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Unique & Unknown Power of Human Beings

Date: Mon 23 Nov 2009 11:46:24 +0530 To: From: "Priyanath C Mittra" Subject: Unique & Unknown Power of Human Beings Baba PS Intro: This following song was written in the Urdu language. "Karata'ra ha'ma're, tumhare liye yaha'n a'na'..." (P.S. 4165) Purport: Baba, O' my lord, by Your grace I have come on this earth for You. Baba, whether You love me or not is Your choice, but please do not play hide and seek with me. Baba, please remain in my close proximity so I can see and feel Your always. Baba, I also want that You should love me always. Baba, You are the star of my eye-- You are the charm of my life. Baba, without You my existence is meaningless. Baba, You are the most attractive and divine Entity-- brilliant in Your divine effulgence. Baba, Your infinite love is expressed in each and everything of this world: In the flowers' fragrance, the children's smiles, the beauty of the rainbow. All the sweetness comes from You. All the beauty of the entire expressed world--including the flora and fauna-- everything expresses Your love. Baba, You have saturated this entire creation with Your grace-compassion. Your love resonates within each and every thing. The inherent beauty of every entity is the expression of Your love, the reflection of Your love. Baba, whether I like it or not, but I am residing in Your heart. I am within You. Baba, You are the nucleus of this entire creation. My everything is revolving around You. I do not know which form You are but the entire universe is within You. Baba, You are surrounding everything. You are within and without each and every created being. Baba, You are my Lord; You are my everything. And my only duty is to serve You, to please You-- and do all those things which You like. Baba, You are my ultimate Goal. Baba, my Lord, You have brought me on this earth for You-- to serve You... Note: The Urdu language originally started around Delhi when outside or overseas soldiers were not aware how to speak Hindi. But they were going to the market and speaking in their broken version of the local language. In this way they started interacting with the common people. Subsequently, the Urdu language first sprang up and it became known as the market language. So when Hindi and Arabic were mixed then this new language took shape. And since this language was spoken by a group of soldiers using a military uniform (wardi), that is why the name of the language became known as 'wardi'. Over time and due to a similarity in pronunciation, 'wardi' became 'Urdu'. This historical and linguistic guideline Baba has given in His grammar book.
Namaskar, As Baba tells us, human beings are born with a very special capacity, but most of the time that special capacity goes unnoticed or even misused. This capacity allows us full control over our future, yet so often things go awry. All because this unique and unknown power which we have, we are not aware about or unable to use properly. Just imagine, the greatness all human beings can achieve - and how many pains and troubles can be averted - if we become more aware about this innate gift.
In our western hemisphere, what to speak of not being aware of what human capacity we have, all too often researchers and scientists are keen on labeling human beings as beings just animals - nothing more than a cousin of monkeys and chimpanzees. This only further diminishes our stature and keeps our unknown capacity even more hidden.
Of course, in the eyes of Ananda Marga, human beings are completely distinct from animals and what distinguishes us from animals is: Free will. Parama Purusa has given us free will - the power to think, choose, and decide. Baba says, "Human beings have a fully-reflected consciousness which makes them capable of independent action and also of distinguishing between good and bad." (AMEP) And indeed it is our capacity of free will which is our unique and unknown power. With our free will, we can control our destiny entirely. Yet in one discourse, Baba has famously declared that 99% of human beings misuse their free will and invite negative samskaras. But it does not have to be like that. We can avert all these problems. This free will can also lead us unto His divine lap. Thus this concept of free will is like a double edged sword - it can lead us to the heights of bliss or the depths of hell. It all depends upon how it is used.
