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Idiot Orator Ruined Prout Conference

Date: Sun, 31 Jul 2011 20:57:22 -0600
From: "Punya'tman Deva"
Subject: Idiot Orator Ruined Prout Conference



Here is a critical example of why our Prout philosophy is not being effectively propagated to the masses in this present era.

Specifically, at the recent Prout conference in Lucknow, one of the heralded speakers refused to pay respect to our Revered Guru, Lord Shrii Shrii Anandamurtiji, the Propounder of Prout. In that case how could such a speaker properly put forth the ideals and aims of Prout - indeed, he could not.

Thus there was a double-loss. Firstly, the audience witnessed that the chief orator did not have respect for Baba, in which case they wondered why should they have respect for Baba; secondly, the audience listened as the chief orator spoke against Prout by putting forth his own philosophy, in which case they wondered why should they have interest in Prout. Hence it was a double loss.

Please read more about this fateful incident and review what we can do differently to ensure such a blunder never happens again.


It is the common human psychology that if you want to learn something or if you think a particular idea or book is good, then you will have respect for the teacher, thinker, or author. That is the way it works.

This is not a religious edict or a dogmatic sermon, but rather an expression of human feeling. Just see these example from popular culture:

a) Michael Jackson: He had fans all over the globe who enjoyed his music that is why at the time of his passing 2 years ago, his memorial service exceeded 2.5 billion viewers via the internet, and 31.1. million people watched it live. Because they like his music they continue to adore him to this very day as hoards of people from all over the world just recently congregated to honour the 2nd anniversary of his death.

b) Harry Potter: The Harry Potter book series and movies have become legendary in the general society. The recently released movie passed the 1 billion dollar mark in just two weeks. All the characters are stars. Because people are so captivated by these books and movies, they totally adore the author JK Rowling. They hold her in the highest regard.

c) Lady Gaga & U2: Both Lady Gaga and U2 are extremely celebrated in the pop music industry. Their tours attract hundreds of millions of dollars. The people really like their music. And indeed if Lady Gaga or the the member of U2 go out in public, then immediately huge crowds of people want to see and touch them.

Here the entire point is that when people like your body of work, then they will revere you as well. That is the very common human tendency. Here are more examples.

d) Michael Jordan: Everyone wanted to see him play basketball and still today he remains a world-famous celebrity. People want to take his picture and shake his hand wherever he goes.

e) Amy Winehouse: The 27 year-old British singer died last week and a huge crowd gathered outside her house and were singing in her courtyard. Because they liked her music they adored her as well.

This is not to say that I appreciate the pop music or books created by these icons etc. Just it is important to emphasize that when people appreciate someone's work or contributions, then they will adore that person as well. That is the rule.

Thus if you appreciate crude things then you will adore crude people and if you appreciate sentient things then you will adore good people. That is the human way. This happens in all fields of life: Pop music, sports, academics, politics, and more.

If anyone admires the work, teachings, or achievements of a particular artist or athlete etc, then they must have respect and adoration for that person as well. Because of this well-known and proven formula, advertisers pay huge money and use those famous people to sell their wares. The common people revere them so much that they will buy products endorsed by those famous pop icons as well.

This formula works in every sphere of life: If a person likes the design of an automobile, then they will have regard for that automotive engineer. If a person likes a particular film, they will have regard for the producer. And if a person has regard for a physics experiment, they will have respect for the physicist. That is the common human tendency.

How does all this relate with the recent Prout conference? Well, one of the chosen speakers did not have respect for Baba and would not offer Baba a flower, thus it is clear that this same speaker did not have appreciation for Baba's Prout teachings. For if he liked the teachings of Prout he would have adored Baba as well.


We must also keep in mind Baba's teachings on the "Seven Secrets of Success". In the second and third principles - shraddha' & guru pujanam - Baba emphasizes the importance of having the highest regard and reverence for the teacher or Preceptor - on all levels of life.

If one is a student getting a university degree then they must have regard for their professors otherwise they will not be able to learn. If one is an athlete on a team then they must have regard for their coach, otherwise they will not be able to develop as a player. And if one is a sadhaka, then one must have utmost reverence for their Guru, otherwise they will never be able to progress on the path.

In any and all spheres of life, to gain success there must be deep reverence for the teacher or propounder.

In contrast, if there is a blatant lack of respect, then one cannot learn or advance in that arena - whether it be law school, basketball, engineering, or sadhana.


At a recent Prout conference in Lucknow, one of the invited speakers refused to offer a flower to Baba during the opening ceremony. All of the other esteemed orators gladly garlanded Baba's photo, but this particular orator refused. Yet here he was to speak on the point of Prout to one and all - and Baba Himself is the Propounder of Prout - so it was only natural to pay respect to Baba. But this idiot orator refused.

Here it should be pointed out that in India's tantric tradition, offering a flower or garland to a revered person or host is very common. This is not a radical gesture. It is as common as offering a handshake in the west or offering applause by clapping. So it was not like the conference organisers were asking that orator to do sastaunga pranam and accept Baba as Parama Purusa incarnate. All that was requested was a very ordinary gesture of respect or appreciation - nothing more. And that idiot speaker refused.

That should have been enough of a clue to the organisers (i.e. our Dadas etc) that this so-called orator was unfit to speak on the platform of Prout. Because if he does not respect Baba then certainly he cannot appreciate Prout. Or we can say, if he liked the teachings of Prout then certainly he would have had admiration for Baba and would have offered a flower.

But he refused.

Unfortunately the organisers let him speak, and the whole affair became even more sour as this idiot orator propagated his own philosophy at our own Prout conference.

If a similar sort of scene had unfolded in any other host's meeting whether it be the Catholic church, the Divine Life Society, or the Republican party (USA), then the organisers would have yanked that person off of the stage - immediately. Unfortunately, that did not happen during the recent Prout conference in Lucknow. The idiot orator was allowed to remain on stage lecture, thereby insulting Baba, and going against Prout. The whole affair was ugly.

When such events take place, it should come as no surprise that our Prout movement is in state of stagnancy. Or we can say if our Prout conferences were up to the proper standard, then our Proutist Universal movement would be growing far more quickly.

Suffice to say here that the invited orator is an idiot and those organisers who allowed him to remain on the stage and speak are also idiots.

Note: For more about what transpired see the eye-witness account posted below in note 1.


Here we should set down clear-cut guidelines for who is entitled to speak publicly on the platform of Prout. In essence, there are two fundamental criteria:

1. The speaker should be an active proponent of Prout;
2. The speaker should have deep regard for Baba as a great social thinker. (Note: This reverence should come from within the core of their heart and not just be imposed externally.)

These are the two minimum requirements for anyone to be allowed to speak publicly on the stage for Prout. And indeed these two points are inter-linked. Those who propagate Prout will naturally have respect for Baba; and those who revere Baba will naturally embrace His teachings like Prout. We should ensure that those speaking on behalf of Prout have both of these qualities. Then certainly every Prout conference will be a success.

And if for some reason we cannot find a good candidate from the general society, then let any Ananda Margii prepare a talk and come up and speak. That is also proper.

One other point to keep in mind. The speaker need not be famous; rather they should know Prout and have regard for Baba. Inviting a famous person who is not an advocate of Prout will undermine our entire Prout conference.


Indeed back in the 1990's (1991 - 1999) when the various groups were regularly hosting "Jubilees" then this same nonsense was going on. They were inviting famous professors and orators up on the stage without properly considering their background.

All those groupists were looking for was fame & popularity, not whether the speakers had interest in Prout and AM ideals nor whether those speakers had respect for Baba. Needless to say, those groupist jubilees became a total mess. The "honoured guests" would get up on stage and say all kinds things that were contrary to Baba's teachings and in the process they would insult Baba as well. This was the common trend.

But because those groupists were infatuated with selecting famous scholars who in truth had no feeling or interest for AM, this jubilee program was going on. We can all breathe a sigh of relief that such Jubilees have since been discontinued. If you know of one going on please let us know.

No one should forget the history of this jubliee program. Those who are 25 years-old and strong margiis today should also be aware of this fact.

Tragically, it seems that the organisers of the Lucknow Prout conference did not learn their lesson from these awful jubilee programs.


Bringing an idiot orator who has no interest in Prout and no respect for Baba onto the Prout platform is akin to going camping and using a twig of poison oak to stir your dinner. The meal will get totally spoiled. And that is exactly happened with the Prout conference in Lucknow by using an idiot orator. The conference was ruined. Really those who invited such an orator are also idiots.

Who will such organisers invite next time to speak about Prout - the ghost of Stalin? Best will be if all learn their lesson now and keep the stage of our Prout conferences proper.

The point being that when embarking on any endeavour one should know have proper knowledge and move in the right direction.


By selecting persons, who truly revere Baba and have interest in Prout, to speak at our Prout conferences, the propagation of Prout will rapidly increase. So we should all be vigilant on this point.

Baba says, "We are waiting for the rising sun with crimson rays. Even now the crimson rays are a bit visible. These crimson rays are the rays of PROUT." (Prout Nutshell - 17, Suppression, Repression and Oppression)



Here is the eye-witness report of the events which transpired at the Prout conference in Lucknow - June 26, 2011 - when that idiot was invited to be a guest speaker.

