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Devotee Story: Three Boons

From: "Shantatma  Deva"
Subject: Devotee Story: Three Boons
Date: Mon 31 Oct 2011 20:15:34 +0530



Devotees have a special characteristic that separates them from ordinary people. That is Baba's explicit teaching.

Rregardless of a bhakta's behavior, whether he commits a right or a wrong, we must not think that thr devotee is therefore useless or worse than common folk. Because still that bhakta has the special quality of devotion. Baba Himself places tremendous importance on this.

Here below is one famous story about a devotee from long ago. The inner meaning of the story lends itself well to life in Ananda Marga.

Thereafter are two dramatic Baba stories wherein He vigorously defends the honor of even bad bhaktas after they were condemned by others for their faults.

All these stories point in the direction that Parama Purusa holds a special place in His heart for all devotees, even bad ones who commit wrongs.


Baba tells the story of King Tripasur who was a great devotee of Lord Vishnu. After launching a crusade, King Tripasura met his untimely death.

His son, Gaya'sura inherited the throne and followed in his footsteps.

King Gaya'sura too was an ardent worshiper of Lord Vishnu. He prayed endlessly and finally achieved the gift of immortality, granted to him by his chosen Lord Visnu. King Gaya'sura promptly launched a heinous offensive wiping out innocent people in all lands. The wrath of Gaya'sura was terrible. And no one could kill him.

King Gayasura even attacked the devotees of Lord Vishnu. Lord Vishnu Himself came to defend them, but the Lord too was defeated.

Lord Vishu's followers pleaded with Him to do something.

Lord Vishnu then asked a boon of King Gayasura. The King agreed. Lord Vishnu then asked that Gayasura be turned to stone.

Gaya'sura replied, "So be it", but then made three pleas:

1) The Lord should put His feet in Gaya'sura's heart;
2) All those with the Lord's feet in their heart must be granted liberation;
3) If anyone with the Lord's feet in their heart does not get
liberation, then King Gaya'sura will again be granted life on earth.

Here Baba describes these boons in full:

Baba says, "First, the Lord will seat Himself in the heart of the devotee without bothering Himself about the nature of that person, good, or bad. It is enough to be a devotee, in order to have the Lord inside. Second, all those who have the Lord’s feet in their hearts are bound to get liberation – liberation is a sure guarantee for them. Third, since Gaya'sura had been turned to stone by the Lord, and since He would again arise if anyone having the Lord inside failed to be liberated, the Lord would have to grant liberation to all such persons for all time to come." ('The Lord's Feet)

By the above story - which Baba Himself has recounted on various occasions - we can understand that Parama Purusa places great value on devotion.

Baba says, 'This devotion is a heavenly attribution." (1 June 1986 DMC)

Even though King Gayasura was a ruthless warrior, due to his devotion he was able to keep the Lord's feet in his heart. Such is the quality of devotion and such is the grace of the Lord.

Devotion then is enough to gain the favour of the Lord, despite what other bad qualities a bhakta might have.


With all the groupism, difficulties, power mongering and so forth, it is very easy to think that certain people in AM are total garbage. But we should never harbor such ideas.

Some may have made mistakes and committed gross sins, yet still all are our brother and sisters. We must develop a relationship of love with them.

We must remember that all have come into Ananda Marga - and they have come for a reason. In the the near or distant past, they established an inner link with Parama Purusa, by His grace. They have a place for Him in their heart - so they have come once again to sacrifice in some way for Him - and they are going to be granted salvation.

So all in AM are not just our brothers and sisters, but they are devotees of the Lord and that in itself has great meaning. They have a special connection with Him.

Regardless of what faults they do or what hell they create, we must not banish such persons from our minds or think ill of them. Rather we are to love them.

No doubt such persons may have to undergo rectification in the social sphere - they may have to stand before the court of justice - but their spiritual well-being is safe and secure, just as was the case with King Gaya'sura. Parama Purusa has saved a place in His heart for even bad devotees.

So we must appreciate all who have come to do something for Baba, despite whatever shortcomings they may have. Their arrival onto the path of AM has great meaning - that is enough to make one's life successful.

We should not just think this way about others but about ourselves as well. Baba has graciously has blessed us with the special gift of devotion.



We all know that in the 70's when the mass of Wts were called for reporting and RDS with Baba, then it was so crowded. The rooms were small and everyone had to squeeze into just a few rooms.

During one such occasion, Dada Sharana'nanda arrived and was told that all workers should place their bags and blankets into a particular room. There was hardly any space as hundreds of workers were putting their belongings there.

Anyway, somehow Sharana'nandaji found a tiny space. He spread his blanket halfway and placed his bag on top. Then he went off to attend his various meetings etc.

That evening when Sharana'nandaji returned, he saw that one Dada had tossed his things aside and taken his spot. When he awakened that Dada and told him, the Dada did not care at all.

Sharana'nandaji was extremely frustrated. In addition, it was a fasting day and that made his frustration grow even more. Internally he was thinking that many of these other Wts were just like monkeys, totally uncultured and uncivilised. He was thinking they were just worthless people.

He did not complain openly but those were the thoughts floating in his mind.

The next day Sharana'nandaji was called before Baba for reporting.

Baba looked at him and in His loving liila He abused him openly. Baba strongly rebuked him and said that those who have come in AM are not ordinary. They may have bad manners and their conduct may be irregular, but I have specially called them and they have come. So you must adjust with their behaviours. They have a special samskara. Do not superficially judge them by seeing their bad qualities or rude behaviour.

Baba lovingly scolded Sharana'nandaji in this manner.

Dada was shocked to hear this. First because he had not complained to anyone, just Baba was peering into his mind. Secondly, he realised that he must reconsider his relations with other workers and adjust with their poor dealing.

Certainly Baba must have strongly scolded the Dada who threw away Sharana'nandaji's blanket. Sharana'nandaji did not know. All he knew was that he must have respect and love for all in the Marga because of their link with Baba. That is Baba's wish and explicit direction.

This above story shows how Baba never judges any of His disciples based on external affairs but rather looks at their inner essence and feeling. And when He Himself says that all in AM have come because I have called them and that they have a special samskara, then we must always look favourably on everyone in AM - and love them.

That does not mean that we cannot point out their wrongdoing. We can in the social sphere, only with the sweet motive to clean them of their faults. Good margiis do like this because they know that all in AM are part of their kith and kin. So in our heart we must not have ill will toward them. Whether they do wrong or right, we must remember that they come to serve Him in some capacity and they have Baba's love.



This next story leads in the same direction.

One family acarya from Gorakhpur came to Baba to complain about one young Wt. The family acarya was telling about all kinds of incidents.

Baba immediately interjected and began scolding the family acarya and told him to look upon that young worker as his own son. Then Baba pointed out that the family acarya's own son did not become a WT and was not even a margii. And not only that, Baba said that, "While you yourself were eating and enjoying at your house, this young worker was not even able to find any proper food in the jagrti."

Baba continued, "But you never cared about that and never checked to see if he is alright. And now you are complaining to me about the behaviour of this young worker. Such is your audacity. You should be ashamed of yourself."

Baba concluded, "I am His Father and I have to take care of Him. And you also should have love for him."

After this incident, everyone stopped complaining about Wts - at least on the external level.

Again, here the point is not that wrongful behaviours should be overlooked entirely. We are to point out and seek the rectification of those bad devotees. But at the same time we should not harbor any negative feelings in the mind toward such bhaktas. Because all have come because of His call. They are not ordinary people and we should love them.


Just as a mother has inherent love for her progeny -- regardless of what harm their children might cause, same is the case with Parama Purusa. He has innate and unconditional love for His children.

The mother may abuse and scold her children but she has love. Likewise Parama Purusa also may scold but His quantum of love is always present.

In the spiritual sphere, love is not unilateral. The bhakta has love for Him and in return Parama Purusa has much more love for His devotees.

