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,


Who Can Follow Dadaji's "Great" Examples #2

From: Shantatma.93@add-ont-
Date: Wed, 30 Jan 2013 23:22
Subject: Who Can Follow Dadaji's "Great" Examples #2


~ Part 2 ~

(Note: This the second letter in this series. A link to the first letter has been appended below. - Eds)

"Dada Shivananda [a.k.a. Ac Samanvayananda Svt] left Baba and the AMPS organisation, and in a challenging display created his own separate organization, "Prema Marga". That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun."

"Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi's exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment - never."

"Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it."


When Guru was in jail then true Ananda Margiis bravely took a strong stand and faced a lot of trouble and suffering in various ways. We all have deep respect for them.

But what respect should one have for Dada Samanvayanandji when he betrayed Baba and left Him during that very crucial time when Baba was in jail. Then years and years after Baba was released, Dada Samanvayanandji painted his own black face with white oil paint and appeared before margiis around the mid of 1984 as a great saint, as if nobody knew about his hypocrisy and betrayal to Baba.

"In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years."

"Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as "guru" in his ashram. Time and again, Dadaji's friends like Aksarananda had pleaded with him to return, but to no avail."

"It was not until around 1984 or so, that Dada Samanvayananda showed up..."

"All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent - just enjoying the high life as a self-appointed guru."

"Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days."

When the good days of Ananda Marga came, Dadaji returned back because his fake guruship of Prema Marga was not as beneficial / enticing as posing as a great avadhuta in Ananda Marga and befooling margiis to enhance his prestige. Such was the extent of his hypocrisy.

Then after '90, Dadaji jumped into a very high post. Who will appreciate his hypocritical behavior. I don't think that any true margii and worker will appreciate Dadaji's manner.

As a brother we certainly love him, but he is not an example to follow.

In his later years, one ruling group made Dada Samanvayanandji their priest; and Dada Samanvayanandji moved all around the globe giving his sermons like the Pope of Rome. And he praised himself along with his so-called illustrious past. So he was shameless up to the very end. Never did he express an ounce of repentance for his betrayal and wrongdoing.



About hypocritical people Baba's guideline is very strong. Please read below.

Baba says "Hypocrites must not be tolerated." (1)

Baba says "Hypocrites are those who betray. Don't forgive till his nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society." (2)

"Sincerity is reflected in actions, not in words only. One who displays sincerity in words but not in actions is a hypocrite. You should not tolerate hypocrites." (3)

Everybody in this universe can forget Dada's back-stabbing to Marga Guru. But true margiis and Wt's cannot.

Not forgetting means, not following Dada Samanvayananda's negative example. No matter the circumstances one must stand with Guru and not drift away seeking glory elsewhere. Yet that is what Dadaji did. He left Baba and he left Ananda Marga.

As a brother we love him, yet as an acarya and disciple, his example is nothing but a black stain. None should fall into a similar demise. That is the learning we should take from his life on this earth: What not to do.


Here below Baba uses the analogy of a pitcher of water to delineate who is a proper disciple.

  "The worst category [of disciples] are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings."

   "The best category of disciples are like pitchers positioned right side up. When such pitchers are put in a tub of water, there is water both inside them and all around them; and even when they are removed from the tub, they remain full to the brim with water. These disciples carefully preserve in the jewel caskets of their hearts whatever they learn from their preceptor." (4)

So Baba is very specific. The lowest grade of disciples immediately forget all they have learned from the Preceptor the moment they are separated from the Preceptor. They are like the pitch that is upside-down in the tub. Once of of the tub - once away from the preceptor - they forget everything.

In contrast, the best disciples always remember Sadguru's teachings always. They are like an upright pitcher - filled to the brim with Guru's guidelines. Nothing gets lost - ever. Always they keep His teachings near and dear to them. Such a disciple can never think to run off in the hour of need and create their own ashram.

All should consider which category Dada Samanvayananda falls in.


In the general society, people's quality, qualifications and attributions are measured on the grounds of superficial measures, but we do not follow such an approach in Ananda Marga.

(a) In present-day Indian Politics, brutality and hypocrisy is the criteria for gaining a high post. In the past it was not like that. There was hypocrisy but now criminal behaviour is the top-most qualification. This is a dogma.

(b) In general religious Indian psychology, the saffron robe has a lot of meaning. It gives deep respect. There is a religious teaching that "Don't see the merit and demerit of the person who is wearing saffron dress. One must think that person is great. Whoever is using that dress is God's representative. Don't see their character and behaviour." But all Margis know that this is one dogma.

(c) In the general Indian society, age is also one of the factors. White hair, white beard, wrinkled skin is one qualification. Even if that person is a hypocrite. This is also dogma.

(d) And in general capitalist society, money is the criteria to measure someone. In town, if you ask "who is most important", the answer will be that person who is the richest. Money is the main qualification. And this is also dogma.


In Ananda Marga all these above characteristics have no value, as they are all superficial parameters that have nothing to do with the person's behaviour and conduct. It is on this standard - i.e. conduct - that every sadhaka should evalauate Dada Shivananda / Samanvayananda. Indeed, history itself will evaluate Dadaji in this way.

"Actions and not logic establish one’s superiority." (5)

"Conduct is the principal factor in dharma.” Be a sadácárii, a person of good conduct, and you will surely attain Paramátman." (6)

"Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal." (7)


Here is one highly objectionable point that is completely related with this topic. As we all know Baba has graciously given Ananda Sutram as the seed teaching of Ananda Marga philosophy. Those sutras are eternal truths that perfectly outline His divine teachings and ideology. They are extraordinary and wholly unique. They come directly from Cosmic Mind and they cannot be imitated by anyone else. For any true disciple it is unthinkable to write a book of sutras that would in any way parallel, challenge, or undermine Ananda Sutram.

Yet that is exactly what Dada Samanvayanandji has done. He wrote his own separate book of sutras - titled Ananda Shatakam - which is distinct from Sadguru's teaching.

And in his book - Ananda Shatakam - Samanvayanandji is proclaiming that if his sutras are followed then one will achieve liberation.