Recently, one PROUT seminar was organized at Lucknow on 26th June where Shri SARPV Chaturvedi Swamy (Trustee Shri Ramanuj mission) was invited as Chief Orator on PROUT. He - along with a few eminent guests - was invited to be on the dais. In the beginning of seminar, all guests (sitting on dais) were requested to come and offer flowers to Baba.

When Shri Chaturvedi was requested to offer a flower to Baba, he did not move and ignored the request. He was once again requested. Shri Chaturvedi Swamy ignored the third request as well. The offer was meant as just formality for guests - they were not requested to do sastaunga pranam and accept Baba as the Sadguru. Just they were requested to offer a flower to Baba. This is the common tradition here in India. It is no different from clapping or standing up to greet a person in other regions. At every conference or convention - regardless of the organisation hosting the event - it is the norm for the invited speakers to pay their respects to the propounder or founder.

But Shri Chaturvedi did not offer a flower to Baba. He refused and remained seated. The audience clearly understood the intention of Shri Swamy. It was the height of humiliation. Shri Chaturvedi Swamy then delivered a lecture which was against PROUT. He propagated his own strategy and termed his philosophy as being better than PROUT.

Note: We should never let such a debacle occur at one of our Prout conferences or at any Ananda Marga function ever again.

What Should Be Done First

From: "Girish Deva"
Subject: What Should Be Done First
Date: Sun, 31 Jul 2011 08:31:48 +0530


"Ka'nt'a'y ya'r'a' bhariyechilo, ka'nt'a'r gha'ye ta'ra'i gelo.
Naetikata' ha'riye phele jar'er pu'ja karechilo..." (PS 4756)


 Those immoralists who were worshippers of crude materialism, in their
wicked way, such anti-social elements have spread thorns all around to harm
& destroy others. They intentionally wanted to hurt innocent people. But
these same anti-social elements have gotten wounded and annihilated by
their very own thorns*.  
   Such sinners were only infatuated with dogma; they did not have love and
affection for anyone. They wanted to establish crude materialism at the
cost of millions of lives-- but everything went into vain. Their hellish
plan totally crumbled.  
   The natural tendency of the human mind is to oppose sin; and the innate
feeling of the human mind is to be free. In their attempt to pulverise
these two unique human qualities, the sinful demons used a steamroller to
try and crush the human spirit. But ultimately those immoralist themselves
got destroyed by those very blows. And the victory of humanity and dharma
got established, by the grace of Parama Purusa. The golden dawn arrived by
Baba's grace...

Note: In this first line of the above Prabhat Samgiita, "Ka'nt'a'y ya'r'a'
bhariyechilo ka'nt'a'r gha'ye ta'ra'i gelo", Baba Himself shows how the
immoralists have destroyed themselves-- by their own very blows. One
boomerang effect happened. Likewise in His below discourse, Baba is
directly referring to the downfall of communism & stating how the communist
leaders will meet this same dark fate. In 1982 Baba delivered this
following passage and within a decade all the main communist leaders were
wiped away from the face of the earth.

Baba says, "The wickedness, the deceit, that pollutes human society first
moves along a crooked path like its masters, and finally ends up by
annihilating its masters themselves. The wicked persons at the helm of
affairs, who are now out to liquidate others, will one day themselves be
liquidated and erased from history by their own followers. Sinful persons,
by following the crooked path, contaminate the atmosphere of the universe,
but ultimately that sinful conduct, in a similar crooked way, will recoil
like a boomerang on the sinners themselves." (NSS, Shivokti 10)

Note 2: In the above song, Baba employs two English words: dogma and
steamroller. Thus even though the entire song is in Bangla, the above two
words are used in the lyrics and printed using Bengali script. After being
transliterated into Roman Sanskrit, the words are written as: d'agama' &


                                   ~ BABA'S MANDATE ~

Baba has clearly stated in various discourses that, in general, people want
to do something to help and improve the society. Most have a genuine desire
to do something good. But the main hurdle in this process is that they do
not know how to proceed; they do not know what to do.

Because bringing about real social welfare and the upliftment of humanity
is not an easy job. Therefore, in their confusion, people often end up
doing the wrong thing at the wrong time, or they do something which
produces an undesirable result etc.

So in order to best serve the society and ensure that really we are
bringing welfare to the humanity, we should pay heed to Baba's below
directives. Because only His crystal clear tenants stand as the guiding
light for bringing positive changes and prosperity to the world.


One of the most common things people think to do in their attempt to improve
society is to immediately engage in some constructive work. They mistakenly
think by this way they can bring about a good result. But as Baba warns us
this does not always work.

Baba says, "It may not be possible to bring about social welfare through
constructive programmes." (NKS, '97, p.233)

For example, nowadays in our Marga, people have gotten frustrated by the
way the organisation is running so in their naive way of thinking they
decide that by hook or by crook they should engage in some 'constructive
work'. Because in their limited view they think this is the only way to
serve the society.

Following this pathway, they may go off on their own and start their own
Master Unit, or they may form their own service project, or even they may
even start their own social service organisation etc. Or they may resort to
other ways in order to do something concrete for the world. But Baba warns
us that such faulty approaches will not work.

Because ultimately we have to form one unified human society. And by
dividing the organisation or breaking away on one's own just because it
seems easier to do some 'constructive programme' that way, this will not
bring about a beneficial result. Initially from a narrow-minded perspective
it may look like the project is really great; and by this way people may
get ego-satisfaction. But ultimately such efforts will go in vain. Because
where is the guarantee that their project will not undergo some difficulty.
In that case what will they do? Run away and start yet another new
programme or organisation etc.

So those who blindly think that doing constructive work is the first and
foremost means to serve the world cannot bring true welfare to society.
Rather, they end up creating more divisions and factionalism or some other
wayward result. This we have seen in the past and this we will see in the
future also.

That is why Baba has issued His strict warning against this way of doing.

Baba says, "It may not be possible to bring about social welfare through
constructive programmes." (NKS, '97, p.233)

                     'I WILL FIGHT AGAINST INJUSTICE'

Secondly, people often think that at any at all cost they must wage a war
against injustice. They think that by this way the world will become
better. But here again Baba directly warns us that this approach also will
not work.

Baba says, "It may not be possible to bring about social welfare
through...the struggle against injustice alone." (NKS, '97, p.233)

For example, in the hoary past, when slavery was at its peak either in the
US, Egypt, or wherever, then merely waging a war against those slave-owners
did not work. Because those slaves were being fed and housed by those
slave-owners and many of the slaves were thinking that everything was
alright. Their masters were providing them with heart and home so those slaves
were not thinking that anything was wrong. And they did not want to see anyone
opposing and fighting their masters. In that case fighting against those
injustices will not be fruitful.

Similarly today, if with the full banner of struggle one attempts to stand
up against the ruling vaeshyas, then many people amongst the common mass
will not support that fight. Because those people think that they get their
bread and butter from those capitalist business leaders. And if those
capitalists are torn down then the people think they will be without food
and water. Or they simply feel obliged and indebted to those ruling
capitalists. Although, it has to be admitted that which each passing down
the commmon people are having less and less faith in the vaeshyan leaders.

Whatever the case may be, in both the above circumstances, with regards to
those ruthless slave owners and the blood-sucking capitalists, even though
there is the presence of massive exploitation, fighting outrightly against
that injustice will not bring about true social change because the people
are not ready to support that stand.

About this Baba has given His clear-cut guideline.

Baba says, "Revolution may not take place unless the exploited masses are
psychologically prepared for revolution. If the people do not support
revolution, the clarion call for revolution will not be heeded." (PNS-21)

For this reason Baba warns us that merely fighting against injustice cannot
bring welfare to the world.

Baba says, "It may not be possible to bring about social welfare
through...the struggle against injustice alone." (NKS, '97, p.233)


So in order to bring about real positive changes to the world, another key
ingredient is needed. Something more is needed. And that special
requirements is social consciousness. This is Baba's expressed teaching.

Baba says, "Without arousing social consciousness, it is next to impossible
to bring about social welfare." (PNS-21, p.63)

Thus to really uplift the humanity there must be wide-spread education
amongst the common people until their eyes are open and their mind is
awake. So arousing social consciousness is the first and most important
step towards bringing lasting positive changes to the world.

Here again in His below teaching Baba furthermore emphasizes the need to
arouse social consciousness amongst the people.

Baba says, "In order to save humanity from economic exploitation (whether
politico-economic or psycho-economic), you must raise the people's
consciousness, otherwise they will never be able to successfully resist
psycho-economic or politico-economic exploitation." (NH-LOI, 'Exploitation
& Pseudo-Culture')

Thus whether in our Marga or in the general society, one key point for
doing real service and creating that wave of positive change is heightened
awareness about the conditions of the day. Once the people are awakened to
the fact that something needs to be done and that there is exploitation
rampant in every corner, then in a united away they will rise up and
support the call for progressive social change.

