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In Him,


Why Part of Sixteen Points

Date: Tue, 31 Jan 2011 22:18:09 -0000
Subject: Why Part of Sixteen Points


PS Intro: This following song is about the establishment of a neohumanistic society. It describes how sadvipra samaj gets formed and what it will look like. Overall this song paints a picture of the upcoming dharma ra'j.

"Jay jay jay toma'ri huk jaya..." (P.S. 4764)


O' Divine Entity, O' Cinmay, O' Consciousness Personified who has graced me by coming in this brilliant, golden, effulgent dawn: Victory, victory, victory; victory unto You. Baba, You are everything.

On this earth, we all are witnessing the magic that has happened; by Your divine grace our dream has come true today. Behold, this earth has been filled with sweetness, charm, and beauty. By Your grace there is no longer any dukha (sorrow) or santa'p (misery and suffering) on this earth. There is only the incessant flow of a'nanda (bliss); it is flowing on and on continuously. Baba, with an upsurge of devotion, the new blood & vigour has awakened; the paranoia, threat, and terror of exploitation is now completely gone. By Your grace, a new era of sentient peace has arrived.

Baba, in the past we planned that we will create a new heaven. And now that day has come. It is Your grace. According to Your direction we will go on doing Your work - all the while singing Your song to please You. Our hands will do Your work and our heart will sing Your glory. In that way we will move. Baba, by Your grace we will pour abundant love on each and every unit being - on all our brothers and sisters, on all the flaura and fauna. Baba, You have showered Your grace. That splendid day which we were dreaming about has arrived; all the cimmerian darkness has been dispelled. Now, by Your grace, the eastern horizon is filled with Your brilliant, divine effulgence. Baba, we will move on in the chorus of samgacchadhvam spirit - keeping You in our heart and singing about Your glory...


In our AM ideology and in our 16 Points, Baba has given importance to and placed emphasis on all that is needed for the well-being and development of humanity. As we all know, one of the four tenets of C.S.D.K. (Pt #16 of 16 Pts) is 'seminar'; and one of the sub-points of 'seminar' is knowledge of one's mother tongue. Obviously then, knowing & using one's mother tongue is an integral element for building a proper society. The only question then is what is the logic and reasoning behind this.


Before getting started, we should recognise that in today's world there are more than 7000 living languages in use on this earth. And they all carry certain unique qualities, traditions, and specialties; yet, at present-- with the rapid-fire process of globalisation and all its mono-culture leanings-- many of these languages are threatened for their very survival.

Thus we should take a proper look at what the grand, variety of languages bring to the humanity as well as why Baba places such a great significance on knowing and using one's mother tongue.


One of the main reasons that certain mother tongue's are taken 'out of circulation' is because one so-called higher culture wants to dominate another so-called lower culture. And one of the best ways to break down another culture is to render their mother tongue as valueless or rogue etc. Because then those innocent persons are forced to give up or
abandon their mother tongue and instead learn the language of that exploitive group. This invariably creates a huge inferiority complex in the minds of those who have lost their mother tongue. Because-- out of nowhere-- they now have to learn a new language and function with that new linguistic tool-- ie. the language of the exploiters, which is not at all comfortable for them.

Those in this present era who grew-up speaking English have not an iota idea of what it means to have to live in a society where one's mother tongue is not respected or accepted. It creates a huge shock to one's psyche and places one at an extreme disadvantage in every social setting imaginable from one's work opportunities to one's schooling ventures. And by that way one can be easily put down, manipulated, and ultimately exploited.

That is what happened to the black slaves that were brought to the US; that is what happened to many of the North Africans that relocated to southern Europe; that is what happened to the Eskimos in Alaska as well as the native people in so many lands from Australia to Indonesia. Plus this was also the case with the aborigines of Central America. In all these instances a certain group lost their local language due to the pressures placed on them by a more dominant group. And by that way, the weaker group just got exploited, pushed to the fringe, and used as a menial labor force in that society. This is what commonly happens to those who lose their mother tongue.

So here the point is that to give every human being the proper right of passage and due respect, it is highly important that all languages be honored. That means in their family life people should not be looked down upon for what language they speak. And every person should have the opportunity to do their primary schooling in their mother tongue as well as get the opportunity to learn the vishva bha'sa (world language) of the day.

Without that there will always be one or more segments of the population that are exploited.


One other crucial aspect of keeping all the languages of the world 'alive' is that a language serves as the abode of knowledge of a particular people or community. What people learn about the world and human understanding gets incorporated into their language. That is why each and every language-- everyone's mother tongue-- carries with it unique knowledge of the world.

Just as the Inuit (Eskimo) language has all the perfect phrases for describing snow, so many languages carry unique insights about the world. Because the thing is, much of what people know is not written down-- especially in those cultures versed in the oral tradition-- in which case their language is literally an encyclopedia of knowledge. It
may contain important facts about what leaves are medicinal in value or what the role of certain bugs is or how the moon moves across the sky in the summer season. So much information and knowledge is contained in the various languages of the world.

For example, imagine how much knowledge would be lost about yoga, devotion, and spirituality if the Sanskrit language were to die. And indeed every language has its own special arena of knowledge.

So keeping languages alive is one very important manner of protecting humanity's wealth of knowledge.


In His ideological teachings of Prout and cardinal human values, Baba always stresses the importance of one's mother tongue. Yet as we know, AM is not just a theoretical endeavour. Side by side Baba implements the practical programs to keep languages alive.

One way He did this was by having the Ananda Vaniis read in all the languages. This was one of His special ways of respecting and honouring all languages.

And another special measure He adopted was to always ensure all Wts remembered and gave value to their mother tongue. This is a unique point. Because, Wts were basically supposed to forget everything about their former worldly life from their parents to their habits etc, but on the point of their mother tongue Baba was very keen that even Wts must remember their mother tongue.


One of the reasons for this is that each and every person's mother tongue is the language of their heart. It is by this way that people express their finer sentiments and feelings in the form of oral history, poetry, songs, drama, etc.

Thus one's mother tongue is a key point of human expression.


So for financial gain or economic power, one community must not be allowed to exploit another by rendering their mother tongue as irrelevant. This is commonly done in this present era: Sideline their language, infuse inferiority complex, and force them to live as second class citizens etc. But this should not be allowed to continue as it robs people of their human rights and dignity and it stands as the death-bed for so much human knowledge and erudition.

All in all this is a vast topic and what is written here is a mere sprinkling. So others should also come forward and relay their practical experiences and understanding about this most important issue of one's mother tongue.


By Baba's grace, our AM will bring justice in all realms of life including the preservation of everyone's mother tongue.
 That is why Baba has included 'mother tongue' as one of the aspects of Sixteen Points.

