Page views

Ananda Marga Forum

All the letters on this blog are directly related with the teachings of Shrii Shrii Anandamurti ji Baba.To communicate with the editors of this forum or receive postings of this blog, email us at:



Just a reminder to be sure to subscribe to our two new blogsites:

For latest news click here Ananda Marga Universal

For latest news click here Ananda Marga News Bulletin

Or email us at:

And we will be sure to add you to the list.

In Him,


Very Good Way to Learn

Date: Wed, 29 Feb 2012 21:05:42 -0000
Subject: Very Good Way to Learn



As sadhakas, our duty is to learn and grow from each and every circumstance. Here Baba has given us the secret how to accomplish this.


Every Ananda Margii is familiar with Baba's divine blessing: Sarve bhadra'n'i pashyantu, meaning "See the bright side of everything." After so many DMC's and spiritual gatherings, Baba would bestow this blessing upon us, by His grace.

In His 1988 Shra'van'ii Pu'rn'ima' discourse, Baba has given us one special explanation of what it means to "see the bright side." So although we may have heard Baba's blessing - Sarve bhadra'n'i pashyantu - countless times, we may not be fully aware of its inner spirit and practical application in our daily lives. That Baba has beautifully explained on the occasion of Shra'van'ii Pu'rn'ima' in 1988.

That day, in His elaboration of "see the bright side", Baba explained that everything in this universe is a mix of the three gun'as: Sentient (sa'ttvika), mutative (ra'jasik), and static (ta'masik). Thus, everyone and everything contains at least some amount of both sentient qualities and static qualities. If sattvagun'a is more dominant then we call that person or thing, "good"; and if tamahgun'a is more dominant then we call that person or thing, "bad".

Here the chief point is that everyone and everything - no matter how good or bad they are - has at least some good qualities. And seeing the bright side means finding and recognising those good aspects. The great benefit is that this allows us to learn from every situation and every interaction.

For instance, a person may be a thief and a confirmed sinner, but that person may also be an excellent planner and organiser. They may have a great talent to prepare for a given task. In that case, as sadhakas, we should have the flexibility of mind to see that goodness within that thief and emulate their unique talent. By that way we can grow and develop. That can only happen, however, if we are able to see the bright side.

Thus we are always to take brahmabhava (spiritual ideation) and think that all have come from Him, so everyone - even a thief - has some bright spots. As sadhakas, this is our approach. In that way we can learn from everyone. That is Baba's guideline.

The easiest thing in the world is to look at that same thief and just think he is a useless sinner who has no redeeming qualities. Blinded by this dark and diseased outlook, we will not be able to understand what a great planner and tactician that thief is, in which case we will not be able to learn from him.

Here the point is not whether the thief should be absolved of their crimes. The operative factor is how we view that person. If we see the bright side, then we can find whatever goodness they invariably possess - because after all everyone has at least some good qualities, no one is 100% bad - and then we can learn from those good characteristics.

The basic spirit of "see the bright side" is to be able to learn something from everyone. That is Baba's special message and explanation from His 1988 Shra'van'ii Pu'rn'ima' discourse. By that way we will be able to grow a lot, by His grace.


The above situation of seeing the bright side is akin to the work of homeopathic researchers. When they see a poisonous snake they do not just think that it is dangerous and deadly and should therefore be discarded; those researchers see that snake in a benevolent light - i.e. they see the bright side - and by that practical outlook they are able to use that poison from the snake to make a medicine. Because one inherent quality of that poisonous snake is its medicinal properties.

And it is like that with so many people and things. Everyone and everything has its positive aspect and to overlook that good quality is to miss out on an opportunity to learn and grow.

A person may be extremely lazy but side by side they may have great knowledge of computers. In that case we should not just tag them as lazy and walk away; we should also be able to learn from their technical abilities as well. But this can only happen if we see the bright side, i.e. take note of their finer qualities.

Each and every interaction in life presents us with such an opportunity.

Indeed if we think more deeply, we can come up with innumerable examples of how we can learn from those who are seemingly full of unfavourable characteristics. By seeing the bright side we will be able to find and learn from their good qualities.


That is why in that same Shra'van'ii Pu'rn'ima' discourse Baba guides us that we are to be like a honey bee, not a fly. A honey bee will always find the sweet spot. If a person is holding a garland the honey bee will land on that garland. In contrast, if that same person has a wound, then the fly will go straight to the wound. The honey bee always seeks out the nectar and the fly always encircles the sores.

Likewise, as human beings, by seeing the bright side we will come to understand that glorious qualities that a person has just like the honey bee does, and not get caught up in only seeing the negative aspects of a person like the fly.


So the main benefit of seeing the bright side is that it allows us to learn in all situations from all people. In that case we will continually evolve and grow. That is Baba's special message from the Shra'van'ii Pu'rn'ima' gathering.

At the the same time, there is a tertiary benefit as well. By seeing the bright side we will be able to serve others. Because we will be able to bring them close and help them transform their lives.

For example, if we only have disdain for a particular thief and view them only with disgust, then we keep them at arm's distance in which case we will not be able to help them. Whereas if we see them in a sympathetic light and think that certainly that criminal has some good quality, then that creates a bond, in which case we can help them make their life meaningful.

No one is to be tossed aside and called rotten forever. We are to help everyone become moral citizens and enter the path of sadhana. By seeing the bright side, we are able to best serve others.

If we just think that someone is 100% bad, then we can never serve them. And by serving them, we can not only help the individual rectify themselves and make society better, but we also fulfill our human dharma. It makes us better as well.


On that 1988 occasion of Shra'van'ii Pu'rn'ima', Baba's main emphasis is on finding out one's good qualities so that we may learn from them, and in that process invariably we will be able to serve others as well. That was His special teaching for us on that day.

However, there is also a distinct danger involved in failing to see that bright side. That too we should be aware of.

If we just see the dirt that others have and make crude jokes or always talk ill of others, then that is a total waste our time on this earth. Yet unfortunately, that is how many pass their days. They just gossip about co-workers, or speak negatively about those whom they do not like, or it plays out in so many ways. But there are two major dangers involved.

First, there is no social benefit and society will not be improved by such derogatory and degrading talk, and secondly, those who indulge in such negative gossip will actually become like those negative things. That is the way mind grows - it becomes like its object of ideation. That is Baba's distinct warning.

So if one talks about another's laziness, greed, or dirtiness etc, then that person too will become lazy, greedy, and dirty.

Thus if we are not seeing the bright side, then we are seeing the dark side in which case we will just become diseased, degraded and crude. That is the very clear and inherent danger.


By Baba's grace He has given us this great teaching - "See the bright side" - and by taking brahmabhava and seeing the good within all, we can learn and do so much. By this way of thinking, the mind becomes bigger and bigger which leads to a more elevated stance in life. We should see every occasion an opportunity to learn and grow, then we will truly embody Baba's grand teaching of "see the bright side."

Sarve'tra sukhinah bhavantu sarve santu nira'maya'h;
Sarve bhadra'n'i pashyantu na kashcid duhkhama'pnuya't.

Let everybody be happy
Let everybody be free from all ailments
Let everybody see the bright side of everything
Let nobody be forced to undergo any suffering or exploitation



One other aspect of seeing the bright side is in our Proutistic endeavours. Part and parcel of Prout is to fight against exploitation and injustices. We do that in order to help the downtrodden people. In that case, seeing the bright side means pointing out all the ills in society in order to make it better, more livable for one and all.

By this formula also, we grow as sadhakas because we are taking up the call to help those in need. Thus pointing out the defects, whether inside or outside AM, is also part of the teaching of, "Seeing the bright side". Here are links to other letters raising this aspect.


"Sa'garebela'y gun'e baluka'y cale gelo mor..." (P.S. 4607)


  O' Baba, my entire day has passed on the shore by the sea counting the tiny grains of sand. I see now that the deep, dark night descends. Baba, You did not care to look at me. You did not forbid me from passing my time like this, nor did You tear me from the snares and bondages of my mundane attachments. O' Parama Purusa, I have spent my life submerged in petty gains and material indulgences and You did not prohibit me or dissuade me from these worldly allurements.