In so many discourses, Baba guides us that human beings get whatever they desire. Being the Parama Purusa, He merely nods His approval and grants our wish. Of course He is goading us onto the path of beatitude, but ultimately He give us whatever things we wish for. This in turn totally affects not only our present but our future as well. Baba says, "Suppose a person is obsessed with the thought of doing this or that, to harm another person. They will receive the body of a pig or a dog. One who desires to do something good and noble will receive a good physical body accordingly. " (AV-10, p.182) Thus whatever good or bad things we desire in this life affect our next birth also. Here below Baba gives even more examples of this phenomenon. Baba says, "Suppose someone has a desire to eat delicious food. Parama Purus'a will grant that wish, and the person may be reborn in the next life as a wolf or wild boar, to eat to his or her heart’s content. A woman who wishes to adorn herself with ornaments may be reborn as a colourfully-marked peacock. One day, however, a hunter may shoot the beautiful peacock with an arrow. As one desires, so one attains...So before wishing to attain something, one must be extra-cautious. Suppose a man wants to be a king. In the next life he may be born into the household of a poor man whose surname is “Raja” [“King”]. He wanted to be a Raja and he became one! One must be very cautious before wishing for anything." (AV-4) Thus the blessing which Baba has bestowed upon us - i.e. the gift of free will - is a double edged sword. If we desire Him we will get Him. But tragically, all too often human beings are not aware how powerful their desires are nor where those desires will lead them. In our shortsighted manner, we humans long for so many things - house, car, money, name, fame, job, prestige, opposite sex - which bind us more and more to the crust of this earth. Indeed, we think we want those things but when we undergo the reaction to get those things, then our fickle minds have already flip-flopped and we get stuck with something we no longer want. Such is the way it works.
Animals are animals and follow their nature - they never get degraded and slowly move along the path of pratisaincara. In contrast, with our free will, human beings may rocket ahead toward Him by His grace, or fall back into the depths of animal life or even be reborn as inanimate objects. Baba says, "A human being in this life may well be reborn as an animal, plant or even a rock in the next life." (AFPS-8) It is due to free will that we may get caught up in negative pratisaincara. No other beings falls in this way - only humans. We get a body according to our psychic tendency. Here below Baba explains that quite graphically. Baba says, "Which animal is the greediest among the animals with which we are all very familiar? It does not like to give up greed in spite of ill treatment and humiliations. It is the cat. Yes, after moving a few steps ahead, the cat forgets that it was beaten. So that particular person is reborn as a cat after death, because that body affords an opportunity for the satiation of their greed. When the housewife looks around inattentively, the cat sneaks into the kitchen through the small opening in order to reach the milk or fish in the kitchen." (AV-10, p.184) So the progress of living beings is quite plotted until one attains the human framework. Then, depending upon one's use of their free will and the nature of one's desires, a person may bounce between human and animal life hundreds and thousands of times, or more. As Baba tells above, one may be reborn as a cat in order to fulfill their greed. All because when in human form one does not exercise their free will properly. They mental desires revolve around crude things. Yet, most of the time people are not aware of the ramifications of this, nor are they aware that they are fully in control of their own fate. When in fact by their free will they are either (a) making an original action or (b) undergoing the reaction of their past action. Every event and incident in life is either one or the other. And both of inextricably linked to our use of free will. There is no other outside agency other than our free will that determines our fate in life. We have our desire and Parama Purusa approves it. That is how it goes.
At this point the whole escapade may seem like unwinable situation. Human beings have so many desires and at the same time one is not aware about how powerful free will is, so end over end one somersaults time and again from one life to the next, suffering all the pains and agonies of crude worldly life. One rushes after wealth, sexual satisfaction, revenge, greed and so many things and accordingly one gets another crude body or even worse inanimate existence. However it does not have to be like this. By Baba's grace, there is an easy exit. There is an easy escape route from this harsh cycle of karma and karmaphala. He has blessed us with human life and given us an aspiration for the divine. With our free will then we should just think and ask for parama'rtha. Baba says, "Parama'rtha is that factor which brings about the permanent cessation of the triple afflictions. Here permanent cessation means cessation of those afflictions which, once removed, will never return again in the future. That artha which brings permanent relief from the pangs of hunger, which is the instrument of permanent cessation, is called “parama'rtha”." (AV-4) By desiring salvation, even a notorious sinner like the robber Valmiki can become a great saint. So when ordinary human beings seek paramartha then naturally they will be blessed and escape this horrible cycle of birth, death, and rebirth, which leads to so much suffering and unrest. By His grace, one will walk this earth as the divine embodiment of Parama Purusa. That is the proper use of free will - that is the proper use of our unique and unknown power.