Baba does not look at the qualities or conduct of bad devotees. His love is based on seeing the feeling in their heart. We should do the same.

This explains why despite all the mischief caused by some Central Dadas, even then Baba has blessed them and kept them close.


By Baba's grace He loves, cares for, and looks after all His devotees, whether they be good or bad. All have a special place in His heart.

Here we must remember the story of King Gayasura and how Lord Vishnu granted him three boons - keeping His feet always in his heart.

And Baba Himself approves this story.

Although this is the story of King Gayasura and Lord Vishnu, yet in reporting Baba Himself told and promised that He grants these same boons to all His devotees.

Then when Lord Vishnu granted the boon that the Lord's feet will always be in the heart of the devotee, irregardless of their good and bad deeds, we must know that Baba has promised and guaranteed the same. That is the first boon.

Secondly, Baba also promises that those who have the Lord's feet in their heart will get salvation. This is His second guarantee.

Lastly, if anyone with the Lords' feet in their heart does not get liberation, then the Lord's prestige is at stake. Thus He is bound to fulfill them.

So Baba guarantees the above boons for all devotees up to eternity and the only prerequisite for these boons is devotion. Then liberation is sure - and the noose of maya will be shattered.

All this Baba has guaranteed and by His grace I was there that time in reporting and by hearing Baba's loving promise, then tears began flowing from all those present. The room was completely vibrated; Baba's immense love and grace was emanating. We all felt especially graced by His infinite love and special promise. And this guarantee Baba has granted to every devotee - for all who have love for Him, irrespective of what wrongs and rights one commits in life. Such His the nature of His loving and unconditional boon.

Thus when Baba does not judge bad devotees poorly, neither should we. Their mistakes must be corrected in the social realm, but on the spiritual plane, we must think of even bad devotees as our kith and kin and love them, and know that Baba will take care for their salvation.

We should not judge any bhakta or even ourselves based on past sins. We should think about Him and cultivate love for all.

So the lesson given in the Gaya'sura story of old applies equally well today. That is why Baba has given this story again and again in His discourses. Because all bhaktas - even bad ones - have earned a place in His heart.

May we all focus not on the the poor behaviour of bad devotees butinstead adopt a high spiritual ideal.

Baba says, "Cherishing a strong desire to know and understand Him, think of Him, ideate on Him, meditate on Him – You will certainly attain Him." (AMIWL-6)

Baba says, "...The wise and intelligent ideate less on their defects and demerits and more on the Supreme desideratum." (A'nanda Va'nii #66)



"Diner a'lote a'so ni, ele tumi a'ndha're..." P.S. 2073


Baba You are so merciful, You are so divine. Earlier when my life was full of happiness then that time You did not come; but now in this period of darkness You have come. It is Your grace. During my good days I wanted You to come and rejoice the occasion. But that did not happen-- in the effulgence of the day You did not come. But now in the darkness of night You have come.* Baba, how You play Your liila.

Baba in the smile of the moon, You do not present Yourself. But when I was suffering in pain, then with the soothing balm You came and relieved me of my suffering. Baba, You have come in this cimmerian darkness when I am crying. Baba, everyone knows that You are most-loving; and everyone knows that You think about one and all. Even then they involve in logically analysing and reasoning about Your ways in order to strengthen their love for You-- to love You in a deeper way.

O' Baba, You are beginningless and Your abode is in infinity. In all the twelve months You remain constantly along with me-- in pain and pleasure. Baba, You are the divine shelter of everyone; You are the heart of everyone, the Soul of souls. And by Your grace You pull everyone close to You. You never discard or ignore anyone-- irrespective of how high or how low they are. Baba You have only come in this time of crying and suffering. In the good days when I was calling You then You did not come. Baba, Your glory is unfathomable; Your liila is beyond imagination; Baba, You are so gracious...

* Here Baba is using effulgence to represent those days of happiness and darkness symbolizes those periods of tears and sorrow.

Danger of Having & Not Having...

Date: Sat, 29 Oct 2011 19:01:28 -0000
From: "Hariish Dev"
Subject: Danger of Having & Not Having...



As we know, on the path of yoga, balance is the key. There must not be too much nor too little of anything. Whether it be food, sadhana & service, study, or any other endeavour, everything must be in balance. That is our approach and that is why AM is madhya ma'rga, or the middle path.

Baba is also careful to point out that this balance applies to the realm of knowledge as well. Having too much or too little knowledge is dangerous. That is Baba's teaching.


According to Baba, knowledge is to be attained only for arriving at the proper path. And that proper path, of course, is the path of spirituality, or sadhana. Beyond that, the the over-accumulation or misuse of knowledge is a liability, a hazard. That is the problem with having too much knowledge, or knowledge that is misdirected

Here is Baba's brief story about this.

Baba says, "Physical [worldly] knowledge is like the leaf of a shala tree [a tall evergreen with large leaves] on which people take meals. As long as you have not eaten, there is a value in the leaf, but the moment you have finished your meal, the leaf goes into the dust bin to be licked by the street dogs. When you come to realize that this physical knowledge of yours is only worth licking by a dog, then devotion will arise in you. Then you will acquire true knowledge." (SS-19)

In the above story:

(a) The person holding the leaf is a sadhaka;

(b) The leaf plate (pattal) is knowledge.

(c) The food on the leaf that gets eaten represents that knowledge which we internalise and use in our practical spiritual life, i.e. sadhana.

(d) The food that remains on the leaf after the meal is that mundane knowledge which has no utility in our spiritual practice.

(e) MORAL OF THE STORY: The leftover food on the leaf, i.e. that knowledge which is not used for sadhana and spiritual life, is useless and should be tossed aside and licked by dogs. It has no value in our human growth and development.


Baba's basic teaching is that we should be careful not to fill our lives with excess knowledge that has no practical value in. Rather all that we learn should be internalised and used to enhance our own spiritual life and serve others.

The classic example of over accumulation of knowledge is the proverbial university professor who has all kinds of theoretical knowledge and can speak Latin and Greek, but has no idea what food to eat, how to take care of himself, or how to help others. All day long he wastes his time in accumulating more and more knowledge that has no practical value nor
any use in life. This is not the proper way to live on this earth. That is just like excess food that should be tossed aside and eaten by dogs.


Unfortunately we do not just see this unfolding outside AM. This over-accumulation or misutilsation of knowledge happens inside our Marga as well. Please excuse me, but we see this occurring with some, certainly not all, but with a few of our wholetimers, and even some margii postholders etc.

For instance, every WT has expert theoretical understanding of yama and niyama. They teach these tenets all day long. Yet a few of our wholetimers engage in smuggling, living a luxurious lifestyle, or even skipping their sadhana lessons. In that case, all that (excess) knowledge that they acquired about yama and niyama is useless. It has no practical value.

Instead it is a liability. Because those few wts think that they know everything about yama and niyama, and hence they cannot be taught by others. Such Wts have a vanity of knowledge. Yet what they "know", they do not follow in their daily life. In which case that "knowledge" is nothing but an impediment to their growth.

And the worst part is that since they think they know something, then they are neither able to listen to others, nor willing to learn from others.

Then of course there is the case with those few Wts who follow groupism. Each and every one of these workers (i.e. the few who indulge in groupism) can give a beautiful two-hour lecture on neohumanism and universalism, but in their own life they are confirmed groupists.

And in turn, they will use their knowledge in tricky ways, i.e. to convince others with flowery language to also join their group, yet all along they will speak of the virtues of universalism. Unfortunately, this is how some WTs have lured unsuspecting margiis and field workers into their group.

All this then is also just a clear-cut case of accumulating excess or misused knowledge. Knowledge for knowledge sake, or just theoretical understanding, is that which takes no proper expression in their own life. Knowledge is to be internalised, not collected, nor used to misguide others. That is Baba's teaching, nay His strict warning.