Baba says, "The best means of communicating human expressions is through one’s mother tongue, as this is most natural. If people’s natural expression through their mother tongue is suppressed, inferiority complexes will grow in their minds, encouraging a defeatist mentality and ultimately leading to psycho-economic exploitation. Thus, no mother tongue should be suppressed." (PNS-15)



Nowadays, many researchers in so-called first-world nations claim to have discovered new knowledge or invented new ideas etc, when in reality these things have been known for centuries by various native peoples. This is the case with so many herbs and remedies in India, China, and Philippines etc. And indeed all over the world the native populations have deep insights into the natural world and often times scientists are merely re-discovering or outrightly stealing knowledge that has been known for a long time by certain native peoples. And that knowledge was keep in tact by their language.


By preserving and protecting all the languages of the world and keeping everyone's mother tongue alive, it prevents hegemony of one group over another. This is perhaps the most important element of this issue.

Baba says, "All languages must be encouraged, but this does not mean opposing the languages spoken by others. In this context, language in itself is of secondary importance. Of primary importance is the negative cultural and socio-economic consequences of linguistic imperialism." (PE)

Misutilisation of Science

Baba says, "The crises faced by society today indicates that humanity is not encouraging the maximum utilization and rational distribution of the mundane, supramundane and spiritual potentialities of the world. Science is being used to develop more deadly weapons for war rather than being channelised for benevolent and constructive purposes." (PNS-13, p.47)

RE: Can we call it Dharmashastra

Subject: RE: Can we call it Dharmashastra
Date: Mon, 30 Jan 2012 12:03:11 -0800
From: Paul Taylor



Namaskar dear reader(s)

It’s enlightening to read that the impressions left here (Vancouver Region) by several Dadas are not isolated cases. The travel stories seemed okay at first, the thought/hope being that such would lead quickly to something.. an example of Dharma, or a set of circumstances mirroring something in AM Ideology, or…

After 20 minutes or more of self-congratulatory rhetoric, Margiis in attendance would begin to interrupt the a’carya with questions about Central, about the organisational disarray (about almost anything to get the Dada to talk about what we were hoping to hear – about Baba and the Ideology and His Mission).

The trailing emotion after several of such ‘a’carya-present’ Dharmacakras was disappointment; inherent respect for A’caryas in general would usually produce self-deprecation or rationalisation – we’re an ‘isolated’ unit, the dada’s work/focus is with more dynamic units/trades/regions etc.

Disappointment degenerated into disillusion when a senior a’carya (an avadhuta) arrived from Suva Sector, very intense on raising money to aid in the defense of wts and margiis at a Master Unit somewhere in Delhi Sector. He’d said nothing about his travels but a coincidental communication between a sister here and one in Suva Sector revealed that the senior wt had been “thrown out” of the previous sector by its Sectorial Secretary, for allegedly misrepresenting what he was fundraising for.

This was revealed at the DC following the one the wt had attended, before carrying on (with a substantial donation from a brother known to many wholetimers as a ready source of cash). While he had been here and during the collective meal following DC, he’d been asked what his particular sub-section of ERAWS did. His self-introduction as a “global worker for _____” was meant to impress but no one had heard of the acronym he’d used. When asked to enlighten us on the work of his grouping there was a one-word response: “Service.” The question was posed 3 different ways but ‘service’ was the whole reply each time. The Dada had such little respect for us that his status as an avadhuta was supposed to be quite enough to mandate each margii giving him money.

After a couple of days he’d only gotten enough to continue travelling (I think). The sour taste of his arrogance was another matter. It had  three or four of the regular attendees at DC recalling, remarking, rubbing together that instance with other instances of getting little but travel stories, ‘news’ of the current organisational situation and pleas for as much money as possible from visiting wts. Actually hearing Dharmashastra and conversing about same became the exception, rather than the rule. Attendance at regular DC dropped off after a spate of different wts travelling through and three in a row matching the behaviour of those on the ‘low road’.

It did and does help firm up ideation, with everything from Parama Purusa and our need to practice discrimination between the darkness and the light.

Respectfully submitted,


Baba Story: I Don't Know How to Surrender

Date: Mon, 30 Jan 2012 12:12:23 -0000
From: "Jawaharlal Deva"
Subject: Baba Story: I Don't Know How to Surrender



Note: The following story has been recounted by our margii brother, Shrii Nishikant Laghate.

When I came in contact with Baba in 1966, I went to Jamalpur and He graced me by giving me personal contact (PC). In that personal encounter, Baba pointed out my mistakes and punished me.

Then He ordered me to surrender.

But I had no idea how to surrender. I was totally unaware about what to do.

Mentally I was asking Baba, "How do I surrender? What should I do?"

I was in a quandary as to what to do, i.e. how to surrender. Mentally I was pleading with Him to show me the way.

Then Baba said, "Just become like a very small infant."

Hearing this I understood what to do and I fell at His lotus feet, giving everything of myself, by His grace, and losing myself in Him.

And Baba blessed me.


Shrii Nishikant Laghate's above story brings an important point to light...

Many people think that simply lying in sastaunga pranam is surrender or mentally thinking,  "I surrendered" is actually surrendering to Guru. But that does not work; that is not the operative factor. Because when one keeps something for oneself, one's ego or I-feeling is still active, and that type of "surrender" is meaningless.

Then there are still others who think that surrendering is like a military or police arrest where you just surrender physically, and hold onto your ego, pride, vanity and other mental baggage. This also is a point of confusion. In spirituality there must be cent per cent surrender in the psycho-spiritual realm.

So Baba's teaching of being like an infant is ideal.

One must think that, "I have nothing - nothing belongs to me - everything is of Parama Purusa." Then the true feeling of surrender comes.

The infant does not have anything of its own. A small baby does not fall prey to ego, vanity, intellect, or fortune etc, whereas grown-ups often think that they have something (career, house, car, name, fame etc) and then after doing some type of show or drama of surrender, they cannot get success. It does not work.

In the case of an infant, that baby literally has nothing - it surrenders unconditionally to mother, whereby the mother is forced to come to the baby's rescue. When a sadhaka surrenders with that same psychology (i.e. unconditionally) then Guru is sure to accept.


So that is what a sadhak must emulate in their spiritual life when surrendering to Guru. A sadhaka must give everything of themselves, without holding back anything. Then that will be surrender in the real sense of the term.

Baba says, "Prańipáta means complete surrender to the Eternal Entity, Parama Puruśa. The mental attitude that “whatever is, is from Parama Puruśa and nothing is mine” is prańipáta. One who has ego, one who thinks that one’s intellect, wealth and other things are one’s own, is the greatest fool. A person boasts of learning, intellect and fortune. But nothing is eternal. Therefore one who boasts of anything of this world is a fool. The worst psychic knot is the false vanity of intellect. Whatever is, is of Parama Puruśa; nothing is yours. Hence there should be complete surrender to Parama Puruśa. This is the first indispensable factor for mental development. If you really want to serve the world, complete surrender at the feet of Parama Puruśa is a must." (Ananda Vacanamrtam-1, The Three Factors for Spiritual Elevation)

Baba says, 'If you want to attain the bliss of Brahma, you must offer your own self. If you want to have the Great “I”, you must give away your own little “I”. You have to give the full sixteen annas, (the full rupee). Giving fifteen annas and holding back one anna will not do. You must completely surrender." (Subhasita Samgraha-3, Vibration, Form and Colour)

Baba says, "If human beings cannot surrender themselves at the altar of Parama Puruśa they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Nányah Panthá Vidyateyanáya)." (Tattva Kaomudi -3, Bhakti and Krpá)


Loving Communication of Bhakta & Parama Purusa #8

Date: 29 Jan 2012 11:27:53 -0000
From: "Vara'bhaya Deva"
Subject: Loving Communication of Bhakta & Parama Purusa #8



~ PS #1157 ~

Here is the next song in our series. The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.


