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Baba Story About Divyeshvarananda

Date: 05 Apr 2012 23:02:31 -0000
From: "Hariish Dev"
Subject: Baba Story About Divyeshvarananda



Below is a Baba story told to me by Dada Divyeshvarananda after one of our weekly dharmacakras while he was posted here in Udaipur, Rajasthan in 1970. The story is about one young margii, Shyam, who does not believe that samskara theory is real and the story depicts the dramatic way in which Baba convinces him of this truth.

So this following account shows how Baba taught that young margii Shyam the veracity of samskara theory.

Note: Although Divyeshvaranandaji told this story, the following is recounted in the first person, in which case 'I' refers to the young margii who is skeptical about our AM samskara theory.


One time I (Shyam) was blessed to go on a fieldwalk with Baba while He was in Ranchi. On this particular occasion, we were doing fieldwalk in one remote forested, jungle area - outside the city limits. While on our walk, far off in the distance we could all see a village farmer moving along a footpath.

At some point, Baba looked at us - i.e. the small entourage that had been fortunate to join Him that day - and then Baba asked me to walk way off towards a far distant tree that was along the pathway where the farmer had been walking.

Immediately I heeded Baba's instruction and walked the few hundred yards over to the tree. I looked around and noticed that around the tree the ground was extremely hard due to summer's heat, but that underneath the tree itself there was a small puddle.

I then marched back towards Baba, and, upon His request, I reported to Him what I had seen.

Then Baba looked at me and asked, 'Did you see anything in the puddle itself?'.

As I hadn't taken notice of this, I immediately headed back towards that distant puddle underneath the tree, and, once there, I noticed that there were seven large black ants floating in that puddle. They were those big type of black ants with large heads that are connected to their body by one thin, spindly, thread. But now those ants were just floating lifelessly in that shaded puddle beneath the tree.

Once again I returned back to where Baba was and upon His request I told him about the seven ants I had seen under the tree.

Baba responded, 'Very good'. And then He proceeded to tell one special story.


Baba told that long, long ago there was a famine going on in northern Bihar in Sasharam district. And in that district there was a joint family comprised of many cousins who were living together on their paternal property. One of the cousins lived on that land with his elderly mother. His father had already died so it was just he and his widowed mother. But the deceased father had 3 or 4 brothers who also had children and those children were the cousins of that boy.

During that famine, a land dispute arouse amongst all the cousins. Or rather in their greed, the many cousins became jealous of the fact the young boy whose father had died would inherit his father's entire share of the property. So those nefarious cousins decided that if they were to kill the lone cousin whose father had died, then they would all inherit a greater parcel of land. In their devious way, they began thinking and plotting in this way.

And, by and by, with their evil intentions, those cousins decided to execute their plan.

So one night, when no one was around, those 7 sinister cousins cornered that lone boy, i.e. their other cousin whose father had died, and they ruthlessly twisted his neck and snapped the spinal column. Then in the dark of that very night, they took the boy's lifeless body onto one bridge. And in the lonely silence of that night they tied stones and rocks around the boy's feet, legs, waist, shoulders, and head, and they hurled the dead boy off the bridge and his lifeless body plunged in large river down below. Because all the rocks were tied around the dead boy, his body remained down in the depths of the river, and did not rise or float to the top.

Not a soul was witness to the dastardly crime that had taken place. The boy was missing and no one knew why. Neither the police could solve the mystery, nor the local magistrate, nor any village authority - not anyone. It was totally unknown what had taken place. It was a total mystery why the young boy had disappeared.

The widow was mourning the loss of her young son and indeed everyone in the village was distraught about the disappearance of the boy. To hide and disguise themselves, the sinister cousins also feigned sorrow and they sheepishly looked here and there 'in hopes of' finding their lost cousin. This was the way the scene unfolded. And in the end, no one in the village or district could figure out what really took place. As the drowned boy's body was submerged in the depths of the large river.

Hence, those seven sinister cousins were quite pleased with what they had done and they were feeling quite proud and victorious that no one had been able to solve the mystery. In that case, in the due course, they got their wish and they were all able to inherit a greater parcel of land. And those seven cousins foolishly believed that they were totally free and that there was no way they could ever be caught for the heinous crime they had committed-- as no worldly authority had any idea about the murder that had transpired.

Indeed the lives of those seven sinister cousins passed, and no charges were ever brought up against them. In fact, they all lived long lives and eventually died due to old age.


Then Baba began to furthermore explain that although no police detective or village authority could solve the crime. And although there were no witnesses to the injustice that had taken place, even then Parama Purusa and parama prakrti were fully aware of all that had transpired. And through His samskara theory, parama prakrti was ready to deliver justice.

