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In Him,


Both are Ignorant

Date: 28 Feb 2011 16:37:21 -0000
From: "Divyacaksu Deva"
Subject: Both are Ignorant


                  == BOTH ARE IGNORANT ==

In our Ananda Marga, our goal is Parama Purusa - no second or third
entity. Baba is the focus of our each and every thought, word, and deed.
That is our ideal.

Naturally then, when we do namaskar, we are paying salutations to Him,
to that Supreme Consciousness residing within another unit being. It is
not that we are saluting that person, per se. That is not at all our
endeavor. Only we are paying our respect and homage to Baba in the form
of that person when we use the namaskar greeting.

Unfortunately, some completely misunderstand this basic aspect of AM
life. They think people are saluting them or that they are saluting
another human being. This leads to ego, vanity, feelings of inferiority,
and all kinds of delusions in the mind - as well as doing the greeting
improperly. In that case the whole namaskar salutation is ruined and one
will be degraded.

Many may deny any wrongdoing in this regard, but there is a sure-fire
system to understand who is doing namaskar properly, and who not.

The aim of course is not to embarrass anyone but to save them from
degradation and keep all moving on the sentient path.


Although we all use or namaskar greeting on a daily basis, here are some
of Baba's clear-cut guidelines about this practice. After reviewing
these guidelines we will apply our litmus test so you yourself can see
who is misguided and ignorant about the namaskar salutation.

First Baba clearly states that when doing namaskar, we are paying
salutations to Parama Purusa - The Divine Entity. In the dogmatic
religions and in the kingdoms of old, people would bow and salute other
human beings. Our namaskar mudra is not at all like this.

Baba says, "Tadekam' jagatsa'ks'iiru'pam' nama'mah. “If there is anyone
to whom spiritual aspirants should surrender, if there is anyone to whom
they should pay salutations, it is Parama Purus'a.” The system behind
salutations is to look for the Supreme Being that is the inner essence
of a person, and to pay salutations to that Parama Purus'a." (SS-11)

So the first point is that when doing namaskar we are recognising the
Supreme within another jiivatman, we are not bowing or greeting one
other human being.

Here is Baba's next guideline - that we should always be ready to do
namaskar first.

Baba says, "As ideal human beings you should not wait to give namaskar
after another has greeted you: you should rather take the first
opportunity to greet others. When someone greets you, it is merely
common courtesy for you to salute back; you do not become an ideal human
being thereby. Rather one who seizes the first opportunity to salute
others is the ideal. So you should always make an effort to do namaskar
to others first: you should not care whether the person whom you greet
will greet you in return or not. (When people come to me during personal
contact, I greet them first whether they salute me or not.) By giving
honour to others you will not be belittled, you will rather enhance your
prestige." (AMIWL-11)

Thus Baba's teaching is that we should always strive to be the first to
do namaskar. None should fall into the complex that, "I am better than
that person or I am more senior than that person so they should salute
me first."

To think like this is to both degrade and cheat oneself. One is degraded
because they have forgotten that namaskar is a salutation to Parama
Purusa - not to any individual or oneself - and they are cheating
themselves because they are missing out on the opportunity to greet the

So these are two classic aspects of Baba's guidelines about doing
namaskar: First that we are saluting Him in the form of a unit being and
second that we should be vigilant to do namaskar first.

                   ONE OTHER SPECIAL POINT

Baba has also detailed another important quality of the namaskar
salutation by clearly telling the import of the mudra. Sometimes people
fail to bring their thumbs to the trikuti point or their palms to their
heart. But Baba has given a pointed explanation about this. In brief,
bringing the palms to the triktui point helps focus the mind and honor
Parama Purusa and when bringing the palms to the heart we offer all our
feelings unto Him. See note 1 below for Baba's extended explanation
about the special significance of our namaskar mudra.

                      SPECIAL LITMUS TEST

Now that we have the most essential points about our namaskar mudra
clearly in mind, it is time to apply the litmus test to see if we and
those around us are doing namaskar properly or not.

If you, me or anyone walks into a room and waits for others to do
namaskar to them, it means they clearly do not know that meaning.
Because if in our heart and mind we understand that namaskar is in fact
a salutation to the Supreme, then one will be vigilant and ready to
quickly to namaskar to anyone they see. Forgetting this point, then one
will think, "I am a man of respect, let others salute me first." In that
case, one will not do namaskar first. That means they have totally
misunderstand the entire essence of namaskar. In such situations, they
are merely demonstrating their own idiocy or ignorance.

You may have seen such situations. If you walk down the hallways these
days in Ranchi or Tiljala, so many big Dadas will never say namaskar to
their junior workers. Rather such Dadas will expect that all should
respectfully do namaskar to them and in response they may casually wave
or nod their head.

When any high posted Dada does like this, then they have totally
degraded themselves by totally forgetting the divine truth that namaskar
is being done to the Supreme, not to them. But instead such Dadas are
puffing up their own ego and vanity thinking that the namaskar
salutation is a reflection of one's own greatness or social standing.
Such is the height of their blindness and ignorance.

Then if one tours any overseas sectors, often we find that those who
have become family acaryas fall into this same awful predication. With
their new found title, such family acaryas think all should honor them
by doing namaskar first. Again, this is nothing but the proof of their
own ignorance.

Then of course, whether acarya or not, any arrogant person is prone to
degrading themselves in this way by thinking that namaskar is being done
to them.

So we should all think - review the situation in our own minds - and
make sure that we are not falling into this trap, nor allowing others to
do so. We should know that when doing namaskar we are offering our
salutations to the Supreme.

                    SPECIAL LITMUS TEST (Part 2)

Of course, no problem exists in isolation - it is never or hardly ever a
one-sided affair. Two people are most often involved in any wrongdoing.
Same then is the case with the misunderstanding about namaskar.

Up till now, we have been primarily discussing the ignorance of the
person who is receiving the namaskar salutation. They wrongly think that
namaskar is being done to them.

The other side of the scenario is the person who is actually doing
namaskar. The proper spirit should be that we are paying our salutations
to Baba, the Supreme One.

But it sometimes happens - either to us or others - that we are thinking
that an important person has entered the room so we should quickly go
and do namaskar. Or we may think that the person before me is so great
that I must be extra careful to show him my respect by doing namaskar
very slowly. Or anytime the thought infests our mind that the salutation
within namaskar is being done to the person in front of us, and not
Parama Purusa, then the person doing namaskar has also fallen into
dogma. That is sign of one's own ignorance.

Thus whenever a so-called great person walks into any room waiting for
others to do namaskar to them and whenever a person sees a so-called
great person and think I must honor them by doing namaskar, then in that
moment, both parties involved are 100% ignorance. Both are misusing and
abusing the namaskar salutation and degrading themselves.

                  SPECIAL LITMUS TEST (Part 3)

One other scenario is if an aged or senior or respected person sees a
5-year old boy then they may think, "Why should I do namaskar or pay
respect to this small child." This is also a diseased outlook.

We must always remember that Parama Purusa is timeless and ageless and
whatever form is standing before us, He resides within all. Thus none
should fall into ignorance by failing to do namaskar in such circumstances.

                       BABA'S BLESSING

By Baba's grace, He has blessed us with one very special type of
salutation to recognise His presence in all circumstances and
interactions. This is a spiritual boon. So we must always watch
ourselves to ensure we are following the word and spirit of His namaskar
guidelines. Failing that - should we become at all ignorant in this
regard - then that will only lead to our degradation.

Remembering Him is the path of vidya and elevation and forgetting Him is
the path of avidya and degradation. When doing or receiving namaskar, we
must always bear in mind salutations are being done to Him, and not any
unit being.