  Baba, You are so gracious, You gave me immense wealth and blessed me with the intelligence to destroy my petty ego. Baba, You are so gracious, You gave me sufficient strength to serve the suffering and help those in need, even then my conscience did not awaken. Baba, although You gave everything but because my mind did not develop in a spiritual manner, I have spent all my time counting the grains of sand. Baba, I could not ultise the strength which You have given me. And instead I just wasted my time sunk in my own selfish, petty desires.

  O' my Dearmost, now in the depths of this darkness, I roam this desolate beach in search of You. By Your grace, I am no longer interested in the oysters or the sand. Baba, when will that resplendent, spiritual dawn arrive where I get that very Divine Entity to whom I belong. O' Parama Purusa, I belong to You, I want only You.

  Baba, my whole life has passed - wasted in vain - collecting material, worldly achievements. At the end of the day, by Your grace I realise that I should no longer waste my time. Baba, I want You and only You, the eternal and most loving One...

NOTE FOR PS #4607:

Baba has introduced this song with an ancient vedic shloka. He has done this with a small number of songs in His Prabhat Samgiita collection and on some occasions the singers sing the shloka as well. Here is the shloka presented before PS 4607.

Asu'rya'h na'ma te loka'h andhena tamasa'vrta'h;
Ta'm'ste pretya'bhigacchanti ye ke ca'tmahano jana'h

This shloka has also been explained in some of His discourses as well.

Baba says, "A person who is moving away from Parama Purus'a is heading towards total annihilation, towards mahatii vinas't'i." (NKS, Disc: 15)

The meaning or sense is that there is one hell or layer of darkness in the human mind, and if one gets stuck there they cannot understand the spiritual realm. Instead they think that mundane things are great.

Such was the predicament of the bhakta in the above Prabhat Samgiita, until finally, by Baba's grace, the sadhaka's mind emerged from that darkness and longed for Him.

Sitting on Baba's Lap Means Died?

Date: Tue 28 Feb 2012 15:46:06 -0400
From: Divyajyoti_Deva
Subject: Sitting on Baba's Lap Means Died?


Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, "After being punished by Baba, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa.
When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this

The new sadhaka sensed that something was awry.

He said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba's lap is the equivalent of death. Because it seems that nowadays people on use the phrase "Baba's lap" when a person has died, such as "Let him rest peacefully in Baba's lap." Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, "being on Baba's lap." It should not become stigmatized such that it only means death. Because in its true sense the phrase "being on Baba's lap" really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent's lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba's grace this can happen anytime in one sadhana, especially in dhyana. Such a phrase then should not become  stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate "Baba's lap" only to the point of death. All these following terms and phrases also only refer to death:

bhaotik dehtya'g (leaving physical body),
bhaotik shariir tya'g (leaving physical body)
ve bhagavan ko pya're ho gaye (he has been loved by God)
ve svarga sidhar gaye (he has gone to heaven )
ve guzar gaye (he passed away)
mahaprayan hoyeche (he died)

We should ensure that the same death connotation does not get attached to, "being on Baba's lap." Because the phase "being on Baba's lap" is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase "being on Baba's lap" should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean "a devotee". Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean "untouchable". Nobody uses it to mean "devotee" but that is the original and true meaning of the word.

The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its devotional quality and just refer to one's death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba's lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba's lap in dhyana. We should make it cent-pet-cent clear to one and all that the phrase, "sitting on Baba's lap", does not mean death.

Divyajyoti Deva


Here are quoted lines from recently posted emails on various forums, wherein the writer uses "in Baba's lap" with the occasion of death:

"May her soul rest in Baba's lap for ever."

"Let her rest peacefully in Baba's Lap - which she always desired."

"now she is in beloved Baba's lap"

"She is now in BÁBÁ'S loving lap"

The above lines were written in response to the recent passing of a dear margii, Gayattrii Devii. And it is fine to write like this - only the point is that this same phrase "in Baba's lap" should be used when describing one's devotional practices and experiences as well.


We know that one can sit on the lap of Parama Purusa in dhyana and so many of our devotional practices. This is well accepted idea in our Marga.

Baba says, "Now if the same humans address Parama Puruśa with appropriate humility, saying, “Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap” – this is devotion. If this devotion is present, everything else will automatically take care of itself." (SS-11, What Is the Way?)

Baba says, "Intelligent people who move firmly along the path of dharma and sit on the lap of Iśt́a are destined to be victorious." (SS-12, Where There Is Dharma There Is Iśt́a, and Where There Is Iśt́a There Is Victory)

Baba says, "One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Puruśa and will certainly be lifted onto His lap." (AV-5, Taking Refuge Is the Final Word)

By Baba's above teaching it is very clear that by surrendering to Him with love and devotion, one is sure to attain His lap. This may happen in dhyana or other spiritual practices. That is Baba's expressed guideline.

The culminating portion of one's dhya'na practice is sitting on His lap. Those who practice dhyana regularly understand this. In dhyana there are two parts. The first part is serving Him and the second part is sitting on His Lap and merging in Him.

Furthermore even those who could do proper sadhana during their lifetime, but if they at least attempted to sit twice daily, they too will get mukti and that symbolically means sitting on the lap of Parama Purusa.

If however, this phrase - "sitting on the lap of Parama Purusa" - is only used at the time of death, then new people will come to associate "sitting on Baba's lap" with death (mahaprayan). This is the way slang (street talk) develops.

If some start thinking they can only attain the lap of Parama Purusa upon death and not in dhyana etc, then if someone reads that by dhyana one can sit on Baba's lap, then they will think that dhyana means that "one is going to die", i.e. mahaprayan.

It will be very similar to what happened with the the term harijan, which became exclusively associated with being an  untouchable - not a child of God. People forgot the real meaning of the term harijan.

We should not let the phrase "sitting on the lap of Parama Purusa" meet a similar fate. None should mistakenly think that "sitting on the lap of Parama Purusa" can only occur at the time of death. The phrase should not be limited in this way.

Rather, as His disciples we should remember and think that when one is sincere in their devotional approach then anytime Parama Purusa can lift a sadhaka onto His lap. This is Baba's stated teaching. Veritably, with proper effort and sincerity, during the culmination of dhyana one will always sit on His lap.

The conclusion is that people should use this phrase - "sitting on the lap of Parama Purusa" - on other occasions also. Now it has become the tradition to use it at the time of death (mahaprayan) and not at other times. By this way in the due course this phrase will become untouchable.



"Ceye gechi toma're, shato rupe shato ba're..." (P.S. 2503)


Baba You are mine; my everything is depending on You. You are my Ista; You are my Goal. Baba, I long to see You in hundreds of forms, hundreds of times - again and again. But, You only got held in name, song, melody, and tune. I only got You in those few ways. Baba, with my deep yearning, I search for You very near in the depths of my heart; I do not ever want for You to remain far away.

O' the Devata of Divine Effulgence, please come more close - silently, please smile in my "I-feeling", in the deep core of my heart. Baba, please fill my whole existence in Your divine effulgence, in Your undying love, with parabhakti.

Baba, by Your grace I have a deep longing and earnest desire to have You close, with the bond of love, in Your rhythmic expression and resonance. Baba, I want You close, in the land of the sweet resonance of the divine flute, in each and every blissful moment, in the world of the divine effulgence and beyond - eternally.   

Baba, please shower Your ahetuki krpa', Your causeless grace, and make my existence successful. O' my dearmost...

To Become A-Grade Bhakta

From: "A. Roy"
Subject: To Become A-Grade Bhakta
Date: Mon, Feb 27 2012, 20:45:32 +0530


"Toma'kei a'mi bha'loba'siyachi, keno ba'siya'chi ja'ni na'..."  (P.S. 304)


O' my Dearmost Baba, I love only You. Why I love You that I do not know - I cannot say. But one thing is sure, from the deepest core of my heart I love You. Baba, by Your grace I have chosen Your path. You are my Polestar and I never have an iota of doubt why I have come on this path. My eyes remain fixed on Your blissful arrival, looking for You day and night.

Baba, my mind always remembers You. In good times and bad, my mind always remains awake thinking about You. Baba please grace me by coming in my mind all the time - during sleep & while awake, all the 24 hrs. Except You I do not believe anything. You alone are the love of my life.