By Baba's grace, He has also given us one other remedy. There is one other escape. Suppose one does not have any concept of parama'rtha or anything like that. And suppose one does not know how to use their free will correctly. Even then an ordinary person can achieve the highest stance. The way is to simply tell Baba to do according to His wish. With Him being the Sadguru, one should merely request, "Let your desire be fulfilled." That is the essence of His below blessing. Baba says, "Created beings, will have to move according to the Cosmic will; there is no other way. Learning, intellect and personal status become meaningless [and will goad one into bondaage] unless they are directed towards Parama Purus'a. After realizing the Supreme truth intelligent people start moving according to Parama Purus'a’s desire, saying, “Oh Parama Purus'a. I have nothing to ask of you. Let thy will be fulfilled. I want nothing else.”" (AMIWL-10) Namaskar, Priyanath
************************************** For Avadhutas/ikas and NE Indian Population
Baba says, "Married ladies may use vermilion in shape of decoration. This does not constitute a kusam'ska'ra. This forms a part of the dress. Vermilion, if one so desires may not be used at all. In ancient Shavara and Kira'ta societies, the bridegroom’s party would first launch an attack and abduct the bride. The bride also sustained injuries in the turmoil that would ensue. They would handcuff the bride and snatch her away. The iron bracelets (noya') are their remnants and the vermilion that of the blood. The sha'stras do not anywhere give any place to vermilion." "Lead sindu'r is prepared with a mixture of lead and oxygen. This leaves room for lead poisoning. Vermilion is mercuric sulphide. It is said that mercury maintains blackness of the hair. This is incredible. At time dermatitis of the scalp occurs on the vermilion applied areas. With the advancement of science the use of vermilion shall gradually come to an end." (Tattvika Diipika - 5) Note: Regarding the use of vermilion, everyone should be aware that it is dangerous. If one must use that type of colour, then best is to find a different type of red mark. Some avadhutas / avadhutikas might be using vermilion in which case they should find some safe substitutes or alternatives. One good options might be food colouring. Secondly, for females although vermilion is not a kusamskar, that is not something one should copntinue. It is better to give it up slowly. Earlier it was a serious dogma and now it is used primarily for cosmetic beauty or social needs etc. But according to logic and reasoning the use of vermilion has lost its value.


To: AM-GLOBAL From: Date: Sun, 22 Nov 2009 - 0000 Subject: Pran'ipa'ta BABA "Eso tumi a'ma'r ghare, baso hiya'r a'sane..." (P.S. 906) Purport: O' my dearmost Baba, please come to my humble abode and sit in the inner core of my heart. For ages and ages, I have been longing for You. Baba, in one lonely place in my mind I have prepared a thousand petal lotus for You to sit-- and I have decorated it with the love of my heart. Baba, by Your grace for such a long time I have been coming and going onto this dusty earth. In Your system of brahmacakra there is no leisure time for taking rest-- because those who have come they will have to go, and those who have gone they will have to come. So there is no period of rest in Your ongoing cycle of brahmacakra. Always one is either coming or going. Baba, by Your grace, in one golden dawn, my spiritual journey started-- in my mind, in my mind. Baba, while moving towards You on this spiritual path, from time to time I go astray and I lose the way. I am incapable of walking properly, & that is why I go off the path. Please forgive me; and please bless me by showering a wee-bit of Your cosmic grace & bring me back onto the right path. Baba, please come in my heart. In my Guru cakra I have prepared a one-thousand petal lotus for You in my mind. Please grace me by coming...
Namaskar, We all know that spiritual sadhana is the special practice where, by His grace, we can attain Him. And one key ingredient for successful sadhana is generating the feeling of self-surrender. Indeed Baba Himself guides us that this feeling of surrender is the starting point and highly significant feature for moving along the path of spirituality. Baba says, "The moment sa'dhakas start spiritual practice they must surrender...This surrender is the most important aspect of spiritual practice." (SS-7) By this way anyone can see that surrender plays a huge role in spiritual life. Here following are more of Baba's special teachings on surrender-- also known as pran'ipa'ta.
In His below guideline Baba reveals what exactly we are to surrender. Specifically Baba directs us that we are to surrender our entire 'I-feeling' unto Him. That is what surrender means in the field of spirituality. And by this way by His grace we can realise that state of Supreme bliss. Baba says, "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 a'nna's, (the full rupee). Giving fifteen a'nna's and holding back one a'nna' will not do. You must completely surrender. To attain that Infinite One you have to surrender yourselves...That is why I say that you will have to dedicate yourselves to His feet wholly and unreservedly. You will earn godliness in proportion to the extent that you surrender yourselves, and finally, after merging that acquired godliness of yours in His Entity, you will attain eternal bliss." (SS-3) So surrendering partially will not do; rather our entire existential 'I-feeling' is to be offered at the alter of the Supreme.