Baba says, "What is our style of extending goodwill? We say, Namaska'r.
That is, “I pay respect to the Supreme Entity residing within you.” You
should remember this. “I concentrate all the good feelings of my mind
here in the trikut'i [between the eyebrows].”

In your mind there are so many propensities. Propensities are called
vrtti in Sanskrit. So there are so many vrttis, so many propensities, in
your mind. One portion of your mind is saying, “Today I’ll take hot
rice.” Another portion is saying, “In the near future I’ll try to go to
Calcutta.” Another portion of your mind is saying, “Now I’ll have to do
some relief service to the people.” Another portion is saying, “I should
do something concrete for the refugees.” There are so many thoughts
within your mind."

"Another portion of your mind is saying, “I’ll become a wholetime
worker. I’ll leave my house.” Another portion is saying, “But my mother
will be weeping.” Another portion is saying, “No, no, I’ll have to do
something for the greater world.”"

"So many thoughts are in your mind. But you should concentrate all your
thoughts at a particular point, here – that is, with all the strength
and goodwill of your mind you are doing this – you are touching these
two palms here [trikut'i]. That is, you are concentrating all your
goodwill here, because you are paying respect to Parama Purus'a residing
within this body; this body; this body; this body [pointing to different
people]. First do this."

"And not only mental concentration, you are human beings, you have got
so many sentiments also. Human sentiment, you know? When you feel much
joy you burst into tears, when much sorrow you burst into tears. These
are sentiments. And human beings are guided by sentiment, more by
sentiment than by logic, you must not forget it – more by sentiment than
by logic. So your sentiment is also there, so with all the concentration
of your mind and with all the sweetness of your sentiment, from the very
core of your heart, you are paying respect to Parama Purus'a residing
within human structure. So you do this [palms together at mid-point of
chest], and say, Namaska'r."

"I think you have understood it? A very sweet idea. So it is my opinion,
my desire, that human society [be] one, indivisible; it is an expressed
form, a sweet expression, of Parama Purus'a, to whom you should always
pay respect by doing namaska'r." (AV-30)


One other dogma floating around the fake and new-age yoga community in
the west and in India also is that use of namaste. This is a bit of a
separate topic, but in general one should understand that namaskar is
used with human beings and namaste is only used when honoring Parama
Purusa directly, not seeing Parama Purusa in the form of some unit
being. Our Marga should not fall prey to this dogma. There is an
important distinction with can be discussed in greater length. Suffice
to say here that we should pay heed to Baba's below guideline.

Baba says, "The generally-accepted rule is that one should say
namaska'ra to a human being or a god or goddess, but one should say
namaste or namastubhyam only to Parama Purus'a, not to any other
entity." (SS-11)

                           PRABHAT SAMGIITA

"Tumi ka'che theke karo du'r..." (P.S. 2377)


Baba, You are so close but even then You are very far, very distant.
This thing I know that You remain with me side by side-- You are hiding in
my mind also. But even then You are beyond my reach. I always cry to get
You. My heart remains full of longing.
In search of You, I have visited many countries and countless distant
places. I have searched in the mountains, in the jungles. In so many places
I have wandered around in search of You. I have taken baths in so many holy
ponds, rivers, and places-- different pilgrimages. But I never tried or
cared to look within, never did I look in the deep core of my heart in
order to get You. That is why I did not get You. Just I was completely
misguided and by that I was searching You externally.
Baba, with me You are playing a divine liila since eternity. Between
You and me this loving divine play is going on and on. Sometimes You come
very close and sometimes You go far, far distant. But always You call me
from there and pull my heart towards You by playing Your flute. Baba, You
are very close even then You are distant...

                  Groupist Leaders Do Like This

Baba says, "Ism (groupism etc) is responsible for disrupting human harmony.
...[When any particular] group will lose its prestige, the people in the
group feel ashamed, and in that condition they do not hesitate to take
recourse to ignoble means in order to save the prestige of their nation,
caste, group." (PNS-16, p.3)

Here above Baba is explaining this very point that for those engaged in
groupism, power and prestige is everything. Groupists have no interest in
the welfare of the collective society. Their interest is only in
propagating their own group. And if they feel this is not getting done,
then they will take any negative means they can to again bring prestige
to their group. Unfortunately in our organisation various groups are
doing like this. But margiis and good Wts are not supporting any form of

Good Company

From: "Will Chaucey"
Subject: Good Company
Date: Sun, 27 Feb 2011 11:38:44 +1000


                   == GOOD COMPANY ==

Baba has graciously us blessed with all the needed guidelines for living a
spiritual life-- plus He has pointedly alerted us about all the pitfalls as
well. In this dual regard, right company plays a big role.

As we know, the friends we keep and the people around us play a highly
significant role in our human growth. By remaining in the midst of
noble-minded people then the mind moves on the path of vidya whereas when
surrounded by undesirable company then the opposite occurs. This fact we
have all seen and realised but even then sometimes a reminder can be helpful.

                    BABA'S GUIDELINES

Here then are some of Baba's key guidelines in this regard.

Baba says, "A good person or a sa'dhaka needs proper maintenance, for in a
world of constant change, care must be taken that the change be always
towards the better or the higher. Keeping good company is essential for
this positive development. While bad company strengthens the bondage of the
soul, good company is conducive to liberation and salvation. The keeping of
good company is conducive to liberation and is known as satsaunga in
Sanskrit. When satsaunga is followed, either physically or mentally or
both, the subconscious mind, and thus the conscious mind, are charged with
better and higher influences. This change will move the follower forward
towards higher and better goals. The alternative is asatsaunga, the keeping
of bad company, which leads one into greater and greater bondage." (AV-33)

Thus according to Baba good company or satsaunga leads to liberation
whereas bad company pushes one under more and more bondage.

And here Baba explains in very colourful language and clear-cut examples
about this entire phenomenon.

 Baba says, "Humans will have to move ahead by carefully watching those
with whom they will associate. What is the result of keeping good company?
By spending time with good persons, a deep impression is imprinted on the
mind, causing the desire to be good, to rise in the mind. On the other
hand, if one chooses to associate with drunkards, a desire will eventually
come in the mind, what is the harm if I drink a little wine? The same sort
of thing will happen if one lives with thieves."
 "To give an example, a person is standing beside a tea-stall. There the
flavour of the tea floats to the nose, and then the person says, 'Bring a
cup of tea here, too'. In this incident, the flavour of the tea affects the
mind. If that person had not remained near the tea stall, the smell would
not have reached the nose and perhaps that person would not have taken tea
for two or three days. This is the influence that association has on the
 "Hence humans should choose their company very carefully, for, a mistake
in this will cause them to repent their whole life. Even parents who are
not good should either send their children to live in a student hostel or
keep them with some of their relatives who are good. One must be very
strict in this. In Tantra it is said:

   "Satsaungena bhavenmuktir asatsaungesu bandhanam".
   Tasmat Asatsaungamudran'am' Sa'mudra Parikiirtita

 "The Tantrik practice of Mudra' Sadhana means to associate with good
human beings in order to attain liberation...Hence good association results
in salvation and bad association results in bondage. Hence evil company
must be avoided." (Karma Yoga)

That is why we should always try and keep in the contact good company--with
Ananda Margiis. As this will bring us along the path of the divine.

Here below Baba neatly explains how that good company lessens one's radius
with the Lord and bad company pulls one farther from the Lord. That is the
primary difference between satsaunga and asatsaunga.