Ac. Samanvayanandji wrote in his book Ananda Shatakam on p.131 last para "Bhagavat....Paraman Padinca..."

Then Dadaji explained: "Those who not only read but follow the instruction noted herein (of Ananda Shatakam) with interest and care, they will surely overcome the delusion of this world and cross the stormy ocean of living in this world." (p.131, Ananda Shatakam)

Thus Dadaji guaranteed liberation by following his personal teaching. Such is his audacity: To guarantee liberation and write a text that challenges the authority of Ananda Sutram.


Actually, Dada Samanvayanandji's approach is nothing but an offshoot of Hindu dogma - the Hanuman Chalisa. The Hanuman Chalisa was written to impose and inject a fear complex into the general public. The aim was to force people to worship the god monkey, Hanuman.

To this end, the poet Tulsidaas wrote "Hanuman Chalisa'". The edict was made that by reciting the Hanuman Chalisa daily, one will attain liberation. And if anyone does not recite the Hanuman Chalisa they will suffer. If the dogmatic poet of the Hindu religion would not have injected the fear complex then surely nobody would have appreciated to worship the monkey.

Human psychology is that people like to believe or pray that some divine being in human form is their god - not some monkey. So it is the power of the fear complex of that poetry that misguided / forced Hindu people to chant every day the Hanuman chalisa hymn, means the monkey god eulogy.

Following is the stanza of that dogmatic monkey god hymm: 'Jo satbar...mahasukha hoi'. The meaning is that those who repeat those Hanuman Chalisas (eulogy of Hanuman monkey god) will get liberation and be free from all worldly problems, like money, matter, ghost etc.

So with fear Hindu dogmatic people are repeating this.

In the same way our Dada Samanvayanandji tried to impose his book Ananda Shatakam on margiis by creating a fear complex. It is obvious to all that Dada Samanvayananda did the same dogmatic technique as the dogmatic Hindu poet did.


Certainly, those living in India know very well about the monkey god Hanuman but for overseas readers let me please tell something more. The god Hanuman belongs to the ape family. He has a long tail and his face is like a monkey. It is not even a human being; Hanuman is one monkey. That is why one name of the monkey is Hanuman. And Chalisa' means eulogy. Every Hindu dogmatic person is well aware of these things but for the benefit of overseas margiis it is meaningful to explain the matter in full.

However, the main point is that this dogma of the monkey god is deeply rooted in all fundamental Hindus' mind. And every day they must repeat it minimum one time - especially when they feel fear of ghost. The dogma is that by repeating the monkey god name, ghosts will not come and monkey god worshippers will ultimately reach the goal of liberation and all desires will be fulfilled. And those who disrespect this will themselves burn in hell fire. Because of this dogmatic belief, Hindu people are afraid and they are repeating the Hanuman Chalisa with deep reverence.

So Dada Samanvayanandji unfortunately also suffered from the attachment to Hindu dogma. Clearly Dada carried this dogma on his head - otherwise what was the need for him to write his own separate book of sutras, that goes totally contrary. Dadaji imposed one falsehood that if any margii will believe,respects, and chants his sloka then surely they will get liberation, as if there is no need of astaunga yoga sadhana. Only his Ananda Shatakam will work as the divine ship to across the ocean of maya.

Such is the audacity of Samanvayananda Dada.


Here I close this letter with Baba's guideline: Ananda Marga acaryas must lead by their conduct. That alone is what qualifies them as an acarya. So those whose conduct is not good are not...

"Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas." (8)

"An ácárya or ácáryá should always instruct by his or her exemplary actions and words."  (9)

in Him,



1. Carycacarya
2. Caryacarya - 2, Society, #6
3. Ánanda Vacanámrtam Part 23, Silent Action
4. Ananda Marga Ideology and Way of Life -9, Tantra and Sádhaná
5. Caryacarya - 2, Sadhana, pt #15
6. Subhasita Samgraha - 21, Niiti and Dharma
7. Ananda Vanii #13
8. Ananda Vacanamrtam - 31, Conduct of An Acarya
9. Ananda Vacanamrtam - 31, Conduct of An Acarya

Which Pathy Is The Best #1

Date: 29 Jan 2013 21:36:39 -0000
From: "Surya Deva"
Subject:  Which Pathy Is The Best #1



~ Part 1 ~

As sadhakas, one of our chief duties is to keep ourselves healthy and disease-free. When one's physical well-being is compromised, it is difficult to manage spiritual practices, do dharma pracara, and serve society.

Here following is an overview of the various pathys. We should consider their strengths and drawbacks - pros and cons - and know which to select in a time of need.


The human personality is three-fold: Physical, psychic, and spiritual. We have to keep all realms in proper condition and well-maintained. However, there is an inherent challenge neatly outlined in this Sanskrit / Samskrta proverb:

"Sariram vya'dhi mandiram".

'Where there is a body, disease comes'.

In other words, the body is prone to disease. At any moment, diseases may manifest. In that case, it is our duty to cure that disease in a safe and healthy manner.


Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba's overarching guidelines about the field of medicine and health, as well as what form it should take in the future.


Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.

"Shat ma'ri bhavet vaedhyah. Sahasra ma'ri cikitsakah"  (Human Society - 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a "vaedyah", i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes "cikitsak", i.e. high-qualified doctor.

So Baba is referencing this satirical proverb where the chief qualification for becoming an expert doctor is how many patients they have killed with toxic medicines. The point being: Prescribing harsh medicines to a helpless patient often leads to catastrophe. Yet this is a common outcome in pathys that use harmful medicines.

Baba says, "The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (Human Society - 1, Various Occupations)


As stated above, in allopathic medicine, the selection of medicines often harms and sometimes leads to the death of the patient. Why does this happen? Because allopathic medicines are harsh and have poisonous side effects. In that case, administering medicines can bring about a grave scenario - even death. That is one aspect of allopathy that everyone should know.

Baba says, "The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?" (1)

In addition, allopathy does not cure the problem of the patient or eliminate the illness. Rather allopathic medicines merely keep the problem in check, in which case one must take that allopathic medicine for the course of their life. So that is another inherent weakness of allopathic medicine.

