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Longevity: Curse or Boon

Date: Tue, 22 Mar 2011 13:47:08 -0700
From: Mahendra Deva
Subject: Longevity: Curse or Boon


                == LONGEVITY: CURSE OR BOON ==

Around the globe it is the commonly held view that a successful life is a
long life. That is, people generally equate longevity of life with success.
In their general way of thinking, often enough, that is the complete equation.


Of course, in AM our view is quite different: Longevity in and of itself is
not the main factor or criteria of a successful life.

Specifically Baba guides us that human life must be filled with great works
and noble deeds-- in a phrase, it must be an actional representation of a
high ideal.

Side by side Baba simultaneously warns us not to live a passive life--
devoid of any activity. Baba adamantly opposes such a static approach.

Baba says, "Mere survival is not enough; what is important is to live a
dignified life. The excellence of human life lies in action; it is through
action that human beings survive. They should aspire to live long while
performing noble deeds; it is futile to live just like an earthworm.
Indeed, each and every human being should vow, 'I do not know how long I
will survive; but as long as I exist I will live a glorious life, not an
ignominious existence like that of an earthworm'..." (AV-33)

So according to Baba living a long life devoid of doing any good deeds is a
waste of human existence-- rather that is the sunken plight of an earthworm.
Thus as human beings, our duty is to lead a bustling life: One that is
filled with high minded actions and guided by a benevolent intellect.


These days in this modern era with the advancement of science, many people
are living much longer lives in comparison to the past-- but unfortunately
with regards to the quality of their existence, that has decreased

Because although many are reaching the century mark and living more
than 100 years, but by their existence it is blatantly obvious that they
are just existing like animals: Only eating, drinking, and sleeping etc,
nothing more.

That is why according to Baba's dharmic stand, in this modern ere most are
just living the passive & degenerated life of an earthworm. Their lives a
pathetic display because they fail to utilise their human life for
something great-- for something noble. So although people's longevity has
increased, we cannot call their life successful.


And not only that, people often fail to realise that they will have to
undergo all the reactions of their actions. In which case living a long
life filled with negative deeds invites serious problems-- serious
repercussions. It is a liability because people will have to suffer the
reactions of their bad actions.

Baba says, "If some bad actions are committed, naturally their consequences
also must be undergone." (SS-11)

Thus per the law of karma, individuals must undergo the negative reactions
of their actions.

So when human beings are living long lives but failing to do good works and
instead filling their existence with crude activities, then their long life
amounts to nothing but a huge pile of negative samskaras. That is the end
result of their long life. In which case who can term that as a successful
existence. Rather it is a disaster as they have invited so much suffering
and pain for themselves in the future.


That is why Baba vehemently warns us about doing negative works-- bad actions.

                  Ya'vanna ks'iiyate karma

Baba says, "The bondage of asatkarma [bad actions] is iron...One has to
refrain from bad actions so that the chains of iron might not be forged."

So if one does any bad action then there is no escape. Immediately they
have bound themselves up in iron chains-- that is Baba's stern warning.
The only answer then is to refrain from doing misdeeds-- sunk in
animalistic desires and devilish tendencies. And instead one should live
the life of a spiritual warrior, ever ensconced in noble works.


All in all in this modern era human life has tragically became something
negative because people involve themselves in degenerated activities
thereby incurring a whole truck-load of negative samskaras. This we can see
happening all around us in the general society.

The root problem is that most people do not utilise their life for a
greater cause. This happens because of a lack of a spiritual way of living.
Instead they just get caught up in the negative flow of the crude society.

So our duty is to form a spiritual based society so that common human
beings can utilise their life from birth to death. We have to help people
discover their innate human tendency: To live a life always in search of
divine bliss.

          2-5: Tasminnupalabdhe parama' trs'n'a'nivrttih

Baba says, "There is in the living being a thirst for limitlessness..."
(Ananda Sutram, 2-5)

Indeed by Baba's grace everyone has the in-born desire to achieve
immortality-- to lead a spiritual existence and attain Him.

So the best thing is to utilise this human life for real fulfillment,
otherwise one's life is like the slothy existence of a slimy earthworm.
Overall then, for positive, spiritually-minded people a longer life is a
boon. But for negative people it is a curse.

Hence longevity of life is only something beneficial if that life is
utilised in a proper way, otherwise that longevity of life is nothing but a


Here Baba graciously gives us a special guideline for living a long,
successful life-- one that is filled with peace and tranquility.