Baba says, "If people have developed intellects which are not properly directed, and there is no administration of the sadvipras, people become polished satans and inflict sufferings on others." (AFPS-6)

The worst outcome then is if people use knowledge to misguide and deceive others. Baba terms such persons as "polished satans". We should be wary of such beings.

To the degree that we can bring theoretical knowledge into benevolent practice is the degree to which our knowledge base is useful to us. One should not thrust themselves onto the road to hell by using their hard-earned knowledge to deceive others for selfish causes. Such persons future is not bright.


The next question one might ask is why they do this.

Often people, and some WTs get allured into accumulating knowledge in order to place themselves above others. They think having huge knowledge will enhance their prestige and others will come up to them and say, "Oh Sir, or Oh Dada, you are so knowledgeable and wise..." But this type of false vanity or arrogance will just turn one into a beggar for others' praise. Internally one will feel empty and dry and the so-called knowledge that they do have will not help them progress in life.

Or they seek out excess knowledge in order to satisfy their selfish agenda. They search for words and phrases that support their personal or group interest, and skip over the greater meaning of the discourse. People who justify fake Ananda Vaniis, dogmas, crude programs like so-called Mahaprayan, and tirithas fall into this catetory. This type of manipulation of knowledge also falls in the category of over-accumulation or misutilisation of knowledge.

So one must not engage in this over-accumalation / misuse of knowledge. That knowledge which helps one grow and serve others should be internalised and practiced (such as sadhana, dhyana, kiirtan, science, philosophy), and that knowledge which is superfluous to one's life should be tossed aside and licked by dogs.


From all of the above, one should be careful of their use of knowledge, but one must not then think that accumulating any kind of knowledge is therefore a burden. Knowledge is necessary and needed: It should be pursued wisely and with sincerity, not just to enhance one's prestige or to misguide others.

As we know, Baba considers study to be essential. Without study or without knowledge, one will be prone to being exploited. That is His other clear-cut warning.

This we see happening outside the Marga, as happened with so many native populations or in the case of people with shudra mentality. Either they sold their land for a song, or they got tricked into making a bad trade, or they got duped into sending their children to schools that did not recognise the local language etc. All these instances are cases of
exploitation where one party lacked the sufficient knowledge.

Unfortunately, once again we see this happening in our Marga. Of course this does not apply to everyone and since 1990 things have been getting better, but unfortunately due to a lack of knowledge a few continue to get exploited.

As Baba warns us, this often happens due to a distinct lack of knowledge.

Baba says, "If there is a dearth of intellectual pabulum and the intellectual standard of the people is not high, they can take “dos” to be “don’ts” and vice versa." (AFPS-6)

As Ananda Margiis it is essential that we study and review Baba's ideological teachings, then we will not be prone to getting misguided by others. Then we will not get duped about the curtailment of BP rights, or false money collecting, or whatever else some Dadas do behind their tall talks.

Unfortunately, due to a lack of knowledge, some become duped into fulfilling the agenda of certain crude Dadas, and in this way such innocent people degenerate terribly.

Baba says, "Where the intellectual standard of the people is low, people commit blunders – prompted by such leaders they become beasts." (AFPS-6)

Tragically, when some Dadas get convinced to kill one of our own acaryas as in the case of our dear brother Ac. Abhipremannda Avt, then we have to think they were blinded due to their own lack of knowledge. In this way they were deceived into committing a heinous crime.

Hence the cultivation of right knowledge is essential.

Neither should we stuff ourselves with knowledge to create a sense of false vanity or to dupe and deceive others, nor should we remain ignorant about AM teachings and then get exploited at the hands of some opportunistic factional leaders.

Regarding knowledge, we should find balance in life. That is Baba's teaching.


By His grace we are to develop ourselves in the right way, along the path of vidya, and be vigilant to expose and dethrone those who use knowledge to strangle or misguide humanity.

Baba says, "When will the three causes of sin be removed? Only when the sadvipras will be ready to fight against them with an iron hand. Today, at this hour, it is my call to the sadvipras of the world not to delay any longer. They should march ahead and save humanity and make the path of humanity free of thorns." (AFPS-6)



Baba says, "The duty of the sadvipras will be to hammer these stagnant people who are a burden to society, who suffer from inertness in their physico-psychic sphere, at the appropriate moment so that the path of human progress becomes straight, clear and well-constructed." (AFPS-6)


"Esechile a'ma'r ghare kon se pu'rn'ima'y..." (PS 4075)


Baba, by Your divine grace You came to my house on one full moon night. It was such a memorable and unforgettable occasion. With Your infinite grace, in song, in dance, and with the pull of the heart, You made me lose myself in Your divine splendour. Baba, I became fully enthralled and captivated by Your exquisite beauty.

Baba, by Your grace on that special full-moon night You compassionately listened to all the inner feelings of my heart. You intimately understood all my suffering. Baba, by Your grace You gently removed whatever pain I had. With the august presence of Your sweetness, on that very full moon night, You created one beautiful époque in my life.

Baba,it is beyond my understanding why You suddenly went away-- leaving me all alone. Since then so many seasons have passed in waiting for You. Now after such a long time, that distant memory of Your divine arrival to my house on that full moon night has become completely covered by the thick fog of time.

Baba, please be gracious and come to me. Please do not forget that You are mine and I am Yours...

Selection of Males and Females

Baba says, "It is very beneficial for society if people of sublime intelligence and brilliance reproduce more off-spring. The responsibility of rendering proper nourishment to the progeny of such persons will have to be taken by society and the government itself." (PNS-13, p.47)

Negative Dhya'na Unknowingly

From: "Gagan Deva"
Subject: Negative Dhya'na Unknowingly
Date: Thu, 27 Oct 2011 20:09:18 +0000



This is a topic that applies to everyone: margiis & non-margiis alike.

Because everyone - every human being - thinks. If one is not thinking then the mind will essentially disintegrate and die. So, by definition, we all think.

People think about their boss, their girlfriend, their enemy, their lost love, their money, their house, their pet dog, their misdeeds etc. People think about so many things. And when they think about that thing they invariably apply various tanmatras or inferences: touch, form, sound etc. In essence they are doing dhya'na, or more precisely negative dhya'na.

But what people fail to understand is that their thinking - or negative dhya'na - totally dictates their future to the degree that one will actually become or be reborn as what they were thinking about.

This has an absolutely dramatic, if not disastrous, effect. Let's take this entire topic step by step.


In AM, we have all heard the proverb, "As you think so you become." And we all know that we should ideate on our is't'a mantra cent-per-cent of the time. All these things we know. This theory is not new to anyone in AM.

But how seriously we truly consider the consequences of not doing this is another matter.

Baba says, "If the mental force is directed towards finite and crude objects, then the person is ultimately converted into crudeness. As you think so you become." (AMIWL-1)

Even then some of us may be thinking that, "This cannot happen to me - I will not be changed into crudity."

Yet that is exactly what happens.


As stated in the beginning everyone thinks; everyone holds an idea and image in their mind. The irony is that often times - due to human weakness - people do not hold their highest ideal in mind, but rather something else.

For instance, many Muslims are often thinking day-long about their hatred of Hindus. Likewise, many Jews think of their enemies in the Muslim world. They think intensely in this manner, with vivid imagery and with strong emotion.

And do you know what happens? Such Muslims actually are reborn as Hindus and such Jews are verily reborn as Muslims. This is the way it works.

Same is the case with Ku Klux Klan members who despise black people as well as with certain Frenchmen who hate Algerians etc.