Thus allopathic treatment has at minimum four distinct flaws: (a) They use harmful medicines that can compromise your health and even kill the patient; (b) there is an inherent danger in giving medicine based on the germs and diseases present in the body; (c) the medicine prescribed does not cure the patient of their illness; and, finally, (d) if the ability or motivations of the doctor are questionable, the result will be disastrous.

Aside from these aforementioned glaring defects, allopathy, however, does have some strengths:
(a) Comprehensive diagnostic testing.

- Although it must be noted that often time allopathic diagnostic testing is quite invasive and has side-effects and drawbacks - such as with radiation, ct sance etc. It can also be very dangerous. Often times they over-diagnose as well. Yet, no matter how much diagnostic testing is done or not, allopaths do not address the root cause. So their treatment is basically useless. So the problem recurs again and again. For example, with an ulcer they do not address the root cause, so that ulcer will crop up again. Same is the case with hemorrhoids, fistula etc -

(b) Effective treatment of trauma.
(c) Solid surgical capabilities.

In a nutshell, that is the overview of allopathy.


Many mistakenly believe that ayurvedic medicines are not harmful. But that is just not true. Baba pointedly explains that the ayurvedic and unani system of medicines are based on the introduction of strong medicines. Administering such medicine can cause terrible harm.

Baba says, "In both systems [ayurvedic and unani system] crude medicine is applied." (2)

Baba says, "Ayurveda and hekemii [hakims]...use strong medicines and also poison as a medicine...In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death." (3)

So ayurveda lives in the shadows of allopathy as ayurvedic medicines also have harmful extremely harmful effects on the body.


Baba then reveals one very unique fact: That the entire foundation of ayurveda is outdated.

Baba says, "There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases." (4)

In His above teaching, Baba explains that the entire platform of ayurveda is based outdated parameters which do not taken into consideration the continued development of the human body and glandular system.


Surgery is of great value yet pure ayurveda does not include surgery.

Baba says, "In the pure ayurvedic system, there is no surgery." (5)

Thus, without surgery, ayurveda is unable to treat a vast array of cases including trauma, blunt trauma, serious medical emergencies, and other critical conditions.


Although ayurveda does employ strong medicines, some ayurvedic medicines can fully cure a patient of their disease. This is in stark contrast to allopathy where the medicine never fully cures the patient, which is why patients of allopathy will take that medicine so long as they remain alive.



The next pathy to be discuss in naturopathy. First Baba outlines the overall approach of naturopathy.

Baba says, "Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet." (6)

Then Baba describes the various techniques and methods used by naturopaths - like fasting.

"Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food." (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

   "Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen."
   "The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth."
   "Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine]." (8)


Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

"Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature." (9)


Here below Baba unveils the special way that medicine works - it facilitates the healing process in the body.

"People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body's own healing power. Medicine only helps to accelerate the activity and speed of the healing process." (10)

Here again, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.


"The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons." (11)

Baba says, "In homeopathy whose principle is "Samah samam shamayati" (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease." (12)

Baba says, "The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease or its symptoms. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient's symptoms." (13)

"Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them." (14)

"Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people." (15)

"Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment." (16)

   "The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor's chambers may be possible in a hospital."
   "In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient's disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment." (17)

in Him,
Surya Deva


1. Human Society - 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society - 1, Various Occupations
4. Human Society - 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society - 1, Various Occupations
7. Human Society - 1, Various Occupations
8. Shabda Cayanika - 5, Kulya to Kuvela (Discourse 34)
9. Human Society - 1, Various Occupations
10. Human Society - 1, Various Occupations
11. 8. Shabda Cayanika - 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society - 1
14. Shabda Caynika - 4, Kárpat́ika to Kála (Discourse 23)
15. 'Guidelines for Commencing Microvita Research'
16. Human Society -1, Various Occupations
17. Human Society - 1, Various Occupations

How An Ordinary Person Becomes An Intellectual Satan

Date: Mon 28 Jan 2013 22:47:31 -0000
From: "Liiladhar Deva"
Subject: How An Ordinary Person Becomes An Intellectual Satan



Here following is one critical teaching from Baba about how those who accrue knowledge, without the spirit of welfare, pollute their own mind and endanger the greater society.

"The endeavour to assimilate things in the spiritual world is harmless and blameless. And the attempt to assimilate something in the psychic world, if it is directed towards the welfare of humanity, is also harmless. Otherwise, it pollutes the minds of people and makes them intolerant: it leads to conflicts between dogmas and theories and degrades people to the level of animality."

"In the past, the world has witnessed many struggles between dogmas, which have caused much bloodshed; this was a regular occurrence in the Medieval Age. And in the present day also, we witness clashes between one theory and another, which cause no less bloodshed; rather the bloodshed is greater than before. The degree of intolerance has increased immeasurably. People have lost faith in their fellow human beings; one state has lost faith in other states. In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak."

"Now the question is: What is the motivation behind this? It is the tendency to assimilate ideas without the spirit of welfare – and, still more than this, the tendency to acquire the objects of material enjoyment in ever-increasing quantities."

"So whether in the material world or in the intellectual world, the predominant tendency that makes today's people, both individually and collectively, rush headlong without control, is the instinct of greed. The propensity of greed, if not controlled by rationality, or benevolent intellect, or spiritual practices, will lead to premature death. Nothing can save human beings from this. This instinct of greed has brought the present humanity to such a state that people no longer consider anything as sinful. Rather, they consider the “sin psychology” as a mental weakness, and the worst of sins are being glorified as the height of intellect, not only indirectly, but also openly." (Shivas Teachings – 1 (continued) (Discourse 10))



In His above teaching, Baba clearly warns us that when people gain knowledge goaded by self-interest and not the motive of welfare, then the outcome is extremely harmful. That is the main guideline which Baba has expressed above. Tragically, that is what we see happening in this modern era.

In result, this earth has become "poisonous", where people have lost faith in their fellow humans. The root cause is one: Assimilating ideas without the spirit of welfare, i.e. acquiring knowledge for a selfish agenda, devoid of concern for others.