                            BABA'S BLESSING

By Baba's grace He has blessed us with His Proutistic vision for bringing
about social change-- where the minds of the people get awakened and
aroused and people develop a heightened social consciousness. By this way
truly positive changes are made and society can advance.

Baba says, "The old era is replaced by a new era-- one collective
psychology is replaced by another. This type of revolution results in
all-round development and social progress." (PNS-21, p.60)


Note 1:              RECENT HISTORY IN OUR MARGA

In our own AMPS it was just a few 3, 5, or 7 years ago that some margiis were
not commonly aware that groupism was rampant the Marga. In that case people
were not ready to hear or listen to any plans or ideas about fixing the
problems. But now that social consciousness has gradually spread amongst
each and every margii, all are becoming aware about the lustful ways of the
various groupist leaders. People feel there is a distinct need for everyone
including those at the helm to follow Baba's teachings. On this foundation
of understanding, step by step we are getting in prime position to bring
about all the changes needed to create that seamless AMPS organisation that
is firmly rooted in Baba's ideological teachings. Ours will soon be that
AMPS which will lead the whole humanity from darkness into light.

                       Most Precious Jewel

Baba says, "When one suddenly finds any jewel-- any rare and costly jewel--
then immediately they pick it up and keep it close to their breast--
leaving everything else behind, forgetting all other things, not even
caring about their prestige. As far as possible one then keeps it hidden
from others. Among all the jewels, the most precious is Parama Purusa."

Re: Ananda Marga & Embryonic Stem Cell

From: Purusottama Deva
Subject: Re: Ananda Marga & Embryonic Stem Cell
Date: Sat, 30 Jul 2011 15:25:38 -0400



~ Part 2 ~

Agreed - this is an important topic. As Ananda Margiis, we are to honor human life, not destroy it. Just as we do not believe in abortion, similarly with good conscience we cannot support embryonic stem cell research whereby that human embryo is wantonly destroyed.

In this letter are more of Baba's critical teachings that are highly relevant to embryonic stem cell research. Baba has specifically differentiated between utility value and existential value. And that sheds tremendous light on this issue.


As we know when a man and a woman cannot produce a baby naturally, then they may turn towards in-vitro fertilisation. In that process which occurs in a laboratory, the male sperm is used to fertilise the female's egg, thus forming a human embryo. In fact, those doctors generally collect 3 embryos - sometimes more - and artificially inseminate the mother so she may carry the pregnancy.



There often remains unused, left-over human embryos. Certain scientists and theorists subscribe to the utility value of those embryos. They reason: "Those embryos are going to die anyway, so we might as well use them for research." This is their justification - all based on the utility value of those left-over embryos.

But Baba says, "No."

Each and every living being has both utility value and existential value. And everyone's existential value must be honoured. Those undeveloped human embryos are living beings and no one has the right to destroy them purely for their utility value, i.e. scientific research. The life form of those embryos should be respected. In Ananda Marga, we believe in the existential value of every being.

For all these reasons and more, we cannot support embryonic stem cell research wherein the embryo (living being) is destroyed for its so-called utility value.


Please read Baba's below teaching:

Baba says, "Each and every living entity, whether plant or animal, has two types of value: one, its utility value, and the other, its existential value."

"Human beings usually preserve those creatures which have an immediate utility value for them: for example, cows. Human beings protect them for their own benefit, because cows have some utility. Nowadays horses have lost their utility value, thus horses are rarely found in large numbers in the streets these days; you don’t see many horses around at all. After some time people will have to go to the zoo to catch a glimpse of a horse – they will not be found anywhere else. Since horses no longer serve human needs and their utility value is nil, human beings are not eager to preserve them."

"Similarly, when people are able to prepare synthetic milk by chemical process, they will also stop breeding cattle. That day people will either kill the cows by starving them, or they will themselves eat the cows. This is the situation."

"Who says that those creatures who have lost their immediate utility value have no right to exist? No one has the moral right to say this. No one can dare to say that only human beings have the right to live, and not non-humans. All are the children of Mother Earth; all are the offspring of the Supreme Consciousness. Most creatures have existential value, although they may not be valuable to human beings, or we may not be aware that their existence has some significance. This existential value is sometimes individual and sometimes collective, sometimes both. Oftentimes we cannot know the utility value, or the collective existential value, of a creature; we wrongly think that it has no existential value. This is the height of foolishness. Because human beings have not advanced very far in the field of knowledge, they are prone to this sort of error."

"Even those creatures which have no utility value for human beings, or whose utility value has ceased; which have no existential value for human beings, or whose existential value has ceased; still have the right to live. Even those animals which have negative utility value, instead of positive, and negative entitative [existential] value, instead of positive – human beings will have to try to preserve even those animals by creating a congenial environment for them instead of destroying them. And they will also have to provide adequate safeguards so that those creatures may not prove injurious. If, in the absence of proper safeguards, those undeveloped creatures do harm to humans, the fault does not lie with those creatures but with the human beings. Human beings are endowed with developed intellect – why do they not make adequate arrangements to protect themselves?"

"One more thing must be said – that non-human creatures have the same existential value to themselves as human beings have to themselves. Perhaps human beings can understand the value of their existence, while other living beings cannot: this is the only difference. Even so, no one has conferred any authority on human beings to kill those unfortunate creatures...human beings have completely forgotten the utility value and entitative value of other creatures." (Neo-Humanism: Liberation of Intellect. Discourse: Pseudo-Humanism)

In this above quote Baba is not just talking about humans, but animals and plants as well. Everything has it own existential value.



History of Key Darshan Shastra of AM

Date: Thu, 28 Jul 2011 21:46:22 -0000
From: "Motilal Deva"
Subject: History of Key Darshan Shastra of AM


"Dakhin'a' va'ta'se malay suba'se mrdu, hese hese esechile..." (PS 358)


 Baba, You have graced me by coming in the deep core of my heart with a
gentle smile-- in the refreshing fragrance of a sweet, southern breeze.
Baba, You are the most divine One; I cannot forget You and I do not want
to forget You. By Your grace, by pouring my sweet love, I shall keep
Your divine memory ever alive in my mind-- in my heart.    O' Supreme
Entity, O' my Lord, O' the Beloved of my mind, O' the most adorable One
of my mind, I will do puja to You in my inner sanctum of my mind and
spread Your nectar of devotion across this vast, expansive universe.
Baba, in Your sweet fragrance of Your divine liila, please be merciful
and eternally reside in my mind-- graciously intoxicate me with Your
divine flow.   O' Lord of divinity, please take me to Your great abode--
the land of divinity-- by holding my hand, by holding my mind. Baba, by
Your grace after forgetting all fear and shyness and after remembering
You and keeping You in my heart I am at Your lotus feet, remembering
You.   Baba, please do not forget me I am Yours...


Those who love Ananda Marga want to know more and more about our various
shastras - including darshan shastra - in order to follow those divine
precepts and teach others.

Naturally, they want to see our AM shastras printed in their true and
original form and gain access to all related discourses.

As many know, Ananda Sutram is the key book of our dharshan shastra,
i.e. philosophical treatise.

Baba says, "The recognized book on Ananda Marga Philosophy is A'nanda
Su'tram." (APH-4)

Baba says, "A'nanda Su'tram is our philosophical treatise." (CC-1,

What many may not know is that Baba delivered an entire series of DMC
discourses across India, primarily in Hindi speaking areas, from 1962 -
1968 that offer further insight and explanation about each and every
sutra from Ananda Sutram.

Tragically, none of these discourses have been printed, nor are they
available on cassette to common margiis and wts.

Raising this point of awareness may help us start to recover and reclaim
these historic and mostly unknown discourses on Ananda Sutram.

Let us also keep in mind that now in this age of science many are
leaving or losing interest in the various dogmatic religions and are
looking for a more logical path. Our dharshan shastra provides rational
explanations that will appeal to such people. Thus another reason for
recapturing all those discourses from the 1960's on Ananda Sutram.


Many in AM are aware about Ananda Sutram. Baba dictated this back in the
Jamalpur days, 1961, and bhaktas like PK Chatterjee took down the
dictation at the Tiger's Grace. Baba gave the sutras themselves in
Sanskrit and the purports in Bengali. The book was first published in 1962.

Then over the course of the next six years or so, Baba Himself delivered
many DMC discourses wherein He would focus and expound upon 2 or 3 or 4
sutras. These discourses would offer great insight into the subtle
meaning of our dharshan shastra, but they are not in print. Nor do those
at the helm seem to have much interest in sharing the audio files or
publishing the discourses. Rather they say they are gone or ruined
during Emergency. But many older margiis say those original DMC
discourses explaining Ananda Sutram still exist.

I have talked to many senior margiis about the series of DMC discourses
about Ananda Sutram and here is a summary of what they have reported.

(Note: Certainly some of the below information is cent-per-cent accurate
and confirmed, yet some of the below information needs further checking
and review.)

NUMBER OF DISCOURSES: From the years 1962- 1968, they estimate that Baba
delivered somewhere between 25 - 45 DMC discourses focused on specific
sutras from Ananda Sutram. We have to remember that in those days, Baba
was doing many DMC all over India, perhaps 20 - 50 DMC's annually.