Baba, whatever may be the height of the tidal waves, and whatever may be the severity of the difficulties, always I will march ahead on Your path, by Your grace. Thinking of You, I will continue to overcome all obstacles and reach unto You.  

Baba, other than You I have no desire. You are my Goal. You are my Ista. You are the Essence of my existence, my Soul of souls. Baba, You are my Dearmost, I love only You...


This entire letter revolves around the spiritual ideal of how one can become an A-Grade bhakta, according to Baba. Being the Sadguru, Baba has graciously provided us with the exact way to reach this pinnacled state.


In this ultra-modern, materialistic era, we see how the mass of people thrust their minds in various directions. Their mind gets stained with the mundane colours of this world. This we all understand well and we all witness such events throughout the day.

In contrast, as Ananda Margiis we know that we are to spend our human life involved in spiritual pursuits. In innumerable discourses, Baba has told us that human life is something very special-- very rare. And the aim of this human life is to come close Parama Purusa. And the only means we have for achieving this is through sadhana. And the chief ingredient for doing proper sadhana is bhakti. This magic formula is known to every Ananda Margii-- whether they be wholetimer or family margii or LFT etc.

So now, on the cusp of this spring season (for those in the northern hemisphere), we should take the time to objectively evaluate our own standard of bhakti and also remain aware of the fact that we can always heighten our standard, by His grace. Because Baba has given us the tools to do so.


In order to move ahead let us take a look at one of the main ways that Baba has given us for measuring one's standard of bhakti.

Baba says, "The bhaktas of the lowest category think, "As Parama Purus'a belongs to all, so certainly He belongs to me as well because I am one of the multitude." Thoughts of this type are not very congenial for one's spiritual progress. The second category of bhaktas is slightly better than this. They think, "Parama Purus'a is mine, and thus He must belong to others also." That is, the bhaktas of both categories have no hesitation in sharing Parama Purus'a with others. But the bhaktas of the highest category think, "Parama Purus'a is mine only and He belongs to no one else." This is the sign of an excellent sa'dhaka, and the spiritual progress of this category is inevitable. "He is mine and mine alone and He does not belong to anyone else" - this assertion is undoubtedly true." (Subhasita Samgraha-11, 26 February 1971 DMC, Jammu)

So in His above guideline Baba acutely describes to us the three broad categories of bhaktas. And by internalizing Baba's teachings we can easily do self-analysis and understand where we are.


And really self-analysis is the key here because our entire relation with Parama Purusa is an internal affair. There is no third party involved. It is between I and God, between I and Baba. I may brag about my greatness to others, but what I am is not hidden in front of Parama Purusa. He sees me for who I am.

So through self-analysis we should become truthful to ourselves about who we are-- what type of bhakta we are and what our relation is with Parama Purusa. All this is quite important.

Because with Parama Purusa we should always be natural and straight and not pretend to be something else. That will not work. So self-analysis will help make our relation with Parama Purusa to be sincere and natural, which in turn will help give us the impetus & insight to proceed ahead on the path of bhakti.

Hence, the whole concept of measuring one's own level of bhakti is not some hazy, baseless affair; rather, it is quite practical and highly scientific and is based on the process of self-analysis.


So once again, regarding the three categories or grades of devotees, Baba is quite clear:

(a) The lowest bhaktas think that since Parama Purusa belongs to all then He also belongs to me also since I am part of the all.

But this standard is not very desirable since one is willing to share Parama Purusa with others. That is Baba's teaching.

(b) The next category of bhaktas falls into a similar problem. They think that since Parama Purusa belongs to me then He must belong to others also. Here again though the sadhaka is willing to share Parama Purusa with others-- that is the main weakness of this approach.

(c) Finally, those who are A-grade bhaktas lovingly feel in their heart that 'Baba is mine and mine alone'.

Such bhaktas do not feel comfortable sharing Parama Purusa with others. They want Baba all to themselves.

According to Baba, this is the highest standard and such devotees are sure to reach the Goal. Their success is guaranteed.


And indeed this type of feeling-- of not wanting to share that which is most treasured-- is very natural in any kind of worldly attraction as well. All might have had the mundane experience that one does not like to share those things which they are deeply attached with. For example, a mother has very strong attachment for her baby; so, the mother does not like to share that baby with others.

Similarly, that same theory applies with the highest realm of bhakti also. That stage comes where one feels that Parama Purusa is mine and mine alone.

In that realm, one has the feeling in their heart not to share Baba with anyone else. This aspect is completely internal and the heart gets that feeling intrinsically by His grace. It is not something external where one is bragging to others or showing off their greatness in public. It is not like that. Rather, when through bhakti one feels that 'Baba is mine and mine alone', then that is just a soft, sweet internal feeling in the core of one's heart.

So every sadhaka should do self-analysis and understand, 'If I want to share Baba with others or not'. Because understanding this will enable one to move ahead on the path.


Ultimately, in order to become that highest standard of bhakta - where we think that Baba is mine and mine alone - then two basic steps are needed.


First, we should openly and honestly evaluate our present status; we should sincerely recognise who we are as sadhakas. In that case we have to ask ourselves again and again, 'what is the nature of my relation with Baba, to what degree do I consider Him my own'. An honest estimation or self-analysis is needed otherwise we will not be able to rise up to the next level.

Because Baba warns us again and again that there is not an iota of scope for duplicity or hypocrisy in spiritual life. So who we are, we should recognise and act accordingly inside. We should not falsely lie to ourselves if that is not who we are. So we should be true to our nature and at the same time dearly hold onto the vision that through sadhana and by His grace we may increase our standard.


Theoretically understanding all this is very easy but bringing the feeling that 'Parama Purusa is mine and mine alone' is very difficult. Bringing this idea in the domain of one's internal realisation is a huge endeavour. Just as it is easy to intellectually think that 'I am Brahma'. Whereas to internally feel and realise that 'I am Brahma' is completely different - i.e. it is not easy. It takes sincere effort-- it takes sadhana, i.e. Iishvara Pranidhan or first lesson. And by that way one can get there.

Similarly to develop the realisation that 'Baba is mine and mine alone', that demands intensive sadhana. Specifically, it means doing prolonged dhyana or sixth lesson.


So the second aspect is that we should be sincere in sadhana. All the lessons will pointedly help us to develop our spiritual base. These lessons will clean the mind and with that purified mind we can pointedly rush towards Him in dhyana. Because actually it is sixth lesson, or dhyana, which ultimately enables us become established in that highest grade of devotion.

Why is it that dhyana is necessary? Why is it that dhyana is the secret to becoming an A-Grade bhakta? Because in dhyana one comes in very close proximity with Parama Purusa and one loves Him and serves Him and shares the feeling of their heart with Him. So much internal communication happens that is completely personal.

And as this feeling grows more and more intense through dhyana then one internally starts feeling that 'I do not want to share Baba with anyone, Baba is mine and mine alone'.

So dhyana is the only lesson which gives us the training and requisite bhakti to develop a more personal and intimate link with Baba. There is no other lesson like this. But to do dhyana or to reach up to that heightened stage of dhyana, other lessons are needed. All the lessons will serve as support pieces for strengthening dhyana. And then with dhyana an intimate feeling for Baba will grow more and more.

So the regular practice of all the lessons and doing dhyana will bring Baba in a very close and intimate way. In which case that will make this highest stance of bhakti attainable.

Of course nothing can come about without His grace. So His blessing is needed. And that He is surely giving. What we have to remember is that from our own side, effort is needed. And proper effort in dhyana will raise one to the highest standard. Because it is only in dhyana that one can nurture and cultivate that intimate relation that 'Baba is mine and mine alone'. This feeling can only arise in the mind through intense and sincere practice of dhyana. That is Baba's teaching.


As our practice of dhyana grows then one becomes more and more like Parama Purusa. That is, one sheds their colours by offering them unto Him. And in that way, when one is not shackled by so many worldly attachments, then the sadhaka becomes more and more fixed on the Goal. And in a spontaneous way the feeling will arise in the mind that, 'Baba is mine and mine alone'.

This is the beautiful process that happens through dhyana.

Baba says, "'By surrendering all the colours of my mind to You, I want to become colourless.' This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn´a´rghyada´na [offering of colours]. 'O Lord, make me colourless so that I may move towards You without any hesitation'." (Neo-Humanism: Liberation of Intellect, 'Inner Asset')


By His divine grace, we will all feel that sweetest level of bhakti in our lives.

