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Be Aware, You Can't Escape

From: "Amoghasiddhi Ray" To: Subject: Be Aware, You Can't Escape Date: Fri 26 Mar 2010 15:38:05 +0530 Baba "A'jake sa'njhe madhur sa'jhe ke else go, ke ele..." (P.S. 5006) Purport: In this sweet and intoxicated evening, Who has come, Who has come? Who is that Entity Who has created this new wave in everyone's life and in everyone's heart. Those who are sitting with their doors and windows closed, please come out and forget about the differences of own and other. That divine Entity Who is always sitting in the mind, He has come in front of us. We should enjoy His august arrival all together...
Namaskar, Baba was charismatically delivering His DMC address in Delhi. Everyone was captivated by His presence. All eyes were on Him; everyone was hanging onto His every word. Baba began beautifully describing how each and every sadhaka wants to sit on the lap of Parama Purusa. Suddenly there was a big commotion. A teenage boy began yelling and screaming wildly and was trying to rush towards Baba. A raucous scene erupted as VSS guards grabbed the strong, young lad. He was 17 or 18 and full of energy. VSS had to forcefully grab and hold him. The outburst interrupted the whole event. Baba then looked in that direction and said, 'Let the boy come forward'. Everyone was shocked to hear this as the boy was totally out of control. VSS guards dutifully, yet warily, let the boy go. Then that wild boy approached the dais in a very calm manner. Baba encouraged the boy to come closer and then said, 'Sit down, sit down'. Very obediently, the boy quietly sat down, just behind some Dadas who were already seated on the stage. Then Baba graciously resumed His discourse, and amazingly, the boy remained totally still and silent throughout. Everyone was in awe of what happened and still today those present at that DMC remember the incident-- they cannot forget it. It was November 1978 in Delhi. Below is the story of that teenage boy and his father, a well-known margii of Delhi.
Just as Baba employs pseudonyms in His stories of Shabda Cayanika in order to safeguard the privacy of the individual, here I am using the same approach. The father of that wild boy is a long-time margii of Delhi. From here on the father shall be referred to as Hariish, and his son will be known as Pradiip. Of course those margiis of Delhi may already be aware of their real names. But the value of this story reaches far beyond the literal name, so everyone will still benefit from reading it.
At some point in life, things changed for Pradiip, and he became a different sort of boy. How different? Well, he became somewhat odd and wild. He would say peculiar, irrelevant things, and he would be involved in strange activities. He needed the full care of his family in order to manage in life. But the most dramatic aspect was that Pradiip would become totally wild in the presence of his father, Hariish. Pradiip was a strong boy and he would humiliate, and physically harass his father as well as yell and scream in front of him. In return, Hariish was obliged just to care for his son, as his son was mentally imbalanced and could not get a job or do business. Thus Hariish much time and energy in trying to help Pradiip, and some of the money Hariish earned at his job was spent on medicines and care for Pradiip. He had to support him. But the main thing was the overt violent and furious behavior that Pradiip would consistently display in front of his father. That was what was most shocking. In front of others he was basically calm and cooperative; but as soon as his father would enter the room, Pradiip would begin yelling and screaming at him. No one could figure out why. People were wondering why the boy was only so violent and rough towards the father-- and not towards others. The boy would create the situation and force the father to interact, wherein Pradiip would heighten his abusive behavior.
As Hariish was a senior margii, he got opportunity to see Baba on numerous occasions, by His grace. And most of the time, he had one troubling thought on his mind, 'Baba, please help my son, the situation is very difficult, please be gracious and do something'. This was the idea that was often haunting him when He would see Baba. And always Baba would give the same reply. For instance, when Hariish went for dharma samiiksa, that same concern about his son was on his mind and Baba spoke: 'Are you not ashamed? Have you no shame, you should be more careful about money, you should not cheat others.' And not just on that occasion, but there were numerous instances where Baba repeated this same statement to Hariish, 'Have you no shame, are you not ashamed by the way you handled that money. Do not cheat anybody.' And even when Hariish was not in Baba's presence, he could hear these very same words reverberating in his mind. 'Have you no shame, are you not ashamed by the way you handled that money. Do not cheat anybody.' By this way, from Baba's response, many understood that in a past life Hariish cheated someone on the point of money, and in this life that someone whom he cheated has been reborn as his son-- to torment him. Many felt that it was obvious that this was the scenario. And Hariish also thought that it must be true that in the past he cheated someone out of money. Otherwise why was Baba saying this to Him again and again.