LANGUAGE: Hindi (mostly), Bengali (some). It all depends on the area.
But more of these DMCs were given in Hindi areas.

PLACE: Raipur (MP), Birpur (Bihar), Bhagalpur, Lucknow, Gazipur (UP),
Arrah (Bihar), Bettiah, Jabalpur (MP), Patna (Bihar), Munghyr (Bihar),
Muzzafarpur, Sambalpur, Tatanagar, Ranchi (Jharkhand), Delhi, Barrakpur
(WB), Varanasi, Allahbad, Kolkata, Chaibasa (Jharkhand), and perhaps so
many other places.

Again, further research is needed so the above is a general picture of
when and where Baba delivered those historic DMC discourses in Ananda

In those discourse Baba would methodically explain a particular sutra
from the standpoint of grammar, language, philosophical meaning, and
general explanation.

It would be most advantageous for our Marga society to have these
discourses in their original form.

                    FOUR WAYS TO MOVE AHEAD

Today, some are making valiant efforts to bring Ananda Sutram to light.
Yet, without the aforementioned discourses, the work will have to be
considered as incomplete, to some or more degree.

In short there are 4 ways to move ahead: Two of which are acceptable and
two of which are unacceptable. Unfortunately, thus far only the
unacceptable ways have been attempted.

                      #1 THE BEST WAY

The top and absolute best way is to apply the necessary pressure on
those in-charges and have those original discourses from the 1960's on
Ananda Sutram printed in their entirety.

This approach demands courage and is not for the meek or faint at heart.

                 #2: REASONABLE APPROACH

If #1 cannot be done right away, then the next best approach is to
provide an elaboration of Ananda Sutram using what is available of
Baba's printed discourses. However, whatever materials we use must be
checked with the original audio recording. Because so many of Baba's
discourses have been wrongly printed and we should not, nay must not,
continue this wrong pattern. So checking the original audio cassettes is
needed in this scenario also.

                 #3: UNACCEPTABLE APPROACH

The first unacceptable approach is to create a summary or reference of
Ananda Sutram using the existing batch of printed discourses without
comparing or correcting them with the original audio cassette. This is
not good as it only perpetuates the wrongs that have been made and
further validates those tainted publications. Unfortunately this is the
tactic that has been used in the past as well as the one which some are
considering at present. But it is a faulty move, not just incomplete but
harmful. Because the more times those distorted or incomplete discourses
are reprinted the harder it is to undo all that mess.


This is the absolute worst approach. In this way, the writer uses
references, stories, and scripture from the dogmatic religions to
justify and explain Ananda Sutram. This totally denigrates Baba's
historic work. Baba's teachings are totally unique.

Baba says, "The trend of thinking and the spiritual practices prescribed
in our Ananda Marga are not only new but something quite different from
the established ideas and practices in these spheres of life." (PNS-11)

So the ideas and concepts are totally new and revolutionary, yet
so-called writers like one particular Didi have used all kinds of
dogmatic rituals from the defective religions as a means to give
commentary on Ananda Sutram. This is a horrible thing to do as it drives
the divine teachings of AM directly into the mud.

I think we all know which Didi did this. Here are some references for
your review.

                    MUST SELECT PROPER PATH

So we must select the proper path when working on the publication of
Baba's dharmic discourses like Ananda Sutram or any other aspect of our
AM shastra.

Reprinting wrong things over and over again (point #3 from above)
creates a scar. Thus we should not scour through AM Publications and
reprint those faulty discourses in multiple ways and places.

For instance, nearly all the published discourses in the English edition
of Ananda Vacanamrtam Part 1 are missing huge chunks of material. 80%-
90% of the discourse is missing entirely. To reprint those discourses
again and again would only further validate those wrong things.

Thus when reprinting any Baba discourse for any reason, such as for a
commentary on Ananda Sutram, then it is an absolute must to get the
original cassette. Some courage and sacrifice are needed, but this is
the way to go.

Because we must must overhaul all existing discourses and ensure they
are transcribed and translated properly.

Any small or big contribution in this regard is highly commendable. Our
approach should be to do good work and not create more dogmas.

Many good people want to help make our AM shastras published in a better
way, but those with the original cassettes are not helping. Thus more
force and pressure is needed.

With regards to our dharhsan shastra, i.e. Ananda Sutram, the best
approach is to recover those audio files from Baba's DMC discourses from
the 1960's. This will be a true gift to humanity.

                       BABA'S BLESSING

By Baba's grace, with a concerted effort we will recover those original
DMC discourses that neatly explain Ananda Sutram, sutra by sutra. Then
our dharshan shastra will be truly complete.

Baba says, "In the scripture of the psychic world, generally called
darshana sha'stra, there should not be the least sprinkling of dogmas,
because this sort of philosophically-oriented dogma cumulatively
increases the distortions in the psychic world. These dogmas enter the
human mind like fine needles and come out like iron ploughs. If one
tries to cast them out, then the whole psychic structure is demolished.
" (NSS, Disc: 14)

Baba says, "The scriptures containing spiritual injunctions must be
totally flawless." (NSS, Disc: 14)



The shastra of Ananda Marga is perfect in all respects. It is logical,
rational, practical, and complete.

In contrast, most of the religions rely on myth and tales to put forth
their theology etc. That is why educated people in this present age are
rejecting the dogmatic religious doctrines. Because those stale
teachings do not satisfy them.

Those those who have given up their dogmatic religions are searching
something more. In result, they either become atheists, or nature
worshipers, or even worship their Hollywood icons like Michael Jackson.
Because people want something or someone to believe in.

Thus when the dharshan shastra of AM is 100% logical and can stand up to
the scrutiny of people in this age of advanced science, then this is the
perfect time to present it to the people. Because they are looking for
something - they are thirsty.

That is why we should study and know our dharshan shastra and and bring
it to the public in proper shape. We cannot just print and reprint
poorly done discourses as if this is the way to explain our Ananda
Sutram. Some with basically benign intentions wish to do like this.

But we should not give in to such tendencies. Rather we should unitedly
& courageously stand up and demand that Baba's original DMC discourses
from the 1960's that explain the sutras of Ananda Sutram be given to
responsible Dadas and margiis for transcription and publication.

All should know that those discourses were given, that they exist
somewhere, and now it is up to us to create the needed pressure to force
those in-charges to release those original audio cassettes. Failing
that, we will always be missing much of what Baba had to say about
Ananda Sutram - the key publication of our darshan shastra.

          Sarva'unga'sana and Vipariitakarani Mudra

"Question: What is the difference between sarva'unga'sana and
vipariitakarani mudra?"

"Answer: In sarva'unga'sana we have to fix the mind at the point of the
toes, whereas in vipariitakarani mudra we have to fix the citta or mind
stuff at the tip of the nose or at the navel point." (YP, p.117-18)

Note: Sarva'unga'sana and vipariitakarani are very similar-- they are
almost the same thing. Just a few little differences are there:

(1) In sarva'unga'sana the mind and eyes are fixed on the center point
between the two big toes while in vipariitakarani mudra the mind focuses
on the navel or the tip of the nose.

(2) When the body is very straight and it does not have to exert a
continuous effort to maintain that position-- rather it is easy and
comfortable to hold that posture-- then it is sarva'unga'sana. Whereas
mudras, such as vipariitakarani mudra, demand a constant and ongoing
effort to maintain the posture. Asanas, on the other hand require a
little effort to enter into the position and thereafter it is
comfortable and easy to maintain.

(3) In sarva'unga'sana and vipariitakarani mudra, although the postures
look the same but the effort exerted and way of approach are a little
different as explained earlier. And in addition they effect the body in
different ways. Sarva'unga'sana affects the glands & cakras, and the
secretion of the hormone; while mudras give strength to the muscles and
nerves. These ideas have been given by Baba in His various discourses.

(4) In WT reporting sessions, Baba used to sometimes give atonement by
demanding that some or all do vipariitakaranai for a long time.
Sometimes for 1/2 hr, 1 hour, 2 hrs, at a stretch. Naturally that qas
quite enjoyable for everyone to do. And the underlying reason behind
this was that the majority of WT had acidity problems and this
Vipariitakarani mudra was the cure. So in the name of doing atonement it
was actually Baba's blessing.

I Also Have Ego

Date: Wed, 27 Jul 2011 19:45:36 -0000
Subject: I Also Have Ego


"Shun'echi tumi dayalu, ka'je keno anya dekhi..." (P.S. 2125)


O' Parama Purusa, I have heard that You are the merciful one-- why
then by Your work and by Your action do I see something different.
For You my eyes are showering; my days are passing in calling and
longing for You.

Baba You know that I love You. Although I am meagre but even then
I am Your atom. The pain of the unit is the pain of the Universal;
the pain of the atom is the pain of the Cosmic. Don't You understand
this simple truth.

O' Dearmost, please go on doing according to Your desire. Only my
request is that You keep me along with You. The pain and grief of my
heart cannot be covered. The suffering of my heart will not listen to
Your various justifications and excuses; it cannot be appeased by the
mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other
devotees that You are love personified and merciful. And that You are
caring for others. So many good attributions You have. But when dealing
with me I see something totally different. Here I am crying in longing,
and You do not care. Why like this? Please grace me and come close...