Baba says, "Spiritual practice makes the mind calm and quiet, and maintains
the nerves in a state of equipoise; and thus spiritual practice increases
longevity." (AV-33)

                     BABA'S BLESSING

By Baba's infinite grace, He has showered His divine blessing on us by
bringing us onto the path of spirituality-- thus making our lives successful.

Baba says, "You are all sa'dhakas, you are all spiritual aspirants...I know
certainly you will be successful...Kalya'n'amastu-- May you be blessed."
(DKG, 'Three Vital Factors')


                           PRABHAT SAMGIITA

PS Intro: In this song the devotee is talking with various natural
expressions such as the dark clouds and the flower pollen and requesting
them to 'Please convey my heart-felt feelings to my Beloved, to my Parama

"Ta're a'mi ceyechiluma prati paler pulake..." (PS 4773)


I have desired Him each and every moment of my horripilation. In my
excitement and joy, and in my blissful days, I wanted that He should remain
with me so we could celebrate together. This was my regular way of
thinking-- my everyday desire. That is why while sitting in dhya'nasana
doing sadhana I searched Him in the effulgence of divinity-- in my
hiranmaya kosa. Because I wanted to get Him and bring Him close to me.

It is so painful for me that my most adorable One, my dearest One, is
not coming to me. I do not know where He has gone. O' black cloud, please
go to the divine kingdom and tell Him that with great hope and with
heartfelt longing I am waiting for His divine arrival. Tell that Divine
Entity, my dearest One, that since ages and ages I have been anxiously
waiting for Him-- calling Him each and every moment, with the yearning of
my heart. O' floating cloud, please go and convey this message to Him.
Because without Him my life is useless & meaningless.

My most adorable One has gone to some far distant place. I do not know
how to reach Him-- how to  get Him. O' flower pollen, please float away to
His divine land, where finite meets infinite: At that tangential point. Go
there and make Him listen to my heartfelt tales. By that way His heart may
melt and He may come here.

O' Baba, O' my dearest One, please shower Your causeless grace on me by
coming close...

Note: When one's mind is in a lower devotional state, then that sadhaka
generally feels quite satisfied and content thinking that Parama Purusa is
all around them. In contrast when one's devotional longing intensifies then
in that higher state that sadhaka wants Parama Purusa in a more intimate
and loving way. That type of stronger devotional yearning makes the
sadhaka's mind restless; and ultimately that extreme longing leads one to
moksa, final salvation.

This above song expresses the feeling of that higher devotional state
because the devotee has a very deep longing and strong desire to have His
closeness-- the sadhaka wants to attain Parama Purusa.

So in the above song when the sadhaka proclaims that he does not know where
Parama Purusa is, that does not mean that the sadhaka is devotionally dry--
nor does it mean that he really thinks that Parama Purusa has gone far
away. The main thing is that due to his strong love for Parama Purusa, the
devotee wants Him in a more intimate way than he is currently getting Him.
That is why this upsurge of devotional longing comes-- because his heart is

The entire point can be better understood with this following example.
Often times when a small infant is nearby its mother then it usually tries
to go closer and closer to the mother until finally that infant is on the
mother's lap-- being tightly embraced by the mother. So, comparatively
speaking, even if the baby is a few feet away from the mother then the baby
feels that their mother is very distant-- because the baby has a deep
desire to be directly on the mother's lap.  Whereas a grown man may be 30
feet away from his mother but feel quite fine and content-- because he does
not have the desire to be so close to his mother. So devotional longing is
not so much a factor of distance or proximity per se, rather it is related
with one's inner desire and the intensity of one's love.

Overall, there are two distinct scenarios when one's mind does not feel any
spiritual longing at all. Firstly, that happens when people are materially
oriented and quite crude. Then in that condition then they do not feel that
they need Parama Purusa at all. Hence they do not have hardly an iota of
devotional longing in their heart. Secondly, when any great sadhaka finally
becomes one with Parama Purusa then all their longing gets totally
exhausted because their devotional heart has been fully satiated--
satisfied. They have become permanently one with their Lord. In that
condition all, one no longer feels any devotional yearning in their heart.
Because their entire being is fully ensconced in His love-- they have
experienced that complete and final union with Him.

              The Gospel of Neo-Humanism

Baba says, "Preach the theory of one spiritual inheritance-- that every
living being is the child of the Supreme Entity and that all the people of
the world belong to the same family. This will have to be explained to
all-- that there will be a clash between different nations so long as the
feeling of nationalism exists." (PNS-4, p. 45)

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