Baba went on to explain that the seven black ants that had drowned in the puddle were in fact those seven sinister cousins who had murdered and drowned that boy on that dark night. Baba told that because of their heinous act they had been reborn as black ants. And Baba also foretold that those sinister cousins would pass through the tortures of millions of animal lives as various insects and bugs etc. And in this life they were just starting that bleak journey as black ants. And on this very afternoon, as black ants they were walking on the forest floor beneath one tree - they were moving delicately with their big, heavy heads and spindly bodies. When all of a sudden, one village farmer innocently walked by while embarking on his daily work. The farmer felt nature calling, and in the heat of the sun that village farmer proceeded to pass urine under that very tree where the ants were walking. And in that isolated, forested spot, that innocent village farmer made one big puddle under the tree and on that fateful afternoon those seven black ants drowned in that urine. The seven black ants were those seven sinister cousins and the village farmer who urinated was the boy whom those sinister cousins had murdered and drowned all those ages ago.

This is the way that parama prakrti and samskara theory works - all told by Baba.

Baba continued to describe how the village farmer had not incurred any sin for what he did. Because he was merely abiding by the laws of nature and there was not an ounce of malice in his mind. In fact, he was totally unaware that seven black ants had drowned in his urine. And Baba told that the village farmer will progress along the path of pratisaincara and will get a more developed human life in his next birth and be involved in spiritual practices. In stark contrast, those seven black ants will have to undergo all the pains and struggles of animal live for countless more incarnations. That was
parama prakrti's way of administering justice to those seven sinister cousins who plotted and killed their young cousin.

At that point Baba told, 'So you see if anyone does anything in this universe then they have to face the consequences. So everyone should be very careful not to do any misdeeds and even the good deeds one does one should offer to Parama Purusa. After all whether one is bound by an iron chain of their misdeeds, or the golden chain of their virtuous acts, still a chain is but a chain and a sadhaka should not be shackled by any such chain. Rather through sadhana and prescribing Brahmahood to all one's actions, one will become free of all samskaras and attain liberation.'

This was Baba's grand and colourful story about samskara theory and by that way I, the young margii who was on fieldwalk with Baba, became convinced about the reality of our AM samskara theory.

Note: Here concludes the first person account of this story as told by the young margii.


The only other point to tell is that the young margii named Shyam on the fieldwalk with Baba who was skeptical about samskara theory went on to become a Dada. And that Dada is me, Ac Divyeshvarananda Avt. I told the story in this way to make it more ineresting. From that day forward I understood in my heart that that samskara theory really works.

Such was the way that Dada Divyeshvarananda recounted the incident.


By Baba's entire story, we can understand that samskara theory works throughout this entire universe. Whether or not any mortal being is witness to a particular deed or misdeed, always, each and every time, Parama Prakrit is present to work the magic of her samskara theory. In that case, no one can hide or escape from their actions in this universe.

Baba says, "You are free to act, but you are bound to undergo the reaction. The moment you do an act you acquire the possibility of its reaction. Simultaneously with the performance of an act is being done, the seed for its reaction is also sown and its consequences have to be undergone. There is no escape from it. It is not within your right to get rid of it or to escape its fruits and consequences." (Subhasita Samgraha - 1, 'Yajina and Karmaphala')


By Baba's grace, He has given us all the key how to live in this world yet remain free from incurring any samskaras. By this way we are sure to attain eternal salvation, by His grace.

Baba says, "You must not run after any psychic weakness, you must not cherish any psychic weakness. You must not go on remembering the sweet memory of your past. Your only goal is the Parama Purus'a and your only motive is to satisfy the Parama Purus'a by your action. Don’t do anything bad, and offer the good reactions of good works to Parama Purus'a." (Ananda Vacanamrtam - 14, 'Action & Reaction')


Mahaprayan (Death) of Ac Divyeshvarananda Avt

Date: Thu 05 Apr 2012 21:33:28 -0000 (GMT)
From: Tanmay_Deva
Subject: Mahaprayan (Death) of Ac Divyeshvarananda Avt



It is much sadness that we share with you the mahaprayan (death) of our respected Dadajii, Ac Divyeshvarananda Avt. Dadaji's mahaprayan (death) occurred yesterday, 04 April in Bhopal, Madhya Pradesh. Ac Divyeshvaranandji was a senior and dedicated worker who was alwas to serve the Marga and Baba. His mahaprayan (death) is truly a loss to us all.

Dadaji had a long history of pulmonary and respiratory problems. He was recently admitted to the National Hospital (private) in Bhopal. But alas there was little the doctors could do as his lungs were unable to properly process oxygen.

In Dadaji's memory, under separate cover we are sending the story of when he was on fieldwalk with Baba. The name of the posting is: "Baba Story About Divyeshvarananda." Please watch for it in your in-box very soon.