In their persistent quest for expansion, people are gaining more and more knowledge. Yet when that knowledge is not fortified with a benevolent outlook and a welfare motive, it is misused. People are employing their brains and intellect for harming, cheating, and deceiving others. They engage in clashes over one theory and another which cause tremendous bloodshed. In result, this earth has become unlivable for the common person.

The chief cause: Acquiring knowledge devoid of any welfare motive, just for selfish ends.

Most are increasing their intellectual capacity so they can gain the upper hand to achieve their selfish agenda. With their insatiable hunger for acquisition, people are hoarding psychic and physical wealth. Out of greed, they are willing to harm and hurt innocent people. This leads to conflicts over various dogmas and theories. There is a blatant lack of concern for others - what to speak of those high ideals of selflessness and sacrifice. Those ideals are essentially absent.

For these reasons, people have literally lost their regard for their fellow human beings. They look upon others with suspicion, fear, ambivalence, hatred, jealousy, and skepticism. All trust is gone. That is the unfortunate trend of this modern era.

And again the chief cause is one: Acquiring knowledge devoid of welfare motive and using that for selfish endeavors.

Bear in mind, knowledge is very important. One should learn. When accompanied by a benevolent intention, that knowledge can be used to help others and do great things on this earth. Goaded by self-interest, that knowledge will only harm society. In that case, knowledge is dangerous. Those who thirst after knowledge for selfish reasons are deadly. That is the main problem on this globe nowadays - knowledge for selfish pursuits leads to conflicts between dogmas and theories in the form of war, exploitation, and the imposition of harmful doctrines. These poisons are engineered by demons who have a lot of knowledge but are extremely selfish and crooked. They are the cause of countless massacres, and much bloodshed and infighting.

Beware of intellectuals who acquire knowledge without any service mentality - they are very dangerous. That is Baba's explicit warning. We should be careful.

Liiladhar Deva

The section below demarcated by asterisks is an entirely different topic, completely unrelated to the above letter.
It stands on its own as a point of interest.

Common People, Who Through Their Sweat And Blood,

Provide Vitality To Human Society - We Can't Ignore

   "Social progress is not and can never be achieved by individual effort. Some people lend their brains, others their hands, and others their legs. If we consider things carefully, to say that the legs are inferior and that the brain is superior, or that the brain has no value – that intellectuals are always exploiters and manual labourers are all that count – are both equally dangerous ways of thinking. The most important point to consider is who has utilized his or her ability and to what extent. Hanuman [the mighty monkey, a devotee of Rama in the mythological epic the Rámáyańa] fetched huge boulders to build a bridge across the sea, while the squirrels collected small pebbles. Yet intrinsically both these actions have the same value. We have no right to question anybody's sincerity, nor can we scoff at it. We cannot give more appreciation to those who have not utilized their potentialities properly but have done more work than to those who have fully utilized their talents."

   "Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, creating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do research on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion. If we try to think of all of them, we will never finish. Is it possible to print everyone's obituaries in the newspaper? Is it possible to arrange commemoration services or to build shrines in memory of everybody? But in my opinion there is no use thinking about whether it is possible or not. Those who are magnanimous will openly recognize the greatness in the outstanding achievements of those who lived in the past, regardless of their intellect, education or rank. Those who through their sweat and blood provide vitality to human society do not need our approbation; but even so, why should we commit a social injustice by ignoring the work they have done, their karma sádhaná?" (Human Society - part 1, Social Justice)

Note: Baba's above teaching and guideline applies to all realms of life, including the struggle, growth, development, propagation, and establishment of our own Ananda Marga. There are countless nameless, faceless devotees who underwent tremendous hardship in order to propagate the ideals of Ananda Marga. They never came in the spotlight; their names were never in the newspaper; and their addresses may never be known; but, they sacrificed much for the great cause of dharma and universal well-being.

Here they are:

1. The widow whose only son or daughter became a wholetimer in Ananda Marga. In her old age, she suffered because no one was there to take care of her. Her progeny left to serve the greater humanity and due to a lack of governmental or other support, she could not get proper care. The latter years of that widow's life were filled with emotional challenges, loneliness, and physical hardship. To that widow, we pay our regards. Who can forget her sacrifice.

2. The mother whose children became LFT's to valiantly serve humanity. Instead of earning and bringing home funds for their laokik family, those idealistic youths sacrificed for the greater good of humanity. Yet their mother was faced with the prospect of "losing" her children - the very ones she raised. To see this unfold before her very eyes was painful and disheartening. No one can understand that woman's pain. Even then she held on - amidst the struggle and hardship. Who can forget her sacrifice.

3. Those sadhakas (male and female) who faced victimisation, humiliation, and torture by standing up to organised and non-organised religious and social dogmas like caste marriages, racial hatred, and women's rights etc. Who can forget their sacrifice.

4. The hundreds and thousands - wts and margiis alike - who were unjustly jailed by one tyrant trying to wipe out Ananda Marga. Such innocent sadhakas were arrested, put in isolation, and deprived of the basic necessities like proper food. Some were sentenced to grueling chores and work detail, while others were tortured outrightly. Their sacrifice cannot be forgotten. Who can forget their sacrifice.

5. Those sadhakas who held firm to Ananda Marga ideals in the face of huge backlash and oppression from the government, communists, local social pressure, and the various dogmatic religions. Through no fault of their own, they were sidelined, attacked, and rejected by the status quo. Yet these great sadhakas never bent - they maintained their ideological vision and standard. They sacrificed everything for Ananda Marga. We cannot ignore the work they have done - their karma sadhana. Who can forget their sacrifice.

6. Those brave Wts & Ananda Margiis who lost their lives in massacres and barbarous attacks by the communists. Their grand contributions for the cause of dharma will never be forgotten. Who can forget their sacrifice.

7. Those wives who shouldered more of the domestic responsibilities while their husbands were deeply involved in spreading the name of Ananda Marga and the glory of Lord Shrii Shrii Anandamurtiji. Their husbands were unable to properly attend to their domestic responsibilities. Those margii wives had to maintain the home without proper support from their spouse. Yet they carried on, endured the hardship, and managed well. Their determination and hard work continues to stand. Their sacrifice can never be forgotten.

