past, I was doing the opposite. First I was doing asanas and then after that kaoshiki and then after that, tandava. And finally, massage and shavasana. And then, waiting minimum 15-20 minutes. Then if I was hungry, then I used to take food. I want to make it more clear, what my routine was up till now. Before starting asana, I usually finish sadhana. Whatever time I dedicate for that. So first of all sadhana, all the lessons. And then asanas according to the guideline of acaryas. And finally kaoshiki and tandava. This was my sequence. So the new point was, that the practice of dances should be done first - kaoshikii then tandava - and then asanas. This should be the cycle. I was not practicing in this fashion, so naturally I was curious. What is the reason why tandava and kaoshiki should not be done after asanas. Then Dadaji replied, by asking one margii to read this following rule of asanas from CC-3, rule #18. Baba says, "It is not prohibited for the practitioner of asanas to practise free-hand exercise, running or sports, but just after asanas all these are prohibited." (CC-3, p.26) This above asana rule from CC III leads in that direction. The spirit of this point is that tandava and kaoshiki should not be done after asanas. Dada continued, "The definition of asana is "Sthir sukham a'sanam": That is, 'The posture by which one gets composure'. As, Baba says in Caracarya-3, "Asana means 'a position in which one feels comfortable - 'Sthirasukhama'sanam.'" (CC-3, p.23) Describing about asanas Baba says, that if you do some asana, then remaining in that very posture is not difficult - rather it is calming. Such is the nature of our asana practice. Altogether asanas are a practice when the breathing is normal, not very fast. The limbs are not moving fast. Everything is done in a very calm and quiet way. It is not like running or jumping, or fast exercise. So two divisions are there. One is soft exercise like asana. And one is fast like running and jumping, and many more. Whatever glandular effect kaoshiki and tandava has, that is a different issue. But these dances have a different quality than the peace and tranquillity and smoothness of asanas. Because when doing kaoshiki and tandava also, the breathing goes very fast and the body gets tired quickly. Whereas in asana, the practitioner does not get tired. Especially those who practice asanas regularly realize this fact. According to the CC-3 rule #18, kaoshiki and tandava should not be done after asanas. The best is that kaoshiki and tandava, one should practice prior to asanas. Dada concluded like this. After listening to this in-depth discussion, I was convinced. Since then I am practicing kaoshiki-tandava, and then asanas. This sequence I follow. You may be practicing asanas since 20, 30, or 40 years or more. What is your experience - what have you been doing? Baba's teaching is timeless. We should read this following one. Baba says, "Without attaining all-round purification it is impossible for a sadhaka to experience real spiritual ideation. On the path of spirituality, bhava (ideation) is the main factor." (DT-2, p.51) Namaskar, Parashram Note: Dada was also giving the difference between asana and mudra. Asana and mudra are both soft exercise. But if the posture is difficult, then that comes in the category of mudra. Just like lotus posture. Padmasana. It is not mudra. It is an asana. Those who practice can sit for a long time. But, mudra is completely different. You have to do constant efforts to remain in mudra. For example, udha'yan mudra. For that you have to constantly pull your belly inside. It is constant effort. It is not like asana.
*************************************** Sadhana Tips
Baba says, "While doing spiritual practices (meditation) when the aspirant is required to direct his mind toward Parama Purus'a, then one must not move, or walk, or practice sit-ups, push-ups etc. One's physical body should be motionless." (APH-5, p. 345)