It is our loss that Ac Divyeshvaranandji has encountered his mahaprayan (death). Acaryaji's presence on this earth will be greatly missed. May we all take solace in the fact that Ac Divyeshvaranandji was practicing sadhana regularly so surely he 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.

Re: News: How Boomerang Worked & Is Working In Ananda Marga

Date: Thu, 05 Apr 2012 08:52:44 -0000
From: Manomohan Deva
Subject: Re: News: How Boomerang Worked & Is Working In Ananda Marga



This is more in follow-up about the ongoing group clash in Ananda Marga since 1990 and what transgressions (sinful dealings) were done by certain leaders - namely Ac Sarvatmananda Avt.

As was expressed in prior letters, in those early days from 1990 - 1995 or so, all workers were rallying around Sarvatmananda Dada and in that short period so many dogmas and ills were invented. Then came the cycles of boomerangs: First with Sarvatmanandji, then with Nigamanandji, and soon with Rudranandji. For more about this read the first two letters on this thread.


The present group fight in our Marga is not an ideological fight. Here ideological means Baba's divine teachings, not any group agenda. This fight is all about their own selfish group interest. Here following the is the logic and reasoning in support of this fact.

Since 1990, so many injustices have been done related with ideology, yet none of these following points are ever raised by these group leaders - rather they are the perpetrators.


Here it should be understood that the original group leader is Sarvatmananda and it was under his rule and with his brain power that all such misdeeds and sinful activities were initially enacted.

1. Destruction of BP rights and imposition of the Fake BP Manual;
2. Expulsion used as a weapon;
3. Countless intentional scriptural distortions such as placing "Translated from the original Bengali" on the cover page of all AM books, even if those discourses were given in English or Hindi;
4. Elimination of the ACB system;
5. Curtailment of margii rights;
6. Creation of dogmatic pilgrimages in Ananda Nagar, Kolkata, & Jamalpur;
7. Issuing of Fake Ananda Vaniis;
8. Victimisation of countless innocent Ananda Margiis;
9. Bangalisation of AM teachings;
10. Ruination of Prabhat Samgiita by using filmy singers etc;
11. Not recognising Silent Action as a fundamental right;
12. Only translating Bengali portions of Baba's holy DMC discourses which were given by Baba in three languages;
13. Using shraddha mantra for Sadguru Baba and the imposition of dogmatic Mahaprayan;
14. Construction of dogmatic memorials to limit Baba to a particular land or place;
15. And so many more ideological wrongs.

Note: Please do write us if you wish more information on any of the above points, or read earlier letters on this thread.


Yet, no group ever raises any of these universal points related with AM teachings / ideology. They only raise their own selfish claims based on their personal agenda for post and power. They never try to correct or undo the above wrongs.

So all this infighting is nothing but a power fight. In that case why should margiis quarrel, give their resources and time, and do & die in such fight when it is all about selfishness and nothing else.

Regarding the above listed ideological points related with margii rights and scripture etc, neither EC, nor B, nor H support these purely ideological issues. Never do they ever raise these items - they only raise points of personal lust for post and power.

Then why should any sincere devotee sacrifice themselves for this cause of infighting and group agenda. There is no ideology on either side. That is Baba's teaching.

In addition to the quote about the two Buddhist groups noted in the original letter on this topic which you received. Kindly also see this below teaching:

Baba says, "About thirty-five years ago [in 1936], a war was going on between two countries, the citizens of which have the same religion (Buddhist). When the soldiers went to war, their mothers used to pray to Lord Buddha to save the lives of their respective sons. What will Lord Buddha do? Save this man or that man? Both have the same “Is't'a,” but both parties have totally forgotten their ideology. If they were established in the ideology, they would not have gone to war." (Supreme Expression)


With all due respect, when the mind is filled with emotion then rationality fades away. So when two people want to talk on substantial issues, they should not pre-judge anything. Keeping an open mind and using one's power of rationality is of utmost importance.


One other point of note: As Ananda Margiis we are neither Indian, nor American, nor Filipino, nor members of any other nationality or group. We are universalists. Our outlook should not be pro-Indian or pro-American  etc. Only we should see the world through the eyes of our neo-humanistic ideology.


Fighting for this or that groupist agenda is a silly idea - a waste of human life. Instead we are to rally around His divine teachings and uphold those universal and ideological mandates.

Baba says, "Fight for your Ideology. Be one with your Ideology. Live for your Ideology. Die for your Ideology." (Ananda Vanii #14)

So we should fight for ideology. But when two or more groups are just involved in their own selfish infighting and rush for power, and when no group is willing to stand up for any true ideological issue, and when some margiis are getting confused by groupist propaganda, then the main job at hand is to awaken others.

Manomohan Deva

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