Baba says, "It is the natural wont of the mind to take the shape of its object of meditation. If the object of worship is crude, say money or any crude thing, the mind takes the shape of that crude thing in the course of time. Hence the proverb “As you think so you become.” For instance, when someone constantly thinks of a ghost, he actually becomes a ghost one day. One then starts behaving in an abnormal way. Again, someone concentrates upon two hundred dollars, one day the person will become an actual dollar. Hence human beings should be very, very cautious in what they ideate upon, in their objects of contemplation." (AV-12)

Baba says, "One acquires a physical body according to the nature of one’s sam'ska'ras [unmanifested mental reactions]. Hence it is not at all impossible for a human being to be reborn as a hog, a worm, a tree, or even a piece of stone." (AMIWL-7)

So it is not just limited to a Muslim turning into a Hindu or a Jew turning into a Muslim. A person will turn into whatever they ideate on - and again everyone ideates. Indeed, at present so many people on this earth are sunk in the practice of negative dhya'na. Yet they are totally unaware of the severe ramifications.

In the above teachings, Baba pointedly warns us and categorically states that a person will become a ghost or crude money, or verily anything, even a hog, a worm, or a spittoon - if that is what they think about. So everyone should be made aware of the horrors of doing negative dhya'na.

There are so who intently think about their pet dog will be reborn a dog. Indeed whatever it is that we love or hate - or whatever we think about - that is what we will become, either in this life or the next.

Those who mentally curse their boss and think about their boss when not at the job will be transformed into that negative boss. They will be that one day.


One other thing should be said. This entire phenomenon is not like one magic show, as in "poof" all of a sudden one becomes a frog. It happens gradually.

For instance, if one thinks about their boss and their boss is someone who gets angry easily, then that negative vrtti of anger will soon take shape in their mind as well. And then due to that continued thought, or negative dhyana, in that very life or the next, they may become exactly like that boss, in all the ways - physically, mentally, everything.

So little by little we acquire the samskaras or properties of whatever we are thinking about.

Here is another example that people should be aware about.

In the west, people may not be afraid of ghosts, but they may be scared of so many other imaginary things. They may be paranoid that nobody loves them, and then sadly over time that becomes their living reality. They truly think and feel that really nobody loves them. This becomes their reality, even when others really do love them.

This approach or negative dhyana probably accounts for a huge number of the cases of depression and related mental diseases in the more so-called developed nations like the USA. People harbor a negative thought in mind and ultimately they become a living representation of that thought or fear.

As far as possible we should warn and teach those in the general society about this entire process. They must know about it, lest they destroy not only this life but the next one also.


All of the above applies to all Ananda Margiis as well. Just because we have been initiated into tantra does not mean we cannot fall onto that path of negative pratisaincara. Indeed so many sadhakas have fallen. We must be cent-per-cent involved in our sadhana. We must ideate and do dhyana on Him.

Unfortunately, by the looks of things, it seems that some Dadas may be doing negative dhya'na on their "groupist enemies". They may pass their days planning and plotting against their rivals. In that case, they will acquire those very samskaras and be reborn as a Bengali etc.

Then there are some Dadas who are so fascinated with their new car. Such was the case of one Amurt worker in the USA. This Wt was enamoured with his sports car. Hopefully by now he has given up that negative ideation. If not, surely he will be reborn as a piece of metal or as a steering wheel.

Whatever may be, if we just do our mantra japa for a few minutes during sadhana, and then the entire rest of the 24hrs we are involved in all kinds of mundane thoughts and longings, then that most certainly will affect our future.

Because whatever direction in which the mind is colored is the direction in which we will grow. Whether it be money, fame, prestige, land, etc, whatever we ideate on will become our living reality, sooner or later. This is the natural law.

Thus we also should not get caught in the trappings of doing negative dhya'na.


The question that invariably arises is how are we to proceed. Here Baba gives the answer.

Baba says, "Whenever any thought arises in the mind, it should be immediately channelled towards Parama Purus'a. You should say: “O Parama Purus'a, Thy will be done“." (NKS, Disc: 23)

The only way then is to direct all our thoughts and energies towards Parama Purusa and serve Him in all respects, always. This demands strong sadhana and proper use of Guru mantra. Then we will be cent-per-cent safe.

Even then, as human beings we have so many emotions running through the mind. How are we to deal with all of these.

Here again, Baba has given us the answer and best tool: Prabhat Samgiita.

In His Prabhat Samgiita, the full range of human emotions are expressed and in each song those emotions are goaded towards the Supreme. So whenever we feel angry, then we should direct that anger towards Baba, not to our spouse, or boss, or whomever we are angry with. When we direct our anger towards Baba then we are thinking of Him and that is proper dhyana.

And that is the way all our emotions are to be addressed. Our love, our infatuation, our desires, our longings, our sadness, our loneliness etc. Each and every emotion is to be goaded towards Baba. Then our success is sure.

That is what Baba has taught us in Prabhat Samgiita.


This entire topic of doing negative dhya'na is a slippery slope. People the world over, non-margiis certainly and some margiis too, get verily caught in this negative approach and it ruins their future. All should be warned accordingly and all should then be extremely cautious and careful about how they ideate in life. No one should allow mundane or crude thinking - i.e. negative dhya'na - to be part of their mental flow, lest they wish to destroy their future.

Here is Baba's warning.

Baba says, "They say, “Why should I bother about such subtle things. I’m quite happy as I am.” Such people, engrossed as they are in materialism, are bound to be reborn in crude material bodies [like pigs, feces, and wood etc]." (PNS-11)

Human life is rare and we have all been blessed with the power of cognition. We are to utilise this in the best way possible and realise Him.

Baba says, "When one’s goal of ideation is Parama'tma', one attain  absolute progress. As one’s psychic object is subtle and expansive, one’s psychic body becomes subtle and expansive, too, and finally becomes one with the Macrocosm." (AMIWL-8)



This below teaching of Baba is also related to this entire topic.

Baba says, "You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra before starting any activity, one is said to have attained “dhruva smrti” or “fixed memory”. Dhruva means “fixed”, “stationary”. When, by dint of sa'dhana', one establishes oneself in dhruva smrti, one experiences an unbroken flow of bliss in one’s mind. In the scriptures, this intense spiritual bliss is termed “dharma megha'nanda”. Whenever you develop that sort of fixed memory, you will experience dharma megha'nanda'." (AV-7)

"Diner pare din cale ja'y, toma'r path ceye a'ma'r yu'g ye ja'y..." (2640)


Baba, my days after days are passing waiting for You. Since ages and ages I have been looking anxiously towards the path of Your arrival. But all that time has passed in vain. Baba, nobody is understanding my mental anguish; I am completely helplessly in love with You. So many tears have been shed waiting for You arrival, yet You are not coming.

Baba, in the daytime I imagine that in the night You will be coming carrying the lantern of hope, thus fulfilling all my deepest desires. I imagine that in my sleepless nights You will come and shower Your divine grace and my troubled eyes will be completely satiated by having Your blissful darshan.

Baba, when the night passes and You have not come then with deep hope I go on ideating that You will be coming in the morning, with the advent of the bright red crimson dawn. And like the effulgence of the rising sun You will wipe away the cimmerian darkness.

Baba, since ages my days are passing in longing for You. Baba please come...

WT Conduct Rules

"We are all the children of the same Father, we are all the members of the same family. By fighting against all kinds of evil forces, we will establish the glory of our Father and the glory of our family." (Point #13 of '14 Points', WT Conduct Rules)

Note: A few so-called senior, degenerated and disgraceful Wts are going astray from this fundamental rule by spreading the poison of groupism and by creating division in the society-- all of which is completely against neo-humanism. This is all happening due to greed, lust of power, desire for prestige etc. Unfortunately such persons are still in the uniform of Wts so we have to recognise them. As they have tainted the glory of Lord Shrii Shrii Anandamurtiji by their sinful, power-hungry ways. Indeed by all this they have destroyed the sanctity & unity of the family.

Note 2: Those who are sincere margiis adhere to this above cited rule since the spirit of this conduct rule is common to one and all.

Bright Side of Groupism

Date: Wed, 26 Oct 2011 21:41:29
From: "Hitendra Deva"
Subject: Bright Side of Groupism



In the history of every religious movement and spiritual following, after the passing of the prophet or founder, the ruling priests have always adulterated the teachings for their own selfish gain.