Baba says, "This bhakti is a heavenly attribution, and this heavenly attribution is enjoyed by human beings." (Subhasita Samgraha-17, 1 June 1986 DMC, Calcutta)

A. Roy


Ultimately to make dhyana a veritable force in our lives, two distinct qualities are needed. The mind must be both clean and concentrated. Think of it this way. If you look in the water to see your reflection then two things are needed. The water must be clear and the water must be still. Without both those attributions, one cannot see their reflection in the

Likewise, in order to see Baba in dhyana, those same two qualities are needed.

Firstly, that mind must be clear-- i.e. pure or clean just like that water. That means the mind must have the earnest desire to move on the spiritual path and not get hung up on mundane allurements. In this regard the other lessons and aspects of sadhana help a lot such as iishvara pranidhana, cakra shodhana (5th lesson), Guru Puja, Kiirtan, etc.

Secondly, that mind must concentrated. That is, it must not move all over the place like a river. Rather it should remain quiet and still in one place. That is the beauty of concentration and that is a requisite of dhyana. Otherwise one will not be able to keep the idea & image of Baba in the mind. And to enhance concentration, then tattva dharana (3rd lesson), pranayama (4th lesson) and so many related spiritual practices are needed.

So if the mind is dirty or fickle then dhyana is nothing but a dream. Whereas if we do all our spiritual practices and as our moral conduct improves then certainly our dhyana will grow more and more.

And by Baba's grace dhyana is that special tool to bring Baba in one's close proximity and become an A-Grade bhakta. Certainly by regular dhyana, this sweet and intimate relation will descend in the dry heart, by His grace.

"Baba Forgot One Thing"

Date: Sat, 25 Feb 2012 22:44:02 -0700 (PDT)
From: Pradiip Deva
Subject: "Baba Forgot One Thing"



Anyone around those days remembers well that each and every year Baba would make an announcement about the birthday of Lord Krsna.

Baba would refer to it as: Janma's't'amii.

There is an audio file on our blog where you can listen to Baba's announcement:

After bringing recognition to the day, Baba would invariably take some time to talk about the life of Lord Krsna, His dharmic teachings or scenes from the Bhagavad Giita.

This was a regular event.

But never ever once did Baba comment on the exact day, time, or place of Lord Krsna's passing. Never did Baba highlight this occasion as a point of remembrance or celebration. Rather He carefully avoided the matter.

As His disciples, we should pay heed to Baba's example and represent His ideals by our own conduct.

Unfortunately, some feel that "Baba forgot one thing" and they have taken it upon themselves to bring the "missing point" forward.


Indeed all those margiis and wts not attached to any form of geo-sentiment will realise the completeness of Baba's teachings and that only a few who wish to dogmatically highlight their own land as a pilgrimage etc. For them it is also a money-making venture.

That is why many say that their dogma is just based on selfish gratification or a'tma sukha tattva, and not anything dharmic. More about this point is written below.

Our view is to take Baba Himself as our pole star; He is our dharmic example. What He does we should do. And Baba never highlighted or talked about the exact day or date that Lord Krsna or Lord Shiva passed away. Not even in His books, Namami Krsnasundaram and Namah Shivaya Shantaya, does He mention the day or date. This type of commemoration Baba never did. He never mentioned that today we have to do something because this day is the observation of the passing of Lord Krnsa. This was never Baba's manner - not once.

Just Baba would highlight the birth of Taraka Brahma - every year He would mention Lord Krsna's janma's't'amii.


Even then, some group leaders have worked hard to drag their chosen dogma in through the front door of our Marga. This has been their life's endeavour since 1990.

In turn, we should be extremely careful because once a dogma arrives, it is not easy to kick out. A perfect case in point is the Shivaliunga or phallic worship with Lord Shiva.

In those prehistoric times, when people were less developed, they brought much attention on phallic worship. They thought therein lied their welfare and victory.

As people progressed, they realised that they should meditate God and not indulge in any type of ritualistic phallic worship.

But by that point it as too late. Already the temples of Lord Shiva had been completely overrun with Shivaliunga and phallic worship. And still today this type of worship and presentation is prevalent in all temples of Lord Shiva.

Here the point is that once a dogma enters the house it is not at all easy to get rid of it. But some feel that "Baba forgot one thing" and hence have taken it upon themselves to drag it into AM. We should be cent per cent ready, lest this become one permanent scar on our AM society, just like phallic worship became totally linked with Lord Shiva.


Indeed, in view of the pilgrimages of Haj and Mecca etc, such geo-oriented group leaders wanted some ritualistic event wherein they could dance and brag about their place. Hence they continue to host their annual dogmatic program at their HQ. In this way they derive selfish pleasure and side by side they say, "Baba forgot one thing so we have brought it in".

It is a dogma, but this is what makes them happy in life.

Baba says, "This dogma in its turn is entirely based on a'tma-sukha tattva. Human beings yield to this dogma with the sole intention of attaining selfish pleasures; even educated people knowingly submit to dogma. They know that they are surrendering their intellect to dogma, and that the outcome will be undesirable; they know and understand everything – why, even then, do they knowingly submit to it? They are all deliberate sinners and intentionally accept dogmas as truth. They observe that these dogmas are based on a'tma-sukha tattva; but they think, “I don’t care whether it does good or harm to others, because at least I have got some pleasure out of it!” Being motivated by this idea, they enslave themselves to dogmas." (NH-LOI, Disc: 6)

All in AM understand that Baba Himself only highlighted the birth of Taraka Brahma and never the day of Lord Krsna's passing. All in AM understand that Baba is omniscient and that AM teachings are complete in all respects. All know that Baba is Parama Purusa incarnate and that He can do no wrong.

Even then, one team continues to chant, "Baba forgot one thing." They say this because they have utterly drowned in their chosen dogma.


Some think that their chosen Deity will punish them if they do wrong, others think that their God will plunge them into the hell fire for their sins, and still others think that their Parama Purusa "forgot one thing."

Tell me, do you know which sect or group falls in this later category?

It is the Kolkata sub-faction. They think that Baba forgot to give the mahaprayan ceremony so they decided to create it themselves. This is the grand outlook and justification they give. They think, "Baba forgot to give the teaching of mahaprayan and that therefore it was our job to make it."

Such is their curious outlook in life.


By His grace all true Ananda Margiis, understand and realise that Baba is pure and perfect in all respects and that He never forgets anything. He is omniscient and all-merciful. All that was needed was given.

Just as Baba never talked about the actual date of Lord Krsna's passing - likewise He purposely does not give the program of mahaprayan in AM. It is that simple.

Blinded by their geo-sentiment, some within the Kolkata ranks feel that, "Baba forgot one thing" in the form of mahaprayan. Saving such persons from their own dogma is not easy. We will try, but do not have much hope. All rational margiis however can easily understand the point.

In the end, we should just let the day be forgotten as has happened with Lord Krsna and Lord Shiva. That is Baba's explicit teaching. Baba only highlighted Lord Krsna's birth - never the passing. We should do the same.



In His book, Discourses on the Mahabharata, Baba does mention how one hunter shot Lord Krsna. This story has been told to give the teaching of forgiveness. And indeed the proof that this is not meant to be a day of commemoration is that Baba never ever mentions or tells us the day of Lord Krsna's passing. And not even the dogmatic followers of Lord Krsna do not celebrate or observe His passing. They may be ritualistic but at least this much sense they have. So it is a shame that a few in AM have fallen below that standard and given way to mahaprayan. Baba Himself never approves of such things.

"Jiivane maran'e toma'kei a'mi ja'ni..." (P.S. 3570)


 Baba, by Your grace this much I know that all the time You are with me - in good times and bad times, in life and death, in each and every situation. Baba, in darkness and in effulgence, all the time, I feel Your proximity. Baba You are everything; You are the quintessence.
 Oh my dearmost, You are formless, but You have taken advent before me in form. In this way You have graced me. You are bhavatiita* and divinely effulgent. You are like the vast ocean and I am like a little droplet. Even then You love me. Baba You are ever-gracious.
 Baba, by Your grace I have come on this earth by Your thought projection and the only longing I have is to get You. According to Your mental waves I am floating; my life is passing.
 With Your rhythm and flow I dance; and, in Your divine effulgence I smile. My coming, remaining, and going is completely depending on You, Your grace. With that dream, by Your grace all types of colorful tales I weave in my mind.
 Baba all the time, good and bad, every moment You are my everything....