Baba says, "So while selecting company, you should be careful whether its
discourses, its activities, its plans or programmes are to decrease the
distance between you and your Lord. This is Satsaunga, good company.
Otherwise it is Asatsaunga. Even intellectual discussions of a high order
may not be Satsaunga if it has got nothing to do with lessening the
distance between you and your Lord, you and your Goal. That type of
intellectual discourse, in my language is called intellectual extravaganza.
Baoddhika Amitavyayita´. Satsaunga and Asatsaunga. When it goads you on the
path of the Lord, it is Satsaunga. From this moment, you should always try
to have Satsaunga." (AV-14)



Please excuse me, but sometimes people fall into the trap of thinking that
being around Ananda Margiis is enough. And generally this is true since
usually as Ananda Margiis we sing kiirtan together, do sadhana, and
collectively engage in service projects. Even then sometimes it can happen
that there can be a few margiis together but, their company is not
satsaunga. Because for one reason or another their talk might be about
pseudo-culture movies, or they may be just involved in rajasik activities
like shopping or skiing. Or sometimes it can been seen that we travelling
together in the car then they will listen to pop music or the like. And
sometime margiis just talk about too many mundane topics. All these things
can happen. So 100% of the time we should be vigilant to ensure that the
company we are keeping is satsaunga and we should ensure that as
individuals we are adding positively to the collective flow and keeping all
our social interactions sentient and Baba-centered.

So today, tomorrow and during the retreat season when we are many are in
transit to our blissful functions, like dharmacakra, here then are some good
topics to discuss will travelling: how to better follow 16 Points, Baba dreams,
the top three things about spiritual life, favourite aspect of Ananda Marga, how
to remember Baba during one's daily routine, or any number of topics which create
a sweet and harmonious vibration in the mind.

Another option is to bring an AM book like Ananda Vacanamrtam and read that out
loud in the car with those whom you are travelling with and discuss it collectively.

                             PRABHAT SAMGIITA

"Ga'n geye ja'bo, shono na' shono tav iccha'..."     P.S. 2305


 Baba, I will go on singing Your song-- Your glory. It's up to You
whether You will grace me by listening to these songs or not. But with
these songs, in my deep contemplation, I will generate divine vibrations,
by Your grace-- and go on serving You.
 Baba with my deep yearning I am calling You again and again without
getting any response-- You are not paying heed to my call. By avoiding me
maybe You are thinking that I will not sing Your song anymore and that I
will remain quiet. And that in frustration, I will give up the hope of
getting You. And that I will no longer engage in the flow of those divine
tunes and melodies, which is inundating the vast sky, by Your grace. And
that I will not utilize these melodious treasures in my practical life to
go closer to You.  
   Baba, with the strength of knowledge, wisdom, intellect, and worldly
attributions, Your depth cannot be measured-- nobody can realise You. But
by surrendering that very unit "I" which already belongs to You, and with
the divine sweetness of singing Your name I will surely get You by Your
   Baba, I sing my songs only for You--to serve You, to please You. Please
be gracious and keep me on Your lap.

Note: In the above song, the sadhaka has deep love and a strong yearning
for Parama Purusa. So when Parama Purusa does not respond to his call in
the way that he desires, then the sadhaka makes one loving accusation
towards Parama Purusa. So actually that is not an accusation per se, but
rather an intimate type of loving expression. And Baba is approving that
devotees have the right to do like this and that this loving way of
communication is quite natural.

                       Love For All

Baba says, "The sense of differentiation and distinction are of no value to
devotees. For them, all become one, all discriminations disappear. Only
human beings can have this type of mentality and that is why they are
superior to all other beings." (AV-7, p.12)

"Master Glossary" Blunder: The Term Gopa

From: "Dinesh Deva"
Subject: "Master Glossary" Blunder: The Term Gopa
Date: Sat, 26 Feb 2011 18:27:53 +0000



A "Master Glossary" has been included with the latest release of the "The Electronic Edition (English) of the Works of P.R. Sarkar" (version 7.5).

Many of our AM books printed in English also have a glossary in the back of the book. This glossary provides definitions of common Sanskrit terms so those not aware of Sanskrit can understand the discourse. That is the aim. The definitions in the printed English AM books are the same as those in the electronic Master Glossary.

Since many readers will undoubtedly refer to these Master Glossary definitions to learn the meaning of various terms, it is important that the definitions reflect our AM ideals. Otherwise people, margiis and non-margiis alike, will get the wrong idea about AM philosophy.

In this particular letter we will take a look at the term gopa. In future letters, other terms can be brought for review.

                                DEFINITION OF GOPA IN AM DISCOURSES

Gopa is common term in AM discourses and Baba has clearly told its meaning.

Baba says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

By His above teaching we can clearly understand that a gopa is one who gives pleasure to Parama Purusa. Thus a gopa is a bhakta of the highest order.

According to our AM perspective then, the term gopa has nothing to do with cows or those herding them; nor is the term related with any so-called caste or community.

Baba says, "There are people who have a mistaken idea that gopa means “cowherd”."(Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

Hence it is all quite clear. In our Ananda Marga discourses, gopa refers to those top devotees whose sole intention in life is to please and serve Parama Purusa. It has nothing to do with being a cowherd etc.

                                           DOGMATIC HINDU MEANING

Before examining the definition of gopa in the Master Glossary, we should consider the common (dogmatic) meaning of the term gopa.

Across northern India, the entire cowherd community is called gopa. That is what the common people in north India primarily mean when they say gopa. In addition, gopa is used as the family name of people of a particular caste and community.

Hence the common populace of India does not understand Baba's definition. They use the term "gopa" in one way and in AM the term is used in a completely different manner. We do not subscribe to their faulty notion that gopa means cowherd etc.

According to the teachings of AM philosophy, gopas are great devotees. That is Baba's explicit teaching.

Baba says, "Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.”" (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

                           HOW THE "MASTER GLOSSARY" DEFINES GOPA

Keeping all of the above in mind, now please see what has been published in the "Master Glossary". Here is how the new "Master Glossary" defines the term "gopa":

"gopa m. or gopii f. village cowherd boy or girl; devotees of the Lord." (7.5 version, Master Glossary)

Thus in their above definition, the editors of the Master Glossary defined a gopa as a "village cowherd boy or girl". That is their #1 definition.

In consequence, many will be led to believe that in AM we think that a gopa is a cowherd. People will think we also adhere to the prevailing dogmatic use of this term. Because that is the "official" definition from the Master Glossary of the electronic editions of AM books.

Indeed, by reading this one person sitting in China or El Salvador will think that gopa means cowherd. They will be misguided about our AM philosophy.

Many will automatically conclude that we in AM are just one radical Hindu organisation that fully supports the caste system and all kinds of Hindu dogmas. They will form a totally wrong opinion of our Marga.

So it is a big problem that "cowherd" has been given as the #1 definition of gopa in the Master Glossary. And the main problem is that it misrepresents Baba, Ananda Marga, and our AM philosophy. People will get the wrong teaching and the wrong idea.

                                  BABA REJECTS THE COWHERD DEFINITION

In very pointed speech, Baba Himself rejects the notion that gopa means cowherd.

Baba says, "There are people who have a mistaken idea that gopa means “cowherd”."(Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")

Hence, it is quite clear that Baba says that those who think that gopa means cowherd are "mistaken". That is Baba's exact language.

So it is most surprising - nay shocking - that the creators and editors of the Master Glossary have used this cowherd definition. The only reason imaginable for doing this is that they are just not familiar with Baba's teachings. So they just inserted dogmatic definitions into our Master Glossary. 

Regardless of the reason, when certain editors have defined a gopa as a "cowherd" then it is quite evident that the Master Glossary strays far from Baba's teachings.

                                           ABOUT OUR DEFINITIONS

For the Master Glossary to be effective, it must achieve a few things.

Firstly, the Master Glossary must accurately convey Baba's dharmic definition of a given term. The best way to do this is to review our AM literature and cite Baba's actual words and explanations of the term. If Baba has explained a word using a shloka, then that should also be included in the definition as well as His explanation of the shloka.