Ke go ele sudha'-jhara'
Sakal a'ndha'r sariye diye karale a'lo basundhara'

Toma'r saunge mora paricaya kato yugera ke ja'ne ta'y
Notuna a'lora jhilike a'ja baha'le jharn'adha'ra'

Eso pra'n'e eso mane mohan rupe saungopane
A'sh met'a'te man bhara'te madhura tumi madhubhara'


Who are You who has come showering nectar, O' Sudha' Jhara' [1]. Removing all the darkness, You have made this earth effulgent.

Baba, by Your grace, I came to know You [2] ages and ages ago - who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind - secretly, in Your attractive, charming form. O' Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet...


[1] Sudha' Jhara': This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as "our relation began long ago" as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: "Through countless ages, our acquaintance has evolved." So this is incorrect. Parama Purusa's feeling or understanding of a particular relation does not evolve - His stance is permanent. Only the sadhaka's feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka's relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn'adha'ra') of intimacy and strong devotional yearning.

[6] O' Madhura': Here the bhakta is addressing Parama Purusa as: O' most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura', one should be familiar with madhura bhva, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Varabhaya Deva

Onset of Disease & Human Health

Date: Sat, 28 Jan 2012 20:34:23 -0600
From: "Punya'tman Deva"
Subject: Onset of Disease & Human Health



In this present era, we are step by step witnessing the spread of various mental disorders etc. This outbreak is happening most drastically in those so-called first-world nations.

Around the globe, and especially in the materialistic communities, many medical professionals and psychologists are under the impression that all such mental disorders fall within the realm of brain diseases. Thus whether one has brain cancer or clinical depression, western medical specialists are treating all mental disorders as brain diseases, using traditional allopathic medicines. This is their standard approach.


In Ananda Marga, however, our approach is different. Baba clearly guides us that within the realm of mental disorders there are both (a) brain diseases and (b) psychic diseases. And furthermore, these two problems are worlds apart. According to Baba, brain diseases and psychic diseases are not of the same nature.

Ananda Marga philosophy teaches us, "Psychic disease and brain disease are not the same thing; they are quite different." (1)

So in His above teaching Baba is clearly differentiating between brain disease and psychic disease. And here below Baba explains how they are different.

Ananda Marga philosophy guides us, "Brain disease occurs due to some disorder in a part of the brain, or due to a congenital defect, or perhaps due to hereditary causes which hamper the proper formation of the brain. Mental disease is different. It arises due to a disorder in the objectivated mind." (2)


Thus, per Baba's aforementioned teaching, brain disease means a physical disorder or biological defect in the brain such that the brain is unable to function properly. Some examples of brain disease are strokes, Alzheimer’s disease, Parkinson's disease, brain cancer, metabolic brain diseases, autism, brain tumors, etc. These all come within the scope of brain diseases.

In contrast psychic diseases stem from a "disorder in the objectivated mind", such as depression, mania, phobia, inferiority complex, hallucination, being 'possessed' by certain deities, superiority complex, fear complex, melancholia, schizophrenia, maha'many'ta' (superiority complex) etc.

So by these above examples we can see that brain diseases and psychic diseases are two clearly different categories - according to Ananda Marga philosophy. Already it is been explained that brain diseases result from a structural defect or biological problem in the brain organ. Here below we will discuss how psychic diseases develop.



In your mind, there are two chambers: The objectivated mind and the subjectivated mind.


Now, suppose in real life you saw a cat walking in the grass. And then you closed your eyes and you recollected that cat. In that case, one part of the mind creates the image of the cat and another portion of the mind sees that image. So the part of mind that took the shape of the cat is the objectivated mind, and the part of mind that is watching that cat is the subjectivated mind.

Thus, everyone has an objectivated mind: It is that chamber or part of the mind which contains one's object of thinking. So the first step is to look at how the objectivated mind works.


If someone is thinking about the post office then the post office is in their objectivated mind. And if a frog is thinking about a mosquito then a mosquito is in its objectivated mind. So anyone's object of thinking is what comprises their objectivated mind.

Furthermore, this objectivated mind functions in two ways. Suppose your eyes are open and you see a cat in front of you. Then when you close your eyes and see the cat in your mind, then the picture of the cat in your mental sphere is your objectivated mind.


The second way the objectivated mind works is as follows. Let's say you start imagining something that does not exist - like a ghost. That ghost has no basis in reality. In truth it does not exist. Yet you start thinking that there is a ghost in the room which has big fangs and twisted feet and lives in the dark. This is completely imaginary, but when you start thinking of that ghost then it takes the place in your objectivated mind. And the portion of mind that is watching that imagined ghost is your subjectivated mind.

Most of the psychic diseases that people suffer from are related with this second scenario. People imagine things that do not exist and they take that to be real.


In the initial stage, the conscious mind (with the help of the indriyas) examines the scene to determine whether that ghost is real or not. Ultimately, the conscious mind refutes the idea - and concludes that there is no ghost. This is 100% appropriate. The subjectivated mind (witnessing portion of the mind) should be more powerful than the objectivated mind (witnessed part of the mind.)


The flip side to the story is if the objectivated mind overpowers the subjectivated mind. In that case one will think that ghost is real. If this happens once or twice it is manageable etc. But if on a consistent basis the subjectivated mind is overpowered by the objectivated mind, then that is when psychic diseases take shape. Then one truly believes in their heart of hearts that the ghost exists. That false notion will become one's living reality. And they will suffer from a terrible psychic disease.

So in this letter we talked about the difference between psychic diseases and brain diseases. Plus we reviewed key elements of Guru teachings about the objectivated mind and subjectivated mind, and how a ghost takes birth in the mind. And in the next letter we will expand on these ideas.

In His Service,

1. 'Faculty of Knowledge-3'

2. 'Faculty of Knowledge-3'

Speciality of the Rg Veda

Baba says, "Although the Rgveda is mainly concerned with hymns, it also contains various tales and anecdotes. While not all of these stories and tales carry equal spiritual value, they are representative of the cultural heritage of those ancient humans. They paint a portrait of the gradual advancement of human thinking and the structure of society. When considered from this point of view, the language, literature and expression of the Rgveda is of special value to the world." (SC-2, 96-7)

Can we call it Dharmashastra

Date: Fri, 27 Jan 2012 20:33:27 -0000
Subject: Can we call it Dharmashastra




Throughout the course of history, in various religions, dogma has been injected by selfish people. In most cases those selfish people were senior priests of that very religion. Take the case of Buddhism: After Buddha passed away senior Buddhist priests injected various dogmas into Buddhism. And now it is full of dogma.