This is the common trend across all religions, regardless of where or when they started. Shiva's teachings, Buddha's teachings, Krsna's teachings, as well as in Judaism, Christianity and Islam, the opportunistic priests implemented their own dogmatic rules after the preceptor died.

And in result, the original teachings of the prophet or leader were diluted, forgotten and lost. All that remained was dogma.


As we know, for the last 20 years, our Marga has been plagued by groupism. Yet at the same time we know that everything in the universe happens under the sweet will of Parama Purusa. Nothing occurs against His wish - everything moves according to His desire. Even a blade of grass cannot move without Baba's permission.

Baba says, "The idea, the spirit of “prapatti” is that whatever happens in this Universe of ours is nothing but an expression of Cosmic desire or Cosmic will. Neither can there be any volcanic eruption nor can any blade of grass move without His order. Everything is pre-ordered, pre-ordained by the Supreme Entity. Man can do nothing. Living beings cannot do anything without His support; that is, when a human desire and His desire coincide, then only does the human desire become fruitful, otherwise it is a sure failure. When the jiiva’s desire coincides with the desire of Krśńa, then it is successful, otherwise not. This is the spirit, this is the central idea of the term “prapatti”." (Ánanda Vacanámrtam Part 2, The Excellence of a Bhakta)

Some skeptics think there is no God and that whatever a person decides to do is what gets done - otherwise not. It is all based on individual effort, nothing more. But in AM we openly accept and embrace the philosophy of prapatti vada.

By this way, we can even accept and understand that all the groupism after 1990 was also His wish.


Keeping this in mind let's examine the situation in our Marga since 1990.

From 1990 - 97, when all the groups were united under Sarvatmanandji's leadership then so many dogmas were introduced into our AM society. (See the appended list at the bottom of this email.) By his mere order, Saravatmananda was able to infuse any dogmatic rule he wanted. All were living under his leadership, so his orders were essentially uncontested. In this way, one dogma after another was imposed. Who can forget those days.

Then in 1997, groupism became more pronounced and various factions became visible to the naked eye. And as we see, from 1997 till today, so many splinter groups have been formed. Most of the time this groupism is based on geo-linguistic sentiment.

And all of this has gone on according to the sweet will of Parama Purusa.


So then what is the great benefit of groupism? Verily, there has to be a benefit or redeeming quality to groupism. Parama Purusa never sabotages anything. Why then did Parama Purusa wish for groupism to happen? Why was that His desire and, in fact, the need of the day?

As every Ananda Margii will easily understand, the great benefit of all this groupism is that now it is not easy for any single person or group to implement dogma into our Marga. Because when they try, naturally the opposing group(s) adamantly speak out against it. Whereas if all the groups were united and consolidated under one person's rule, such as from 1990 - 97, then one after another dogma would be unanimously approved by everyone. But since the division into multiple groups, that is not the case. Now it is impossible for one person to universally implement a dogma.

Should any group leader aim to impose a new dogma, then backlash will occur immediately - within hours, or even minutes. For political reasons or for any reason, the other factions will vehemently attack that dogma. It is just like how political parties automatically oppose what their opponent says. Same is the case here. If any group tries to implement something irrational and dogmatic, then a loud chorus will be sung by the opposite group and that dogma will be exposed, not approved.

In this way, the very existence of groupism has saved our Marga from countless dogmas. Otherwise, if all the groups teamed up together, then every day or month from 1997 - 2011, a new dogma would have been introduced just as was the case from 1990 - 97 when all the groups were united under one roof.

So great benefit of groupism then is that Baba's divine teachings remain largely in tact. They have not become diluted and untraceable; they have not become buried under a heap of dogmas. Baba's divine guidelines are quite well-defined and accessible to all.

We are fortunate that only a few dogmas were imposed; and in those cases also there was a lot of opposition.

In this way - because of groupism - we have mostly averted the tragedy that happened with all of the various religions and spiritual movements. Our situation is not nearly as bad as what could have been. If one person had been ruling a single group of workers from 1997 - 2011, then our Marga would be littered by countless dogmas.

Furthermore, because groupism came in vogue, general margiis and workers have keenly studied Baba's teachings and taken great interest in AM ideology. They know that they have to carefully watch those Dadas who are at the helm.

So really it is Baba's grace. Nothing transpires in this cosmos without His consent. He has allowed this groupism to flourish as He knew that would help maintain the integrity of His divine teachings and keep our Marga healthy. 


Reading the above, i.e. that it was Baba's wish for there to be groupism, we may not feel comfortable. But here it is not the question of what the human mind likes or does not like.

We are talking about the liila of Parama Purusa. Parama Purusa is the Controller of heaven and hell - good deeds and bad. He is the only  source of energy; just as the virtuous get energy from Him, so do the wicked. This is the way the liila goes on, and on, and on. Indeed, Baba has stated in so many discourses that all reside in Him, sinners and virtuous alike.

We must see everything as per prapattii vada. It is all His wish and without His sweet will nothing happens. Then how could groupism be formed without His desire? It could not.

It is very clear that He wanted groupism. We may not like it but that is what He wished. So there must be some great cause for it.


Of course, groupism is not good but we must remember that even demons are fed by Parama Purusa. There is no second entity. The conclusion is that we should see the bright side of everything - including groupism.

Had groupism not openly surfaced in our Marga, then so many more dogmas would have been imposed, as happened with all the religions. And our AM ideology would not be in tact.

At the same time none should think that we should therefore plunge deeper into groupism. After all, with their free will human beings make so many mistakes, get punished by nature, make atonement, and then grow from that experience. But that does not mean that one should purposely make mistakes in order to grow. For instance, no one driving a car should not intentionally hit a pedestrian in order get the lesson that one should drive carefully. There are many other better ways to grow than by purposely committing mistakes.

Similarly one should not intentionally indulge in more groupism in order to get the benefit, as if by this way our Marga will thrive. Groupism was a "sign of the times" after 1990 and we should leave it as part of our history and move forward on the path of dharma. It is purely Baba's grace that the post-1990 era of groupism helped off-set the imposition of more dogmas upon our AM society. That was the only benefit - that was the bright side of groupism, beyond that it only produced a field of horrors. Now is the time to move on - totally free from all groupism and dogmas.


Baba says, "Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory." (AFPS-4, Dogma – No More)



Here are but a few of the many dogmas they imposed in the 1990 - 97 era:

1. Fake BP Manual 1997
2. So-called mahaprayan
3. Fake Ananda Vaniis
4. Scriptural distortions
5. Curtailment of margii rights
6. S'ad Dha'm Akhanda Kiirtan (Six Tiirthas):
7. Expulsion as a weapon
8. Dogmatic holy land tiirthas at Jamalpur & Kolkata
9. Bangalisation
10. Elimination of the ACB
11. And so much more...

With tremendous speed all these dogmas were imposed and took root from 1990 - 1997. Still we are dealing with these problems.

Can you imagine what it would have been like if one group leader ruled from 1990 up till today?

Really it is Baba's grace the proliferation of groupism arrived as that put a halt to the creation of all these crooked dogmas. 

"Aja'na' Pathik a'ja, tare ghare d'eke na'o..." P.S. 4342


Today the Ajana Pathik Parama Purusa Baba has come! Don't miss this grand occasion. Receive Him with Your full heart and bring Him home without delay. Let your heart be saturated with the divine effulgence which He has spread all around. Now is not the time to waste in dogma, drowsiness, and slumber.

Baba has come for you, for me, for everyone. He loves everyone-- each and every place, each and every country, all. He feels pain and cries when seeing others' pain. And He smiles when He sees others smile. He loves all.

By His grace, this is the time to surrender everything at His lotus feet. Missing the opportunity is not intelligent. Baba has come! Receive Him and bring Him close...