Secondly, the Master Glossary should also state the definition of the term according to the general societal meaning, i.e. what is the "normal", "common", or "dogmatic" use of the term. This aspect must also be included, and it has to be clearly indicated as such.

For instance, with the term "gopa", after citing Baba's dharmic definition along with the shloka - i.e. that gopas are those who give pleasure to Parama Purusa - then it should be added that in the general society, gopa means cowherd. Then we have to clearly explain that this is their dogmatic understanding, but that is not our definition in AM. In AM books only the first meaning is used, not cowherd. By this way, readers will understand our dharmic definition, the common / dogmatic usage, as well as the difference between the two.

Here the bigger issue at hand is that the same term has a vastly different meaning in AM from the general society.

It is just like how in AM the term "tiirtha" refers to a high state of mind whereas in the general society tiirtha means Varanasi and other so-called religious holy places.

Here is another example.

In AM pa'pa means harming others whereas the Hindus have their own dogmatic meaning. If any "high-born" Hindu is not giving proper human value to the so-called harijans (i.e. untouchables) then that is not papa according to Hindu thinking. But in AM that is papa.
Likewise idol worship is pa'pa in AM, but in Hindu religion it is not papa.

Here the whole point is that in Ananda Marga we have our own unique understanding that is different from the general society. Hence certain words in AM have a vastly different meaning from the same word amongst the general populace. And the whole point of our Master Glossary should be to put forth Baba's dharmic definition. Any and all reference to the non-AM definition should be clearly labeled as such. By this way we can clearly present Baba's teachings to the world.

That seems to be the best way to present the definitions in the Master Glossary. Others in our Marga, especially scholars, linguists and authors, should also share their views on this important topic.

                                       BABA'S STATED EXPLANATION

At this point, we should pass the below citations to those in charge of the Master Glossary. Then the glossary can be corrected so it properly reflects the spirit and content of Baba's divine discourses.

Baba says, "Gopa here does not mean the cowherd or the caretaker of cows. Gopáyate means to give pleasure – “Gopáyate yah sah gopah.” One whose nature is to give pleasure to Parama Puruśa or Paramátmá is Gopa." (Subháśita Saḿgraha Part 19)

Baba says, 'There are people who have a mistaken idea that gopa means “cowherd”. Actually, Gopáyate yah sa gopah – in Sanskrit, the word gopáyate means to give pleasure – “A gopa is one who gives pleasure to Parama Puruśa, one whose very nature is to give pleasure to Parama Puruśa.” (Discourses on Tantra -2: "Yoga, Tantra, and Kevalá Bhakti")


                                  PRABHAT SAMGIITA

PS Intro: Here the devotee is immersed in His divine love and he is thinking to
himself in the following way.

"A'ma'y d'a'k diye ja'y kon aja'na'y, kii snigdhata'r bha's'a'..."  (PS 2343)


  Which unknown Divine Entity is calling me in my heart. What a sweetness is saturating His voice which intoxicates my heart with divine love. That Divine Entity is coming with His sweet and attractive form & with His infinite rhythm and melody.
  I was hoping that I will get Him and also that I will go on doing His task. With His inspiration and grace, I will go on moving forward forgetting the pain and pleasure of this material world.  
  In the deep corner of my mind & in the sacred place of my heart which holds all my inner desires and ideation, I only long for You. O' Lord, please come in my mental lotus and fill it with Your color. Baba, please come...

                                             Historical Fact

Baba says, "In the Pharsi language the sweet fruit known as mango is called ta'mar. But in the early days the people in Iran did not know what a mango looked like, nor did they know how it tasted. Because they had only heard about it from travellers passing through. So the first time a sour type of fruit from India reached Iran the local Pharsi speaking people mistakenly thought it was a mango. Consequently they started calling it 'ta'mar-e-hind', meaning 'Mango from India. In Pharsi, "Ta'mar" means 'mango'; "e" means 'of'; "Hind" means 'India'. Thus, Ta'mar-e-hind. And later when the Britishers saw those Iranians calling those sour fruits 'ta'mar-e-hind', then the Britishers adopted their own English pronunciation and started calling it "tamarind". So this is how the sour fruit tamarind came to be called in the English Language." (MGD & Field Walk, Raipur 18 Oct '79)

Note: For those who may not be aware, the name for tamarind in Hindi is "imalii".                                ***************************************

The Waiting Room

From: "Girish Deva"
Subject: The Waiting Room
Date: Fri, 25 Feb 2011 11:44:27


                 == THE WAITING ROOM ==


Baba says, "This world is just like [a] waiting room. You are to remain
here for a very short span." (AV-12)

Tragically, in this modern world, the mass of people live and plan their
lives in such a way as if this world is their permanent abode. Due to
the ill effects of gross materialism, common citizens think that their
bank account, their house, their job, their physical appearance, their
spouse, and their worldly possessions are the prized aspects of their
existence. For this reason, they use cent-per-cent of their energy
running after these ephemeral things, mistaking them to be the glory of
human life.

This is the way materialism has led everyone astray, into some dark

Baba says, "This type of crude material knowledge concerned with the
crude materialism has done much harm to human society during the last
one century." (AV-2)

There is an inner aspect to our human existence that is hungry, yet the
humanity is neglecting that which is inside because of being fully
intoxicated with life's material pleasures.


As Ananda Margiis, we all know what the Goal of life is, as well as what
it takes to get there. The Goal is Baba and the way to get there is by
sadhana. This fact everybody knows.

Yet, to some or more degree, we have also suffered from the ill effects
of materialism, as it has infested each and every pore of society. It is
very difficult to completely separate oneself from that environment.
Huge billboards, internet ads, crude social values, financial pressures
etc meet us at each and every turn.

One of the clear-cut downturns of all this is that some of us do not put
proper emphasis on sadhana in our lives.

I can say that this is certainly true for me. I always think, 'I will do
sadhana'; yet when it is time to start my practice I can find any number
of other things to do. And when I do sit down for sadhana, then often it
gets curtailed due to lack of time, lack of concentration, or feelings
of hunger.

Perhaps some of you have also experienced this or similar things.

And the gross materialism which surrounds us does not help; it leads to
more spiritual lethargy. Whatever inherent lethargy we may have towards
sadhana is multiplied by today's crude environment. Because the world
and all its inhabitants are running one direction, and we are trying to
move in another. We are going against the tide.

Baba says, "The present-day materialism has brought humanity to this
predicament. Its consequences are dreadful." (NSS)


Before analysing more of the in's & out's of this issue, here is Baba
special teaching about spiritual lethargy, or procrastination in sadhana.

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

We should all read the above quote multiple times and honestly evaluate
how far Baba's teaching applies to our own lives.

                     OLD WAYS OF LIVING

In addition to today's gross materialism, here are other reasons why it
is often a struggle to move on the path of sadhana.

As Baba tells us, every human being has come from animal life-- at one
point in time or another. So we are highly familiar with animalistic
desires and propensities. We need not be reminded about these things.
That is a known path to us, and in general people gravitate towards the
familiar and are hesitant to take up new enterprises.

For that reason, it take little or no energy for people to succumb to
the four basic propensities: Food, fear, procreation, and sleep. No one
needs any special training in these spheres; the mind automatically runs
after these things.

In contrast, when sadhana is the most subtle practice for human beings,
then invariably it is something that is very new and unfamiliar to us.
Often it is not something that we have lifetimes of experience with.
Whereas, for incarnations and incarnations in animal and human form, we
have been deeply engrossed in material pursuits.

So being attached to this old way of living certainly contributes to
spiritual procrastination.