In their own way Catholic Priests, Muslim Maolbis (priest), and Hindu Pandits (Hindu priests) did the same thing. In order to establish their own supremacy they manipulated the teachings according to their own view. And for hundreds of years, religious followers practiced those dogmas.

Indeed even the teachings of Lord Krsna were gradually adulterated by the priests. And the resulting degeneration that came and was not small, but rather huge. So many false things got propagated; and various dogmas took root.

The sense is that dogma most often gets started from within that religion itself-- by those very people, i.e. priests, who are in charge of preaching that religion. So that is the tragic irony.


Thus in our Marga we have to be extra-cautious & vigilant on this point. Because Baba has given countless divine teachings that cover all the spectrums of life. And it is our duty to carry those things in untainted manner to all the four corners.

But unfortunately what to speak of spreading Baba's gospel of neo-humanism and wiping out the existing religious dogmas, some Dadas have infused their own dogma(s) in order put themselves on top and reserve some special status for themselves. That has happened in the so many ways including the way in which they manipulated Baba's sacred concept of dharmashastra.

Some have done this knowingly and some very innocently.


Most understand that dharmashastra is something very important and should be followed. Indeed Baba Himself has told this.

Baba says: "Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology." (APH-4, 'Our Spiritual Treatise')

Thus dharmashastra is comprised of Baba's divine teachings, edicts and guidelines. Only Guru can give dharmashastra, not anyone else.


But to capitalise on the situation some Dadas have misguided a few innocent overseas margiis into thinking that their own words are dharmashastra and therefore should be followed. In that way some Dadas are getting their own talk accepted as being dharmashastra and unsuspecting margiis are believing that and following those things. In my sector and in our other overseas sectors this negative practice is going. Specifically some are labeling the talks they give at dharmacakra to be dharmashastra. That is the wrong that is happening.


To clarify this matter we should again reference Baba's guideline about dharmashastra. Certainly most senior Margiis have read the book Ananda Marga Philosophy in a Nutshell part 4, Chapter 10, "Our Spiritual Treatise". In that chapter, in first paragraph Baba has beautifully described the meaning of dharmashastra.

Baba says: "Dharmashastra is to establish the human beings in the stable, exalted position of spiritual ideation; it must be practical, rational, infallible, and universal. It must be based on deep eternal truth. It must be aptavakya. A scripture is a guiding entity. The Subhasita Samgraha series of books are the scripture of Ananda Marga ideology." (APH-4, 'Our Spiritual Treatise')

Hence, according to Baba, dharmashastra means aptavakya, eternal truth-- His direct discourses. In particular Baba expresses that our dharmashastra is His Subhasita Samgraha series of books etc which contain His DMC discourses. So the  English equivalent term of "dharmashastra" is spiritual scripture.

By this it is clear that dharmashastra is one very high thing of deep import that is sacred and should be followed. And top of all dharmashastra is purely related with Guru's teachings only. It is not the direction, talk, or gossip of any a,b,c,x,y,z human.


But what way certain Dadas have falsely instituted the word 'dharmashastra' in our day to day life is completely dogma. Because in overseas sectors the term dharmashastra means a Dadas' lectures or stories etc. Such as a particular Dada's travel story which he speaks after dharmacakra, that story session may be 10 minutes, 20 minutes 30 minutes or one hour, where in our overseas areas this entire session is called as "dharma sha'stra".

Indeed it is the common practice that just after dharmacakra, usually a Dada comes forward and tells his travel stories /journey, or some simple or crafty gossip he will do. In this way some Dadas created the false aura that this is dharmashastra. So this is their thing. And by this way they infuse all sorts of false tales and reassert their dominance over margiis.

Again, some do this knowingly and some innocently.


Whatever may be, multiple inaccuracies are going on. The first thing is that dharmashastra is not just the regular gossip or travel story of one or two Dadas. The real meaning of dharmashastra is spiritual scripture, which Baba has given in 'Our Spiritual Treatise' chapter-- and many other discourses also. So dharmashastra means Baba's perfect scripture, not just the gossip of a certain Dada.

And the next thing is that in our weekly dharmacakra Baba's books must be read-- otherwise that dharmacakra is treated as incomplete. And the talk or discussion about Baba's words is to be known as svadhyaya, not dharmashastra. Only Guru gives dharmashastra and our review of His divine teachings is the practice of svadhyaya.


In place of reading Baba's books though, a few or one Dada's gossip and travel stories will not do. Rather with all due respect those Dadas should tell their tales during some leisure time not during one of our dharma gatherings. But a couple of Dadas are are doing things in inopportune time-- As if Baba's dharmic words can be left aside and the vacuum can be filled with any...

Not only that but in the holy name of dharmashastra a few Dadas use that as a platform to gather funds for their groupist agenda. That recently happened at our local retreat. So this cannot be tolerated.

The idea being that the dharmashastra term itself carries a sanctified meaning. As that is the word of Guru. So the misuse of the term dharmashastra and telling travel tale gossip is not appreciable. It is just like if one person starts selling alcohol and calling it as 'Avadhuta' brand liquour. That is just degrading the term: Avadhuta. Similar is the case of dharmashatra when in the name of that they just tell their mundane travel tales. Or if in the name of using the term 'turban', instead we say pajama. But we cannot then justify by saying that Dada has pajamas on his head. This cannot be supported.


So step by step these various dogmas have taken root in the name of dharmashastra. And in this way some Dadas try to infuse their voice as being the same as Baba's grand teachings. But this is just their hypocrisy. So those few Dadas who are doing like this, their lectures should not be treated and followed as a dharmashastra. Because what they are giving is something from the complete opposite end of the spectrum. Indeed the worst part is that some few Dadas use this as a way to place themselves on the same scale as Baba. And in that way gain supremacy over the margiis and get their own selfish agenda implemented, just like those dogmatic religious priests of old.

But if we all become alert and vigilant about this then surely this dogma can be smashed because nothing should be permitted to stand in the way of Guru's sacred and blemishless teachings.

In this regard we should pay heed to Baba's following mandate.

Baba says, "We should also remember that in the realm of dharma there must be clear-cut injunctions in the form of dharma sha'stra [scriptural treatises] and simultaneously there must be strict guardians who during their lifetime guide themselves as well as others according to those scriptural injunctions." (NSS, 95 Edn, p.200)



In our book Caryacarya, Baba has explained that dharma sha'stra means 'scripture'. And scripture means Subhasita Samgraha etc. That means, Baba's discourses on a dharmic stand. Only dharmic discourses of Baba will be called as "Dharma Sha'stra". So, naming certain Dadas' travel tales or their own dreams as "Dharma Sha'stra" is not good, rather blasphemous. But some of those Dadas who are conducting dharmacakra don't like to give up their negative dogma.

That is to say, this dogma of using the wrong term is going on since decades. And a few Dadas are thinking that, "Let it be like that, in this way I can keep the top chair in the eyes of margiis. And what I say they will follow."