* Bhavatiita= The Entity which is beyond ideation.

Health Guideline: Over-Indulgence and Paralysis

Baba says, "The people who have an over-active Manipura Cakra also show a dominance of the lust and anger vrttis. Such a type of person, though always found to be energetic, generally suffers from constipation owing to excessive anger and over-activity. If these pitta-dominated persons do not find a high ideal in their lives, they become weak in their lower bodies due to over-indulgence in sex and anger. Often the nerve-fibres of their lower bodies degenerate, and paralysis sets in there." (YT, p.29)

Our Samaj Songs

Date: 23 Feb 2012 08:43:27 -0000
From: "Subhash  Dholakia"
Subject: Our Samaj Songs


Time and again the topic comes about Prabhat Samgiita and in particular about His Proutistic samaj songs. Some are misunderstanding the utility of such compositions. Here below is a discussion of this important topic and everyone should write in with their thoughts and suggestions.


All are aware that Baba has graciously given 5018 songs of Prabhat Samgiita.

And these divine songs vary tremendously in style, characteristics, and qualities. In Prabhat Samgiita, the whole Ananda Marga philosophy has been projected through the medium of song-- in one or another way.

Starting from the cycle of creation to samskara theory to kosa, vice and virtue, sadhana, shravan, manan, niddidhyasan, the benefits of satsaunga, the value of human life, vidya and avidya maya, saincara and pratisaincara theory, psychic diseases, social and political exploitation and their eradication, samaj movement, Neohumanism, entire Prout philosophy, songs related with Lord Krsna and Shiva, and songs of various seasons, festivals, ceremonies, birth and death, house entrance, and so many more.

Everything is present. Including so many other things which usually we find in the topics of His discourses -- everything we find in Prabhat Samgiita.



It is just like how Parama Purusa has created varieties of things in this universe. According to our needs and requirements, we utilise those things for the collective welfare. So in this creation, varieties of things are
there-- but everything is not for everyone. According to the need, we utilise them:

(A) Baba has given the system of asanas. But all asanas are not for everyone. Some need certain asanas, and others need different asanas.

(B) In Yogic Treatments, various remedies and guidelines have been given. All are not for everybody. It depends on the disease.

(C) In AM Philosophy and Yoga Psychology discourses, Baba has given significant guidelines about psychic diseases and their treatments. But those are exclusively for those who are suffering those psychic diseases. It is for them only.

(D) Similarly Baba's sama'j (socio-economic movement) songs are for those local areas whose indigenous people are suffering the psychic disease of inferiority complex about their land and cultural expression.

As with the examples above with asanas and yogic treatments, all the Prabhat Samgiita are not needed in any given single situation. That is, in a random way just taking any Prabhat Samgiita and starting to sing does not have any sense.

For example if you start your dharmacakra with the shra'ddha song (commemoration song) -- "O Parama Purusa, Toma'r jinis toma'ke... (P.S. #60) "O Parama Purusa Your things (our departed friend)  I am offering You, please accept it."  If this type of song is sung at  dharmacakra, then that will be inappropriate.

And in the same fashion, when sitting in one's own sadhana place, if one starts singing the song related with Lord Krsna "Tum ho mere Krsna jagat pati mae tum he chahata' hum diva rati". "O my dearmost Lord Krsna, You are the Controller of the universe. I Yearn for You day and night. And cry for You." Certainly any devotee of Baba will not like to sing like this. Because of the strictness in ista point. (Sixteen Points, #10)

So the central idea is that, Baba has given varieties of songs for varieties of occasions and varieties of peoples' needs. In this way, He has written many songs related with sama'j (socio-economic) movement.


A couple people are completely confused that on the one side Baba is talking about the philosophy of neohumanism, and on the other side He is writing and giving the narrow sentiment about samaj. This usually happens because certain crude intellectuals, for their group interest they are spreading extravaganza all around. Concocted things about sama'j (socio-economic movements).

Certain WT groups are engaged in the misuse of sama'j theory for their crude and selfish interest, i.e. just to gain the power in the organization. This subject is complex, so I am not going to discuss anything on this--which group, etc etc. Here the point is only related with Prabhat Samgiita.


Let us see what are the songs related with sama'j. And we can analyse the situation. For example, please see below here this one example. The Prabhat Samgiita song which Baba has written for Angika samaj. Song number #4134.

"Aungabhu'mi sundarata' bhu'mi..." (PS #4134)


This land of Angadesh is most beautiful. This type of land you will not get on this earth. My Angika language is more sweet even than honey. My mother tongue is so great. O my friend, come and collectively speak in this glorious language, Angika. This beautiful Angaland is incomparable on this earth...

And also, see the following Prabhat Samgiita #4082.

"He ma'y Aungabhu'mi ma'tribhu'mi tor lelii ja'n kabul karaechiiye..." (#4082)


O, my motherland "Angabhumi". My life is dedicated for You. I am offering my life for Your cause. O my motherland "Angabhumi", by Your grace and by Your shelter I am surviving on this earth. O my motherland "Angabhumi", I have only one desire: to serve You I should get bliss and satiation. O my motherland "Angabhumi", by Your grace I am surviving. I yearn for Your love. And I am ready to sacrifice my life for You.

Baba has written the above songs for the indigenous people of that land. These songs are not for the universal AM family. And this is not an isolated case, in which Baba has written songs related with one sama'j (socio-economic movement) only. But He has written sama'j songs related with many individual sama'jas.

For example, following is the song related with Amra Bengali sama'j (socio-economic unit).

"Ra'r'her e la'l ma't'i go la'l ma't'i..." (PS #4245)


The red soil of this Ra'r'h is very precious. I feel that this has more value than the pearls, jewels and gold. In this land, people are very sweet. And the language is also very sweet. Everything here is saturated with the sweetness. Everything of this Ra'r'h is most beautiful. Here we get our heart enlightened in divinity. This land is not just a soil, but it is more precious than gold...

So we can see that one side Baba is praising about the land of "Angabhumi" in songs 4134 and 4082. And in another song, song #4245, Baba is telling that the soil of Ra'r'h is most precious. So I have given you only two examples. Yet there are so many examples like this.

Here below is another song related with Amra Bengali sama'j (socio-economic unit)

"Madhur ceyeo a'ro madhur a'ma'r ba'nla' bha's'a'..." (PS #4766)


Compared with sweetness, it is more sweet this my Bangla language. This is the language of my pra'n'a. In my arteries and veins and blood, the
vibration of this language is resonating...


Some innocent or foolish persons can easily get confused. Some may think that this is just one contradictory type of song after another. But the reality behind this is something different.  These songs are for indigenous people of those socio-economic units (sama'jas). These songs have been written for them.

If anyone is circulating the cassettes of these songs in other areas, then that will be highly objectionable. That usually threatens the unity of one human society. Because the spirit of socio-economic movements (sama'jas) is regional in approach and universal in spirit.

Rather what should be done is simply to exchange the name of the samaj in the song. That is the key point: All the songs can be used for every samaj by inserting the name of their own samaj. Then everyone can use the same song for the upliftment of their own samaj, when and if that type of song is needed in their area.


One more question is raised occasionally. That what was the need to write this type of song which eulogizes one particular area. Why did Baba do like this? The answer is very simple. If a mother has four babies, and one is very meritorious, and the other three are suffering from inferiority complexes, then to remove that inferiority complex, she will praise those other children to give them self-confidence. Without this, their personalities will not grow.

This type of psychology is applied by teachers in the schools also. If they do not praise unenthusiastic students, then the growth of their personality will be affected. That's why the teacher has to praise even unenthusiastic students. To create the opportunity for them to grow.

We have usually seen in DMC that after distributing the prizes, then Baba says to all the remainder who are seated there (who did not get prizes), that "Yes you all should try. And next time you all will certainly win." He would say this to inspire and give enthusiasm to all.