Many also concluded that Hariish did not have repentance for his misdeed, and that was why Baba was not solving the problem. All in all, Hariish was a good man and in the past also he was a good man, otherwise how could he have become such a strong margii in this life and come in contact with Baba. Of course Baba's grace is everything, yet also Hariish had a good samskara. But he did have that one black spot in his history, from a previous life: He cheated someone on the point of money. And in this life, the person whom he cheated was reborn as Pradiip, Hariish's son. It seems since Hariish was not expressing deep repentance for his past misdeed and had not sought to rectify the matter, that was why he was suffering from the cycle of action and reaction in the form of Pradiip abusing him day after day. In spite of his other good deeds, in spite of becoming a devotee of the Lord and coming in His contact, still Hariish had to undergo his bad actions.
The main teaching from this story is that one can never run away from one's past actions, whether they be good or bad. One might be able to befool the neighbors or the police etc, but always internally one will know the truth, and so will Parama Purusa. In that case, prakrti will not let that person out of her grip. That person must reap the consequences. Baba says, "An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth. (SS-12) And here Baba says what happens to those who run after material gain and cheat others out of money. Baba says, "What will be the fate of a person who directs all his psychic propensities towards crude materiality? He will be caught again and again in the serpentine noose of death." (SS-21) So before doing any bad deed or injustice to someone, one must think a thousand times and refrain from that action, otherwise one will be bound to undergo the reaction, either in this life or the next. Because one thing is sure, one cannot escape. Baba says, "Until all the reactions of actions, good or bad, are exhausted a person cannot attain salvation in hundreds of lives. Just as people bound by golden or iron chains feel the pains of bondage, similarly people undergoing good or bad reactions will have to accept them." (AMIWL-9)
Is it then that those who have done something wrong then their future is permanently dark? No, no, no, about this Baba has given His divine assurance. And the magic formula is: Show repentance for one's past misdeeds, do not repeat such mistakes in future knowing or unknowingly, and finally surrender to Baba. Then Baba will save you and everything will be alright. Here is how Baba wants us to live on this earth. Baba says, "If people continue to perform deeds for public welfare then they will be able to avert the bondages of action. They will not be required to be reborn in a world to reap the consequences of their actions. Good deeds produce good reactions and bad deeds produce bad reactions. To reap the good reaction and bad reaction they will not be required to come to this world, if they perform deeds with the sole intention of public welfare and not any other intention. Then they can avoid being trapped into bondages of actions. Then the welfare of others brought about by his deeds will be considered a reward for his deeds. This is the life of a real person – a righteous person. This is the reason for which human beings have come to this world." (AV-15) So we should serve others and not fall into sin. There are two types of sin: patak and pratyavaya. Patak is doing those things that should not be done; pratyavaya is not doing what should be done. So don't do bad and be sure to do good things. Both are needed.
Baba says, "During the period of requital of the reactive momenta if one surrenders one’s samska'rik sam'vedana to the Cosmic will, then psychic afflictions will no longer remain as afflictions. One will accept endless torture and humiliation as the severe and fearful expressions of one’s dear Lord. One will feel blessed to have attained Him in that form, albeit a severe and fearful one. Thus, even in His fearful form, He assists microcosms in attaining liberation from the serpentine noose of original deeds. Developed sa'dhakas, instead of feeling agonized by the suffering caused by their reactive momenta, will rather feel delighted that their reactive momenta are now on the wane. (AMIWL-7) So this story of Hariish and Pradiip gives the teaching that nobody can escape the grip of action and reaction, the cycle of samskaras. The only way is not to commit sin and surrender at His alter. Namaskar, Amoghasiddhi
Baba says, "Unless one undergoes the requitals of one’s mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation.” Avashyameva bhoktavyam' krtam' karma shubha'shubham – “whether an action is good or bad, the reaction must be experienced." (AFPS-5) Baba says, "Then what is a good man to do to save himself from bad reactions of bad actions and good reactions of good actions? In order to attain salvation, he is to free himself from the reactions of good actions and bad actions. To save oneself from the reactions of bad actions, what may one do? Refrain from doing anything bad. He won’t do anything bad, but he is to do something." (AV-14)
************************************************ Sentiment is Blind Force
Lord says, "For the very existence of speed, a sentimental support, a sentimental propulsion is an indispensable necessity. Now, this sentimental support must be based on rationality. Sentimentality based on rationality is the strongest force in the universe. And sentimentality without rationality takes the form of, or rather the distortion of, dogma."(SS-12, p.15) In above teaching Baba says that sentiment is a very delicate thing. If it is guided by rationality then that is very useful & meaningful. And if it is guided by dogma or any other thing then it is very negative. That is why sentiment is very delicate.

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