Then there are other things that lead to procrastination in sadhana:

1) Avidya Maya: The force of avidya maya casts allurements each and
every moment, and when the whole society has fallen prey to the spell of
avidya maya, then the force of that maya multiplies and it is very
difficult to escape. If you know you should do sadhana, but all your
worldly pressures tell you to work late, or buy a big house, or go to
the movies, or watch TV, or whatever, then it is difficult to move on
the path of sadhana. And every time we give in to the ignorance of
avidya, then the more sadhana slips out of our fingers, and becomes
something totally foreign.

2) Objective Adjustment: In the name of objective adjustment, we leave
our spiritual practice behind and run after worldly endeavours. We then
justify that going to dharmacakra and doing sadhana there is enough for
the entire week, or thereabouts.

3) Microvita: Various microvita also pull us down and hinders our
sadhana routine.

Plus when the entire society is moving towards money, matter, prestige,
then that multiplies the problem.

Each of us individually should take an honest look at who we are and
what is happening with our sadhana routine, and make special efforts to
overcome whatever is hindering our practice.


Here is Baba's special teaching about the waiting room phenomenon.

Nowadays, everyone thinks that this world is their permanent abode. They
may say otherwise but practically they live as if this is the case.

So we should pay heed to Baba's strict warning.

               Smarana nitya anityatam

 Baba says, "You should remember always that you have come here for a
short span. You won’t remain in this world for a long period. You may
remain here say for ninety or hundred years or say for one hundred and
fifty years. Some saints like Traelaunga Sva'mii lived here for three
hundred and fifty years. He lived in Varanasi in India and died in this
twentieth century. But you are to live under certain limitations –
limitations of time, space and person."
 "So you should always remember that you have come here for a very short
span. It is just like a waiting room of a railway station. You remain
there for a short period and when the train comes, you leave the waiting
room. This world is just like that waiting room. You are to remain here
for a very short span."
 "You should always remember this fact – “I have come here for a short
span and I won’t remain here for a very long period. My home is
elsewhere. I am just like a tourist.” You should always remember this
fact. And as a universal tourist, you, while leaving for your permanent
home, won’t require a passport." (AV-12)

So we must not treat this world as our permanent abode. We should always
keep our mind fixed on Him. And internally, we must remind ourselves
again and again that we have only come here for a short time. Then and
only then can we truly understand that sadhana-- and not money or
possessions-- is the cream of life.

Here again is Baba' reminder about the nature of this human life.

Baba says, "This short period of time from birth to death is human life.
Human beings have come from the world of invisibility and at the end of
this short span of time will return to the world of invisibility. Those
people can be called intelligent who utilize every moment of their short
life engaged in spiritual practice." (APH-4)

Failing to adopt the path of sadhana, will lead us on an endless spiral
of suffering and pain in the myriad of deaths and rebirths in this
material world.

                         BABA'S BLESSING

By Baba's grace we must realise that this world is not our permanent
abode, overcome all tendencies of spiritual lethargy, do sadhana, and
reach up to Him.

Baba says, "The only way to advance is to follow the path of vigorous
spiritual practice." (AMIWL-8)


                         PRABHAT SAMGIITA

"Bha'lo yadi na' ba'sile keno ks'ati na'i, shudhu ka'che eso..." - P.S.


Baba, You know that I am not an A-grade devotee. So due to this if You
do not love me then it is no problem, no harm. But please come close and
sit. If You do not like to sit in my little hut, then at least please
come and stand inside with Your sweet smile. Oh my Lord, everyone longs
for You in their heart. That longing I also have and for that I have
requested You to remain with me. And if You do not like to listen to my
request then just You please come close and this much You tell me, 'I do
not love you even a pinch'. Baba, I will go on singing Your song; and my
heart will be mingled with that tune & melody-- longing for You in
dhyana. But because I am not an A-grade devotee that is why I will not
force You to come and sit in my dhyana. So it is exclusively up to You.
What You like that You do. Baba, please come close with Your sweet smile...

Gardabha Sa'dhana'

Date: 24 Feb 2011 09:17:38 -0000
From: "Indrajit Deva"
Subject: Gardabha Sa'dhana'


                  == GARDABHA SA'DHANA' ==

Simplicity, sincerity, and honesty are some of the main pillars in the
life of any sa'dhaka.

Baba says, "The most valuable treasures on the path of human progress
are honesty, simplicity and spiritedness. In no stratum of life should
you allow the standard of honesty to deteriorate..." (AV #54)

Even then, it happens that people veer away from these truths, on
occasion or even more frequently. And that leads to the devaluation of
that activity or practice, as well as the degradation of the doer, of
the person.

That's a wee-bit of the philosophical side, now let's delve into
everyday practical examples.


Suppose you are invited to a grand feast at someone's house. To
celebrate, that host has the finest chefs prepare the tastiest
delicacies and dainties for everyone to eat. Not because because he
wishes to serve the community with love and affection, but rather
because he wants to make an ornate show of the affair and bring prestige
unto himself. Proof being that if you cannot attend his feast, then he
is not the least bit sorry or remorseful, because he will just get
another person to replace you-- someone else who will pay him honor and

Under such conditions, when there is not the least bit of service
mentality and the host is just giving a feast with huge pomp and show in
order to heighten his own prestige and self-satisfaction, then attending
the program and eating that food is totally inappropriate. Because in
that case that food is nothing but donkey's food, or gardabha'nna.

Baba says, "If food is not given with that heart-felt feeling and if
one's own life is not in danger due to starvation, in that condition
then any food offered is donkey food, Gardabha'nna. So one must not eat
that food." (Summary of SC-20, p.163-64 [Bangla])

Thus under no circumstances-- unless we are going to starve to death--
should we eat food that is presented as a show of one's wealth and
greatness, because that food is nothing but donkey food, or gardabha'nna.

And we all know that in His practical life, on many occasions Baba
refused such food on various occasions whenever wealthy people or
dignitaries invited Him to dine at their house just to impress Him.


This type of 'donkey' syndrome-- doing for show only and not out of
one's heart-felt feeling-- is not limited to the realm of food only.

We have all seen various kiirtan players or bhajan singers who perform
solely to display their own musical or lyrical talents, and not to serve
and please Parama Purusa. This happens across all religions and faiths
and occurs in our Ananda Marga as well.

Kiirtan is all about singing to please Parama Purusa-- for His glory,
not one's own glory. And the essence of bhajans is to share one's inner,
heart feeling with the Lord, and not to procure attention for oneself.

Yet at retreats or dharmacakra, sometimes it can happen that a person
might lead a kiirtan or bhajan in order to win over the admiration of
others. If this is done consistently, again and again, such performers
run the risk of being converted into microvita at the time of death.

That said, it is not just the musicians who are prone to such downfalls.
Sometimes a kiirtan or bhajan participant may dance with such
extroverted tendencies or sing with such ego that it is quite evident to
all around that that person is doing just in hopes of drawing attention
to themselves-- so that others will think they are a great devotee.

All such displays devalue one's approach fail to bring one close to
Parama Purusa. That is why Baba calls these misguided attempts as:
Gardabha kiirtan and gardabha bhajan, i.e. donkey kiirtan and donkey

                       GARDABHA SA'DHANA'

Then of course this can happen in the stratum of sadhana as well. Before
giving an example, it has to be said that by Baba's grace, the sincerity
and earnestness in spiritual practice is quite high in our Marga, so
this letter by no means aims to cast doubt that abc or xyz persons are
doing donkey practices. Most are fine and okay-- this is just a general
letter for everyone's awareness and knowledge. After all, each and every
person knows there own situation best.

Now let's say someone rarely does sa'dhana' in their own home etc, but
then when they go to the jagrti or to a retreat, then suddenly they
start sitting for long, long sadhana, as if that is their regular way
each and every morning and evening. And not only that, but when they
close their sadhana then the first thing they do is open their eyes and
slyly scan the room to see if others are taking notice of how long they
sat. And if still they do not feel that they got the attention they
deserved, then during meal time they will casually say that, 'It was
very good to be able to sit for 3hr sadhana today etc', and then quickly
scan the eyes and faces of others to see if they were impressed or not.