So overall this wrong use of dharmashastra is not good, rather damaging and unholy. Because Baba's divine & dharmic discourses are incomparable. And those doing trickery in the name of that are doing...

Unfortunately this is going on in overseas countries where dharma sha'stra means Dadas' travel stories or whatever else they may tell in that time.

And in that way they push their own agenda and place themselves on the same pedestal as Baba.


This term "dharma sha'stra" refers to Baba's spiritual scriptures only.

Because in our Marg, there are three types of Sha'stra: (A) Dharma Sha'stra/Spiritual Treatise (B) Darshan Sha'stra /
Philosophical Treatise (C) Samaj Sha'stra/Social Treatise.'

So Dharmshastra refers to those spiritual, dharmic discourses only. And the reading out and discussion of those discourses after dharmacakra comes within the practice of svadhyaya.


If any Dada wishes to tell about their travel experiences then that is highly appreciated. After all we are all family members and hearing about each others exciting and humorous experiences is part and parcel of human life. This type of sharing is good. The main problem is that it should not be done directly after sadhana during our dharmacakra program. Means it should not be done in the name of dharmashastra-- nor in the name of svadhyaya. Such story telling can be done during or after the collective meal or perhaps during other times of leisure. Because after collective meditation a few paragraphs or minimum 1 paragraph from Baba's books should read aloud to everyone present. This is the minimum system, and this reading and the explanation thereafter is known as svadhyaya.


Baba says, "In the realm of dharma the only true guide and controller and protector of the people is an excellent and comprehensive ideology which provides definite, clear-cut, and bold directions." (NSS, '95 Edn, Shivapodesha-4)


Baba's following lines are infused with a feeling of upliftment and cosmic fraternity.

Baba says, "No entity in this universe exists individually. Ours is a universal family. Each and every entity -- living and non-living, moving and non-moving -- helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth. We are to move together with all." (SS-18, p. 40)

"Saba'r priya tumi saba'r a'pan..."  (P.S. 4723)


Baba, You are everyone's most loving and closest One - everyone feels that You are their own. Baba, because You are, I am; And because of You this whole universe also exists. 
Baba, from the peak of the snow-covered, sky-kissing mountain to the deep, serene ocean, from the sun of the crimson dawn to the colourful evening sunset - everything in this universe is Your divine creation. The flowers, fruits, shrubs, forest, and garden - all are Your expressions. Baba, You are the divine Lord of everything and everyone.

Baba, with Your compassion You are looking after one and all; You never hate anyone. Baba, You reside in the mind & You are in the heart. Even then I do not see You, but I feel You. Baba, You are so great: I am always asking for Your forgiveness and for Your grace. By Your divine krpa, with full surrender I always do sastaunga pranam to You - each & every moment.

Baba, You are the most loving One, the most dear Entity of one and all. Baba, You have created this entire vast universe. Baba, You are so gracious, Baba I love You...

Most Noble Work

Baba says, "Soon after Alarka became king, his kingdom was attacked by a neigboring king. Alarka was defeated in battle and forced to leave his kingdom...Alarka decided to give up everything and go out in search of eternal truth...When Alarka's reputation as a great yogi had spread far and wide, the conquering king requested him to take back his kingdom...'Alarka, come and take back your throne,' said the king. 'No', replied Alarka, 'I'm too busy now as I have to propagate dharma in the world. I am bound to serve the society and thus have no time to look after the affairs of the
royal administration'." (AV-7, p.47-8)

Note: After '90, some power hungry monks of our AM went astray from Baba's above noble teaching. And instead they made the attainment of power and post as the be-all and end-all of life. That is why various serious crises have come; because those hovering around the helm forgot Baba's above golden guideline and just began chasing after power and post. When in fact Baba's timeless teaching is that propagating dharma is the greatest and most noble pursuit in life and the best way for building up a vibrant, healthy society.

Note 2: We can also see by His practical example that when Mahasambhuti takes advent on this earth then He propagates dharma and also goads others in this same endeavour. Lord Shiva, Lord Krsna, and Sadguru Baba have given all the dharmic teachings and their each and every moment on this earth was used in the propagation and teachings of dharma.                    

Known & Unknown Love

From: "Karma Rasa Deva"
Subject: Known & Unknown Love
Date: Thu 26 Jan 2012 21:33:47 +0000



Some people may think that only tried and true bhaktas have love for Parama Purusa - but it is not like that. According to Baba, everyone has love for Parama Purusa - only some realise it and some not.

Those who realise their longing for the Divine chase after Him; those who don't realise it chase after mundane allurements in hopes of satisfying their unknown urge for the Divine.


For our own knowledge and awareness as well as for AM pracara activities, we should actively understand the difference - as well as the relationship - between a'sakti (mundane attraction) and bhakti (divine love).

By this way, we can help others steer their course towards the Supreme, by His grace. Because ultimately, all are seeking Him.


In clear language, Baba lays down the difference between a'sakti and bhakti.

Baba says, "In philosophical terms the attraction for finite objects is called a'sakti and the attraction for the infinite is bhakti." (SS-1)

Baba says, "Your attraction to the Supreme is called devotion [bhakti], whereas attraction to any finite objectivity is called a'sakti. Attraction to friends is a'sakti, attraction to God is bhakti. In the case of a'sakti the object is limited, in the case of bhakti it is unlimited." (SS-24)

Running after the mundane or limited is a'sakti and running after the Divine is bhakti.

But even then there is a link between the two as Baba Himself says that a'sakti is nothing but misplaced or misdirected devotion. Please continue reading.



Here Baba points out how all have love for Him - all long for Parama Purusa.

Baba says, "Knowingly or unknowingly everyone is moving around Him. Everyone is bound to move, otherwise they will lose their permanent shelter, they will dissociate from their permanent nucleus. This movement is a natural propensity born out of love for Parama Purus'a. Love for the Supreme is a natural propensity." (NKS)

So even those on the path of a'sakti, i.e. those running after mundane allurements, have an inner hidden urge for Him.

Some may have trouble believing how this is so - but by the following analogy it will all become quite clear.


We all know that babies are prone to putting all kinds of things in their mouth: dirt, stones, pens, plastic, etc. Whatever they can get their hands on, they will stick in their mouth. Is it because they like that object? No. It is because they are in search of something. They are in search of food. And the proof is that when the baby chews on that paper it will cry, spit out the paper, and throw it away. Only when it gets food will it be satisfied.

Naive people may think the the baby likes to eat pens and shoelaces etc, as again it will reach for one of those things, but that is of course not true. When that baby does get some proper food, then it will not grab after all those other things - then it will not try and put plastic and paper into its mouth.

Here the whole point is that the baby wants food but due to its own unawareness it puts so many other things in its mouth.