Carya'carya Opposes Expulsion

Date: Sat, 28 Nov 2009 07:13:01 -0000 To: AM-GLOBAL From: J.Young Subject: Carya'carya Opposes Expulsion Baba "A'lor pathe je eseche a'ndha're se hoy na' ha'ra'..." (P.S. 996) Purport: Baba, those who are treading the divine path never get lost in the oblivion of darkness and staticity. Those who are smiling sweetly, their life can never be like hell-- surrounded by the agony of suffering and crying. Baba, here along with me, You are and I am. And Your love has bound me. In result I have lost everything else. Those who have ascended onto the path of hope and optimism never get lost in hopelessness and pessimism. Baba, by Your grace You have come with Your sweet smile riding Your chariot of panoramic colors. By getting You, the whole universe is purified; everyone's existence has become successful... Note: We are extremely sorry to hear about the recent tragedy surrounding our dear elder brother Dada Parmeshvarananda. By Baba's grace, Dadaji was saved otherwise he could have been killed. We wish Dadaji and very fast recovery back to 100% health. - Eds.
Namaskar, Each and every Ananda Margii knows well that ours is the path of unity-- where all live together as one human family. This is Baba's divine decree. So the entire AM philosophy is moving in this singular, unified direction-- including all of Baba's teachings of Caryacarya. Unfortunately a few do not understand and have gone on to wrongly pronounce that parts of Caryacarya can be used to divide the society by supporting the dogmatic expulsion theory. They think that taking away someone's acaryaship or revoking their certification means that the particular worker is therefore expelled. But that is not at all the case. In a nutshell, losing one's acaryaship or taking away their certificate only means that the specified worker may no longer-- temporarily so-- be allowed to perform initiations or teach various sadhana lessons etc. On the whole though losing one's 'ship' has no bearing on their existential standing as a worker. That is: One will continue to hold their usual post and engage in all kinds of organisational duties and social functions etc. So there should not be any confusion about this. None should think that losing one's certificate means that they are therefore an ex-wt or a so-called expelled worker etc. It is not at all like that. In truth 99.9% of the workers do not even have a certificate-- nor is it needed in the true sense. With our rational minds we should properly understand Baba's guidelines about this and set the record straight.
In chapter 40 of Caryacarya part 1, Baba has beautifully issued one special mandate to help maintain the standard of all acaryas. There Baba guides us that if any tattvika, acarya, or purodha "is unable to discharge his respective duties" then their 'ship' or "certificate" can be taken away. That means if one is not properly fulfilling their responsibilities as a tattvika then they may temporarily lose their tattvikaship. And the same is the case with acaryas and purodhas; they can lose their acaryaships and purodhaships. That is what the rule states. And this is exclusively done with the benevolent motive to bring those WT's' back up to the proper standard. It is not designed as a mechanism to "expel" anybody. All in all, it is just like how medicine is prescribed to cure a problem and make the patient healthy and normal again. That medicine is not meant to kill anyone. Same is the case with the taking of a worker's various ships. That procedure is done to make that Wt a better worker, not to permanently terminate their role as a Wt etc. That is not the aim. So taking away one's ship's is not designed to expel that worker. The proof is that on many occasions Baba Himself with His Supreme Benevolence has revoked the acaryaship or purodhaship from various workers but that did not mean they were expelled. Rather over that period those Wts maintained their usual close link with the organisation-- trying hard to fulfill all their normally assigned social duties etc. Therefore none should think that any aspect of Caryacarya-- such as chapter 40-- is meant to go along with the dogmatic and divisive tactic of expulsion. The two are not at all related. Following is more about the solid organisational standing of those workers who lose their various 'ships'.
Here it should be clear to all that the concerned individual who has lost their acaryaship will continue to function as a WT and engage in all their social work and simultaneously strive to do all their allotted duties. Indeed they even maintain their same posting. If they are Regional Secretary they will remain as RS; and if they are a Sectorial level Prout worker they will keep that very post. So whatever posting they have, they will keep. This is the system as per Baba.
By this we can understand that such persons who lose their 'ships' are still very much a part of the organisation and are expected to participate in all types of functions from the weekly dharmacakra to various types of organisational activities. So they are still very much involved and an integral part of the collective Marga flow.
So if someone loses their 'ship', such as their acaryaship, it does not at all mean that they are therefore expelled. That is not at all the case. In fact, 99.9% of the time when one loses their ships then those around them are not even aware that that individual lost their ships. Because that concerned worker is still involved in all their normal duties. Actually it is only evident when one loses their avadhutaship for the simple reason that the colour of their lungi changes from orange to white. So then obviously others are aware that the person temporarily lost their avadhutaship. Because their external dress is different-- not because their way of life is different. That is if one of the other ships is lost then others do not even know. Because the dress stays the same, as does one's regular routine.
Qualitatively, by losing their acaryaship it simply means that during that period those persons may not do certain things that are the speciality of an acarya-- such as teach the various lessons of sadhana. That is the main thing one cannot do if they lose their acaryaship. But they can participate 100% in all the collective functions of Ananda Marga and keep the very same posting which they had earlier. So there is no question of their being expelled from Ananda Marga. That is not at all the case.