8. Those children who grew up only with their mother because their father was involved in the callings of Ananda Marga dharma pracara and service projects. Due to a lack of paternal guidance and support, their emotional needs were not adequately fulfilled. Yet they tried as best they could - many becoming strong sadhakas and devotees of Marga Guru. We cannot overlook their hardships and how they continued to strive. Who can forget the sacrifice of those young children.

10. All those who faced opposition - whether they be educated or illiterate, rich or poor, or ordinary or not - we should recognise everyone's contribution. That is what Baba's teaching tells us. Because of their dedication to the aims, disciplines and tenets of Ananda Marga, they faced so much trouble and animosity, yet they remained firm and spread the teachings of Ananda Marga by their own conduct and sacrifice. No matter how unimportant they may be in the eyes of the public - they are honoured and regarded by sadhakas around the globe. Those brave souls have put forth unparalleled contributions to establish Ananda Marga. Who can forget their dharmic efforts - who can forget their sacrifice. We cannot.

11. Those Wts who left worldly attachments to spread Ananda Marga ideology and the gospel of neo-humanism. Such workers experienced tremendous hardship - a number were jailed and killed. They all faced difficulties, and in some cases life-threatening, problems. Yet they remained true to the dharmic ideals of Ananda Marga as given by Lord Shrii Shrii Anandamurti ji. Their efforts will live on and on in the hearts of sadhakas - all over. We cannot ignore the work they have done - their karma sadhana. Who can forget their sacrifice.

How can we forget the hardships, sacrifice, and tenacity of all those who endured struggle for the sake of propagating and establishing a great ideology. Forever they remain in our hearts and minds. Parama Pita Baba Kii - Jay!

Baba Story: Guru Mantra & Its Effect

Date: 27 Jan 2013 21:07:38
From: "Indrajit Rai"
Subject: Baba Story: Guru Mantra & Its Effect



In Ananda Marga, we are blessed to have a Sadguru and the story recounted in this letter about Guru mantra shows how He benevolently teaches and carefully guides us along the path of spirituality - enabling us to grow in the more subtle spheres of life.

Normal type of gurus do not do all of this. They may teach something valuable or not and then leave it at that - never making sure anyone learns the lesson.


But being the Sadguru, Baba's divine approach is far, far different. He lovingly teaches us, then creates the circumstances for us to put the teaching into practice. Even then it does not stop there. Because in the next phase, He watches carefully to see if we follow.

And finally, after seeing any weak link, He creates circumstantial pressure - through love, affection, and scolding - for complete redress. By that, we may fully incorporate His teaching into our being. This is Sadguru's divine and special way.

Before recounting the story, there is one more point to discuss.


In this grossly materialistic era, people mostly learn through sense perception - by having a visible, concrete example for their eyes to see and their hands to touch. Through physical presentations people learn. And that is what they tend to believe in as well. That becomes their living reality.

And even in Ananda Marga, this is true - to some or more degree.

No doubt ours is a spiritual approach, and by His grace sadhakas progress in their intuitional practices, yet at the same time Baba has always done various types of demonstrations to give us a hands-on look regarding the subtle, invisible ways of spirituality. Using various mantras and forces of tantra, Baba would (a) withdraw the life-force from the human body and then make the body come back to life, (b) have sadhakas grab His toe to see others' past lives, or (c) use His cane to reverse an otherwise incurable disease. All these demonstrations, Baba has done to show us that spiritual force is something real, not something imaginary.

Because without that, a very new margii might possibly think that spirituality is just something make-believe because they cannot see its true effect or physical manifestation. One or two very new people might get caught in this myth.

It is just like certain how illiterate Indian villagers refuse to send their children to school because there does not seem to be any practical benefit of going to school all day and getting an education-- since the child does not return home with anything tangible per se; whereas if their child does not go to school and instead stays home then that small boy or girl can collect a whole bundle of sticks during the course of the day. When comparing these two outcomes, the villager concludes that it is far more beneficial for the child to stay at home and collect sticks etc; because going to school does not yield any tangible fruit. This is the way the human mind works.

Similar is the case with spirituality. If people do not see any tangible, practical result in the external world from their mantra japa, then a very new perons might think it is useless or just a waste of time. That is why people are prone to follow avidya tantric gurus who say a mantra and magically make Rolex watches appear out of the thin air etc. Because they see some so-called practical result.

In His own manner, Baba would regularly put forth demonstrations and practical examples to show us that spirituality is the most subtle and powerful force in this universe.

And this below story works in this very direction - where Baba creates special circumstances to teach us the inner value and special force of practicing 2nd lesson. First, for some it may be helpful to review the actual meaning of Guru mantra.


By our Ista mantra we are 'lovingly calling' Parama Purusa and in the Guru mantra we remember that 'He is watching me'. These are the beautiful ways Baba has described these mantras.

So in our devotional life we are to practice these two mantras accordingly. In the repetition of our Ista mantra we are calling out to Parama Purusa in a deeply loving and personal way - requesting His close proximity. And by our Guru mantra we recall His ever-present gaze, helping to keep the spontaneity and presence of Guru in our daily actions & spiritual lives.

Thus Guru mantra does not mean the mantra Guru uses, but rather the term Guru means that this mantra is very significant and very important for the practitioner.


We all know that second lesson, Guru mantra, madhuvidya, and brahmacarya are all one and the same.

And in the beginning Baba's basic guideline was that Guru mantra should be taken before doing any work. That does not just mean taking second lesson before performing an initiation or before starting a long journey. Rather we are to do second lesson always - before each and every action. Before bathing, before going to work, before making any small or big decision, before sleep etc. Always.

So that means upon waking up one should repeat Guru mantra, then it should be repeated before attending to natural call, before washing your hands, before taking bath, before doing asanas, before eating food, before washing the dishes, before getting dressed, before answering the phone, before going on the bus, before your meeting, before going the the store, before buying anything, before exiting the store, before calling a friend, before preparing food, before reading an article - in all times and before all activities one must ideate and repeat their Guru mantra. By this way, sadakhas develop the right habit and feel His divine vibration before starting any work, big or small.