Another example can be given. These days capitalist exploiters are exploiting the society by infusing inferiority complexes. Just like when Britishers came to India and they imposed their language and culture on Indians. And the Portuguese and Spaniards also were imperialist exploiters who imposed their language and created inferiority complex amidst the indigenous population. And with this psychic disease of inferiority complex, the local people accepted everything which the exploiters imposed on them. Thinking that this is something greater than they are.

Until this inferiority complex is not removed, an exploitation-free society cannot be formed. And to remove this, only one way is there. That is socio-economic movements (sama'j movements).

Just as with Yogic Remedies in which so many remedies have been given for various diseases. With the remedies prescribed, meant only for those who have the disease. And in AM Philosophy, guideline about psychic disease is given for those who are suffering from these diseases. Not for all.

Similarly for the common mass who is suffering from an inferiority complex, these songs have been given. So the indigenous people will get rid from the inferiority complex of their local language and cultural expression. That's why Baba has given these songs in the local language of that area.

Because true Ananda Margiis are not suffering from this sort of complex and psychic disease, so these songs are not for them. As Ananda Margiis, we should only learn such songs in order to teach others. True Margiis need not to sing "O my motherland, Angabhumi, I am sacrificing everything for you" or "O my motherland Bengalistan, I will do and die for you". But surely, the indigenous population of that area who is suffering from inferiority complex, they will sing.


The central idea is that for various sama'jas, various Prabhat Samgiita have been given. And these are a few examples given above. At the time of writing these songs, Baba has also given the instruction that on the basis of these sama'j Prabhat Samgiita songs, similar songs should be composed for all the sama'jas of this earth. By their own indigenous litterateurs and poets. And in that way, inspire the indigenous people to root out exploitation in their local area. So these songs given by Baba should be treated as a specimen and guideline.

There should not be any confusion on this very point. And again it should be noted that these songs related with the socio-economic movements (sama'j) are not for the entire Marga family. They are for indigenous people of that particular sama'j.

Please write your valuable thoughts on this topic.



Baba says in various places that human culture is one. Only the mode of expression is different.


The fertile brain of crude intellectuals, they are always creating problem by misguiding society. Such things happened so many times in the past. And Baba has given many examples, which happened in the past. That these crude intellectuals misguided and exploited the common mass, making them believe for example that their poverty is due to their own sinful deeds in the past.

Similarly, everybody knows that some WT groups always distort Baba's samaj psychology. And so many times they given the false justification that Baba has written Bengalistan samaj songs and that is why A'mara Bengai samaj is the best and should be revered by the entire world; indeed everybody should donate money to this Bengali samaj. Because this is the top-most, special favoured  samaj of Baba. This is their dogmatic preaching.

Baba in the following quote is teaching us how dogmatic people polluted the mind of innocent people by preaching false ideas. And establishing their supremacy. Baba says how in the following way these religious parasites spread falsehood. Religious parasites misguided and exploited the common mass by telling them:

"Your God is the only God. You are His blessed sons and daughters, and others will burn in hellfire."  (PNS 14, p.13)

In similar fashion, these days certain WT factions sing their glory about their language and land. That they are most precious, and everyone from the entire globe should salute them and praise their glory. In their group propaganda network, they talk like this. They did not get tired by spreading their own greatness. They never get tired of eulogizing themselves. Nor do they feel shame by doing so.


Baba says, "Thus Prout's approach can be characterised as universal in spirit but regional in approach." (PNS 13, p.24)

Baba says, "An empirical spiritual base to society will protect it from all fissiparous tendencies and group or clan philosophies which create shackles of narrow-mindedness." (PNS 13, p.24)

Often we have seen how certain fundamentalist groupists were propagating Amra Bengali songs all around the globe. That was really suffocating for everyone. For example this song, "Rarh e lal mati" was circulated and the cassette was sold in various sectorial retreats of all the sectors. But that song was only meant for the indigenous people of Rarh. So this proves the blindness of certain groupist-minded negative people who do not understand the spirit of sama'j movement (socio-economic movement).


"Jhainjha' jadi a'se jujhite shakati dio..." (P.S. #1783)


 Baba, You are my Saviour. If in my life a hurricane or typhoon comes, then You please provide me the strength to fight and face that negative situation. Grant me the strength to struggle and persevere.
 Baba, if ever in my life lethargy and frustration comes, then please provide me strength to hold onto Your feet and to go on moving on Your path.
 Baba, by Your grace I am treading on Your path. You please color my mind with Your color in all situations. During both pleasure and pain.  With Your divine grace, if my mind becomes radiant then it cannot be covered by staticity during times of cimmerian darkness. Please grant me strength to follow Your dictates.
 Baba, please grace me and give me the force to go on marching on the path of effulgence, in an undaunted way moving ahead. And please give me strength by Your grace, to jump up and take on ever-new tasks to serve the downtrodden people.
 Baba, please bless me by Your Varabhaya mudra so in my life, I never feel fear or cowardice to fight against demonic forces. Baba, in all the circumstances I am completely depending on Your grace. Without Your grace, nothing is possible...

Serious Matter

Baba says, "The system of education prevailing today was formulated or evolved long ago, mainly with a view to suit the needs of the capitalist class. For the last three to four thousand years, the same type of education is being imparted. The main purpose behind this sort of educational system is to create persons with a slavish mentality to fulfill need of those capitalist exploiters. This sort of education is fundamentally defective. It is certain that this type of education which serves the capitalists' interests is not at all suitable. This sort of education creates obstacles in the evolution of humanity. We have to thoroughly revamp the entire educational system. A new educational system must evolve to produce sadvipras." (11/29/70, transcribed from cassette)

Note: Those who are bragging about the standard of their education should know what type & what category of knowledge they have. In this regard, we should ponder Guru's above guideline.

Mahaprayan (Death) of Sis Gayatttrii Devi

Date: Mon 20 Feb 2012 07:25:04 -0000 (GMT)
From: Singh_Manindra
Subject: Mahaprayan (Death) of Sis Gayatttrii Devi



It is much sadness that we share with you the mahaprayan (death) of respected sister Gayattrii Devii which took place today, Monday 20 Feb 2012, in a hospice home in Germany.

Our respected sister Gayattrii has been suffering from health complications and was recently transported from India to Germany for treatment. But alas, she could not recover and her mahaprayan (death) occurred.

Our heart goes out to her son Taraka as we concerned for his well-being.

Finally, all know Sis Gayattrii's strong devotion to Baba and assertiveness in living a dharmic life.

It is our loss that Gayattrii Devii has encountered her mahaprayan (death). Her presence on this earth will be greatly missed. May we all take solace in the fact that Gayattrii Devii was practicing sadhana regularly so certainly she will attain mukti. Baba will certainly bestow His grace.

With deepest respects,
Yours brotherly,


We know that one can sit on the lap of Parama Purusa in dhyana and so many of our devotional practices. This is well accepted idea in our Marga.

Baba says, "Now if the same humans address Parama Puruśa with appropriate humility, saying, “Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap” – this is devotion. If this devotion is present, everything else will automatically take care of itself." (SS-11, What Is the Way?)

Baba says, "Intelligent people who move firmly along the path of dharma and sit on the lap of Iśt́a are destined to be victorious." (SS-12, Where There Is Dharma There Is Iśt́a, and Where There Is Iśt́a There Is Victory)

Baba says, "One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Puruśa and will certainly be lifted onto His lap." (AV-5, Taking Refuge Is the Final Word)

By Baba's above teaching it is very clear that by surrendering to Him with love and devotion, one is sure to attain His lap. This may happen in dhyana or other spiritual practices. That is Baba's expressed guideline.

If however, this phrase - "sitting on the lap of Parama Purusa" - is only used at the time of death, then new people will come to associate "sitting on Baba's lap" with death (mahaprayan). This is the way slang (street talk) develops.

If some start thinking they can only attain the lap of Parama Purusa upon death and not in dhyana etc, then if someone reads that by dhyana one can sit on Baba's lap, then they will think that dhyana means that "one is going to die", i.e. mahaprayan.

It will be very similar to what happened with the the term harijan, which became exclusively associated with being an  untouchable - not a child of God. People forgot the real meaning of the term harijan.

We should not let the phrase "sitting on the lap of Parama Purusa" meet a similar fate. None should mistakenly think that "sitting on the lap of Parama Purusa" can only occur at the time of death. The phrase should not be limited in this way.