Many may recall the time in October 1990 when Baba Himself withdrew the 'ships' of so many Central Workers-- around one dozen or so. He took away their avadhutaships and acaryaships etc. This is a well known incident because during that time a large DMC was held and various Central workers like Keshavananda were moving around on the stage wearing white lungis. They were wearing their orange shirts but were wearing white from the waist down. Because their avadhutship was taken. This was the case with around one dozen Central Workers like Keshavananda, Bhaveshananda, Nigamananda, Mantreshvarananda, and so many others. They all lost their 'ships' and were moving around in white lungis that time, but keeping their same post etc. This all goes to show that when one's 'ships' are taken away then they keep their same posting and discharge their allotted duties. Per Baba's practical example this is how it works. Because that time in October 1990 when Baba took away their avadhutaship etc, then all those Central Workers kept their very same posts. Keshavananda even remained as Baba's PA. And they all participated fully in that DMC as well as all the related meetings and festivities etc. So there was no question of their being expelled from the organisation. It was not at all like that. Only they were temporarily restricted from teaching the various lessons of sadhana etc. That was the main thing that was affected.
Hence, all in all, the whole procedure in Caryacarya about taking away one's certificate or 'ships' is a benevolent rule designed to rectify and improve a worker-- not alienate him. It is all done with the intention and hope that such deficient workers will succeed in overcoming their defects and ultimately regain their full status. In contrast, if for their groupist interests, those in the helm attempt to use chapter 40 of Caryacarya as a way to expel and marginalise any worker, then that is a clear-cut case of the misuse and abuse of a good rule. And that cannot be tolerated.
As the divine Sadguru Baba has come to form that one, singular human society where there are no outcastes and all are part of the same collective flow. And all the teachings of Caryacarya are working in this same magnifcent direction. Baba says "The unity of Ananda Margiis should not be allowed to be jeopardized for any reason. Unity should be maintained even at the risk of your life." (Caryacarya-2, 'Society', pt#13) By His above teaching and indeed on numerous occasions in Caryacarya itself Baba directs us to from that unified humanity where there is no possibility of expulsion. Baba says, "The meaning of the sam'gacchadhvam' mantra should be realized in life. Always remain united. Solve all problems, big or small, with unity. Consider misfortune of one as the misfortune of all, an injury to one as an injury to all." (Caryacarya-2, 'Society', pt#34) Here is another of Baba's divine decrees from Carya'carya. Baba says, "Do not allow distinctions to crop up among Ananda Margiis. Unity should be maintained even at the risk of one's life." (Caryacarya-2, 'Misc', pt#3) And indeed throughout the entire AM philosophy the idea comes again and again that we are to form that one human society where no one is declared an outcast, shunned, or excommunicated etc. Such dogmatic beliefs and dirty terms are the very things which Baba wants to wipe away by creating one human society. And His divine teachings of Caryacarya echo this same noble endeavour.
The crude and sinful act of expulsion has no redeeming quality. Expulsion is fundamentally against the neo-humanistic teachings of AM philosophy. Thus there is no place for expulsion in our Marga and Carya'carya certainly does not condone such heinous acts like expulsion. The sooner everyone in our AM family understands this truth, the better it will be for all. So those who are having trouble incorporating this point into their outlook should quickly seek help from others. And if we see that such and such person is not getting it, then it is our duty to bring them on the right path.
By and large we should take an important lesson from the post-1991 AMPS history. Because Baba has pointedly warned us that expulsion is such a divisive tool which leads the outcasted party to revolt and consequently divide the humanity. Baba says, "Suppose somebody is suspended from his job. In his mind the seeds of revolt germinate. He files a court case, contacts so many people, organizes a demonstration, etc. That is the natural reaction to suspension." (AV-3) Unfortunately since 1991 various groupists have issued so many dogmatic expulsions and this is itself the very cause of the splitting of our Marga society. So we should learn from this mistake by correcting it and not repeating it again. We must overcome and rectify those wrongful expulsions and form one monolithic AMPS society.
By Baba's divine grace the whole humanity will embrace the concept that we are all one. With that neo-humanistic outlook we will all live harmoniously side by side-- together. Baba says, "So the important thing is that all are the progeny of the Supreme Progenitor. According to this, there will be unity in the physical stratum, and so will there be in the psychic and spiritual strata. But to strengthen this unity yet more, there is one more factor which should be there, and is there - that factor being the common goal for all the children of the Supreme Father - the merger of all in Him. All have come from Him and are in Him; therefore, all people will have to live together." (Disc on MHB: 'Planning for the Mahavishva') Namaskar, Jagatmitra
Here in His below teachings Baba warns us about how the various dogmatic religions issue crude edicts and decrees which divide humanity. Baba says "Notions of vice and virtue, codes of justice and scriptural texts - which are claimed to be the word of God - have been formulated by different religions to further vested interests. Those who oppose the scriptures or the system they propound are subject to severe punishment. To socialize with a person of a different caste is a great sin and those who commit such sacrilegious acts will be excommunicated. They will have to make atonement according to scriptural decree, and sometimes the magnitude of their penance maybe the cause of their death. If they plead for a milder dose of punishment, the priests express their helplessness: one cannot defy the scriptures!" (PNS-7, p.52) Thus what is the difference when one religion self-righteously blasts someone on the point of caste and when one groupist regime uses their selfish agenda to oust and expel a Wt or margii. Answer: There is no difference; both are sinful.
In Baba's below teachings He guides us that all are part of the same human family-- and everyone should be made to feel included and part of that larger humanity. Baba says, "You should always be vigilant that not a single individual of our collective body is in the least neglected or ignored. Let not a single boy or girl feel within them that no one is concerned about them-- let not a single person be allowed to think: 'No one cares whether I have taken my food or not'. You must pay special heed to this." (PNS-14, p.4) Unfortunately if a worker or margii is expelled then they are just left alone to rot. They are forgotten about and left to die-- psychically if not physically. That is the hellish result of expulsion and that is why Baba has declared again and again that there is no place for expulsion in our Marga. Ours is a neo-humanistic society.
*************************************** 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)