Some dogmatic communities think that one should only repeat their mantra when involved in pure work, but that it should not be repeated while on the toilet (commode), or when picking up garbage etc. But in Ananda Marga, we do not adhere to such distinctions. One's mantra should be used in all circumstances, whether the work be "pure" or "degraded".

So in Ananda Marga, we repeat our mantra before each and every activity. A new margii may feel that it is just something ritualistic and not very meaningful. With practice, however, they will learn.

Some of our acaryas feel that already their lives are "fully dedicated for Baba" then in that case what is the need to practice all the lessons. They were thinking that, 'Already my life is holy' etc. Such was the misunderstanding of a few dadas.

Baba wants to teach us that we are always to keep the mind absorbed in spiritual ideation, and that second lesson is one of the best ways to do this. And by so doing, all kinds of negative microvita get destroyed and we will be protected. That is also one of the benefits. And that is what the below story also highlights.



It was the general style that Baba would go to the hall to carry out reporting. This happened for years and years; and then in the latter era, around 1989-90, Baba would call people to His room for conducting reporting. All along it was understood that it was Baba's distinct rule that one must do second lesson when entering His room, or wherever He was holding reporting.

Thereafter, one may do sastuanga pranam if there is space or one may just remain standing in the back of the room - all depending on the situation. But regardless, everyone had to internally say their Guru mantra when entering Baba's room.

On many occasions during various reporting sessions or even general darshan,  Baba would lovingly point out how a particulat person did not repeat their Guru mantra upon entering. Baba would explicitly state their name(s), and make them stand in front of everyone. The goal in all of this was make people habitiuated to using their Guru mantra consistently before doing any work - physical or psychic.

From time to time, Baba furthermore told that if anyone did not repeat Guru mantra then they would have to face the consequences.

How far everyone was worried about facing the consequences or not is another matter, but it was everyone's long-standing habit to repeat their Guru mantra when entering Baba's room or place of reporting. This was especially the case with PA Dada and the various central workers who were regularly around Baba. It became part of their life to automatically repeat their second lesson when walking into Baba's room or any other place where Baba was.


Then one day, Baba called several Dadas for reporting in His room, and one of the Dadas in that group was usually posted in a far away place. He was a senior Dada no doubt, but since this Dada was not usually around Baba, it was not his habit nor was he consciously aware about the long-standing rule to repeat Guru mantra before entering Baba's room, or whereveer Baba was conducting reporting.

So when reporting was called, then all the regular Dadas, naturally or out of fear, repeated their Guru mantra upon entering, but this other Dada just walked into the room without taking second lesson.

Immediately that Dada fell on the ground and was half-dead. No one could revive him. He was just lying there lifelessly on the floor of Baba's room, near the entryway.

With His sattviika krodha or sentient anger (see note 1), Baba immediately became furious with the all the Dadas present for not reminding and warning this other Dada about the dangers of not repeating Guru mantra when entering His room. Baba scolded them again and again for being remiss in reminding him. Because now this Dada was basically dead on the floor. This drama continued for several minutes and all the Dadas stood there silently - accepting Baba's rebuke.

Finally Baba lovingly said, 'What shall I do - shall I save him?'.

Then all the Dadas replied, 'Yes, yes, Baba, please save him'.

Then in His divine liila, in a playful manner, Baba then countered: 'But do you not understand that this boy committed a crime by not repeating Guru mantra before entering the room. Should he not get punishment for this?'

The room once again became quiet.

Then Baba said, 'Now who is advocating that he should be saved'.

No one replied; none of the Dadas came came forward. The room was silent.

(Those Dadas were thinking that Baba wanted this Dada to be punished; so they kept silent thinking that they were complying with Baba's wish.)

Then, with His magical charm, while smiling at everyone, Baba again turned the tables, 'You are all worthless! Someone is suffering terribly and lying on the floor nearly dead and you do not think that he should be saved. Have you no compassion! Have you no shame! You are all worthless human beings.'

Then quickly the Dadas all spoke up and begged Baba again and again to please save their fellow Dada. They understood Baba's dramatic and loving manner.

And accordingly Baba was gracious and that Dada was saved - he was granted life and became completely normal once again.


This was Baba's special way of teaching everyone that second lesson is something very practical and very powerful and that it should be incorporated into our life - before we undertake any action. This is the very clear-cut lesson Baba was giving through this above scene. And everyone present understood and never forgot it. Because Baba was showing us that second lesson counteracts all kinds of avidya shakti and negative microvita.

So none should become lazy or remiss in any of their spiritual duties and just think that our practices are part of the world of make believe etc. None should fall into such a chasm.

Rather we are to always remember that Guru's grace is everything and by taking second lesson we are automatically remembering Him and getting His grace. And by that way, we are protected from so many negative forces. Because, our Ananda Marga siddha mantras are the most potent force in the universe as they are empowered by Gurushakti - Guru's infinite grace.

So from the above story we should always remember to repeat our Guru mantra - before each and every thought and before each and every actions-- no matter how big or small. Always we should repeat our second lesson mantra.


By second lesson, by repeating Guru mantra, we remember our Goal and enter the abode of Brahma. That is Baba's special guideline.

"One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa'dhana' in this way enter the abode of Brahma." (1)

"When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord." (2)

"All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas." (3)

"“Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma." (4)

"Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere." (5)

"In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid." (6)

"You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature." (7)

"Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi." (8)

"If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties." (9)

   "Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”...Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind."
   "Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”" (10)


By Baba's grace through the regular and proper use of Guru mantra our mind will always be in a positive flow - ensconced in His bliss. In that case, no harm can come to us.

Baba says, "[Some] think, 'I have nothing of my own. Everything is gone. I am undone.' Such a negative outlook can only be cured with the constant auto-suggestion, 'Parama Purus'a is mine,' which in the language of Tantra is called guru mantra." (11)

Baba says, "You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru experiences an unbroken flow of bliss in one’s mind." (12)

Sastaunga Pranam to Baba,


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba - Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.