From, all these instances, we can easily understand that that person is
doing sadhana not to please Parama Purusa-- not to serve Him-- but
rather to bring name, fame, and prestige unto themselves. They want
people to think that they are a great sadhaka. That is why their sadhana
is nothing but donkey sadhana.


Okay, let's say someone you know does do donkey kiirtan, or donkey
bhajan, or donkey sadhana on occasion. Even then it is not the worst
thing in the world. It is not as bad as doing no practices at all.

No doubt donkey kiirtan, donkey bhajan, and donkey sadhana can cause
false vanity and an overblown ego etc, but by Baba's grace our AM
mantras are so strong that in a moment of quietness while repeating the
mantra, even if one was initially motivated by selfish desires, one may
develop sincere love for Parama Purusa. And that is the greatest

After all, we have all come from somewhere. In the past ages, we may
have been nature worshipers or even idol worshipers, and then gradually
that feeling gets more refined until by Baba's grace we are given the
opportunity to come onto the tantric path, and develop sincere love for
Parama Purusa.

So all is not lost for those involved in donkey practices. Certainly
such approaches should never be encouraged. But one day, those involved
in such things will develop sincere love for God. So there is light at
the end of the tunnel for those currently stuck in donkey sadhana.

                       BABA'S BLESSING

Baba says, "Remember, everyone is entitled to sa'dhana'. For this,
nothing neither pedigree, education, knowledge nor any asset, is
necessary except only two things – implicit faith and sincerity. Arouse
these two things through your will-power and victory is yours, it must
come." (AMIWL-5)


Note 1:                DONKEY FOOD

Here is more about what Baba has to say about donkey food.

(a) Donkey food (Gardabha'nna) is that food purchased with ill-begotten
money or sinfully earned money.

(b) If someone feeds you with deep love, respect, and affection and that
feeling is conveyed through their expression, talk and conduct, and by
feeding you they feel blissful ("Toma'ke kha'iae a'nandit hobe") and
very content, and if you do not eat then they will feel pain, in this
situation whatever food you eat in their house-- even if it is just
boiled grass-- will be treated as priityanna (proper & sentient food).
Any meal or food not prepared under such ideal conditions is donkey food.

(c) So if food is not given with that heart-felt feeling and if one's
own life is not in danger due to starvation, in that condition then any
food offered is donkey food, Gardabha'nna. So one must not eat that food.

Note: In western society that food which is not fit for human
consumption is typically labeled as 'dog food'. And a similar idea Baba
has conveyed above by the term donkey food-- "Gardabha'nna".

(Summary of SC-20, p.163-64 [Bangla])

                          PRABHAT SAMGIITA

"Malay va'ta'se madhu nishva'se ke go ele mor phulavane..." P.S. 1801


 O the Divine Entity who are You who has come in my flower garden in
this spring season with a sweet and charming smile. When I saw You for
the first time I was surprised, and it was difficult to think that such
an attractive Entity would be here. I wanted to look towards You more
intimately but I could not, that time I was sitting in the flower garden
 I couldn't even hear the footsteps of Your arrival, & You did not give
any hint or clue before coming to this garden. So I could not receive
You properly nor could I offer You a garland. You have graced me by
coming here but You have not cared about receiving an invitation. Please
tell me, O' Divine Entity, who are You?
 Understanding Your liila is impossible. Within a flash You become tough
and then in the next moment You are as tender as a flower-- like a
garland of love --so sweet and charming. O divine Entity You cannot be
understood. You are Infinite--no beginning, & no end. Through the
practice of sadhana and dhyana I am surrendering myself at Your alter .
Baba You have graced me by coming to my mental flower garden...

                   To Do Great Work

Baba says, "The meaning of the 'Sam'gacchadhvam' Mantra should be
realised 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." (CC-2, 'Society' chapter, point #34)

Note: So long as Baba's above teaching is not put into practice, one
cannot do great work. Devoid of this one's life will be as meaningful as
the life of a termite or ant etc. In our practical life we should be
strict in following Baba's teaching.

Another New Dogma Took Birth

Date: Wed, 23 Feb 2011 11:33:26 -0000
From: NJK Deva
Subject: Another New Dogma Took Birth


                     == ANOTHER NEW DOGMA TOOK BIRTH ==

Recently a kiirtan program was organised "for the speedy recovery" of one Dada.

Certainly, on first glance, this looks like a noble endeavour to help someone in need; but as we all know our psycho-spiritual practice is to be directed toward Parama Purusa, not toward any mundane longing or unit being. That is Baba's distinct guideline in countless discourses. Our psycho-spiritual longing is singular in nature and exclusively for pleasing Parama Purusa.

So we all have to think whether our Baba Nam Kevalam kiirtan should be used to cure someone of an illness as with the recently organised program. Plus we must consider avenues we can take for helping our respected Dada.

                                           MUST NEVER DO LIKE THIS

Baba has given us all the directions and answers for this situation. In very straightforward language Baba warns us that we must never use our psycho-spiritual longing for mundane gains - of any kind. That is His essential teaching.

Baba says, ""Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa." (Subháśita Saḿgraha Part 24)

Clearly then our spiritual practices - like kiirtan and bhajans - should not used for mundane matters such as if someone is sick and we wish to cure them.

Here below Baba furthermore explains that only lower grade sadhakas use their spiritual practices for worldly achievements.

Baba says, "Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others." (Subháśita Saḿgraha Part 1)

In this next teaching, Baba warns us that if our spiritual practices are done with any other motive in mind, such as curing one Dadaji of his illness, then this is an inferior approach.

Baba says, "The aim of the aspirant is channelized in a different direction and he carries on with an inferior object. All the three such bhaktas – sáttvika, rájasika and támasika are gaońii or inferior bhakti. Where there is no object other than the Supreme Brahma, it is called mukhya bhakti. In mukhyá bhakti, the aspirant is free from the three guńas. He is absorbed in spiritual practices to Nirguńa Bhakti." (Subháśita Saḿgraha Part 1)

Thus, Baba's guideline is that our spiritual practices like kiirtan and sadhana are to be directed solely towards pleasing Parama Purusa, and not for any mundane affairs, such as curing one of their sickness.

                                        JUST ACCUSING PARAMA PURUSA

Actually, if anyone prays to the Lord for someone's recovery it means they are indirectly accusing Parama Purusa:

"O Lord, Your duty was to help this person, but You have not done so, why have You ignored him for this reason I am praying for their welfare - please listen and respond to my prayer."

This type of accusation towards the all-knowing, omniscient Parama Purusa is itself a sinful idea as the sadhaka is blaming Baba for mundane problems.

That is why in Ananda Marga we do appreciate this type of crude prayer. Baba knows what is best and we are only to think of Him.

Baba says, "In fact, the best thing is not to ask Parama Puruśa for anything." (Ananda Vacanamrtam Part 22, Serve the Supreme by Kiirtana)

If any aspirant has any remote desire in the mind for mundane longing while doing spiritual practices kiirtan, like curing one Dada, then they are going against the inner essence of our devotional cult. Those who directly or indirectly pray to the Lord for certain mundane things are verily accusing the Lord of not performing His divine duty to care for the suffering people.

                                    MUST OBEY ANANDA SUTRAM

In His teachings of Ananda Sutram, Baba directs us that in our kiirtan and sadhana practices we are only to ideate on the Supreme. We are not to engage in any kind of ritualistic worship whereby we ask or pray for things from the Lord.

                         3-12. Bhaktirbhagavadbhávaná na stutirnárcaná.