Baba says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists." (Proutist Economics, p. 269)

Why One Mantra

From: Giriish Deva
Subject: Why One Mantra
Date: Tue, 25 Oct 2011 22:48:21 -0400


Prabhat Samgiita Intro: With the arrival of our diipavali festival, may we all reflect on the meaning of Baba's below composition, which is a song of diipavali.

"A'ma'ra a'ndha'ra gharera a'lo tumi, a'ndha'ra hiya'ra a'lo..." (PS 640)


O' Parama Purusa, O' Baba, You are the effulgence of my darkened abode; You are the effulgence of my dry heart. Baba, You are so gracious. You remove all darkness. That is why You are diipavali - the festival of light of my sorrowful night. You fill this world with Your divine light. [1]

Baba, Your tender and soft touch is like the gentle, cool ocean breeze in the heat of summer. Your divine expression is so comforting; Your loving voice is very charming. Baba, You know how to love. Baba, You just love me, You do not want anything in return; You do not receive anything. You only love.

Baba, this universe is the direct expression of Your beauty. You are smiling continuously. [2] Everything is Your form in different shapes and colors. It is nothing but You. You are all around me. You remove all worries and sufferings; You fill everything with tune and melody. And You play Your divine, melodious flute. Baba, You never receive or get anything. You give everything and light my life with effulgence.

Baba, You are so gracious; You fill my heart with devotion...


[1] The first stanza has great meaning and symbolism. Darkness refers to the problems in life and lack of spiritual feeling. Abode means one's heart or existence. And diipavali or effulgence is the solution to all problems and taking shelter in Him. So in this stanza, the sadhaka was facing terrible problems and undergoing much suffering, i.e. a dark sorrowful night. With the grace of Parama Purusa, all that suffering vanishes and life becomes wonderful, blissful. That is what is meant by diipavali.

Here the whole idea is that without being linked with Ista, life is dark. People are surrounded by problems and they do not know what to do. They remain in misery and get terribly confused. When Parama Purusa showers His grace, one realises that they are not alone. With the sweet presence of Parama Purusa in their heart, all their problems are resolved. They feel that life is meaningful and blissful. This song reflects this idea.

Finally, we all know that one should not read or listen to Prabghat Samgiita in a literal manner. The concept of diipavali is symbolic, not something physical.

[2] The first line of the third stanza - "Toma'r ru'pe bhara' jagat ha'sache avirata" - indicates that the beauty of this creation is nothing but the direct expression of His unending smile. In this way the sadhaka sees everything - birds, flowers, volcanoes, clouds, rivers, valleys, indeed everything - as the ongoing, eternal expression of Parama Purusa. In all directions and in all ways, one sees His smile in the various forms of this created universe.


Someone recently inquired, "Why is it that only one mantra is used in all the AM social functions? From baby naming to house blessing, from marriage ceremony to tree planting to death ceremony, always the same mantra is used. Why?"

Note: As most of you well know, the mantra being referred to here is "Omn madhu va'ta' rtaya'te...".

A discussion group was held and offered the following reply. Please add your points as well.



1. Accessible to All: Our Ananda Marga social functions must be accessible to all. The common people should not be intimidated by or overwhelmed by our various social functions. By having one mantra for all occasions, it will be quite simple for people to learn and they can perform the ceremonies themselves. That is Baba's expressed intention.

We do not believe in a priest class (priestocracy) where they are looked upon as more respected, dominant figures in society. We see everyone as equals on the existential plane where there is no feeling of superiority by priests nor feeling of inferiority by family people.

Where there is one mantra for all AM ceremonies, then every family person can easily learn it and there is no scope for feeling inferior or intimidated by priests who have thousands of secret mantras and shlokas and chants. That is what happens in the various religions.

In AM though, we have one mantra and all can learn it easily and perform the social ceremonies as needed.

2. Importance of Participation:
There is a tremendous difference between being an active participant and a passive observe. There is a huge psychological difference. When one is an active participant they feel an emotional link and deep connection, whereas if one is a mere observer one does not feel part of what is going on.

For instance, if there is a feast, then those involved in the feast feel complete connection or oneness with that activity as they are talking, eating and drinking with those present. They are participating fully. In contrast, those who are watching that feast from the outside feel alienated as they have not been invited to attend.

When family margiis are active participants in our AM ceremonies then naturally they will feel more connected to those programs and our AM society. If one were to just always watch the priest lead the program - as happens in the various religions - then people feel like they have nothing to do with the ceremony. They are just "in the audience".

When people actively participate then a greater bond is created.

3. Emotional Link in Society: When people actively participate in social ceremonies then that creates an emotional and familial link between members of society. Baba provides this following example tio demonstrate this fact.

Baba says, "Játakarma is the first step in raising the social life in the light of this great ideal. Its aim is to give social recognition to the new born. Anyone present in the ceremony may actively participate, because according to Ananda Marga any social duty is a combined responsibility of all men belonging to the Samája. 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 Játakarma 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 Játakarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation." (Táttvika Diipiká, Caturtha Parva)

Here the whole point is that by actively participating in the ja'takarma ceremony, one is involved in welcoming this baby as bonafide member of society. People feel connected and linked with one another. And that lasts a lifetime as Baba states in His above teaching.

Unfortunately this feeling is lacking in today's materialistic society where people remain selfish. People do now feel connected to one another nor do they want to help each other.

In AM, we see one and all as part of our universal human family. Participating in AM social functions reinforces this idea. Naturally then there is a feeling of respect and good-will and service mentality towards all.

When there is one mantra for all AM social ceremonies, then naturally it is very easy to participate fully and hence strengthen the bond and connection from one person to the next.

4. Why Sanskrit: The question might arise that why should the one mantra for our social ceremonies be in Sanskrit. Well, most of the world's languages are connected with Sanskrit. Sanskrit is the grandmother of so many languages of so many regions of the world. To know more about this please consult Baba's philology discourses. Of course one of the great benefits of having the mantra in Sanskrit or any single language is that when margiis from across the globe with different mother tongues get together, then they can participate in the programs collectively. It is a point of commonality and bonding.

5. Why This Particular Mantra: After understanding in AM why we have only one mantra for all social ceremonies, one might question why this particular mantra is used and not any another.

The answer is quite straight-forward. The meaning of the Omn Madhu mantra is very sweet where we see the bright side of life. The mantra perfectly embodies the path of bliss as it gives a positive touch to everything. Even in seemingly negative events we goad the mind toward spirituality. It is our unique outlook in life to always see the Supreme Veracity. This Omn madhu mantra enables this to happen, regardless of the social ceremony. More about this is written below.


In Ananda Marga, at each and every function the same mantra resounds.

When anybody dies, this mantra is used in Shra'ddha ceremony:

"Onm madhu va'ta' rta'yate madhu ks'arantu sindhavah..."

And in marriage, that same mantra is used;

"Onm madhu va'ta' rta'yate madhu ks'arantu sindhavah..."

And for the house blessing ceremony, again the same mantra comes.

"Onm madhu va'ta' rta'yate madhu ks'arantu sindhavah..."

And for the baby naming ceremony, as well as for the tree planting ceremony, the same mantra again is used.

So this "Onm madhu.." mantra is the common mantra which is usually used in all kinds of AM social functions.


Ananda Marga is dharma, and dharma is universal. It is for all types of people, from the people of the desert up to the North Pole, tropical countries and cold countries, everywhere. Irrespective of the environment, race, or language, Ananda Marga is suited for everyone.

Baba has made everything in a concise way.

The reason is that this way everyone - literate and illiterate - can understand and practice His guidelines. Because dharma is for all.

The practice of dharma should not be complicated. So the rules of Ananda Marga philosophy are rational, simple rules which are quite easy to follow. And the reason for this is that they are natural.

Why natural? Because to do something natural is very easy, and needs little effort. Speaking satya is quite natural. Children, animals, and plants never speak a lie. Speaking satya is not at all difficult or complicated. But telling a lie is very difficult. To say one lie, one has to create 100 more lies, in order to hide. So that is a tricky job.