Giving Thanks In Ananda Marga

From: "Karma Rasa"  
Subject: Giving Thanks In Ananda Marga 
Date: Fri, 27 Nov 2009 07:11:51 +0000 


"Maneri gahane tumi a'cho, a'cho prabhu sada' jege a'cho..." (4380) 


Baba, You are always remaining in the depths of my mind-- You never leave me. You always remain awake. You go on working day and night, beyond the time. You never stop. Baba, whatever You want to do, You go on doing. This whole expressed universe is Your eternal game. You are ever-present: beginningless and endless. You are ever intoxicated in Your divine flow. You are the Goal of everyone-- everyone wants You. You are remaining with one and all. Those who are trying to come close to You by their virtuous deeds and shravan, manan, nididhyasana, & dhyana, only they are able to come to You. Only they are able to realise You and have Your grace and proximity. Baba, You are grace-Personified... 

One time when Baba was going out for His field walk, many margii families had gathered round to see Baba as He came out from His house. At one point Baba lovingly gestured toward one of the margii children and the young child said, "Thanks." The child had obviously learned this from his parents. Baba smiled and gently said, "See, this young child is telling me 'thanks'." Everyone present clearly understood Baba's message: As His disciples and devotees, we are not supposed to offer "thanks" to Baba. This was the "hint" Baba was giving us that day, by His grace. That was the first and last time any of us ever heard anyone say "thank you" to Baba.

In our AM, we surrender to Guru, we offer our minds to Him, we sacrifice ourselves for Him, but we do not give "thanks" to Baba.

Baba says, "He knows everything that you know, and everything you do not know. Obviously there is no other way than total surrender to Him." (AMIWL-7)

Even during DMC, when so many margiis and acaryas would go on stage to receive a prize from Baba, then no one would ever say "thank you Baba". Instead everyone would lay prostrate to Baba in pranam or sastaunga pranam. In AM our standard is high, especially with regards to our relation with Baba. We are to give our everything to Him. In contrast, merely saying or giving "thanks" is something comparatively cheap or paltry.
This topic of "thanks" has come up because yesterday - the 4th Thursday of November - was "Thanksgiving Day" in the USA where "giving thanks" is looked upon as something very noble. During Thanksgiving in the US, people are giving their thanks in so many ways: To their Lord, to their faith, to their parents, to their friends and families, and to their communities. These are some of the ways the Thanksgiving holiday is expressed - as well as with lots of food and drink (tamasik).
However, in Ananda Marga, our approach is entirely different. With persons close to us, we have a relationship based on love and service. Due to feelings of closeness we do not say "thanks". Because we understand that the person helped us with their heartfelt feeling - not for any recognition or in hopes that we would say "thanks". As bhaktas, we are ready to do each and every thing for our close relations in service to the Supreme. This is internally understood - in that case there is no need to say "thanks", rather that would only demean the interaction & relation, as if the person helped you only in order to be "thanked". When in truth, the feeling and intent runs so much deeper than that. Of course, by your demeanor your close relation understands that you have respect and appreciation for their help and support - which goes far beyond the term "thanks". In our Marga, we only verbally offer thanks to those who are far or distant from us. Saying "thanks" is part of our social norms, but it is not something we use with those whom we feel a sense of intimacy and closeness. If someone whom we revere or if someone close to us does something for us, we will not say "thanks" - saying so will only brand that person as being distant. We only say "thanks" or "thank you" in more formal, business or distant relations. It is not used with close people and certainly not with Parama Purusa. Yet in the west, the Thanksgiving holiday and saying "thank you" is looked upon as quite honourable. This is used even between very close persons. Perhaps because the concept of service is less understood or because the relationship between family members is more distant, as people are more accustomed to living by themselves, not as part of a collective. Whatever may be, saying "thank you" is looked upon as something very gracious in the west whereas in our AM society it is not. We should all understand the ethic in Ananda Marga and at the same time keep in mind that many of the pseudo-culture holidays and festivals from the US - like Halloween & Valentine's Day etc - are being adopted by the rest of the world. This is sure to happen with Thanksgiving as well. We should be sure that we do not get affected; rather with a clear mind and heart we should be rationally grounded in our sentient manner. For all these reasons and more, this is a topic of importance for Ananda Margiis.
We should take Baba's lesson to heart and strictly follow the ethic in AM. With regard to Guru we are to offer ourselves, not our thanks. Baba says, "Remember, you have to offer your own identity – not money, rice plantains or other crude objects. The give-and-take of crude things is a business transaction. If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender. To attain that Infinite One with the help of your mental concentration and strength, you have to surrender yourselves." (AMIWL-4) By Baba's grace in Ananda Marga, we all feel a very close and personal connection with Parama Purusa. We do not feel any distance or gap. In that case in sadhana or anytime we ideate throughout the day, the inner feeling comes, "Oh Baba, I love you so much, I am ready to do anything and everything for You." Thus, when we are ready to give everything with Him, then merely saying "thanks" is just a tinsel-like expression. Our link with Him is quite personal and full of the desire to serve Him. It is His grace. In stark contrast, in many of the dogmatic religions, there is a much more distant feeling with their chosen Lord and worshipers commonly give thanks to the Lord when receiving food, pay raises, and other mundane things. So theirs is an entirely different, more external approach, both in the devotional and social sphere.
By Baba's grace, our link with Him is based on devotion, service, and the desire to please Him. We do not give thanks to Him, nor to our close persons. Ultimately all are actions are done in service to Him - as we try to fulfill our debt to Guru by giving our all.
Tasmae Shrii Gurave namah
"I surrender myself at your altar. Namah means to “surrender”. Namah refers to the process called “Namo mudra'”. It means that all my expressions, all my dexterities, which are expressed through my ten fingers, have been brought to a point. That is, I surrender along with all my capabilities, all my dexterities." (AV-3) Namaskar, Karma Rasa
When we are addressing or communicating with our close persons then by our unspoken behaviour and love we express so much more to them than by saying "thanks", but certainly with people whom we do not know very well, then according to our social norms, saying "thanks" is quite appropriate. Baba says, "You should offer thanks to someone from whom you are taking service (by saying, “Thank you”). (CC-2, 'Social Norms', Pt #1) Baba says, "When someone is inquiring about your health and welfare, you should offer your cordial thanks to the person." (CC-2, 'Social Norms', Pt #25)
****************************************** Could Not Work
Baba says, "Spirituality is the summum bonum of life in all its aspects." (I & I, 'Cosmic Brotherhood') Note 1: We all know that spiritual sadhana is the ultimate human activity and the be-all and end-all of human existence. It is the sweetest expression of life and by the grace of Parama Purusa it is this sadhana which transforms ordinary humans into divine beings. Thus sadhana has an extraordinary role in human development and progress. Unfortunately one or another crude and foolish people proclaim that sadhana is just like doing nothing. Or they tell that doing sadhana is not as important as doing crude mundane things etc. By their dull and obtuse expression, we can easily understand the extent of their realisation-- that it is zero. Indeed their hearts are like a stone in the river. Even though they are totally surrounded by Parama Purusa, due to their stone-like heart not even the tiniest amount of devotion can get inside. Their existence is not something desirable-- not at all. So we should never put any stock in such ridiculous claims made by such dry people. Instead always may we remember that it is dharma sadhana which brings one up to the highest point & glorifying stance of human existence.