Similarly, human desires are infinite; that is the desire humans are trying to quench. So when attracted towards worldly things (money, material, name, fame) people think their desire will be satisfied by this approach. Just as a baby thinks that by putting plastic in their mouth they will satisfy their hunger. But soon they realise that is not the case. And adults too realise that mundane things (money, prestige) can satiate their eternal longing. They always want something more. It is like putting out a fire with petroleum; the desires escalate. People trying to satisfy their infinite desire with worldly lust but that lust only multiplies and life becomes more miserable. Just as the baby wants food but chews plastic, similarly human beings want Parama Purusa but because of their ignorance they run toward worldly things. In this case adults also behave like babies but they do not understand. When one comes on the path of sadhana or moves towards spirituality then one clearly realises this divine, eternal truth.

Thus we can say that all jiivas desire Parama Purusa. He is the desired Entity of everyone. But those who do not realise that they desire Him try to satisfy their longing with so many mundane things. They may chase after the opposite sex, or money, or name and fame, or so many things - all in hopes of satisfying their innate yet unknown longing for Parama Purusa.

Invariably, a person tires of those worldly things - or even suffers backlash from them. Their wife may beat them; their job may make them stressed out; liquor and drugs will make them sick. All kinds of adverse reactions will happen, sooner or later.

And in due course- either in this life or the next - they are bound to understand those mundane things cannot permanently satisfy their inner quench for the Supreme. Then they will come more directly onto the path of devotion.

Till that time, they will continue to struggle with a'sakti, wrongly thinking that this is where their happiness lies.


Here is another of Baba's divine teachings that guides us how everyone is in search of the Divine and it is only the Divine that can satisfy that the unlimited desires of the jiivatma.

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

Purport: There is in the living being a thirst for limitlessness. It is not possible for limited objects to quench one’s thirst. Brahma is the only limitless entity, and so establishment in Brahma’s bearing alone puts an end to all thirsts or cravings. (A'nanda Sutram)

Those on the path of a'sakti may get temporary pleasure from crude allurements like the opposite sex and shiny cars etc, but such mundane allurements cannot satisfy them for long. Soon again, they will be on the lookout for something else to satisfy them.

Until, by His grace, they come onto the path of bhakti and attain Him. Then their desire for the limitless will be satisfied.

All along however, it is their desire and love for the Supreme that keeps them in the hunt. If they really only wanted a sports car then that sports car would satisfy them forever and ever. But that never happens - one day they tire of that car, toss it aside, and look for a new car or something else to satisfy their longing.

But what human beings desire, of course, is unlimited bliss, or Divine Love.

Just people embark on the path of a'sakti in order to quench their desire, as they are unaware that their true longing is for Parama Purusa, not mundane things.


Why is then that even though everyone's innate desire is for the Divine, worldly attractions are quite alluring. The first reason is because those things are, after all, part of God's creation so they have some temporary charm. Secondly, chasing after mundane things is easy to do. And thirdly, in their ignorance, people think those things will satisfy them.

They think, "I will be happy once I get a Mercedes-Benz", or they think, "I will be satisfied when I get a bigger house or a higher post" etc. But none of those things can satisfy them for long.

They think it will give them bliss but all too often those things just give them heart-ache and pain. Because their real longing is for the Supreme - that is what is urging them on in their search.



Even though many humans are on the path of a'sakti, it is their longing for the Divine that is the driving force in their hunt for happiness. And it is not just humans but developed animals also that have such an urge.

Monkeys, dogs, elephants and others also have an unknown urge for Parama Purusa. A dog's desire to please his master is the seed form of love for Parama Purusa. Same is true for a monkey's desire to please his trainer.

Such animals are just on the cusp of human life and certainly they will attain that in their next birth.


Because only the beginningless and endless Parama Brahma is infinite, only He can satisfy all human longing.

Baba says, "Brahma is the only limitless entity, and so establishment in Brahma’s bearing alone puts an end to all thirsts or cravings." (Ananda Sutram)

Once human beings understand that they are in love with Parama Purusa, then they will chase after Him. It is then that they realise that their travels on the path of a'sakti are fruitless and they have to properly direct their devotion for Parama Purusa.


This shows that humans unknowingly want Parama Purusa; they have infinite desires and want intimate satiation. Just as a small child wants food and not that plastic or paper; similarly humans want to satiate their infinite desire in some way and they run toward material things but actually they want Parama Purusa. That means that unknowingly all love Parama Purusa and want Him. Due to lack of awareness they get caught up in material pursuits like a small child.


By Baba's grace, all love Him. This fact must be made common to all then it will be easy to goad everyone toward that Divine Entity. We should help everyone realise that they have innate love for Parama Purusa.

This is a great service as it will spare those on the path of a'sakti so much trouble and torment. Because those worldly things can never satisfy their innate longing for the Divine.

As sadhakas, in our pracara, we must help everyone to maximally utilise their human life. The cycle of birth and death is endless. Only those who develop samvit (spiritual awakening) can truly set their course toward the Divine, and attain Him by His grace. We should do this in our own lives and guide others as well. That is Baba's order.

Baba says, "...It is the bounden duty to bring all to the path of bliss. Verily is this a part and parcel of sadhana - to lead others along the path of righteousness." (Supreme Command)

Karma Rasa


"Vinati ja'i kare tava caran' dhare..." (P.S. 3687)


Baba with folded hands & holding Your lotus feet, I am requesting You again and again: Please come to my home. Please grace me again and again by coming. Baba, You have countless abodes to visit and stay that may be according to Your liking; even then You should not forget that this little hut of mine is Your creation. Baba I always dance in Your rhythm and sing in Your melody, in Your tune. I feel that You are the tune, melody, and lyrics-- everything. I play Your viina.

Baba, I am Yours, and everyone is Yours. Your divine play is our world. The way You play Your liila is my entire existence. I am always ensconced in Your ideation, in Your dhyana. I always speak and sing of Your ideology, Your tales, Your teachings. Baba, I move accordingly by Your grace.

Baba, when You play Your divine flute, with that attraction You pull me close to You. That is my vital energy for forward movement. Baba You are the base of everything. You are the quintessence. Your glory is unfathomable which cannot be expressed. You are everyone's soul - everyone's heart. Baba with my folded hands I do sastaunga pranam at Your alter: Please come to my little hut. Please grace me by coming...

Loving Communication of Bhakta & Parama Purusa #7

Date: 25 Jan 2012 13:36:49 -0000
From: "Vara'bhaya Deva"
Subject: Loving Communication of Bhakta & Parama Purusa #7



~ PS #1156 ~

Here is the next song in our series. The following review of Prabhat Samgiita #1156 is comprised of three distinct sections:

(A) Transliteration

(B) Introduction

(C) Line Meaning

(D) End Notes

(E) Special Note on Spelling
& Pronunciation

Please be sure to read each section carefully as they build upon each other. Kindly send your suggestions, comments and thoughts.