1. Ananda Marga Ideology and Way of Life - 10
2. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
3. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
4. Ananda Vacanamrtam - 1, The Glory of Pranava
5. Ananda Vacanamrtam - 14, What is Yoga
6. Yoga Psychology, Are Ghosts Hallucinations
7. Caryacarya - 1, Commencing A Journey
8. Ananda Vacanamrtam - 30
9. Ananda Marga Ideology & Way of Life - 11
10. Ananda Vacanamrtam - 12, Puńya All Twenty-Four Hour
11. Ananda Marga Philosophy in a Nutshell - 8
12. Ananda Vacnamrtam - 7, 'An Exemplary Life'

One Must Not Incur Debt

From: ramakrishna@geo-tech.....
Subject: One Must Not Incur Debt
Date: Fri, 25 Jan 2013 21:06:27



With finances a key issue nowadays, this below Baba story is very relevant.

Capitalist exploitation has reached such a height that they not only dictate what is sold but also how people purchase. Their concept of consumerism has reached deep into the human psyche. This entire letter contains real life scenarios, personal experiences, and one grand Baba story for how to escape the capitalist strategy of pushing everyone into debt.


A while back, one sincere margii family was short of the needed amount in order to purchase a large and expensive item for the home. Unsure what to do, the margii consulted with one Acarya as to how to proceed. As he was sincere and hoping to become tattvika in the near future so the margii did not want to disobey - rather he abided by Baba's guideline to seek the permission of an acarya before taking a loan or going into debt.

And when he asked, then straight away Acaryaji turned down the margii's request - stating that it is not good to take loan unnecessarily on this point because this is not Baba's system nor our way in Ananda Marga. Because in Prout Baba gives open permission for people to go into debt only on the point of constructive industrial production. In contrast, on superficial business affairs or on personal luxury items, best is to avoid taking a loan. That is Baba's teaching.

In response, the margii replied with a second proposal: I will not borrow money from any bank or outside institution but perhaps one of our Ananda Marga jagrtis or Ananda Marga cooperatives has the needed capital in which case they can transfer some money to me, temporarily. But this too was denied.

Like this the discussion was going on back and forth in a gentile manner and it culminated with Acaryaji recounting his own personal experiences watching Baba and by telling the ensuing Baba story on this very point of taking loan.

And by hearing these experiences and stories everyone got the pathway as to how to solve the problem.


Acaryaji began: 'According to my understanding and Baba's teaching that I received in so many reporting sessions which I attended from 1975 to 1990. Taking a loan is completely prohibited, against the rules. Baba is very strict that if anybody is found guilty of taking loan, then the consequences are serious punishment'.

He continued, 'I do not know any occasion when Baba has appreciated someone going into debt. Or taking loan for any work: Relief, or building construction or jagrti, anything. And, if anybody took a loan then they were scared and they did not reveal anything about their loan / debt because of fear of punishment by Baba.'


Then he told that this following BABA story will shed more light on this matter. And he read to us the following as recounted by one Dada.

     "I received a lesson I will never forget. We were in Ranchi in 1969. It was then our camp headquarters. I was general secretary and attending a never -ending sessions trial in Midnapur, West Bengal, on the horrific murder of five of our monks (at Anandanagar, 5 March 1967) and a huge amount of money was being drained out of our treasury to pay the ongoing legal costs. Much would depend on the verdict of the court; we were fighting the case heart and soul.  Our funds were almost exhausted, but we were only halfway through the case. I was at my wit's end when an idea occurred to me. One of the mission's departments had deposited about ten thousand rupees in the central treasury. They had planned to buy a car to use for social service. Left with no other way out, I sent a special messenger to Ranchi and fetched that money. We heaved a sigh of relief as we escaped the crisis for the time being.

      The case came to a finish at last. The court sentenced eight of the culprits to life imprisonment and others to rigorous imprisonment for different terms. There was no denying it: the verdict vindicated dharma and demoralized those who had masterminded the heart-rending massacre at Anandanagar.

     A few days later the workers from that department began to urge me to repay their money. I was on the lookout for resources, but my efforts were taking a long time. Eventually Baba heard of the entire affair.

     When He came to know of it, He took exception to it. He came to the office that day and called all the central workers of the different departments. He demanded an explanation from me.   

Baba asked, 'Don't you know the policy of our mission about lending and borrowing?'.

     'Yes, Baba,' I said.

     'If that is so', Baba continued, 'why didn't you get permission from the president (that is, Baba Himself) before siphoning the money from one department to another?'.

     'We were in extreme need at the time. I felt we had no other option than taking this loan.  It was an emergency'.

     'You ought to have informed the president of that emergency. Moreover, you could have taken the permission of the departmental head before spending the money.'

     Baba's displeasure was extreme, and He scolded (see note 1) me severely for breaking the rules of financial propriety of the organization. My discomfiture was writ large on my face. I admitted my guilt and promised not to do it again in the future.

     Decades have passed and much water has passed under the bridge since then, yet even now I can visualize the unrelenting image of that strict administrator - our loving Baba. That scolding is etched into my memory. That lesson has made me stand firmly on my feet and I have never thought again of borrowing money though the mission has scraped through countless difficulties over the years. Want of money was - and is, and always will be - there, but the virtual ban on borrowing has never stalled my work. For that matter I have never had to compromise on principles. His grace has helped me through every time." (My Days with Baba)


After reading this dramatic story Acaryaji shared some further points.

'Under no conditions then is it justified to take a loan. In this above story one worker was facing an extraordinary situation those days in Ananda Nagar regarding the lawsuit against the communists about those murder charges. And the court case was going on-- money was needed to save the situation. So much urgency. Even then Baba strongly objected the action of taking loan and Baba scolded Dadaji.'

'Given the circumstances what can be more a critical situation for taking loan than this murder case? Yet you see how Baba disapproved. So I think that there should not be any doubt or confusion about Baba's teaching on this policy of incurring debt or taking loan etc.'

'If Baba would have allowed or appreciated taking loans then it would have created the biggest problem or hazard all around. Many Wt's who left would have gotten loans and then the major portion of that money they would have taken with them when they left the organisation. Then the new Dada who was posted to that place would have faced the serious problem of paying back the debt which was incurred by his predecessor Dada who left. So in Ananda Marga Baba did not allow any WT to take loan. This is not limited with Wt's alone. This the rule is for all.'