Devotees of Jamalpur Days

From: "Rambabu Maurya" To: Subject: Devotees of Jamalpur Days Date: Thu, 26 Nov 2005 09:02:27 +0530 Baba "Toma'ke cena' na'hi ja'y..." (P.S. 2089) Purport: Baba, You are so loving and close-- even then it is not possible to recognize You. Just when I think that I have recognized You, then my consciousness gets completely enveloped by the Cimmerian darkness. Baba, Your divine Presence shifts from one extreme to the next. On the one side You are so tough and other times You are very soft and sweet. Baba, sometimes You are vehemently sounding Your sermons by the beating of the marching drum and blowing of the military trumpets; and on other occasions You are smiling sweetly and showering Your causeless grace with the flower pollen. Baba, such is Your beauty. O' Baba, in the end, in the lonely, isolated moment, I see that everything happens by Your grace. What You desire, that is what happens-- that is the final truth. O' Parama Purusa Baba, in Your grand Kingdom, everything belongs to You. I cannot boast that anything is mine; indeed to think that something is mine is a crime. Because everything is created by You-- this whole expressed universe is Your mental projection. Then how can I say that anything is mine. Baba, only You are mine; everyone is Yours. Baba, everyone longs for Your karuna'-- divine compassion. Baba, to recognize You is not possible without Your grace. Baba only with the showering of Your grace can one realise You-- otherwise not. Baba please grace me...
Namaskar, These days more and more Baba story books are coming whereby various Marga authors are giving their perspective. And still more publications are in queue since there are several hundred or even thousands and thousands of hours worth of recorded Baba stories-- a.k.a. Sansmaran-- on tape. So from various directions these stories will be coming into print. Yet for we Ananda Margiis, Baba's own guidelines about bhakti and devotion remain as our gold bar standard-- without which some simple persons might take fall into the current of those new Baba stories. Here are some excerpts from these various Baba story books; everyone can read and review these below accounts on their own to see how far they are running parallel with Baba's own pristine teachings.
Naginaji has written in Ananda Katha, "I have always been attached to the prestige of my status and so was very anxious to save my prestige. I was not able to get leave and go to Baba, therefore I wrote a letter about my problems to Him. I also wrote in the letter that I would prefer death to demotion and was least prepared to face a downfall in my rank." Naginaji posted the letter at the post office, and it reached to Baba. And then Naginaji tells, "At first Baba scolded me on my writing about my death. "You consider death to be a plaything." "Then He (Baba) explained how promotion and demotion are part of a service career and one should not be perturbed at these. He also told that attachment to the status of a post is wrong. He advised me that it would be in my interest to accept the demotion that was coming." "I (Naginaji) was not at all ready to accept this situation." Baba tried to convince Naginaji. Baba told, "This is a samskara of your past life and it would be best to suffer it." "Even so, I (Naginaji) was not ready to accept it." "Baba then began to coax me in the same manner as parents do when a child begins to insist on something." Naginaji did not follow Baba's suggestion and he (Naginaji) furthermore wrote, "I thought over Baba's words for some time and then it came to my mind that everyone in this world wants to rise. No one ever wants demotion."
As we all know Naginaji, the author of the above story, is one of those early Jamalpur sadhakas. And here is more background about that. Some margiis think that those sadhakas of the early Jamalpur days were great devotees-- that they were ideal. So thinking like this, they accept their fashion of doing as the proper way. As if everything that those Jamalpur sadhakas did was perfect or dharmic. But we have to watch and logically assess the situation and see how far their actions were truly ideal. The sense is a rational approach is always needed because otherwise a wrong conclusion misleads the entire situation. For example, in various communities many people blindly believe that everything their ancestors did was great. So with that feeling they follow all those dogmatic things done by their fore-fathers. All because they failed to use their own rationality. The key issue is that a wrong conclusion or following dogma is always problematic-- producing negative results. Keeping all of the above in view, here following is the next story for evaluation:
The below topic is related with one commonly known Baba's story during the very earlier days in Jamalpur. The scene is that Baba wanted to do an important demonstration and execute one very needed task for the welfare of all. Since Baba's central aim behind performing this demonstration was to protect humanity from the evil minded strategies of Stalin. So in gracious mood Baba lovingly expressed His desire to one sadhaka. Baba requested the sadhaka if he would like to do this. Baba was seeking his compliance and Baba comforted and reassured that sadhaka that everything would be okay. But the sadhaka in a very blunt and direct manner turned down Baba's suggestion-- he told Baba that, 'No I cannot do this'. Perhaps it should be made clear that this sadhaka was one important margii of those early days, who was initiated prior to 1955. In our AM society that sadhaka receives a lot of respect. So here follows that fateful part of the story where this sadhaka outrightly rejects Baba's important request. "Baba was sitting in the tiger's grave in Jamalpur.... Haraprasad Haldar (commonly known as Hara da, the father-in-law of Kinshuk) was with Him. There was also another person whose name was not known. Baba was discussing something with them. Baba then suddenly asked Hara da if he would like to experience death. Hara da was afraid and refused... Baba said to him that he had nothing to fear and that he would be brought back to life. Still he did not agree." Thus in gracious mood Baba is giving this sadhaka the extraordinary opportunity to comply with one great work. And Baba goes so far as to give full assurance & guarantee that all would be well. That 100% of His grace would be with him and the outcome would be auspicious. But still that respected Jamalpur era sadhaka refused Baba. But because Baba had a strong determination to execute His dharmic task so He did this work by the following way. The story continues like this. "Then Baba called a person walking past the tiger's grave wearing Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke to him in that language. Baba asked him to sit near the grave on the ground. He assumed special mudra (posture) with His hands. Suddenly that soldier collapsed on the ground. Baba asked Hara da to check his pulse. Hara da found that he was dead. Baba said that He was bringing a Vidhehi Atma or a body-less mind into that body..." Then after the great work of dharma was complete then Baba restored perfect health and life back into the soldier's body. The story continues: "He [Baba] then ordered the soldier to return to his own body. In a while there was again some movement in that dead body. A while later he woke up and sat... [And] after a short while he got up and walked away neither knowing that he was dead for a while or nor anything about all that had happened through the medium of his body." So this is one story which directly or indirectly guides us to always comply with the Lord's wishes. No doubt on the one hand when Parama Purusa desires then He gets work done by any way or any method. And that time Baba was forced into such a situation because that Jamalpur era sadhaka was not willing to cooperate. But we should pay heed to the inner sense and spirit behind all of this-- namely that that devotees should be ever-ready to respond to the Cosmic call of the Lord.