This letter briefly details some of the phases of my sadhaka life and
how I always thought I was ego-free, and then how I gradually came to
realise that I was quite dominated by my crude ego. I am writing this to
help cure my problem and because I thought this might be a useful tool
for others.


For years and years I was always thinking I do not have any ego-- or I
was thinking that my ego was just something 'minuscule', if not
'non-existent'. In a superficial way I thought that, 'I do not care
about my own greatness, I am not like those kings and monarchs who
always tout themselves. I am just a regular person'. And in that way--
in that skin-deep approach-- I was foolishly believing that I was
completely ego-less. That was how I was thinking about myself, and this
went on for years and years-- for most of my life as a sadhaka.


However, after reading Baba's various discourses about ego (ahamkara)
and vanity (mada), then slowly, slowly it dawned on me what ego is. I
realised that one need not be a king or queen to have an inflated ego.

Unfortunately, having an over-inflated ego is quite a common ailment on
most any street-- it is the ailment of the common man, though in some
lands more than others. But, previously I was blind about this, so I
thought I was 'ego-free'. Until Baba's discourses slowly shined the
light on me and I began to understand.

I really came how when discussing Baba's discourses & teachings with
good sadhakas. Then I became more aware about what ego is, and how it
expresses. By this point, it really began to dawn on me that indeed I do
have an inflated ego.


And the danger about it all is that when one has an inflated ego then
one cannot do proper sadhana-- and that was my problem.


Here then are some common signs and signals about whether one has a
bigger type of ego or not. Everyone can read these criteria and decide
for themselves if they suffer from this malady or not. 'Do I have an
inflated ego?', that is the question of the hour.

(A) When I did anything, then I used to have an underlying feeling that
others should recognise, praise, or appreciate my efforts. This was my
inner urge. I was thinking that I had done some great things and I
wanted to hear a 'thank you' or some words of praise. And if this did
not happen, then I would become disappointed, dejected, slightly
depressed, or even furious. To the degree one suffers from this, it
means they have ego. And that ego will impede one's sadhana.

Of course, Baba is the real Doer-- He inspires us to act and graces us
to be able to do something-- so really there is nothing for us to be
egotistical about. It is all Him. But even then the unit ego likes to
relish in the idea that 'I am great'. And I had / have this problem.

Now here is another situation that helps determine if one has a big ego
or not.

(B) When walking into a room or arriving at a place or when meeting
someone, I would always think that the next person should greet me
first. I was thinking that others should serve me-- either they should
take my coat, or bring me my food, or something. This was my
expectation. So that was all the disease of my own ego, nothing else. I
was thinking that due to my talents or seniority or for any reason, that
others should greet me first and pay their salutations and honor me.
They did not have to garland me-- I was not that obvious-- but I was
feeling that something big or small should be done to distinguish my
standing from theirs. That was my cheap anticipation and expectation.
And if it did not happen then I would feel uncomfortable, sad, or even
miserable. So this was all the expression or disease of my inflated ego.

This is another way to recognise if one has an over-active ego like I
had / have.

When in truth one should be unconcerned & unaffected about how one is
received by others. Rather one should be ever-ready to greet others
first, which leads us to the next situation.

(C) The next expression of ego is if one does not like to give respect
or recognition to others. That is another sure sign that one's own ego
is too big. I was thinking that their presence or their actions pale in
comparison to mine-- in that case why should I recognise them, rather
they should appreciate me. This also was or is my problem.

Of course the answer is that we must see all as the expression of Parama
Purusa and one must not think that 'I am I and the next person is Joe or
Shyam'. Rather we are to think that all are Parama Purusa. That is the
only cure. Then one will be anxious and ready to greet each and every
entity in this manifested universe.

But my habit was not to do like this. I was constantly measuring myself
up to others and calculating if I was better than them or not, in which
case I would not recognise them but would wait for them to recognise me.
This led to so many complexes-- like superiority or inferiority etc. All
of which is a result of having too much ego. So this was / is also my

(D) Then in this next scenario-- this may have been the worst of all
because it was all happening internally. Listen to this: Even when I was
all alone, when I performed any action, or did something 'good', then I
was reassuring myself and thinking that I am the doer of many great
works. I was petting my own ego that I did a particular work etc. In
fact, this was how I made it through all my days. I would constantly
stroke or pet my own ego-- subtlety telling myself that I was great. It
was all happening within. And that type of harmful disease made my
second lesson non-existent-- along with all my other lessons. I could
not see Baba in anything because my own ego was always dominating. And
when sitting in sadhana, it was even worse. This was my horrible problem
and still I am addressing this fault.

The real answer, which we all know, is that in reality He gives us all
our energy and our duty is to serve Him. That is how we are to view our
actions in this world. But because of my defective egoistic thinking, I
could never ideate in this way and my practice of brahmacarya was gone.

(E) So the above are ways in which ego expresses itself. And it is not
always so blatant or glaring. It can be done in a small or almost
unreognisable, so one has to be careful and perfectly honest with
oneself. Otherwise you will not be able to identify the problem, yet it
will hamper your sadhana. So one must never harbour any type of feeling
that others are low, or that I did this or that, or that I am better, or
that others should recognise me. These are all crude expressions of
one's own unit and petty ego.

So indeed, I was and remain a victim of my own ego-- and worst of all it
impedes my sadhana.

Though now, by Baba's grace on my good days, I feel that He is allowing
and enabling me to do everything. And I try to cultivate this idea more
and more. Sometimes it comes naturally and on other days I have to
impose it.


As one Dada once told me, the ironic thing about the ego is that most
think that they have no ego. That's because people do not understand
what are the manifestations of having an ego. When in fact having a big
ego is one of the most common maladies on this earth. One need not be a
king, sports hero, president, or movie star to have a big ego. Many have
this problem and it deteriorates their well-being.

Because of the dominance of one's ego, people get sad or depressed,
suffer from inferiority or superiority complex, and cannot do proper

Because in sadhana their mind just spins around their own unit existence
and cannot swim in the vast ocean of cosmic consciousness. If one thinks
all day about their own unit glories then they cannot do sadhana. And
that happened to me.

But in that predicament, one cannot overtly recognise why they cannot do
sadhana. One will just think that sadhana is impossible or that Baba is
not gracing me. One will not think that their own ego is the stumbling
block-- the real impediment.

In that case, the only way out is to do honest introspection and really
ask yourself if any of the above egotistical situations apply to you. Do
I expect praise from others; do I have feelings that I did something; do
I want others to recognise me etc etc. One must be totally honest in
this regard. That is way back onto the path of sadhana.

Even then that will not cure the problem entirely; that is only the
beginning. Ultimately, one must cultivate the idea that Baba is doing
everything. To gain success in this, we must surrender unto Him and ask
for His divine compassion, otherwise we are a sinking ship-- drowned by
our own ego.

That is how it has been explained to me and I agree with that
assessment. And that is why I am sharing this with all of you today.


Here is also one teaching from our Beloved Guru that is especially
helpful for curing an over-sized ego like I had.

Baba says, "Bear in mind that you have a duty towards – indeed, you owe
a debt to – every creature of this universe, but towards you, no one has
any duty; from others, nothing is due." (CC-2, chapter 1, point #3)

By Baba's grace, this type of teaching is enough to get one going onto
the right path of ego-less service. But saying it is not enough, it must
become embedded deep within one's psyche. And this can happen by
sadhana, as we have all experienced. Because only sadhana transforms and
cleanses the mind deep inside.


The greatest tragedy of a big ego is that one will go away from Parama
Purusa. Because when ideating on one's own unit self or ego, then cannot
even think about Parama Purusa-- let alone feel His presence. Rather one
will just be involved in their own name, fame, and prestige, and then
that mind will not flow towards Parama Purusa. That is why the ego is
very bad and can destroy one's life as a sadhaka. This is my personal


By Baba's grace, He has given us the best way to overcome the bindings
of the unit ego. In various Prabhat Samgiitas, Baba has given us this
golden teaching-- this beautiful way to think.

'O my Lord, due to the trappings of my own ego and unit existence and I
cannot get close to You. That is the painful truth of my life. So Baba I
request You to please grace me and remove my ego. On my own I cannot
solve the problem. So please shower me with Your divine compassion such
that I should never ideate on my own unit things, but rather always
focus on Your lotus feet. O' Baba, please be gracious. I am completely
depending on You. You are my Savoir and You have have accepted me as
Your disciple and if I remain dirty then it will not be Your glory. In
this way, take mercy on me-- on this poor and helpless soul-- and
cleanse me of all egoistic feelings and make me Yours. O' my Baba,
please be gracious...'



The physical body flows in one direction-- each and every day it grows
older and moves closer to one's death.

But the mental body flows in two directions. It can go up or down. Like
a river, it is easiest for the mind to flow downstream-- into the depths
of hell. But with sadhana, the mind can also flow upstream to the top of
the mountain-- to the height of human glory. But to reach that divine
stance it takes energy and effort.