Ke go tumi ele maneri ma'jhe
A'ka'sh va'ta's toma'ri ra'ge
Spandit hoye meteche na'ce

Kichu ca'o na'ko, kichu bolo na'ko
Kichu dite gele nite ca'o na'ko
Tabu a'chi ja'gi kichu deva'r la'gi, karun'a'ghan a'nkhi bhuleo na' ja'ce

Kichu ca'o na'ko a'ma'r ka'ch_ theke
Bujhi va' ca'o tumi a'ma'r "a'mi"-ke
Bha'losba'siya'chi manete metechi saba dite man taerii a'cho


This song expresses the mentality of a sadhaka when Parama Purusa comes in a new and more loving manner. When devotees do dhyana and Parama Purusa appears in the mind, sometimes bhaktas experience Him in a new and different way - in a closer more intimate relation. This song reflects the devotional feeling of a sadhaka when their relation with Parama Purusa becomes more intimate. For instance, suppose a sadhaka was in sakhya bhava, or friend relation. And then one day, in their dhyana they experienced the coming of Parama Purusa in a new way; their proximity with Him increased and their relation changed from sakhya bhava to dasya bhava (Master-servant relation) or madhura bhava (lover). That new and heightened devotional feeling is what is being expressed in this song.


O' Divine Entity, who are You [1] who has appeared in my mind? In Your attraction and love, the sky and air are dancing in divine ecstasy. [2]

O' my Lord, You do not want anything, nor do You say anything. When I offer You something, You do not want to accept it. In spite of that, I remain awake, ever-ready to give You something. But, even by mistake, Your compassionate eyes never ask for anything.

Baba, You ask nothing of me. By Your grace, I understand that You are not satisfied with small things. You want my "I-feeling", my mind - everything. Baba, I have loved You. By Your grace, my mind is spiritually vibrated; it is now ready to surrender everything unto Your lotus feet.

O' Divine Entity, please accept my sastaunga pranam and unconditional surrender...


[1] Who are You (ke go tumi): A person asks "Who are you?" when they are not fully aware about someone. So they ask, "Who are you?", in order to get more information about that person. But this question can also be raised if you know the person but are not completely familiar with the way they are behaving or relating with you. That is the case in the above Prabhat Samgiita. The sadhaka knows that it is the Divine Entity Baba, but asks "Who are You?", because Baba is presenting Himself in a new and more intimate way.

[2] Last Word of the First Stanza: In the 1998 edition of the Bangla Prabhat Samgiita book, the final word of the last stanza is na'ce, meaning "dances". That seems to be the correct word. In past editions of the Bangla book, the last word of the first stanza was  ta'ha'te and in the recorded version of this song, the word ta'ha'te is sung. Because most of those audio recordings were made prior to 1998; hence they sang the song according to the lyrics printed in the older books. Ultimately, I cannot definitively say that na'ce is absolutely, positively the correct term. This could be a typo in the 1998 edition of the Bangla book. But most probably, the 1998 book is the proper version. At the very beginning of the book, the publishers noted that many updates were made in this edition to correct past mistakes. That most likely explains why the word na'ce is used in this text.


Starting from today forward, when introducing new songs, we will post the full song using phonetic spelling. We think that will be the most conducive way for the most readers to get the proper pronunciation.

For instance, take the English words "know" or "knowledge". Without having first memorized the pronunciation, people will pronounce those words as "Ka-now" or "Kay-Now" and "Kay-Now-La-Di-Ge",respectively. Simply sounding out the letters will not produce the desired result. Because in the English language, spelling and pronunciation must be memorized. Otherwise it is not possible to pronounce words properly.

Same is the case with Bengali.

For example, in the first line of the above song #1156, the actual spelling of the word bolo (2nd stanza, 1st line, 5th word) is bala. But unless one knows Bangla, they will mispronounce it. Hence we have given the phonetic spelling, bolo. By this way even new readers will be able to pronounce the words correctly when listening to and singing the song.

With this phonetic spelling, readers will get the right pronunciation. Another example is the last word of the second stanza: ja'ce. The actual spelling is ya'ce, but many will mispronounce it if it is spelled in that manner - hence the spelling ja'ce. Indeed there are many such examples.

Only native Bengali speakers - or those extremely fluent in Bangla and familiar with Prabhat Samgiita - will pronounce all the words correctly. Yet everyone wishes to listen to and sing Prabhat Samgiita and enjoy the song. If the lyrics are written in a technical manner then people will not be able to pronounce all the words properly. Hence the decision to write it phonetically.

With regard to the repetition of certain lines when the song is sung, while listening to the song you will just have to be alert and adjust accordingly as all the original lines are present.

Varabhaya Deva

Baba Story: Devotee Jumped From the Roof

Date: Tue, 24 Jan 2012 22:14:52 +0100
From: Omkaranath Deva
Subject: Baba Story: Devotee Jumped From the Roof


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


O the Divine Entity who are You who has come in my flower garden in the gentle breeze of this spring season with a sweet and charming smile. When I saw You for the first time I was surprised, as it was difficult to think that such an attractive Entity would be here. I wanted to look towards You more intimately but I could not; that time I was sitting in the flower garden unmindfully - unaware.

O' Supreme One, I couldn't even hear the footsteps of Your arrival, & You did not give any hint or clue before coming to this garden. So I could not receive You properly nor could I offer You a garland. You have graced me by coming here yet You have not cared about receiving an invitation. Please tell me, O' Divine Entity, who are You?

O' my Lord, understanding Your liila is impossible. Within a flash You can become extremely tough and then the next moment You are as tender as a flower - like a garland of love, so sweet and charming. O' divine Entity You cannot be understood. You are Infinite - without beginning or end. Through the practice of sadhana and dhyana I am surrendering myself at Your alter.    

Baba, You have graced me by coming to my mental flower garden...


Note: The below story is a first-hand account by Sri Mangal Bihari ji, a very senior and well-known Ananda Margii. In this letter, he is giving his eye-witness account how one margii ensconced in a devotional bhava jumped from one building and was saved. That was an incredibly sight.

As many may know, Sri Mangal Bihari ji held key posts in both Rajasthan government as well as the Central Government of India. During Emergency he was lying low but after Emergency he was retired from his government post and extremely active in the Marga, just as during his pre-Emergency days.

Those days in DMC Baba was showering His divine blessing on all. That created a very strong spiritual vibration. Everyone was drenched in His cosmic grace.


All who attended DMC became immersed in Baba's love and spiritual ecstasy. No one remained unaffected. All were deeply ensconced in that Brahma bhava, i.e. devotional ideation.

Here I am not saying that those who came were elevated sadhakas or very high souls and that is why they were having such experiences. Rather I think that was exclusively Baba's grace. Indeed many who came those days also left the Marga entirely. So truly speaking, Baba was showering His divine grace during those DMC programs. Those who attended were inundated. What is described in AM literature about bhava and samadhi, we would see and feel regularly those days; whereas later on that such experiences in collective occasions became scarce.

Indeed those days, many were visibly crying, tears streaming down; while others were making the humkara sound. Verily all the signs of deep spiritual engagement and samadhi were in full force.

Baba says, "These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing)." (A Guide to Human Conduct, Iishvara Pranidhana)

In Baba's presence, all the above "pious expressions" were prevalent those days. The scene was unparalleled. Indeed, non-margiis observing these behaviours thought that these people (i.e. Ananda Margiis) were psychiatric patients.