           [Devotion is ideation on God, not flattery of God or ritualistic worship.]

"Purport: Being merged in the constant thought of God is devotion. Devotion is not related to the chanting of hymns or ritualistic worship with different paraphernalia." (Ananda Sutram 3-12)

So if we encourage such type of kiiran programs for curing a Dada of a particular disease etc, then Baba's guideline of Ananda Sutram will be lost in oblivion. And all over these types of crude devotional kiirtan gatherings will be held.

Indeed, people will start doing kiirtan to cure their dog who was coughing or to help their child get into university or for so many mundane reasons. And some people will even do kiirtan to kill their enemies or defeat others in a court case. If such things happen, there will be no difference between those dogmatic religions and Ananda Marga.

Indeed this is the way things degenerate.

For instance, let's say is an existing dogma in society such as praying for someone's illness to be cured. Then in a weak moment, such as when one respected Dada is ill, then someone innocently suggests that we should do kiirtan to cure Dadaji. They justify that this is a common phenomenon in the society and that before coming into AM they always did like this. Some sadhakas may feel uneasy hearing this but they think that, "OK, Dadaji is sick - I should not disturb the situation". Thus a kiirtan session is held to cure Dadaji. Then the next time a Dada or revered person gets sick, others openly proclaim that this is our tradition: To sing kiirtan to cure that diseased person. By this point, those who disagree are greatly outnumbered and they cannot stop the program - rather they succumb. In this way, new dogmas take birth. So we should all be extreme careful.

                                       STORY OF MISGUIDED SADHAKA

This below story from Shabda Cayanika is highly related with this entire situation. When the below sadhaka was using his psycho-spiritual energy for mundane gain, Baba intervenes and strongly condemns this negative approach.

Baba says, "Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement." (Shabda Cayaniká Part 2, Disc: 13)

By Baba's above teaching, it it quite evident that our psycho-spiritual energy should not be diverted towards crude or worldly gain such as curing a respected Dada of his illness. Baba is adamant on this point.

                              SIMILAR TO HINDU SHRADDA DOGMA

Actually this notion of doing kiirtan to cure someone of their illness is just like the Hindu  shraddha dogma where in their ceremonies their intention is to provide comfort for the deceased soul. But we never do such things in Ananda Marga. We know that Baba is taking perfect care of everyone - all of the time. All our spiritual practices are solely for pleasing Parama Purusa and serving Him. So we must not allow our kiirtan programs to degenerate and become a mirror image of this type of Hindu dogma where we pray for someone else's mundane needs. This is not our way.

                                      DO NOT CHASE AFTER SIDE-EFFECTS

Doing kiirtan to cure one of an illness is just like bringing everyone together to perform social service under the motive of getting name and fame.

Yes, if one does service one may receive acclaim in the society, but that is not why we do it. We do service to please Parama Purusa. That is our sole motive. Public praise is a mere side-effect. And if one does service only for getting prestige, then that prestige may not even come at all. One may not get any recognition. There must be purity of intention and our service is for pleasing Him.

Similarly, we do our kiirtan for Parama Purusa; that is our sole motive - to please Him. Toward that endeavour so many side effects may result: All kinds of calamities may be dispelled and averted etc. However, our entire goal in kiirtan is singular: To serve Parama Purusa; we do not do kiirtan with any other aim in mind.

Hence just as we do not perform social service with the inner motivation of getting recognition and public acclaim, similarly we do not do kiirtan with the expressed motive to dispel a particular calamity like curing a person from a disease.

                                    BABA'S STORY ABOUT KALAPHAR :

                                  NEGATIVE REPERCUSSIONS

If this current trend of organising kiirtan gatherings for curing people continues, then if such bhaktas do not get what they are demanding, they will start blaming Parama Purusa. They will think, "We did kiirtan but still Dadaji is sick."

Baba's below story leads in that direction.

Not only will they blame Baba in this way but they will lose faith & leave entirely. They will think, "Look what happened to me, or my wife, or Nigamananda etc, we did the kiirtan yet still we are suffering terribly."

Thinking thus they will lose faith and leave the path. This is what occurs in all those religions where people pray in this way. And if such events are brought into the Marga, the same negative outcome will result: People will lose faith and leave if their selfish agenda is not fulfilled. This trend is not at all good.

Here below Baba tells the story of Kalaphar and what he did when his mundane prayers were not fulfilled.

Baba says, "There is a well-known story about a Zamindar from Bengal called Kalachand Roy, later Kalapahar, who was a follower of Kálii. He worshipped a stone image of Kálii with great devotion. At that time some invaders, belonging to another religion, started a campaign to destroy all Hindu temples and deities. When Kalachand’s temple was about to be destroyed, he prayed to Kálii saying, “Mother, I do not have the power to protect you, so please protect yourself.” But how can a stone idol protect itself? In due course his temple and idol were destroyed, and Kalachand lost faith in Kálii. He was converted to the religion of the invaders, and became known as Sheik Kaluddin Khan. He launched his own campaign of terror throughout Bengal and Orissa and forcibly converted people to his new religion. He disfigured deities, destroyed temples and threatened people with physical violence to convert them. Once he travelled to Kashi and set about converting a widow who also happened to be his elder sister. She refused to succumb to his threats, and scolded him mercilessly for his bad behaviour...This made him realize the error of his ways, and he abandoned his campaign. If Hinduism had not practiced idol worship, Kalachand would not have been converted. Because of his forcible conversion, Kalachand became extremely hostile towards Hinduism and launched his own campaign of terror against it. A religion should be so strong that no one can be converted from it." (Prout Nutshell-16)

Likewise, if some in AM resort to ritualistic worship and do not get their selfish ends met, then there is every likelihood that they will not only lose faith and follow a different path, but they may even become inimical to AM. We have had defectors in the past and this type of crude kiirtan gathering could and will generate a whole new wave of defectors. That is the very real outcome based on Baba's above teaching.

                                     WAYS WE CAN HELP A PATIENT

To help any patient, we can give our economic support, physical support (food, heat, clothing, medical attention etc), and emotional care. These are all very effective and appropriate ways of helping someone suffering from an illness.

But in our spiritual practice we are not  to request Parama Purusa for mundane boons such as curing a patient etc. Doing kiirtan to cure them is not at all acceptable.

                                  MORE POINTS FOR CONSIDERATION

1. Baba guides us that sadhana should be done whenever possible but that does not mean that one openly declares that now I am doing sadhana for cyclone relief, or mother's illness, or for earthquake victims. Our spiritual practices are for pleasing Parama Purusa - not any mundane cause.

2. Baba has specifically mandated that spiritual potentiality should never be directed towards mundane reasons, causes, or gain.

3. One may do kiirtan and sadhana any day and any place, but the stated purpose must not be something mundane, such as one Dada's illness or one margii's unemployment etc.

                                                   BABA'S BLESSING

By Baba's grace, He has given us the practices to reach unto Him and we must not let those practices to be tainted by bringing in dogmas whereby we pray for mundane matters during our Baba Nam Kevalam kiirtan. So we cannot support the recent program where some gathered for kiirtan in order to cure Nigamananda ji. During kiirtan we are to ideate on Parama Purusa and Him alone.

Baba says, "At the time of kiirtana, so many people, so many devotees assemble, and all their collective physical energies function unitedly. But more than that their collective psychic energies are flowing in the same channel under the inspiration of Parama Puruśa." (Ananda Vacanamrtam - 22)

Baba says, "...So let one’s vision be fixed on the goal. There is no necessity to think of anything else." (Ananda Vanii #67)


Note 1:                         MUST NOT DO TAINTED KIIRTAN

Certainly after doing sadhana the mind becomes calm, quiet and blissful. But in truth we do not do sadhana for these effects. The goal is to please Parama Purusa and attain Him.