And these following teachings of Baba lead in that very direction-- that the best devotees are always ready to toss aside their unit desires and do anything and everything to please Parama Purusa, to satisfy His every request and comply with His every wish. Baba says, "What should be the nature of one's love for Parama Purus'a?.... those who are A-grade devotees will say, "We will establish a loving relationship with Parama Purus'a not so that we can derive pleasure from it, but rather so that He will be pleased thereby. Whether I get pleasure or not is immaterial." (SS-11) Then comes the famous story how the devotees of Vrindaban were ready to sacrifice their everything for the Lord. Baba continues, "There is a story that once Lord Krs'n'a fell seriously ill. Various medicines were administered, but the disease could not be cured. Many physicians were consulted but no one could diagnose the disease. Finally Lord Krs'n'a Himself was asked, "What is the medicine for this disease?" He replied, "See here, if any of my true devotees agrees to give the dust particles of his feet, only that will cure my disease." Then the sage Narada made a frantic search throughout the world to find such a true devotee, but as was expected, nowhere could such a devotee be found. Whomever Narada approached was shocked to hear such a proposal and protested, "How can we give the dust particles of our feet to the Lord? That would be the highest blasphemy, and for that we would be doomed into the lowest hell!" No such devotee as Lord Krs'n'a had suggested was to be found anywhere." "At long last Narada went to Brajabhu'mi, and there he explained the situation to the people. No sooner had they heard the news of Lord Krs'n'a's illness than they cried out in chorus, "Alright, we are ready to give our foot-dust for our Lord!" Flabbergasted, Narada asked them, "How can you say this? If your foot-dust is smeared on the forehead of the Lord, will you not incur great sin thereby?" The Brajabhu'mi replied unhesitatingly, "Perhaps we may incur sin thereby, and we are ready to enter hell for that. But if the dust-particles of our feet can cure our beloved Lord, that would be wonderful." This is the epitome of devotion, and to please Parama Purus'a we must develop this type of exclusive devotion." (SS-11) And here below Baba furthermore guides us that the greatest devotees live their lives with one goal in mind-- to serve and please Parama Purusa. Baba says, "The devotees with [the highest type of] kevala' bhakti in their hearts do not ask Parama Purus'a for anything...the devotee says, "I serve Him, I worship Him, because I want Him to get bliss from my devotion or service or worship. I don't want anything for myself. I want Him to enjoy the bliss." This type of devotion is called ra'ga'tmika' bhakti, and the type of devotee having this sort of non-attributional devotion is called a gopa.... 'A gopa is one who gives pleasure to Parama Purus'a, one whose very nature is to give pleasure to Parama Purus'a'." And there are so many guidelines leading in that direction that one should be ever- ready to always do anything and everything for Parama Purusa.
But unfortunately the sadhaka from that early Jamalpur era acted in such a way that runs contrary to the spirit of what a true devotee should do. Here again is that story where the sadhaka rejected Baba's request. "Baba was sitting in the tiger's grave in Jamalpur.... Haraprasad Haldar (commonly known as Hara da -father-in-law of Kinshuk) was with Him. There was also another person whose name was not known. Baba was discussing something with them. He then suddenly asked Hara da if he would like to experience death. Hara da was afraid and refused... Baba said to him that he had nothing to fear and that he would be brought back to life. Still he did not agree." "Then Baba called a person walking past the tiger's grave wearing Territorial Army uniform. He was a Bojpuri speaking person and Baba spoke to him in that language. Baba asked him to sit near the grave on the ground. He assumed special mudra (posture) with His hands. Suddenly that soldier collapsed on the ground. Baba asked Hara da to check his pulse. Hara da found that he was dead. Baba said that He was bringing a Vidhehi Atma or a body-less mind into that body..." "He [Baba] then ordered the soldier to return to his own body. In while there was again some movement in that dead body. A while latter he woke up and sat... [And] After a short while he got up and walked away neither knowing that he was dead for a while or nor anything about all that had happened through the medium of his body."
So these are some incidents from that Jamalpur era which speak about how some of those sadhakas behaved. At the same time, we should always remember that those who are fortunate & blessed, those devotees are always ready to follow the command of Parama Purusa. They have no personal desire rather they think that the desire of Parama Purusa is everything. Parama Pita' Baba Ki-- Jai!!! Namaskar, Rambabu
If people receive respect in the social sphere then that is one matter. But unfortunately often enough common people due to their own innocence and naïveté, they mix up social status with spiritual or devotional realisation. They confuse these two things. They think that 'he or she was this relation to Baba', or 'that way he was close to Him, or 'during that time he was GS or PA or xyz, & that is why he is great'. So in their simplicity people confuse that such social post or position automatically means that that person is a great devotee also. But this is not the case. For example, if we look into the history of the Mahabharata days then we see that the Pandavas had huge social status whereas many devotees of Vrindaban did not have such social prestige. But those Gopis had more devotion than the royal Pandavas. Baba reveals this very concept in not one or two but in several Prabhat Samgiita. In contrast, Baba hardly composed any songs related with the greatness of the Pandavas in the devotional sphere. By all this it is clear that social post has no bearing on the height or level of one's devotion.
These following quotes all lead in the same direction. That the highest grade bhaktas base their entire existence on giving pleasure to Parama Purusa. Baba says, "The final stage of bhakti develops in a spiritual aspirant. And what is that bhakti? What is that devotion? It is ra'ga'tmika' bhakti. "O God, O Na'ra'yan'a, O Krs'n'a, I love You. Why do I love You? Not for my own pleasure. I love You because I want to give You pleasure. I want my love to give You pleasure. That's why I love You." (SS-24) Baba says, "The highest-grade devotees say, "I want all my actions to give You joy. It's immaterial whether that brings joy or pain to me, it doesn't bother me at all. My only task is to give You joy". This is called ra'ga'tmika bhakti and is the devotion of the highest category. One should possess this type of devotion. "I will do those actions which will make Parama Purus'a happy, but which may or may not bring joy to me." Human beings should act in this way. (DKG) Baba says, "Only those sa'dhakas are great devotees who do not aim simply on attaining bliss but work for giving bliss to Para'matma'." (SS-19) Baba says, "Bhaktirbhagavato seva'." "I don't want anything from You, I don't want even to know You, I only want to serve You." Herein lies the excellence, as well as the superiority of Bhakti." (AVM-15) Baba says, "In the final phase of devotion, the devotee says, "No, no, no. I love You not because I get pleasure by loving You. I love You because I want that You should get pleasure by my love. That is, my love is just to give You pleasure, not to give me pleasure. In order to give You pleasure, I love You. I want nothing. And I don't want You -- I want that I should be Yours. I don't want You -- I want that I should be Yours." (SS-21)
Naginaji writes, "In order to prepare the constitution of this Samgha, some disciples gathered on the 25th December 1954." "In the room we spread a blanket on the floor and started deliberating on the constitution. On one side there was a small wooden bed with cushions on it. On that bed there was a photograph of Baba in varabhaya mudra, in a beautiful frame. Shri Pranay Kumar Chatterjee used to stay in this house and we were under the impression that this was his quarter. Baba had given demonstrations in the back room of this very same house during the previous month of November 1954. After some discussion the composition began and everyone asked me to write. I (Naginaji) started doing so under their dictation." "The writing continued for a long time. At about three in the afternoon I sought permission to go out for give minutes for a stretch. They sensed my need and asked whether I (Naginaji) was going out for a smoke. I replied in the affirmative." Naginaji continues, "As I was about to light my cigarette, Shrii Pranayji who stayed in that house, took away Baba's photograph to another room." Naginaji furthermore tells, "I lit the cigarette and after one or two puffs it went out. I tried to light it again, but meanwhile the last match burned itself out without lighting the cigarette." Naginaji continues, "Shri Deep Narayanji and myself (Naginaji) started towards Baba's place. When we reached there, we found Baba very angry. Just looking at His face we understood that this was His 'rudra rupa' or face of anger. I had never seen Baba in this mood before. Both of us therefore were frightened." "In this state of fear we tried to do pranam, but Baba said in an angry tone, "Get away"." "I was completely abashed." Naginaji concluded, "Baba said in the same angry tone, "Go from here now".
*************************************** Degraded Acaryas
Baba says, "Unfortunately so many so-called spiritual teachers are inculcating defective and narrow ideas in the name of spirituality to serve their own self-interests...These 'religious merchants' with their non-integral outlook-- want to divide humanity into different communities." (APH-5, p.301-02) Note: In the above teaching, Baba is indicating and making reference to those degenerated acaryas who are spreading the poison of groupism in the minds of margiis.