But that was the way things were going on those days. Baba's was creating that deeply devotional and loving environment and so many were falling into samadhi and various bhavas.

Not only that, when it was time for Baba to depart, and take leave of the margiis and general workers etc, then He would increase the devotional pull and these symptoms would escalate. Baba would give more vibration and the whole environment would become devotionally super-charged. The vibration was palpable.

The DMC in Kota (28 Jul 1966) was exceptional in this regard. Everyday there was such a strong vibration. Around 50 - 60% of the margiis present were crying and dancing, totally enthralled with Baba's love and oblivious of the crude world around them. At this point our Baba Nam Kevalam kiitan had not yet been given, even then so many were dancing, purely inspired by bhava.

And at the end, it escalated even more. At the time of departure, the scene broke all barriers. The floodgates of devotion let loose. As per His custom, on the last day of His stay, Baba held general darshan and that was even more heart-wrenching than usual.

Baba was infusing a deep devotional pull and the sadhakas did not want Him to leave. They did not want to be away from Him. They were feeling such strong longing and so many were crying. That was the scene.

Indeed, thinking of Baba's departure was unbearable. It was just like if the one you love very much was going away then you feel like your heart is being separated. In that state people start crying uncontrollably. So this happens with mundane attraction and in extreme situations when someone dies or goes away.

With Baba, the pull towards Him was purely devotional.


In that devotionally-charged environment, one absolutely incredible event took place.

In Kota, the day after DMC, Baba was holding a farewell general darshan (described above) just prior to His departure. This gathering was being held on the roof of the first floor. All the margiis were crying, dancing, and jumping around.

One margii brother from Nepal, Bahadur, was crying uncontrollably. It seemed like he just lost total control of his body - jumping and bouncing here and there in longing to hold Baba. Then suddenly in one swift moment, he inexplicably jumped from the roof of the first floor to the roof of the ground floor.

Here it has to be understood that the roof is 100% cement - hard as stone. There was no padding whatsoever. Plus the vertical distance from the first floor roof to the ground floor roof was 14 feet. Yet in that highly-charged environment, Bahadur leaped down.

I was shocked to see this and thought he would die. Immediately so many margiis rushed towards him to see if he was ok. But in utter amazement he was fine. He did not injure himself in any way, whereas it would have been quite expected to have shattered his knees or had some other serious injury, even death. But Bahadur was totally unharmed. Not only that, he was still in that deeply devotional bhava, crying and shivering.

Seeing this incredible feat, I concluded that when one is in bhava stage then their body becomes light, otherwise how he could have done this without getting hurt. Whatever the reason, nothing happened to him. It was Baba's exclusive grace - totally unbelievable.



The above story recounted by Sri Mangal Bihari ji is quite inspiring on many levels and leaves us with much to consider.

As incredibly moving and devotional as the scene was those days, it was seen how in that state of mind margiis could not think of anything other than Parama Purusa. It was impossible for them to manage normal, everyday life along with their worldly duties - what to say of doing any organisational work and social service to the greater society.

That is why Baba slowly, slowly withdrew that special devotional vibration during DMC and other collective gatherings. In collective life Baba became more work oriented and and such devotional experiences became more limited to going to His room for PC and receiving those bhavas and devotional experiences on an individual level.

After 1970-71 in DMC, there were not such strong vibrations as earlier. Baba stopped giving that type of spiritual wave in collective gatherings. Indeed, Baba Himself explicitly stated that if margiis remain in that state they will not be able to do any work.

That is why I think,  Baba chose to give that bhava on an individual level, not collectively, according to His wish.


Some who do not know the entire history of Baba's spiritual grace think that before 1966 Baba was in the role of Vraj Krsna and He became Parthasarathi after 1966. But this is nothing but a short-sighted view.


Because Baba gave emphasis on work since the inception of AM. In Jamalpur, in the very beginning, those in AM were punished for not doing work - everyone was held accountable. Baba used to punish them, give work targets, reports, and make them take atonement for their misdeeds and sins. Even before the creation of wts, all this was going on. Family acaryas were the workers and reporting was in full force. That was all going on before 1966.

And His showering of devotion continued throughout, far after 1966. Up through 1990 itself, Baba was calling and attracting countless individual margiis on a personal level for devotional contact. And even those sitting in far distant lands feeling His sweet touch in sadhana. There are countless stories; and verily still today if one does proper sadhana they will feel that spiritual nectar and receive then highest devotional samadhi and realisation..

So there is no credence to the theory that Baba's existence was split like that of Vraja Krsna and Parthasarthi Krsna. Rather, from the very beginning, Baba was and is one singular Divine Personality.


Here following is Baba's divine teaching how those who chase after Him - due to His causeless grace - cannot think of anything else and ultimately become one with Him.

Baba says, "All the created objects are revolving around Puruśottama. Some are rotating at a greater distance with a long radius, and some are moving at a shorter distance with a short radius. The nature of the ideation and inherent saḿskáras of entities varies from one to another, and accordingly the physical structures of individual entities also vary. And all the entities with their respective mass and wonts are revolving around the nucleus. This movement continues as long as they think, “I and my Lord, I and the Universal Father are separate entities.” As soon as they think, “No, I and my Lord are not separate entities – just as the ocean and its drops of water are not separate entities. The drops of water are part of the ocean”-then they are no longer misguided. They rush towards Puruśottama and merge in Him." (Ananda Vacanamrtam-31, Supramundane Heritage and Supramundane Desideratum)

Once again we should reflect upon what happens to those who come into that higher devotional bhava, by His grace.

Baba says, "When the mental flow of a spiritual aspirant moves along the introversial phase of Macrocosmic meditation, one’s animative force, having the potentiality of divinity itself, rises above all tendencies – all saḿskáras – and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), romáiṋca (horripilation), vaevarńa (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), viluńt́hana (rolling), kroshana (weeping), huḿkára (roaring), lálásráva (salivating), jrmbhańa (yawning), lokápekśá tyága (indifference), at́t́ahásya (bursting into laughter), ghúrńana (whirling), hikká (hiccoughing), tanumot́ana (relaxation of the physical body) and diirghashvása (deep breathing)." (A Guide to Human Conduct, Iishvara Pranidhana)



Margii brother Bahadur was the family assistant of LC Anand of Mumbai. Bahadur had gone to Jamalpur with his family. From Jamalpur, Bahadur traveled with SS Goenka ji to attend the Kota DMC. (Note: After that DMC, Bahadur returned to the home of LC Ananda in Mumbai to attend to his duties and work.)

Slowly Moving Towards Cemetery

Baba says, "Human beings often attached less importance to the spiritual aspect of nitya karma and more importance to the physical aspect. This is detrimental because one should not forget that human life is short while act is long. From the very moment of birth one slowly and steadily advances towards death with every passing moment of time. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the land of invisibility. Those people can be called intelligent who utilised every moment of their short life engaged in spiritual practice." (APH-4, p. 251)

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