Similarly, by doing kiirtan all kinds of natural calamities can and will be dispelled but the purpose of doing kiirtan should not be this. The purpose of doing kiirtan is to serve and please Parama Purusa.

Baba says, "The best method of rendering psychic service to Parama Puruśa is by doing kiirtan." (Ananda Vacanamrtam - 22, Serve the Supreme by Kiirtana)

Those who are not ignorant can easily differentiate between doing kiirtan to please Him and doing kiirtan to dispel calamities. When the mind is involved in thinking about someone's sickness during kiirtan then that kiirtan is itself tainted. It is not pointed kiirtan. So that will not serve the purpose or achieve the desire effect anyway. It is true that calamities do get dispelled through kiirtan but that is the side-effect not the goal. So this way of thinking should never be encouraged.

Unfortunately some ignorant organised a kiirtan program encouraged people to do like this (see note below). But they do not have any idea what  they are doing. They want to do something good but in reality they are doing just the opposite.


Here is that announcement of that kiirtan program to cure our dear Dada Nigamanandji's illness. It was an SMS from Mobile No.- +91-78386 94435 (Delhi / NCR mobile no., India):

"Baba Nam Kevalam kirtan, 11 to 14 hrs at Gadaipur Baba Qtr (not at Mandavali) on Sunday 20th FEB for speedy recovery of Ac Nigmanada Av. Lets attend and pray......"

Note 3:                       RELATED LETTER ON DADAJI'S ILLNESS

== Section 2 ==

~ I Remember Everything But My Ista Mantra ~

"A'mi a'r  kaono kichu bhuli na', shudhu bhule tha'ki tavo na'm..." (P.S. #838)


O' Parama Purusa, it is so unfortunate and painful that I do not forget anything mundane; but I always forget Your divine name. I cannot remember it constantly, because worldly things always come in my mind. And those mundane things I always remember, only I forget Your name. O' my Dearmost, please grace me. I want to remember Your name all the time - within each and every breath and respiration - but alas I forget. O' Divine Entity, although I don't chant Your name and remember You, even then I can see that You love me. By Your grace, I always feel Your love, especially when I look towards You. You are very charming and gracious.

O' Parama Purusa, You are the most magnificent One. When by Your grace the stars shower from Your heavenly effulgent bosom, then the effulgence from those particles fills my heart with divine ecstasy.
Baba, the Parama Purusa, You are the most compassionate One. The divine love which You have poured in my heart - the affection that You saturated in my mind - always vibrates my being and brings me to the divine world. The melody that You played within my mind, in its tune, today I do sastaunga pranam to You again and again with that very tune and melody which You have resonated in my heart & mind. 

O' my Lord Baba, please shower Your causeless grace on me so that I always chant Your divine name...

                                 A Few Medicines

Baba says, "Aloe juice is a medicine. Dried aloe sap is called musabbar
in Arabic. A type of rasa'injana also used to be prepared out of aloe
sap, or musabbar, which was used as medicine -- it was used to treat
blood pressure and insanity due to gall bladder disorder." (SC-3, p.109)

Baba says, "The retention-of-urine ailment that results when the
movement of the urine is obstructed is also called kabandha. The water
from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a
conch-shaped esculent] are medicines for this disease." (SC-3, p.103)

Re: Unpublished Unique Handwriting of Baba

Date: 22 Feb 201 07:53:21 -0000
From: "Liiladhar Deva"
Subject: Re: Unpublished Unique Handwriting of Baba



Yes, I read yesterday's letter about stereotypes and have more to add - especially about certain stereotypes in our Ananda Marga.

                                BABA'S HAND-WRITTEN GUIDELINE

Here is the hand-written message which Baba has written in both English and Hindi:

"Propagandists of communalism, provincialism, casteism, lingualism and any other ism should be strongly dealt with even if it is found that their charges are properly established." - Baba (8 Jan 1961)

Such are the words Baba Himself penned on that day. It is a great teaching for all, especially those who are the vanguards of society.

                             A FEW OF THE STEREOTYPES IN OUR MARGA

In addition to the various stereotypes in the general society, there are certain stereotypes in AMPS also.

For instance, some feel that no matter how hard they try, females will never be smart enough to run their own organisation. They should always be controlled by Dadas. This is one of the prevailing stereotypes.

Secondly, some feel that overseas Wts are not and will never be devoted enough to become worthy of high posts like that of Sectorial Secretary. They feel this shortcoming is inherent to their being overseas and as proof they cite how Baba never posted any overseas Wt as SS. This is the logic and reasoning they give for essentially ruling out the possibility of making an overseas Dada SS. This is what they say to validate their stereotype.

But if we examine the situation more closely, we can better understand the situation.

                                          WHY BABA DID LIKE THAT

We know that before 1990, there was a distinct dearth of qualified overseas Wts. That is why Baba did not choose those overseas workers Wts as SS, otherwise certainly He would have done so. Hence it was not because Baba thought that overseas Wts were inherently less capable. It was because at that juncture in time, the existing pool of overseas Wts were not of the proper standard.

                                A CRITICAL EXAMPLE: CO-ED KIIRTAN

Here is one example of many that shows how they were not qualified. Most overseas Wts in those days supported co-ed kiirtan where males and females dance together, even though this is distraction as males and female unintentionally bump into each other while dancing. This ruins the spiritual flow. Yet still today many of those same overseas Wts continue to support this dogma.

Whereas in AM, Baba has clearly mandated that there be strict separation of the sexes in all activities, including kiirtan. But those overseas Wts could not follow this guideline and instead allowed and even encouraged male and females to dance together.


So we have to think what was holding them back.

The answer is very simple: In the Catholic / Christian church everything is separate - schools and education etc. Still today it is like this. The popular movement in the west - back in the 60's up to the present - was that males and females should be together in all social settings. That was deemed as progressive; whereas everything related with the church was looked upon as old-fashioned and dogmatic.

So the general society in those overseas areas thought that the separation of the sexes was not good; i.e. that separate was outdated.

Our overseas Wts became affected in this way and supported this popular movement. After all, that was deemed as "progressive". Such workers did not use their sense of rationality and still today they are not using - not on this point. That is why some overseas Wts continue to uphold mixed-gender kiirtan. This isa all due to their weak mentality. They could not follow Baba on this point because their mind got stained by local pseudo-culture.

                          MUST FOLLOW THE PATH OF RATIONALITY

Many irrational things are gaining in popular support - both in the east and the west - but as disciples of Shrii Shrii Anandamurti ji we have to support that which is rational. For more on this critical point about mixed gender kiirtan where males and females dance together read here:


                                    BABA CONDEMNS ALL STEREOTYPES

So this but one example of how many where overeas Wts got caught up in their local dogma. Other examples include points like circumcision and the Supreme Command where overseas workers did not understand the spirit of Baba's teachings. For this reason, at that time Baba thought it best that such workers not hold higher posts like that of SS.

But that does not mean that overseas workers are inherently adharmic or aspiritual and will  never be devoted enough to be SS etc. That is just one false stereotype or racist belief that a few are broadcasting today.

Hence we do not support this defective notion that our overseas Wts are incapable of being SS. Rather we adhere to Baba's stated call.

"Propagandists of communalism, provincialism, casteism, lingualism and any other ism should be strongly dealt with even if it is found that their charges are properly established." - Baba (8 Jan 1961)

Liiladhar Deva

                                       OUR SANSKRIT NAMES

Baba says, "At the time of initiation or shortly afterwards, those who do not
have a Sanskrit name should be given one by the ácárya/á. The word deva should
be suffixed to the name...the more the usage of deva as a title, the better it
is. The Sanskrit name should be used in all worldly dealings." (Caryacarya-1)

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