Here following Baba explicate tells us that surrender is the most effective way to become one with Parama Purusa. Baba says, "And what is the best method of making the mind move towards Parama Purus'a? Complete surrender to Him is the best method. Hence surrender yourself completely with all your faculties and propensities before the Supreme Being; offer your entire self to Him. This is pran'ipa'ta." (AV-20) As Baba highlights above, surrendering to God is pran'ipa'ta and that is the best way to advance in the spiritual realm.
Here again Baba reveals one of the special practices of pran'ipa'ta or surrender. Baba says, "Pran'ipa'ta means surrendering oneself before one's Goal [Baba]. The attitude of self-surrender is represented by sa's't'aunga-pran'a'ma, which means to lie flat in a straight line like a rod." (SS-18) So when we do our sastaunga pranam mudra then by His grace that invariably propels us towards Parama Purusa. Because this mudra helps us cultivate that special feeling of surrender. So by sincerely doing sastaunga pranam then by Baba's grace we feel that strong desire to surrender everything at His lotus feet.
Thus when surrender itself is such an important component of our spiritual life and when sastaunga pranam is the act of surrendering, then we should be sure to do sastaunga pranama before and after our meditation. Because lying in full prostration to Baba helps develop the desire to serve and please Him in all the realms of life. And in particular it helps generate a good devotional flow for meditation. So this is one good approach: Sastaunga pranam should be done before and after meditation. And certainly most in our Marga follow this system.
To be an effective tool or medium of spiritual life, sastaunga pranam must be practiced with sincerity and heart-felt feeling. That is essential and is one boon for our spiritual existence. Unfortunately sometimes we that that people are just in a rush to conclude their puja etc, and by this way they just end up doing sastaunga pranam in a quick, superficial manner. They just mechanically lie down for a few seconds and then get up without feeling any sense of bhava or inner feeling. So that is not good. When doing sastaunga pranam we should feel some longing or inner devotional pull. We should get the distinct desire to dedicate everything at His feet. And so long as this devotional feeling of surrender does not come, then one should remain in that position of surrender and ask Baba to grace them. So the sincere practice of sastaunga pranam is very helpful. Because surrender is the first step and surrender is that last. And, by His grace, when one surrenders fully then that devotee becomes one with Parama Purusa.
Unfortunately in the western philosophy the devotional concept of pran'ipa'ta does not exist. So for lack of a better term the word 'surrender' has been selected-- adopted. But that is just an adaptation. Because the real meaning of surrender in the materialistic west is when one thief and gets caught by the authorities. In that desperate moment he "surrenders". So this crude use of the 'surrender' devotional term is not at all understood by the general western society. In true devotional, very deep relation then surrender comes out of very deep love. When there is extreme love and trust, then surrender comes-- not with fear. That is true surrender.
Baba says, "Pra -- ni -- pat + ghain = pran'ipa'ta. Pran'ipa'ta means to offer oneself at the divine feet of Parama Purus'a. Pran'ipa'ta is also known as bhakti." (DKG) Baba says, "Devotion means unconditional self-surrender. The measure of devotion is the amount of this self-surrender. One who has more of it, is a greater devotee than one who has less of it." (AV-31) Namaskar, Parashram
Often we hear stories from wts or margiis where they recount how they were traveling and got into so much trouble or difficulty at the border etc. Or they might describe another time when they lost all their luggage & baggage. Or various types of circumstances where it looked like the situation was totally miserable. Then in that circumstance-- when there was no other recourse-- then they call out to Baba to come and save them. In this way they surrendered themselves unto Him. And by His grace when normalcy returns they they just return to their old habits etc. So this is alright, but higher level devotees do not just surrender then in that difficult period when the odds are against them. That is not the only time they surrender to Baba. Sincere devotees also surrender unto Him out of sincere love and devotion for Him. In that loving feeling the flow of surrender also comes in their lives. So one of the characteristics of extreme love for Parama Purusa is the feeling of surrender. In that deeply devotional state they want to give and do everything for their Lord, Shrii Shrii A'nandamurtiji. Those who realise and experience this are really fortunate.

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