And what is that effort? Sadhana. Only by this way can one overcome
petty feelings of their own self and make the mind bigger and bigger.

Here the point is that human life is most often like a river flowing
downstream in that the unit ego will just involve in itself because that
is easy-- yet ultimately making the mind smaller and smaller.

But, by His grace, when doing sadhana, then the mind will grow in
magnitude and become God-centered. Then and only then can the mind flow
upstream and reach that divine abode. So we must put forth effort and
then by His grace the mind will magically flow in this direction until
we attain Him.

This is Baba's special teaching.

Re: Unique Disease Growing in USA

From: Cinmay Deva
Subject: Re: Unique Disease Growing in USA
Date: Wed, 27 Jul 2011 12:08:17 -0400



~ Part 3 ~

With great interest I have been following this thread about hoarding. I see this a lot in my area.

As we all know from the earlier letters on this topic, hoarding is a disease of the materialist, i.e. those trying to derive unlimited happiness from finite objects. We should help cure such people with proper spiritual practice & Baba's teachings.

That said, here is one trick employed by the business community in cahoots with doctors in order to ensure that people keep on purchasing new products. They try to stigmatize "hoarders" so consumers will throw away old items and purchase new ones.
See how the entire cycle works.

1. At the outset, companies pay huge money to create advertisements that encourage common people to purchase more and more of their products - promising that this will bring satiation and contentment. In turn, those common people buy the products.

2. At the same time those big business executives know that if the people buy and buy and accumulate more and more then the people will not have space to purchase new products.

Now see the trick that those corporations do.

3. Those companies give psychologists and doctors large sums of money (i.e. payoffs) to research and conclude that those who keep all their old things are diseased - they are "hoarders". The companies do this to stigmatize such persons - then people will be less inclined to keep older products, in which case they will have more space in their house for purchasing new items. This is the trick that is played.

4. Drug companies also get involved in this scam. Their aim is to name or create a new diseases for those who "suffer from the over-accumulation of products", i.e. hoarding. The drug companies want doctors to formally label this as a disease so then they (the pharmaceutical companies) can sell drugs for this disease and make a profit. Is it any wonder then that each and so many "new mental illnesses and diseases" are discovered and identified each year. One report mentioned that 250 new psychiatric illnesses were identified last year - some or more of which are related with hoarding.

When in fact we know that the real disease behind hoarding is materialism itself. With a proper mental outlook people will not purchase so many things which they can never even use in this lifetime like 400 pairs of pants, 75 pairs of sandals, etc.

5. So see the irony or cheating tactic: Those wealthy people who purchase new products and throw away their old ones are deemed as being fine and ok by the medical world. They do not suffer from any psychic disease - so say the doctors and the psychologists. Why? Because they have space to buy more products.

In comparison, those less wealthy people, who accumulate and hold onto their old products, are termed as "hoarders" and are labeled as mentally ill. Why? Because they do not have space to purchase more products. For this reason companies do not like them. So such poorer people are branded as being "diseased" by the medical field. When in fact their mental condition is no different from those who are purchasing new items and throwing old ones. The only superficial difference is that the business corporations want to glorify those who have space to buy new items and stigmatize those who hold onto old items and do not have space for new ones.

6. So the whole thing is one big scam to stigmatize hoarders and convince others to purchase new and throw away old. Those who purchase new and throw away old are "OK". Psychologists do not have any problem with the ultra wealthy for buying more than they can use, whether it be 500 shoes, 2000 sariis, 100 cars, etc. So long as they are buying and supporting those capitalist companeis, they do not suffer from any disease.

7. Of course we all know that anyone looking for peace in the external plane by constantly buying new things is a hoarder. The root cause of their problem is materialism, not how messy or organised their house is, nor how often they throw things away. Buying more products than one can use in order to satisfy mental longing is the definition of a hoarder, and their disease is materialism. Until we show such persons the path of santosa, aparigraha and sadhana, they will continue to try to fulfill their infinite desires by mundane avenues like accumulating material possessions. But their approach will be futile and they will suffer.

8. Below is Baba's wonderfully humorous and satirical story that is related with this entire topic of hoarding. That is followed by links to the earlier postings on this topic.



In Baba's remarkable story - from "In the Land of Hattamala" - He is grossly pointing out the disease and crude ways of the hoarder / materialist. The villain of the story is one witch who just wastes her money and time accumulating things. She is a real hoarder who collects saris and other items for her so-called psychic satisfaction. You can say that Baba's below story is a hilarious satire on hoarding / materialism.

[In this story the witch has a stutter or stammer so when she says her servants name, she says, Bo-Bo-Bo-Bodha, when in fact the name is simply Bodha.]

Here then is Baba's story:

The witch said to Bo-Bo-Bo-Bodha Mukherjee: “Today, I’m going to Dhaka. I shall board the plane wearing my sky-blue, saffron and violet coloured sari. When I get off the plane I shall wear my cream, green and red coloured sari. Bo-Bo-Bo-Bodha Mukherjee, is it clear?”

Bo-Bo-Bo-Bodha Mukherjee said, “M’Lady, as soon as I got word of your intended trip to Dhaka, I went and purchased 700 different types of sari from the boutique. Your 7,32,432 saris in the cupboard will remain untouched.”

Madhumita listened in utter amazement. One person needs so many saris? She asked Bo-Bo-Bo-Bodha Mukherjee: “Hey, brother, how can someone possibly need such a large quantity of saris? Where do they all come from?”

Bo-Bo-Bo-Bodha Mukherjee said: “Every year 20 million rupees are budgeted for purchasing saris.

“There are muslin saris from Bishnupur, grey-coloured saris from Burdwan; close knit, wide red bordered saris from Contai; finely woven saris from Antpur; finely striped saris from Phorashdanga; 500 kinds of old-fashioned saris from Dhonekhali made of cotton interwoven with silk; cotton saris from Santipur with wide silver and golden coloured borders; 100 kinds of Santipur saris for casual wear; fully embroidered saris from Murshidabad with traditional multi-patterned designs; the Baluchor  varieties of heavy silk saris, all kinds of saris from Dhaka, saris from Bajitpur, 2000 kinds of saris from Tangail. Besides all these there are pure silk saris from Murshidabad; coloured, pure silk saris from the loom; saris with very bright borders from Boshoa-Bishnupur; the best kind of silk sari from Bankura-Bishnupur; raw silk saris from Tatipara. And besides all these there are the most modern saris which earthly beings have yet to see.”

Madhumita asked Bo-Bo-Bo-Bodha Mukherjee: “What sorts of saris are those, brother?”

Bo-Bo-Bo-Bodha Mukherjee said: “For example, one sort is Ding-Dong sari? Do you know what it is?”

Madhumita replied: “Of course I don’t.”

Bo-Bo-Bo-Bodha Mukherjee said: “That sari, when worn by the witch, makes a ‘ding… dong…’ sound just as if someone is striking a bell. There are also cymbal saris which when worn, sound just as if someone is playing the cymbals in accompaniment to a kiirtan 34 song. And there are also sitar saris, asraj saris, tampura 35 saris, and so many more I could tell you about! ”

Madhumita listened in astonishment. Bo-Bo-Bo-Bodha Mukherjee further added: “The latest discovery of them all is the cricket sari. We bought one only yesterday. While this sari is worn the musical sound as that produced by crickets is constantly heard.”

Madhumita asked: “Where are all those saris kept, brother.”

Bo-Bo-Bo-Bodha Mukherjee said: “In a huge cupboard whose top scrapes the very sky itself.”

Madhumita asked: “What do you do when you want to take a sari out of the cupboard?

Bo-Bo-Bo-Bodha Mukherjee said: “We use a ladder. We have 3 or 4 mile-long ladders for the purpose.”

Madhumita asked: “Doesn’t the witch ever give a sari to anyone as a gift?”

Bo-Bo-Bo-Bodha Mukheriee said “If anyone goes to ask her for one, the old witch screams out ‘Kak… kak… kak…’ just like a jackal. She says: ‘I need every single sari. Some for wearing when I go to Dhaka, others for wearing to London, some for wearing during my evening strolls, and some for wearing when I go down to Hell to give a lecture.’ If anyone comes to get a sari from her she says: ‘Since you don’t possess any saris and come from a poor family why don’t you go and drown yourself in the River Ganges? These days there’s plenty of water in the Ganges at Calcutta.’”

(From "In the Land of Hattamala", Part 1)

Mystery Behind Suicide

Date: 26 Jul 2011 21:33:18 -0000
From: "Divyacaksu  Deva"
Subject: Mystery Behind Suicide



The main reason why people commit suicide is that they hope to find a better life after their death.

First of all, it should be understood that ultimately everyone wants to live - nobody wants to die. That is Baba's teaching in so many discourses. Actually it is only when one feels their current life is not as good as their future life, then they contemplate finishing this life and joining the next. Only then do they consider suicide.

This type of tendency is prevalent both in the dogmatic religions and among atheists.

Followers of the dogmatic religions believe that they will reach heaven and join their family and friends. Atheists think that they will enter into a state of oblivion where they will feel no pain.