Rather, as His disciples we should remember and think that when one is sincere in their devotional approach then anytime Parama Purusa can lift a sadhaka onto His lap. This is Baba's stated teaching. Veritably, with proper effort and sincerity, during the culmination of dhyana one will always sit on His lap.

The conclusion is that people should use this phrase - "sitting on the lap of Parama Purusa" - on other occasions also. Now it has become the tradition to use it at the time of death (mahaprayan) and not at other times. By this way in the due course this phrase will become untouchable.


Here it should be qualified that there is such a thing as both real mahaprayan and fake mahaprayan. Real mahaprayan remarks the death of any ordinary human being. This is the proper use of the term: to note a person's departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan and that is when certain agents try to apply the mahaprayan term to Parama Purusa Himself. This is totally inappropriate because when Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is totally wrong to proclaim that He is gone.

That is why rational margiis are protesting and labeling the Oct 21st program as so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for groupists to declare his "mahaprayan" is nothing but so-called mahaprayan.

 Mahaprayan only really happens in the case of human beings.


* Mahaprayan (Death): 
Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way the newspapers of Bengal are regularly citing the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba, but in the true sense Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it used to refer to the passing away of even common citizens.

To Improve Sadhana

From: "Arisudan Deva"
Subject: To Improve Sadhana
Date: Sat, 18 Feb 2012 20:07:05 +0000



If you are sitting in your own older automobile and admiring your neighbor's fancy, new car - internally wishing that it were yours - are you then going against the code of asteya (non-stealing)?

The answer is: YES.

So says Baba in His historic Patna discourse from 1971. That is the exact example that Baba Himself has given.

In that same discourse Baba raises many other new and unique points related with asteya that apply to our daily life.

As His disciples we should all familiarise ourselves with His expanded teachings on asteya so as to enhance our practical knowledge base gained from His monumental book, "Jiivan Veda" or "A Guide to Human Conduct" (Jamalpur 1957).

By this way, our sadhana will certainly improve.

Baba says, "...Without yama and niyama, sadhana is an impossibility..." (Supreme Command)


Baba outlines that everyone in this world desires expansion (vistara) - all want to expand. This is the common feeling and inherent tendency of every human being.

But as Baba points out, not all expansion is in accordance with yama and niyama. Certain types of expansion run contrary to the code of asteya. In that case, one will not be able to progress on the path of sadhana, nor be a moral citizen in society.


We then need to understand what type of expansion is proper, and what not.

Baba says that expansion in the psychic world is very good. There is no problem with this. Baba furthermore states that by proper expansion in the psychic world the aspirant will become one with Saguna Brahma.

Baba also states that expansion in the spiritual world is also of great value and it has no drawbacks. By the proper approach, through spiritual expansion the sadhaka will become one with Nirguna Brahma.

So in these two planes - psychic and spiritual - expansion will further one along the path of dharma -- sadhana.

The tricky aspect is if one chases after expansion in the physical sphere. That is when all the problems occur.


As Ananda Margiis - as sadhakas - we understand that we live in this world for the sake of adjustment only. This is not our permanent abode; this is not our eternal shelter; all the things of this world are transitory. There is no sense in collecting things which will not stay with us. This we all understand.

For that reason, we are (mostly) not allured nor enamoured with accumulating and collecting more and more mundane possessions or wealth. At least we should not be enticed in this direction.

Because we understand in our heart that we have come onto this earth to serve and please Parama Purusa and His creation. He is our Goal, not any mundane item like property, money, cars, women, gold, or prestige.

However, those without a higher goal in life will naturally try to satisfy their desire for expansion by chasing after physical pabulum. This leads to hoarding, greed, corruption, and so many other problems.

Tragically, now this is what most people are doing because capitalism is in vogue - wherein the material world is looked upon as everything, the be-all and end-all of life.

Baba says, "In capitalism the psychology of the acquisition of material wealth, be it land, money, metal or other property, strongly predominates. Such crude psychic urges and psychic pabula remain unchecked and unbridled in capitalism and turn into a hungry profit motive in the market system. As a result, traders, industrialists and business people suffer from the psychic disease of accumulating more and more wealth by any means, even to the point of depriving other human beings of their basic requirements...The inhuman exploitation causes the mass-level deprivation of millions of people. The curse of capitalism engulfs the whole of society. Thus capitalism is anti-human." (PNS-12)

This entire defective approach of goading one's inherent desire for expansion toward mundane things is against the code of asteya, as people are constantly desiring to own things that do not belong to them.

From top to bottom, it is a flawed approach to life and those who get stuck in this mode of living suffer from a severe psychic disease, and their future is not at all bright.

All this and more Baba describes in the about quote and in so many of His discourses. By this manner, such persons are going against the code of asteya and ruining their human existence.


To take the matter one step further, chasing after physical expansion leads to steya (stealing) in two ways.

Firstly, as described above, greedy people will always harbor the idea to grab more and more physical wealth. They will try and capture more money or land or whatever to the degree that they deprive others. This is one type of stealing.

The second type is that those who have been exploited up to the bone will then wander this earth in a penniless and hungry condition. In turn, they will resort to stealing in order to merely survive on this earth. They will steal for their next meal.

The first type of stealing - i.e. unbridled over-accumulation of physical wealth - is due to a misguided and greedy intellect. The individual is at fault.

The second type of stealing - i.e. theft out of want - is due to severe exploitation. In that case the society is at fault as those impoverished persons had no other course of action in order to stay alive. They were forced to steal in order to even eat.

Both of these conditions - both of these types of stealing - are not at all befitting of our human society and should be eliminated entirely.


There are two basic solutions to these types of steya (theft).

Firstly, we are to teach sadhana to each and every person and by this way they will get the idea that this human life is not meant for running after mundane things and physical wealth. Rather we are to live in proper adjustment in this world so that all can goad their minds toward psychic and spiritual pursuits.

By teaching sadhana then people will get the idea that in their personal lives they should seek psycho-spiritual expansion. That will eliminate steya in individual life.

If we merely tell people not to steal but fail to give them the practical approach of sadhana, then they will steal secretly. So that will not work.

The second aspect is to propagate the ideals of Prout and thereby make society healthy. Then people will not roam around in halfway starving condition wondering how they are going to get their next meal.

Only Prout guides people that expansion should get aimed toward the field of spirituality. With this idea as the banner of human life, then asteya will certainly be properly practiced in life and all will get right expansion. Everyone's sadhana will be better as that is what they cherish most in life, not a new swimming pool, Mercedes-Benz, or a large mansion.

Baba says, "PROUT is a socioeconomic philosophy to help take humanity from imperfection to perfection. To move towards the Supreme Entity is a continuous process for one and all. At the end of this process, you will become one with the Supreme Entity." (PNS-17)


By Baba's grace He has given us the right teachings in life so that the mind will be goad toward the benevolent Goal. In that case - unhindered by various afflictions - one will flow effortless forward on the path of sadhana.

Baba says, "The easiest way of practising asteya, as in the case of all other principles of Yama and Niyama, is auto-suggestion. If people, right from the childhood, remember these codes and remind themselves what is correct, they will not go astray when they grow up – even in the midst of temptations – and they will be able to maintain the high standard of thoughts and character." (GHC)



"Tumi eso, tumi eso a'ma'r ghare..."     - P.S. 3190


Baba, please grace me by coming in my abode. I am waiting constantly for You, ceaselessly, after lighting the lamp of hope in my heart.

Baba, You are always so gracious. By Your grace-compassion I receive You in my dreams. By Your grace, I get You there. And when I wake up I continue thinking of Your tales and talks. Baba, You are so gracious, Your love is painted on every pore of my mind and heart.

Baba, I always remember You; even if I try to forget You still I remember You. When I yearn for You strongly then in my heart I feel pain in that longing. It is then that the thought comes that I should forget You-- because by that way at least it will be peaceful. But it is impossible for me; I cannot forget you.

Baba, You always reside in the deep core of my heart. The whole universe is saturated with Your divine love. You shower Your causeless grace on everyone. Baba, please come in my mental abode; You are my everything...

Why Not Baba's Book

From: "Mohini Ghosh"
Subject: Why Not Baba's Book
Date: Fri, 17 Feb 2012 21:29:36 +0530



One of the groups has always glorified the words Baba spoke in Bengali and printed them properly whereas what Baba spoke in Hindi they left lying in the dust.