Are You Ok Mentally?

Date: 25 Nov 2009 14:34:09 -0000 From: "K Lingappa" == ARE YOU OK MENTALLY? == Namaskar, In this present era, people have so many problems. In the past, the difficulties confronting humanity were primarily physical in nature, but now the problems are mostly psychic. Often innocent people are dealing with matters or circumstances that are beyond their control - due to the complexity of modern living - and this invites so many worries and anxieties in the mental stratum. It takes a heavy toll on the psyche of the common person. This article deals with this emerging and urgent issue.
In His discourse, "The Path of Salvation", Baba outlines this modern epidemic of increased psychic problems. Baba, "If there is no proper adjustment between physical, psychic and spiritual movements, the psychic side of humans will get unbalanced and so many new and newer psychic diseases will be created. And this is the present position of the world. There has been much physical progress, less spiritual progress, and the psychic structure of humans have lost their equilibrium - rather their equipoise. And that's why the modern society is suffering from so many psychic ailments." (25 September 1979 DMC, Caracas) In very straightforward language, Baba states that we are living in an era where people are burdened by so many psychic diseases due to a distinct imbalance in their human personality. Materialism has dragged people into an unhealthy frame of mind wherein spiritual growth is forgotten and overlooked. In that case the mind falls prey to all kinds of ailments. And verily this is what we see when we walk down the street, enter our schools, look around the workplace, and venture into people's homes. Psychic problems abound: Depression, melancholia, anxiety, frustration, stress and mental tension.
Here's the irony of it all: The capitalist methodology has been racing forward in an attempt to make life easier and the world more livable, yet the outcome has led to greater psychic stress and mental diseases than ever before, reports the BBC and other worldwide news agencies. All the technologies and inventions erased certain physical problems only to open up a vast net of psychic issues never before imagined. That is the trouble staring today's humanity in the face. Anyone can stand on any street corner in any "modern city" and see that the populace suffers from mental tension. Our Ananda Marga has the solution to this most critical problem which materialists could not foresee.
In our modern era of materialism, psychic problems result from so many everyday experiences and social pitfalls: 1) The economy falls apart, normal citizens lose most of their financial holdings, maybe even their house, and because in capitalism a person is judged by their economic wealth - that is their human profile - then this causes so much psychic doubt, pain, agony and instability. People did not do anything wrong per se, it was just a meta issue far beyond their control. To make matters worse, people do not just feel like they have lost money, they feel as if their entire existence & human personality has been dealt a severe blow from which they will never recover. In some cases, financiers have resorted to suicide during this economic downturn. Such was the magnitude of their psychic pain. 2) Unemployment also creates various psychic ailments, especially feelings of inferiority and depression. Because a person's job and income are so central to "who they are", when one loses their job they also lose their mental balance, they suffer from hopelessness and despair. This is a common and unfortunate phenomenon these days. So the above represent psychic problems result from societal movements that are often beyond their control. Then there are everyday issues that might happen to any individual anytime. 1) If a person's car breaks down, then this too can create huge mental tension. In certain modern communities, a car is a person's only link with their professional livelihood. Thus when today's technology is so complex that most people have no idea how to fix their own car, this can lead to much stress and anxiety. 2) Likewise if a person accidentally flushes their cell phone down the toilet or drops it down the steps and it breaks, then their whole network of social and professional links is finished - gone. They do not have that info elsewhere nor could they possible memorize all that information. In that case, a person will feel so much psychic difficultly. Their entire mental framework will be turned upside-down. In all these cases and in countless others like them, a person's psychic stability is overrun by the materialistic and technological ways of modernity. Due to materialism a person's value is not based on their human quality but on their material gain, and if that wealth is lost then everything is lost and the mind spirals downward, out of control. Due to the capitalistic approach of making this world more manageable only through material inventions, and when those technological gadgets like cell phones, twitter, and digital everything can create so much mental tension, then so many innocent people suffer suffer psychically. Indeed, in countless ways, the modern social trends are burdening and blitzing the human mind, resulting in so many psychic diseases, syndromes and troubles. All are suffering: Young, old, male, female - everyone who has been gripped by materialism and capitalism in this modern era.
As bad as materialism and capitalism drain one and all of their psychic ease, it is even worse for females. In the materialistic schema, females are objects of enjoyment. That - physical beauty - is their main stature. In that case, the natural and inevitable process of aging is not honoured but rather abhorred. No female want to grow old and lose her beauty. All want to look 20 something forever. But that is an impossibility. In that case, the natural laws of life themselves lead to huge angst and tension. A female feels they will be discarded if they show their age. This is a huge mental burden to carry.
With so much technology and the increase speed of life, so many small problems snowball into something so large and so ominous that very quickly life is out of control. In the past if someone was angry they might throw a rock into the ground, but nowadays when someone is angry they may blow up a school or gun down everyone in their airport. So quickly life spins out of control and those suffering have no solution other than to feel helpless or victimised. In the past if a child was lost, the whole community would search for the child in their local. Now however, a lost child can get quickly transferred halfway around the world and be gone forever, dragged into child pornography or prostitution. The basic theme is that due to the overall magnitude of life these days, no one has an easy answer at their finger tips. Technology has allowed a person to do more - that is true - but that same technology has also given birth to increased feelings of alienation, helplessness, frustration, and so many other psychic complexes and mental diseases. All because people feel life is beyond their control and their minds are goaded toward the physical sphere in search of answers.
From so many angles and perspectives, we can see that modernity weighs heavy on the human psyche. We can delineate the root cause in two ways. A) Selfishness: Due to extreme individuality and selfishness, people care only for themselves and refrain from helping others. This type of greed and fear for one's own survival leads their mind to become so self-centered. A person earns for themselves, feeds themselves, and watches only for their own welfare. In that case, everyone else is looked upon as "other" and overlooked. Someone else's problem are not your concern. B) Materialism: When matter is king and the human mind is overlooked, then that is a direct hit on one's mental stability. Because no amount of material wealth can satisfy the human mind; plus if one loses their wealth then they feel they have lost everything. Physical beauty, money, and material possessions cannot themselves maintain the human personality. Yet that is essentially what capitalism preaches.
According to Baba and Ananda Marga, the ultimate solution is one: Spirituality. If one adopts a spiritual outlook in life and feels that Parama Purus is doing everything and that He is watching for our welfare, then that offers huge relief. Plus we should feel that we are doing everything for Him, not for our petty self-interest. Then there is no loss involved. If something does not work out then it is just His divine liila and side by side we always feel that He is doing everything for our welfare. Then all feelings of psychic tension melt. That is what Baba has declared in so many DMC discourses. Spirituality alone is the answer. No one should think they should abandon modern life and go to the jungle. That does not work - rather that will invite a whole new slew of problems. Instead with the pursuit of science and technology, one should engage in maximum sadhana. With that spiritual zeal then one's psyche will remain balanced and science will be used for the welfare of others not for selfish maneuvers which inevitably lead to psychic tension.
By Baba's grace as we do more sadhana then we naturally gain a greater spiritual outlook in life. Then we feel life is for Him and by His grace we escape the net of psychic diseases associated with today's modern living. This following Prabhat Samgiita is a very good way to keep in proper flow:
This life is for Him, This mind is for Him, This soul is for Him; His universe we will serve in coordinating team; Light belongs to Him, night belongs to Him, Might belongs to Him; Undaunted in smiling face His grace we will sing. - P.S. 5009
Namaskar, Karun
Baba says, "The only true progress for human beings is spiritual progress. The wise will, therefore, concern themselves only with the spiritual sphere. The only concern with the physical and intellectual spheres will be adjusting the base on which spiritual progress will thrive. While concerning themselves with the adjustment in the physical and intellectual spheres, the wise should also continue to consume cruder waves in subtler ones according to the process described above. The absence of such consumption or transmutation in the physical and intellectual spheres is bound to lead to retardation. The wise, remembering that the goal of life is the subtlest goal, will make efforts to reach supreme blessedness. This is the only way to progress." (AFPS-6)
*************************************** Uniqueness of Ta'raka Brahma
Baba says, "A Maha'kaola is one who makes others kaola by his infallible spiritual guidance. But Ta'raka Brahma is a different Entity, a unique Entity for He is the spiritual preceptor, social preceptor, Kaola, and Maha'kaola, all in one. He is also something more: He acts as a compass in every stratum of society." (NKS, '97 Edn, p.50)