By this way we see nobody really wants to die, but rather escape from the problems of this world and live a better life somewhere else. Truly speaking, the main culprit behind suicide is the dogma-centered philosophy that preaches that after this life there is heaven.


According to Ananda Marga philosophy, you must face your consequences (samskaras) as there is no heaven or hell; everything is before you - you to face your reactive momenta. There is no other way. If you kill yourself then you are not going to get human life again very easily because you already destroyed it once. You will instead get the life of a lower creature like a bug, earthworm or some other animal.

Baba furthermore offers the below warning about committing suicide in His teachings on negative microvita.

Baba says, "People who commit suicide due to humiliation, psychic distortion, frustration or the overpowering influence of excessive attachment, anger, greed, vanity, jealousy, etc. get the status of kabandha yoni [negative microvita] after death. Wherever these entities happen to see other human beings under the spell of psychic derangement, they incite them to commit suicide." (Microvita Nutshell, Disembodied Souls and Microvita)

After living in this state for millions of years they are reborn in animal form. Such is their plight.


Those who understand our samskara theory and AM philosophy do not have any attraction or allurement to get rid of any problem by committing suicide.

Top of all those who are sincere margiis never feel depressed.

The conclusion is that nobody wants to die. It only looks like they want to die. In reality their desire is to find a better place to live. Where those religions preach their dogma, there is a lot of suicide cases.

To resolve this issue, we should wholeheartedly propagate the rational teachings of Ananda Marga.



Position↓ Country↓ Male↓ Female↓ Total↓ Year↓
1  Lithuania 58.5 8.8 31.5 2009
2  South Korea[4]  N/A N/A 31.0 2009
3  Kazakhstan 46.2 9.0 26.9 2007
4  Belarus[5][6] N/A N/A 25.3 2010
5  Japan  35.8 13.7 24.4 2007
6  Russia[7] N/A N/A 23.5 2010
7  Guyana 33.8 11.6 22.9 2005
8  Ukraine[8] 40.9 7.0 22.6 2005
9  Hungary[9] 37.1 8.8 21.8 2009
10  Sri Lanka[10] N/A N/A 21.6 1996


"A'gun la'giye dile pha'gune e madhuma'se..." (P.S. 1904)


  In the grand & stunning beauty of this spring season, You have sparked a
fire deep inside my heart. Baba, I am longing for You and crying in pain,
desperately wondering why You are not coming. Baba, You have suddenly
broken the slumber of my sleeping heart-- and I yearn for You all the 24 hrs.  

Baba, the thin threads of crudity were keeping me in a state of deep
slumber and drowsiness. But, You broke that staticity with the warmth of
Your divine love. By Your karuna I am awake and I live in the hope of
receiving Your grace.

  O' my dearmost Bandhu*, in this universe You are incomparable. You are
beyond space and time. You are cida'ka'she; You are in my mental plate.   
Baba, in this spring season, when the whole atmosphere is drenched in
the sweet aroma of flowers, You are not coming. Baba, please grace by
eternally remaining along with me...

*Bandhu = Baba says, " 'Atyago sahano bandhu'. The person with whom you
cannot tolerate separation is known as 'bandhu'. When the tie of love is so
great that a person cannot tolerate any separation from you, he is called
your bandhu. The tie is called bandhanam in Samskrta. It is so strong that
the person cannot remain away from you, cannot tolerate separation from
you....Thus in this world, only Parama Purusa can be bandhu...He is your
everything. You cannot do without Him." (AV-4)

                     Where to Spend Money

Baba says, "If by building big temples and large rest houses for pilgrims,  they think they are showing their love for God, they are false, vain, and  hypocritical." (Ananda Vacanamrtam-7, p.12)

Note: The best utilisation of money is spent in the service of the  downtrodden humanity, the common mass. However these days, a few ignorant  people are busy erecting Memorials and Mahasamadhi type of buildings and  they think they are doing virtuous work. In true sense though there is  hardly any difference between making dogmatic temples for Lord Krsna and  erecting Mahasamadhi buildings in AM.

It is Not a Joke

Subject: It is Not a Joke
Date: Mon 25 Jul 2011 13:37:49 +0500 (IST)
From: Ram Sahay Deva


Introduction to Prabhat Samgiita #3007:

In this song, Baba explains how even though some sadhakas are aware
about sadhana, the do's and don'ts of life, and the disciplined system
of practice, they can't follow the cult properly because of the various
pashas [bondages] and ripus [internal enemies]. However, by Baba's
grace, if in the corner of their heart there is devotion, then they will
feel in their heart that the Lord will help them reach the final Goal.

In this song, Baba has come to the sadhaka and the sadhaka is
communicating with Him. During the first few minutes, i.e. the first
stanza, the sadhaka is speaking indirectly to Him and telling: You
promised me in dhyana that You would come, and now You have come so
please grace me.

Prabhat Samgiita #3007:

Ke jeno a'sia' marme pashiya',
Bolilo- madhu ma'se a'sibe-

Mor jata dos'a mane ca'pa' ros'a,
S'amiya'- karun'a'- karibe-,
Bolilo- madhu ma'se a'sibe-

Path dekha'yecho path bujhiya'chi
Path dekha'yecho path bujhiya'chi
A'lasye upeks'a' karechi---
Jene shune bhu'l pathe caliya'chi
Bharosa'- holo smita ha'sibe-,
Bolilo- madhu ma'se a'sibe-

Ja'ni mor bolite- kichu na'i,
Ja'ni mor bolite- kichu na'i,
Toma'r jinise mor bole ja'i
E moha chalana' shra'nti ya'tana'
Bolo nirasan karibe- kabe,
Bolilo- madhu ma'se a'sibe-

Ke jeno a'sia' marme pashiya',
Bolilo- madhu ma'se a'sibe-


(Note: Here the sadhaka is indirectly addressing Parama Purusa as He,
but the sadhaka is talking to Parama Purusa.)

Someone came, entered my heart, and said He would come in the vernal
month. He also told that He would forgive me for my suppressed
frustration and all my shortcomings, and shower His karuna'.

(Note: Now in their conversation the sadhaka is directly addressing
Parama Purusa as You.)

You showed me the path, and by Your grace I understood Your guideline;
yet because of my lethargy, I neglected to follow that path. Knowingly,
I treaded the wrong path; but because of Your love, I felt in my heart
that You would gently smile [1] when You come.

I know I have nothing to call my own, nothing belongs to me, even then I
think of Your objects as mine. [2] This infatuative deception, this
agony of illusion, O my Lord, please tell me when You will dispel it.

Baba, I do not have strength to follow your path, now You have come by
Your causeless grace pull me towards You on my Lord...


[1]: When you have deep, deep love for someone, then you know in your
heart that when you see them, they will not think about your past
mistakes but will instead express their kindness and affection. It is
just like how a small child never thinks: "My mother will only calculate
about my wrongdoings when she sees me after school. Instead, with her
love my mom will warmly embrace me and serve me something sweet to eat."
In stark contrast, in the case of the judge and a convict, that never
happens: The judge will always look upon the convict with consternation.
Whereas in the loving relation between Parama Purusa and the sadhaka,
when they meet He always showers His grace and kindness because at that
time both feel truly happy just by seeing one another.

[2]: Commonly human beings think that the material possessions that they
have are their own and they brag about that to others. People think, "I
have this property and this mansion and this prestige etc." But they do
not know that what they think is theirs does not actually belong to
them. The real owner is Parama Purusa. What to say about one's property,
their first shelter,. i.e. their body, also belongs to Him.

Baba says, "This body, this mind, this wealth has been given to me by
Parama Purus'a...That is, the actual owner of this body, the actual
owner of this mind is He." (Ananda Vacanamrtam-14)


By Baba's grace, He has blessed us with all the practices and ways to
build up a healthy human society. One unique facet of this is our baby
naming ceremony, ja'takarma.

None should think then that our AM baby naming ceremony is just a casual
afternoon affair. It is not just a time to eat, drink and be merry.

Rather the occasion of ja'takarma is an integral and revolutionary part
of how we are to create a single universal family based on love,
affection and mutual respect. As we know, it demands our lifelong
commitment and dedication.

As a refresher, let's take a closer look then at this program of
ja'takarma and examine just exactly what it entails.


Before beginning, we might ask ourselves: In my life, how many baby
naming ceremonies have I attended - either as a margii, acarya, mother,
father etc? Have I attended 1, 6, 25 or more? How many?

We should take a moment to reflect on each and every one.

After all, in our AM units and at our regional and sectorial retreats,
baby naming ceremonies are commonly held. Over the years, we might have
attended dozens of such programs.


The first and foremost point to keep in mind is that our AM baby naming
ceremony is not just a ritual. It is not just a token celebration.
Everyone who participates - i.e. each and every attendee - is taking an
oath to be an active force in the proper development and growth of that

Baba says, "The mantra of ja'takarma is the first step of human approach
in rousing the sense of responsibility and affection in man. Those, who
will be present on the occasion of the child’s ja'takarma, must also
indirectly have to bear the responsibility of bringing up the child. In
other words it will not do to sit inactive saying that the direct
responsibility in this connection is on its parents." (Tattvika Diipika-4)

Thus all participants - all attendees - of the baby naming ceremony are
bound under oath to take an active role in ensuring the welfare of that
child - from its first feeding up till adulthood and beyond.