When Baba spoke in Bengali about points of samaj then they always made sure that got published in Baba's books such as Varna Vicitra and Shabda Cayanika and Prout in A Nutshell etc. But when Baba speaks in Hindi about other samajas and
their histories etc, then those discourses they manipulate stating that Ac. Raghunath is the author of those talks.

By having the book appear in Raghunath's name then people do not even know that this is Baba's book. And that is what is discussed herein.

I am reminding us all of what was witnessed by thousands of margiis who personally attended those DMC's during Baba's northern India tour in the first few months of 1984. And several thousand more margiis are there who did not attend but heard about all of this.

Here then in story format I am sharing the details how Baba toured in 1984 but unfortunately the many discourses given on that lengthy tour never got printed in His name. Please read below.


Baba made an historic education tour in 1984 when He held more than one dozen DMC's across northern India & the following is the story of that time.

When Baba did His grand tour and conducted so many DMC's in Hindi speaking areas in 1984, Baba directly gave important guidelines to all the samaj secretaries from various samajas which He visited. Means it was an education tour and wherever He went all along the way Baba did field walks at so many temples, churches, forts, and old buildings. This was part of His pre-planned tour that during field walks He would visit so many historical and archeological sites. And always local margiis accompanied Baba on these walks and got the blessed opportunity to hear Baba talk about these places and much more.

Sure enough the DMC discourses and general darshans of this same 1984 tour which Baba delivered got printed in Subhasita Samgraha parts 16-17 and Ananda Vacanamrtam part 22, respectively. This was given. One other important point in all of this is that Acarya Raghunathji was assigned the specific duty of taking notes of all Baba's talks during that 1984 tour.

So this type of program was going on during that historic tour because, after all, this was Baba's usual way. Not just on this tour but throughout His life wherever Baba lived and wherever He visited always He told all the histories, stories, tales, factual analysis and so many things about the surrounding area wherever He was. And these things Baba told to the local Margiis and attending Acaryas - whoever was present. When living in Jamalpur, when touring Berlin Sector, when touring the Philippines, indeed all the time this was happening. So naturally also then on His grand 1984 tour of Hindi speaking areas Baba gave countless talks about the history and archeology of that area.

And as I say on His tour Baba visited many archeological buildings that were hundreds and even thousands of years old. Baba spent time at places that had a rich history of deep archeological importance such as temples, tombs, mosques, forts, monuments, historical buildings, etc. And Baba revealed a huge, never-before-known history during His tour which was noted down.


But the tragedy is that all those charming tales and hidden facts which Baba graciously revealed, all those things never got printed in Baba's name. Never.

In contrast though, in the Prout books so many talks given on field walks related with Bengalistan have been added after 1990. So why did Bangalistan get the upper hand while all the talks from Baba's tour of Hindi speaking areas get completely neglected. Why didn't the Hindi area historical research and Baba's other direct guidelines, why didn't those get placed in book form in the name of Baba.

Because after all, on this long 1984 tour of 4 months penance, thousands and thousands of pages worth of Baba's valuable teaching was given. Yet somehow it was deliberately left off the shelf of Baba's library.


Here then is the missing link: the answer why all those talks of Baba never got printed in His name.

For that historic 1984 tour, Baba gave the duty to Ac Raghunathji to collect and manage the note-taking and publication of those talks. So Ac Raghunathji organised all the talks given by Baba during the tour. This he did from 1984 up to 1993 and in his own way Ac Raghunathji was trying to get the Publications Department to print these things.

But Sarvatmananda pushed back and delayed the work. Sarvatmanandaji did not cancel the project completely. He did not throw it into the river; he is more crafty and cunning than that. Instead, he added one of his patented devious twists to the situation. Sarvatmanandaji demanded that the book be published, BUT in the name of Ac Raghunathji-- not Baba.


So that was the nasty point. Reason being Dada Sarvatmanandaji wanted to undermine those things. Means he did not want to highlight anything other than Bengali culture so all Baba's talks about Hindi speaking areas, he wanted to push them down into the mud. And what better way to effectively do this than to take away Baba's name from those discourses and instead assign them to someone else-- like Raghunathji.

Because whatever words come from Sadguru Baba, those words are treated as divine. Nobody can compare with BABA. So by manipulating the situation and instead crediting Ac Raghunathji and not Baba for giving all those talks, that was one way of undermining Baba's words about those Hindi speaking samaj areas. And that is exactly what Dada Sarvatmanandji wanted to do. To crush the existence and push down the validity of Hindi speaking areas. And in fact he did like that.

Because the book of history did in fact get printed in Acarya Raghunathji's name and still today it remains like that. About this book more I will tell below.


First though, with regards to Acarya Raghunathji, all we can say is that his position was like one bootlicker that time. That was why he did not adequately oppose Sarvatmanandaji's fraudulent scheme. And in the end Ac Raghunathji actually thought that this was alright. Because after all the book was put in his name and that way he got the credit and respect for that. So that was Ac Raghunathji's way in all of this, and even when he was the organisational president still he did not come forward to correct this thing. That is the proof that he approved of the whole situation.



But truly speaking those are all Baba's direct talks. And anyone who is at all familiar with Baba's style of discourse will easily understand that all those words belong to our Revered Baba, and not to Ac Raghunathji.  So it is a terrible wrongdoing that the book was done in a different way. It got titled as 'P.R. Sarkar on History' and the author's name is there in bold print: Acarya Raghunath. That is the tragedy.

Because in this way, who can understand that this is actually Baba's book? Nobody. Because the title of the book itself makes it look like Ac Raghunathji is writing about Shrii Sarkar's ideas on history. When in actuality those are all Baba's discourses.

Altogether Sarvatmanandaji has created a big mess in Baba's scripture in order to prove Bengali superiority. And all along the present B group spokesman Kalyaneshvarananda was aware about the adulterations and distortions being done to Baba's sacred discourses yet all the while he kept mum-- and just allowed that injustice to pass before his eyes.


Now it is the duty of one and all to put forth the demand that all Baba's discourses should be published in His own name and be included as part of Ananda Marga scripture.



The discourses Baba gave during His 1984 never got printed in Baba's own books. Instead Baba's discourses got published under Ac. Raghunathji name in his book titled 'Shri P.R. Sarkar on History' by Ac. Raghunathji. This above email tells this wrongdoing, but here following B group spokesman exposes his own position. Since long he was aware about the distortion done to Baba's discourses but never did he do anything to correct the matter.

B group spokesman Dada Kalyaneshvarananda once wrote:

"'In His 1984 tour, he (Baba) spoke about different places and Raghunathjii noted it down and was later published [in Ac Raghunathjii's own history book] as "Shri P.R. Sarkar on History."


"A'lo eseche ghum bheungeche, phuler vane raun legeche..."   (P.S. 2253)


 With the arrival of effulgence, all drowsiness & sleepiness have been vanquished. In the flower garden, new growth has come. The buds of those flowers which were in hibernation have now all bloomed. And they have filled the flowers with nectar; it is overflowing.

 Each and everyone's heart is vibrated with the new color. Each and every movement in life is vibrated in His flow. The air, the water, the earth, and the sky-- everything is filled with His vibration and charm. The advent of the new dawn has come; now there will not be any more cries or laments due to the darkness. In everyone's language and expression there will no longer be any bitterness - rather it will be saturated with sweetness and love. Love will be the source of all inspiration.

 This entire transformation has all happened due to the causeless grace of Parama Purusa; He created this momentum and changed the whole vibration of this entire universe. He filled it with His own color. The new dawn has come and the drowsiness of staticity and dogma has disappeared. The sweetness and charm of spirituality has come...

Best and Worst

Baba says, "Human beings come into this world and attend to so many duties...It is the sense of duty that makes a person great. Of all the bonds, the bond of duty is the strongest and the bond of moha [blind attachment or infatuation] is the worst. Humans will have to break the bonds of moha and increase the bonds of duty." (NKS,'97 Edn, p.111)

Policy on Comments

Spam and unparliamentary language not to be used.

folders: Ananda Marga related articles on hundreds of niche issues


To receive postings of this blog, email us at:

Baba nam kevalam