How Baba Deals with Hypocrites

Date: Tue, 24 Nov 2009 06:23:01 -0000 To: From: Richard Cross Subject: How Baba Deals with Hypocrites Baba "A'loker ei ja'tra'pathe prabhu tumi saunge theko..." (PS 3396) Purport: O' Parama Purusa, on the path of this journey* of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don't leave me alone. Baba, keep me along with You, in Your close proximity. Baba, since eternity You were with me & You colored me in Your color. Now, even in these odd hours, please do not forget this very thing: That You will remain with me all the time. Baba, at the end of the journey only You are there because You are the Goal. And according to Your playful liila You go on pulling everyone close to You by showering Your grace. Baba, due to Your blessing, in sadhana when my mind becomes ensconced in You and I become drenched in Your divine nectar then my 'I-feeling' gets lost in You, merged in You.** O' my dearmost Baba, on this path of forward movement towards You-- in all my duties and practices-- please keep me at Your lotus feet. Baba, this whole entire life is a spiritual journey towards You. Baba, please keep me in Your divine shelter always... *Journey= our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points. **Where one's unit I-feeling ends then only Parama Purusa is there. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace. Note: The Bengali line has been written in phonetic spelling, according to the way in which it is spoken and sung.
Namaskar, We are aware that in our Marga, straight, clean conduct has far more values and importance than any other quality. A classic proof of this is that during different DMCs, as a Guru Baba graciously treated everyone equally, whether rich or poor. In the DMC pandal, all margiis irrespective of their nationality or economic status were sitting on the ground / dusty carpet inside the pandal. It is not that there was a special air-conditioned lounge arranged for wealthy people. Never was it like that. Rather all sat on equal seats before Beloved Baba.
When one very important political leader, Guljarilal Nanda', came to see Baba, he wanted to desperately to have personal contact. However Baba did not allow him because his conduct was not at all good. That time that negative political leader was holding a very important minesterial post in Central Gov't of India. And in that capacity he was doing varieties of nasty activities. But in an attempt to get PC this politician followed Baba from Delhi to Bombay airport. But Baba refused to give him the time of day-- means he did not get the chance to talk to Baba even. Because Baba maintains only the strictest standards on dharma based on proper conduct.
Another story is coming in my mind. Before '70, when Ananda Marg was very small, those days Baba was living in Jamalpur. Then one big capitalist Hanuman Prasad Poddar came with bundles of millions of rupees to offer to Baba. He took initiation so he could meet Baba since those days getting Personal Contact was very easy. In this way this capitalist reached to Baba's room. And then and there he offered those bundles of rupees to Baba. And he was thinking that Baba should give him some blessing so that he could multiply his crooked business. But by seeing that money, Baba became furious. And with anger He scolded that capitalist cheater that, 'Why did you bring this dirty money?!. Then in dharmic fashion Baba took the bag and threw it out the window. Hanuman Prasad Poddar was shocked with astonishment. And he ran outside to pick up the money from the street, where it had scattered. In the mean time Baba shut & locked the door from the inside.
So this is the way Baba deals with people-- according to their mental feeling. In other organizations money often plays a significant role. But in Baba's personal life, never was it like that. His relation with each and every margii is totally based on devotion, and devotion alone. And that devotion is related with the conduct. Without proper conduct, devotion is not possible.
Similarly we should deal strongly with those who hypocrites who believe in unity just with the tip of their tongues. Such talk has no value, rather it belies their low mental colour. But our strong approach we should force the situation so that their actions-- no their tongue-- reflect a unified and dharmic approach. Therefore those who give high talks about unity but side by side engage in curtailing margii rights, ruining the Bhukti Pradhan system, distorting Baba's discourses, making their groupist tiirthas, infusing the dogma of Mahaprayan, creating Fake Ananda Vaniis-- all such persons are not for unity, rather they are just groupist exploiters and power mongerers. And they should be dealt with accordingly. Of course this hypocrisy is the case with those top-dog leaders of the various factions and sub-factions who preach high things about oneness but spend all their 24hrs indulged in groupist and dogmatic activities. We all know who these people are - they are our dear brothers and sisters who need help. Our duty is to help them and keep our Marga on the straight path. Falling into groupsim is easy nowadays because "everybody is doing it." If one is not in a group it is difficult to survive. That is why unity of moralists is needed in AM, then all will come forward and work together as one family, and those few hypocritical group leaders will not have a base of support. So they will be force to change their ways. Remember, some think that unity can be achieved by mixing and matching all the groupist parties together. However, keep such groupist agendas and gluing them all togerht is not right. This type of approach has nothing to do with unity. That is inviting more trouble. It would be the same as trying to from a just government by picking representatives from various corrupt offices and compiling them all together. Never will that bring a righteous government. Similarly, pasting various groupist conspirators together under one roof and having them share the power is but a mockery of unity. That is why step by step all are abandoning this idea and instead embracing the view that unity can only be formed by those sadhakas who practice and preach AM ideology. And that is evident by their conduct. Thus for real unity, a pure and dharmic mind is essential and that will be evident by one's straightforward and righteous actions.
Here following are Baba's decisive and clear teachings on unity: Baba says, "All fissiparous tendencies and group or clan philosophies which tend to create the shackles of narrow-mindedness are in no way connected with spirituality and should be discouraged." (PNS-3) Furthermore Baba teaches us that only those truly great ideas which broaden our minds in 360 degrees should be accepted. Because only then will we understand that we are all one. Baba says, "Spiritual philosophy does not recognize any distinctions and differentiations unnaturally made between one human being and another, and stands for universal fraternity." (APH-2, p. 128) Unfortunately the actions of groupist is completely contrary to real unity. Baba says, "One human society is divided into different nations, and one nation is divided into different religions; religions also have different castes, and castes also have different sub-castes -- what kind of situation is this? We have only learned how to divide and subdivide humanity, and we never learned how to unite the people. This is all due to the defective teachings of dogmas...Dogmas are psycho-physical diseases." (PNS-9, p.46)
Unity comes only on the point of ideology when mind is moving toward Parama Purusa-- otherwise unity is impossible. Baba says, "Inner channelisation and one-pointed conversion into psycho-spiritual pabulum brings about radical changes in individual and collective life. The psycho-spiritual approach makes a person deeply introversial, one-directional, strong and dynamic...Such a magnanimous and devotional mind rises above petty quarrels and inter-personal and inter-group conflicts." (PNS-12, p.15) Baba concludes, "The entire society of A'nanda Ma'rga is founded on a common ideal, the goal of becoming one with Brahma...the unity in a society founded on the ideal of Brahma will be everlasting." (PNS-3) Namaskar, Ramendu
******************************************* WT Conduct Rules
Baba says, "We are all the children of the same Father, we are all the members of the same family. By fighting against all kinds of evil forces, we will establish the glory of our Father and the glory of our family." (Point #13 of '14 Points', WT Conduct Rules) Note: A few fallen, degenerated, and disgraceful Wts are going astray from this fundamental rule by spreading the poison of groupism and by creating division in the society-- all of which is completely against neo-humanism. This is all happening due to greed, lust of power, desire for prestige etc. Unfortunately such persons are still in the uniform of Wts so we have to recognise them. As they have tainted the glory of Lord Shrii Shrii Anandamurtiji by their sinful, power-hungry ways. Indeed by all this they have destroyed the sanctity & unity of the family. Note 2: Those who are sincere margiis adhere to this above cited rule since the spirit of this conduct rule is common to one and all.

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