Here the main point is that natural things are easy to manage and do. Dharma is natural which means it is easy to follow. As AM is the expression of dharma, it makes sense that AM rules are natural and easy to follow.

These days however, the social vibration is negative. Many people are unfortunately, negatively attracted and addicted to pseudoculture. And that's why people think that the rules of Ananda Marga are difficult. But according to Baba it's not difficult. Never. That's why the name of these collected rules is Ananda Marga, Path of Bliss.

Because Ananda Marga is for all, that's why Baba has made one common shloka for all the functions.


Here is another very key point. Our AM philosophical approach is that life is not full of misery but full of ananda. That's why Baba uses this "Onm Madhu" mantra. Because in AM everything is blissful. Child-naming and marriage ceremonies are blissful, blissful, and blissful. Even in death we see the bright side and never lose sight of the spiritual goal.

After death also, one never gets lost in a black hole. Rather, our connection with Parama Purusa is eternal. This human life is one part-life, part of the big chain of the full and complete life. It goes on and on, life after life, until the final goal is reached.

This point Baba has discussed at length in the discourse "Khan'd'a Jiivan o Pu'rn' Jiivan", which can be found in AV-22.

Ultimately then everything is blissful in the life of sadhakas. And that's why Baba has chosen this mantra, "Onm Madhu...".

This idea has also been expressed in the following manner:

"Anandaddhyeva khalvima'ni bhuta'ni ja'yante..."

Baba says. "Out of Anandam or Supreme Bliss, this universe of created beings has emerged. They are living in the midst of Anandam. And finally they will merge again in Supreme Bliss." (AV-6, p.65)


The sense is that, everything is blissful. Everything comes from bliss and will go into bliss. And the life of devotees is therefore blissful.

In the above teaching Baba is telling this eternal truth that the life of the devotee is always blissful. That's why this "Onm Madhu..." mantra has been selected for all kinds of functions. Because this is a unique mantra, which carries the true feeling of Ananda Marga...the Path of Bliss.

This is a unique quality in AM that our each and every expression is blissful. It may be the children's birth, or it may be the death of someone. In all the cases irrespective of whether shra'ddha ceremony or marriage ceremony, always we chant kiirtan and dance, do dharmacakra in all these functions. And raise the "Parama Pita Baba Ki Jai!" slogan, and use this blissful mantra. We see the positive side and bright side of everything.

More Points: There are countless reasons why we have only one mantra for our social ceremonies - some of which have been outlined and expanded upon below. But really there are too many points to bring in this one letter. I do not want to make it too bulky.

Please share your opinions and thoughts.

Baba says, "It [i.e. the Omn Madhu mantra] is a hymn of peace and hence can be chanted equally on all occasions." (Táttvika Diipiká, Caturtha Parva)



When Baba gave the name Ananda Marga, at that time one simple margii expressed his opinion and began telling that "Although the name is Ananda Marga, but it is very tough. Ananda is not there." That is what the margii said that day.

Hearing this statement from the margii, Baba felt distinctly uncomfortable. He took it in such a way as if somebody created nuisance in the serene atmosphere, environment.

So everyone should think about this. Ananda Marga is the Path of Bliss. For those who are thinking it is difficult, they may not be following it wholeheartedly.


In all the various religions, due to dogma there are sad ceremonies.

Muslims beat their chest to the point of bleeding during the sad Muslim ceremony of Moharrum. Muslims show their grief for what occurred hundreds of years earlier.

In Christianity, they also have many sad ceremonies and events. The cross itself is a symbol of deep sadness. Christians feel tremendous guilt and sadness at the thought that Christ died on the cross for their sins.

But in Ananda Marga, there is nothing sad. Because, AM is dharma and we feel that this whole universe is born of our His bliss. This is not a religion where the dogma of sadness is king. Rather we adhere to the path of bliss.

Note 3: AM = PATH OF BLISS (Part II)

In AM there are all sorts of festivals, and all are blissful.

Baba says, "People often feel bored with their humdrum lives, with their mechanical routines; thus a fresh start must be created through festivals or utsava means "an occasion which gives human beings fresh inspiration to live a new life." (AFPS-5, p.18)

Baba says, "When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming -- and this will bring about your collective welfare." (FPS-5, p.18)

So in AM, people participate in all kinds of blissful utsava or ceremonies. Now compare this with the religions where they have various sad events. But in Ananda Marga nothing is sad. Rather, everything is blissful.


When experiencing supposed pain or pleasure, devotees always feel bliss. Bhaktas do not feel any difference between the person who is inflicting pain or who gives pleasure to them. This is exquisitely described in the discourse, "Devotion--The Only Path", in Ananda Vacanamrtam (Part-5).

Equal Glamour

Baba says, "People of a particular country die of starvation, and people of another country die due to overeating due to voracity. It is a disparity -- it is bad. It is a creation of selfish people, not of Parama Purus'a. The Renaissance movement will have to do something concrete in this respect also. All are equal, with equal glamour as human beings." (PNS-9, p.43)

Atma' Kii Diivali

Date: Mon, 24 Oct 2011 14:48:29 -0000
Subject: Atma' Kii Diivali
From: Girish Deva


"A'lokojval ei sandhya'y..."  (PS 1894)


Baba, by Your grace, this effulgent Diipa'vali evening has been lit by the lamp of Your divine love. With the sweetness of Your mind, You are that Divine Personality who has graciously removed all the blemishes and defects from my mental temple. By Your grace, You have made me clean and pure. O' Eternal One, who is this Vast Entity who has graced me and appeared in my mental sky.

O' Baba, the planets and stars have lit the lamp for You; by Your grace their hearts are filled with overflowing love for You. Baba You are so magnificent. By seeing Your infinite, divine grandeur, even this great, silver-coloured galaxy has become spellbound & awestruck. Baba, by Your grace You go on dancing and You go on floating in my oversurging heart, which You Yourself have illumined.

Baba, by Your grace I have longed for You for hundreds of lives. I have yearned for You through countless cycles of life & death; and by Your grace I have gotten new life again and again-- always longing for You. Baba, I long for Your love in each and every fraction of my heart. By Your grace my mind is filled with the deep attraction of Your love. Baba, You have filled my entire being with the light of devotion. By Your causeless grace, the river of my mental longing is overflowing with Your divine love.

O' Divine Entity, O' Parama Purusa, O' Baba, today You have graced me by coming in my heart on this resplendent night of Diipavali ...


Note: The great festival of Diipavali is arriving soon: Wednesday, October 26, 2011.

Namaskar & Happy Diipa'vali!!

On the eve this wonderful occasion of Diivali or Diipavali, may we all rejoice and celebrate both the social & devotional aspects of this highly significant and spiritual occasion. After all this is one of our recognised AM festivals which is designed to bring a renewal and rejuvenation throughout one's entire existence.


Of course Diipa'vali is not just a day celebrated in Ananda Marga. Throughout the vastness of tantric society, Diipa'vali is recognised as a highly meaningful occasion. Estimates are that upwards of 900 million to 1.4 billion people celebrate Diivali.

Whether one is a vidya tantric or an avidya tantric, whether one is an idol worshipper or one engages in prayer, whatever type of sadhana one does, Diipa'vali is the day when
all sincerely engage in their selected practice. On this occasion, one does more sadhana-- whatever type that may be.

At the same time, many materialistic and dogmatic people display fireworks in the external arena; that is also one aspect of this event. Of course in AM, we do not support the use of fireworks - the reasons of which are outlined in note 3 at the end of this letter. Instead we might use eco-friendly, electric lamps - if one has the desire to celebrate in this manner.

After all 'diip' means 'light' or 'lamp' and Diipa'vali is that occasion which is a festival of lights. And many come forward in various ways to celebrate. It is a widely recognised occasion. Y

Of course in our Ananda Marga we have our own special, dharmic understanding of this great festival. And here below Baba sweetly describes the inner significance of Diipa'vali.