We must also remember that oaths are taken extremely seriously in AM and
like all our oaths, the oath taken by every attendee present at the
ja'takarma program is done in the name of Gurudeva. So it is a most
serious commitment and not something to be taken lightly.

So long as we are living on this earth we must consider and fulfill this
responsibility. Indeed, as Baba says, this is part of our sadhana.

Baba says, "The oath taken on the occasion of ja'takarma will reawaken
the sense of that duty again and again. Any grown-up person or any
father shall not forget his duty when he has once looked at the helpless
face of the child. It does not end here. In pursuance of the mantra of
ja'takarma in A'nanda Ma'rga, a child has not simply been regarded as a
child only but also a manifestation of Brahma in the child. So, serving
the child, shall be a part of sa'dhana' (Brahma-Sa'dhana') to him."
(Tattvika Diipika-4)

Hence our oath to watch for the welfare of the newborn is not just a
commitment to a particular person, but an oath to watch over that baby
as a manifestation of Brahma. Thus our oath is to Parama Purusa and
comes within the scope of our dharma sadhana.


People in the general society commonly think that when a married couple
has a newborn then that child is the sole responsibility of the parents.
Most of the communities and countries of the world function under this
paradigm. Because of this, some in AM may also be thinking in this manner.

A person, even a new margii, might think that it is solely the duty of
the parents to bathe, clothe, feed, educate and look after the newborn
up to adulthood.

But in AM this is not our approach. Nowadays society is suffering
terribly and one of the reasons is that parents are overwhelmed and
challenged socially, economically, spiritually and in so many ways.
Under such pressure, they cannot raise children by themselves.
Especially those who suffer economic hardship, which is most of the
society these days. To eradicate all such problems and bring relief to
those parents in need, Baba has given this special system of ja'takarma.

Here again is Baba's passage.

Baba says, "It will not do to sit inactive saying that the direct
responsibility in this connection is on its parents." (Tattvika Diipika-4)

Rather in our unique system, that child is society's responsibility and
in particular those in attendance at the ja'takarma ceremony are taking
an oath to care for and ensure the proper growth of that babe.

A few may be thinking: "Oh my, already my life is too busy - I will
never attend a ja'takarma program ever again." But it is not like that.
As we all know, bearing the responsibility and taking oaths are part of
our debt and service to Guru. We are most fortunate to have been graced
with such an opportunity.

Baba says, "...The best you can do is only to serve. Remember, you are
to serve bearing in mind that every creature is verily the living
manifestation of the Supreme Consciousness. Remember also that the
credit of service is not yours; it is due to the Supreme and the Supreme
alone, whose ideation has inspired you to acquire the capability of
rendering service." (A'nanda Va'nii #23)

Thus we should all be eager to attend the baby naming ceremonies in our
Marga and ready to fulfill our moral, social and spiritual duties with
regards to the raising of that child. And by taking an active role and
attending to our oath in a serious manner, then Baba will surely grace
us with the energy, understanding, and ability to be successful.


Now, let us take a closer look at the baby naming ceremony itself as
well as the oaths involved.

Baba says, "When an infant is six months old (or any time between six
months and one year of age), at least five members of Ananda Marga will
gather together on a convenient day, and the infant will be laid before
them." (Caryacarya-1)

In Caryacarya Baba further guides us about the program and also presents
the oaths to be taken by all attendees - i.e. all A'nanda Margiis
attending the program.

First we are under oath to watch for the physical well being of the child.

“O gracious Brahma, may we unitedly be able to arrange for the upkeep,
medical care and physical growth of this infant who has entered our
society today.”

Thereafter we take an oath to ensure the proper psychic growth of the

“O gracious Brahma, may we be able to provide adequate education for the
mental development of this infant who has entered our society today.”

Then we take an oath to care for the spiritual development of the child.

“O gracious Brahma, may we succeed, through proper education, in
effecting the spiritual elevation of this infant who has entered our
society today.”

Finally, we take the oath to always remember that the child is but a
manifestation of the Supreme.

“O gracious Brahma, may we be able to see Your pervasive manifestation
in this infant, in the form of which You have appeared to us today. We
collectively give this baby the name . . . . . . .”

Upon the completion of this oath the new born is given its Sanskrit name.


By all respects then, the oaths administered in the ja'takarma program
are most comprehensive and serious. It is verily a strict commitment by
every Ananda Margii present. To go against any of the oaths is to break
our vow to Guru.

Thus we should all take particular attention as to how we are to fulfill
this oath. We must not sit back and watch the parents struggle to raise
the child on their own. No one should be so slack in their oath to Guru.

Rather by taking the oath seriously, Baba will surely gives us the
courage, ability, insight, and opportunity to properly fulfill that
oath. Certainly He will bless us in this way. First, however, we must
each sincerely consider and internalise the oath, then He will provide
us the way.

Of course, many in our Marga are aware about all this and have taken
(in)direct responsibility for many newborns and babes in our Marga
society. And for others, perhaps there is scope for improvement.

Whatever the case may be, let's us take this as a moment to re-evaluate
the content and responsibility associated with our jata'kjarma ceremony.

In the mundane society, thieves, politicians, lawyers, and all kinds of
people take oaths, only to soon break those oaths in a matter of days or
weeks. Our system - wherein each member of society must strive to become
a sadvipra - is not like that. An oath means a strict commitment to
Guru; it is a lifelong responsibility.


Here Baba neatly describes how the ja'takarma program helps create a
human society based on love and fraternity.

Baba says, 'In this occasion no covering of the child has been
prescribed so that such a fine picture of the occasion may be stamped in
the minds of those present in the ceremony, as will not fade even when
the child will be full-grown. In later years, when the child will come
to him dressed as a gentleman, he will look on him as the self-same
child of the past ja'takarma ceremony and not as a gentleman of the
present day and will express signs of tenderness and responsibility in
his dealings. The fact that he had taken oath regarding the child will
rise afresh in his mind. When the child also, thus dressed as a
gentleman, will learn that he is one among those who took part in his
ja'takarma ceremony, he will respect and regard him as a father and this
will result in a sweet social relation." (Tattvika Diipika-4)

Thus we must must carry this forward; by this way so many good results
will occur in the society. Through this unique ja'takarma system, no one
will feel isolated - all will feel cared for - no one will be left
behind. Gradually the whole society will purified. Through these oaths,
all are seen as family members and those elders rightly earn the respect
of the youths. Indeed, when the baby grows then there is a sweet and
blissful relation amongst all. That is Baba's teaching.


By Baba's grace He has blessed us with a most unique baby-naming
ceremony. Such a system is not present anywhere else.

It is our bounden duty to take this seriously - we must keep our oaths,
otherwise we will just be hypocrites and doing an injustice to Guru.

In our sadvipra led society, we must all aim for that high ideal and
carry out all oaths accordingly. It is not just a joke. By properly
fulfilling the oaths related with ja'takarma, a great new society will
flourish on this earth, by His grace.

Baba says, "Society must ensure that proper care is taken of human
babies who are totally dependent on the care and protection of their
parents for their existence. These helpless children can only convey
their pain and discomfort through tears. To raise children from infancy
to maturity is an immensely important task. I have said before that the
members of society must advance in unison. The newborn babe is another
traveller on the path. To adopt a child as our companion, as one
included in the society, is called the “ja'takarma” of the child."
(A Few Problems Solved-6)

Ram Sahay

To Those Who Can't Concentrate

Baba says, "Most people are well acquainted with the fourth state of
mind (eka'gra). In this state the human mind sometimes becomes exalted
with divine sweetness; and sometimes becomes as debased as an infernal
creature. Sometimes it keeps company with good people and takes a
resolve never to tell lies, accept bribes, get intoxicated, or become
characterless; and sometimes it thinks that honesty and virtue are sheer
folly, for happiness lies in falsehood, taking bribes, stealing,
promiscuity, and the like. The mind is continuously tossed between good
and bad. But when the practice of sa'dhana' inspires one to accept
shreya (path of benevolence) as one’s ideology, one attains the true
state of eka'gra bhu'mi. In this state waves upon waves of citta emerge."

Sha'ntaditao tulyapratyayao cittasyaeka'girata'parin'a'ma

"Every newcomer to the path of sa'dhana' suffers from a lack of
concentration of mind. After repeating the is't'a mantra a couple of
times hundreds of undesirable thoughts flood the mind. The newcomer
thinks, “I am unable to attain the One on whom I meditate, and instead
am pestered by those objects I do not want.” The hand counts the beads,
the lips mutter the name of the is't'a, but the mind roams in the filth
of hell. When all the undesirable waves are removed from the mind, one
blissful wave begins to flow, and the sa'dhaka attains the state of
eka'gra bhu'mi." (AMIWL-9)

Note: If in your sadhana you are not one pointed (eka'gra means "one
pointed") it means you are not repeating your mantra in a proper manner
- it means you are lacking sincerity and regularity of practice.

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