As we all know in Caryacarya part 1 Baba neatly outlines all our AM festivals. Plus in various other discourses Baba also talks extensively about so many of these various festivals. And that is the case with Diipa'vali also.

Before we move ahead any further it should be noted that there are various different spellings of this occasion, depending on the language and area etc. Suffice to say here that 'Diipavali', 'Diivali', 'Diipa'vali' and 'Deewali' etc all refer to the same wonderful festival.

And in His June 1990 DMC discourse, 'The Cult of Spirituality-- The Cult of Pinnacled Order', Baba makes special mention of this event.

In this discourse Baba explains how this festival known as Diipa'vali is linked with the enlightenment of the soul. That is the great significance of this day.

Hence Diipa'vali is related with spiritual effulgence, sentient thought, and all psycho-spiritual ideas that are linked with light: Igniting the lamp of love for Parama Purusa.

Here below is the original Hindi from this discourse. For those with the English editions of this book-- "Yoga Psychology"-- this section comes on page 136 of the 1991 edition and on page 174 of the 1998 edition. It directly follows the two line Sanskrit shloka, "Phalis'yatiiti vishva'sah...". Unfortunately in both of these English editions, the proper translation of the original Hindi could not be given.

Here then is the original Hindi followed by the correct English translation:

Man ka' jo andhaka'r hai usko hat'a'na' hae.
(The darkness of the mind should be removed.)

Esa' nahin kahana' hai ki ghar-ghar men diivali,
mere ghar men andhera'.
('In each and every house there is a festival of light,
yet my home is dark', one should not say like this.)

Ghar men bhii diiva'lii honi ca'hiye.
(There should be diivali in the home)

Aor ye hae a'tma' kii diivali.
(And it is the diivali of the atma')

According to Baba's above DMC discourse, Diipa'vali is the idea of cultivating that inner spiritual yearning for Parama Purusa, thereby illuminating one's entire existence with the sweet flow of spirituality. That is, infusing one's soul with the great, devotional love of Parama Purusa.


Of course abiding by the Supreme Command, each and every Ananda Margii does sadhana twice a day, at minimum. So it is our regular habit and regular practice to illumine our minds and hearts with that deeply spiritual of flow. This is Baba's grace and His great gift to all Ananda Margiis.

So when the day of Diipa'vali arrives then what are we to do. We are to dedicate even more time to our devotional practices of sadhana and kiirtan-- enabling our existence to better reflect and capture the infinite love of Parama Purusa. By Baba's divine grace may we all pass this occasion in this way.

And of course we may partake in any festival program as organised in our local units, as outlined in Caryacarya.


On this wonderful festival of Diipa'vali, let us once again recall Baba's great boon upon all Ananda Margiis.

Baba says, "You should remember why You have been born. Following the path of devotion, you will have to ultimately reach Parama Purusa." (YP, '91 Edn, p.140)



Both the 1991 and the 1998 printed editions of Baba's famous 1990 DMC discourse, 'The Cult of Spirituality-- The Cult of Pinnacled Order', carry the wrong translation of the original Hindi lines. In English that paragraph begins and ends in the following way:

"In Sam'skrta, gu means 'darkness'...
there should not be a festival of lights...of the soul."

If compared with the original Hindi lines as translated in the main part of this posting, it is apparent that there are various mistakes and omissions in the English translation of this important paragraph. That is not to say that the idea has been totally misconstrued. But, we cannot say it is a proper translation of Baba's words either. That is why both the grammar and the word selection in the English editions needs to be redone according to Baba's original spoken discourse. As this is a DMC discourse, it was given using a mixture of the three languages (Bengali, English, and Hindi) but the special section about Diipa'vali was uniquely given in Hindi only. And the English translations should be made to reflect Baba's original words.


Here is one of several of Baba's divine songs about Diipa'vali.

"Diipa'valii sa'ja'yechi prabhu..." (PS #63)

'Baba, my Beloved, by Your divine grace I have arranged a row of lamps in Your reception. Please grace me and come inside my heart always with newer and new form and dress. Please come inside my heart with Your gentle footsteps. Please come inside my mind with more song and dance. Baba by Your grace please radiate Your sweet and tender smile-- illumine my entire existence. Baba, by Your causeless grace please come in my world of ideation with rhythm and new effulgence--exuding Your charming vibration...'


There are a variety of reasons why we do not support the lighting of fireworks during our AM festivals or anytime.

1. Fireworks / Firecrackers are costly and a waste of money;
2. Fireworks / Firecrackers are dangerous can bring bodily harm;
3. Fireworks / Firecrackers create a huge amount of pollution

This below letter details some of the dangers and pollution issues related with fireworks:

This Baba story sheds light on why firecrackers are a waste.

We Should Find Out True Avadhuta

From: "Tapan Deva"
Subject: We Should Find Out True Avadhuta
Date: Sun, 23 Oct 2011 20:17:54


"Ka'che o du're na'-ja'na' sure toma'ri ga'n ami shun'echi..." (PS 232)


Baba, from all distances and directions, from both near and far, I have heard Your divine song, with its unknown melody. It is Your grace. In the sweet, euphoric breeze across the soothing and charming sky, I have seen Your exquisite beauty. Baba, this entire manifested universe reflects Your grand and magnificent Self.

In the external world, through rhythms and songs, in my happiness and sorrow, nobody was there with me to rejoice in my good days nor wipe away the tears and comfort me in my suffering. Through all the ups and downs of life, I was all alone. Baba, on a dark night, on a lonely pathway, You were there along with me as my eternal companion. Baba, only You were there to love and care for me.

Baba, when times were wrought with tragedy and I did not know what to do, everyone went away, leaving me all alone. Their false love vanished into the oblivion. Baba, through all my suffering and in the midst of danger, only You remained with me. That is why I always hold You in my heart and keep You in my mind. Baba, You are my everything.

Baba, You always reside in heart...


We should search and seek out avadhutas / avadhutikas according to this definition which Baba has given in His renowned discourse, "Kashi Avadhuta Sabha".

Baba says, "Sincerity means they [avadhutas / avadhutikas] should be one in thinking, saying, and in action. There will be no difference in their thinking, saying, and action. There will be no hypocrisy. Their saying and action will be clear, concrete, and conclusive. In our day to day life, we meet some persons - those who are thinking one thing, saying another, and doing some other thing. The avadhutas should not do this thing. Their heart should be clean and simple. The simple heart is the only qualification of the sadhakas." (Kashi Avadhuta Sabha, May 1980)

In reading Baba's above teachings we can easily understand that merely having the title of avadhuta and the suffix -ananda attached to the end of the name does not make one an avadhuta. Dress and name alone are simply not enough. Everybody and anybody can get that.

In order to become a true avadhuta, sincerity is needed. Without that one will never be a true avadhuta.

Those who have the dress and name of an avadhuta but lack the requisite sincerity should still try and pursue this endeavor of becoming a true avadhuta.

In fact, everyone should aspire to this ideal. For that type of sincerity which Baba describes above is the sign of an ideal sadhaka.

We should all seek out and find such persons who are true avadhutas. And we should aim for that ourselves by achieving perfect symmetry between thought, word, and deed.

Baba says, "There must not be any gap between your thinking and your actions. If there is any gap, that gap should be minimized step by step, and finally thought and action should coincide." (YP)

Baba says, "In the final stage, that is, when one attains the stage of devatá, then what one thinks, one says; and what one says, one does. There is no difference amongst thinking, saying, and doing. And that is the best stage of human structure or human existence. You should all try to be like this, and I want the number of such persons, who have attained the stratum of devatá, to increase. And you have become workers, or wholetimers, just to increase the number of these devatás in human society." (Ánanda Vacanámrtam Part 1, From Animality to Divinity)


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