Hearing all this the margii got convinced in the core of his heart that he should never unnecessarily incur any loan or debt. And he understood that to make such purchases he should either increase his income or consciously live within his present financial means.


Here is a very short addendum to this topic where one Dada posed the following query to Baba.

Acaryaji, "Sometimes a really good man may fall into trouble and sincerely need help. In that case, what is to be done?"

Baba said, "Instead of lending him money, you should help him according to your capacity. Suppose he is asking for five thousand rupees. Tell him your attitude about lending money and let him know your financial condition. Then help him with an amount that's within your means. It may not be as much as he demands, but he will get consolation that you tried to share his difficulties." (My Days with Baba)

Below is a short review.

If someone is really in a terrible situation - such as their house burned down or became drastically flooded - and the government is not helping, then what is to be done? If one cannot take a loan then what is to be done.

At that point, those who are friends and well-wishers of the victim can offer financial contributions - not loans but gifts. That money is not to be paid back. The victim might be in need of and asking for thousands of dollars etc. Those offering that financial support must not give beyond their means. When offering their economic gift to the victim, explain your financial situation to the victim and he will understand and appreciate whatever amount you are able to offer.


Baba says, "Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged. To purchase, by incurring surely against the principle of aparigraha." (1)

   "It is often noticed that individuals incur debt because of their violating the principles of Yama and Niyama, especially due to their extravagance – and as a result, they approach the society for relief. In this connection I must point out that just as the society is duty-bound to give relief to individuals by combined efforts, so also it must have control over the conduct of individuals, over their practice of the principles of Yama and Niyama, and also over their expenditure. Not to consult anybody at the time of spending money but to ask for help from all when in debt, is not a good practice. Such a mentality cannot be encouraged.
   "To purchase, by incurring debt, serge where tweed will do, or gaberdine where serge will do, is surely against the principle of aparigraha. Similarly, people should take food which is nutritious but not rich. They have to give up the practice of feeding others with money taken on loan. That is why social control over the individual’s conduct and expenditure is indispensably necessary. Hence, all Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama and also to accept calmly directions of other Margis in this connection."
   "I am also giving one more advice in regard to aparigraha. If any Margis have to spend on anything in addition to the fixed expenditure (for example, expensive clothing, ornaments, articles of furniture, marriage, building, etc.), they should, before incurring such expenditure, obtain a clear order from their ácárya, unit secretary or district secretary, or any other person of responsible rank. Similarly, permission is to be obtained before taking loan from any businessman or money-lender. Where one’s own ácárya or any person of responsible rank is not easily available, consultation or rather permission is to be obtained from any other ácárya, táttvika or any right-thinking member of the Marga. Every member should follow this instruction strictly." (2)

"Arranging the feast by taking a loan or incurring a debt is prohibited." (3)

"For the celebration of this ceremony the arrangement of a social feast depends entirely on the desire and the financial position of the guardians concerned. Taking a loan or incurring a debt for this purpose is forbidden." (4)


Here below Baba exposed the modus operendi of moneylenders. This type of scenario can happen to anyone who takes a loan - theirs will be a miserabele fate.

"The exploitation by capitalists and landlords is accompanied by the exploitation by moneylenders. In the rural economy they lend money to the farmers and rural peasants, and are present in nearly every village and hamlet of West Bengal. Where the landlords are not physically present, their loyal agents are very active. The moneylenders have nothing to do with the land – they merely give loans to the poor farmers at high interest. Sometimes poor farmers cannot afford to procure farming implements, hence they are compelled to take loans from the moneylenders. If a moneylender gives one hundred rupees to a farmer, the farmer will have to repay two hundred rupees with interest, but the moneylender does not take back the loan in cash. Instead he realizes the amount in kind in the form of paddy, potatoes, etc., at cheap rates at the time of the harvest. The poor farmer, under the pressure of circumstances, has to accept this unwelcome system. He is a double loser – first, he has to pay more than double the amount of the original loan, and secondly, this amount is paid in kind at the rate of the harvest price of the crop, which is naturally very cheap. This whole process is conducted through agents, who also take their profit. Thus, the peasants and farmers of India are deprived of all their agricultural produce in four to five months of the year to repay the moneylenders, so for the remaining seven to eight months they have to approach the moneylenders again for fresh loans. At first they mortgage their implements, and then they are forced to part with their land. When the amount of the loans with compound interest increases to the point where the interest and the mortgage is equal to the price of their land, the moneylenders confiscate the land of the farmers. Consequently, the farmers get evicted from their land and move from village to village, living on the streets as beggars." (5)


Here Baba guides us that only businesses can take loans.

Baba says, "The science of economics teaches that the rolling of money should never be blocked by any sort of non-productive investment. Sometimes people misuse loans to construct an unnecessary building or a new showroom for their business, and thus prevent the possibility of reinvesting the capital and increasing their wealth. Economics teaches that loans taken for business investment should always be utilized for productive purposes, and should never be utilized in any unproductive venture. Foreign loans, for example, should never be invested in constructing large railway stations instead of railway lines." (6)


In this present era, it is critical to follow Baba on this matter of incurring loans. Failing that one will have neither financial stability nor mental peace.

at His lotus feet,


Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba - Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

1. Guide to Human Conduct, p.29
2. Guide to Human Conduct, How to Live in Society
3. Carycarya - 1
4. Carycarya - 1
5. Proutist Economics, Economic Exploitation of Bengal
6. Proutist Economics, Keep Money Rolling – Excerpt A

My Cousin Got Peculiar Samadhi

   Baba says, "By the way you should know that samádhi does not only occur as a result of a certain realization; other samádhis can occur on indriyas or the five fundamental factors. When the mind is focused on a particular object and becomes intensely concentrated it is called samádhi. According to spiritual science the samádhi attained when the entire mind is pin-pointed on Parama Puruśa is called prajiṋá samádhi."
   "When a sádhaka focuses his or her mind on the solid factor (solid is one of the five fundamental factors) and thinks “I am the earth” he or she attains kśitibhaetik samádhi, losing all practical intelligence in the process. Those who constantly think about rupees or dollars attain a kind of samádhi, too, for they become completely identified with their crude object of attraction. If such people incur heavy losses due to the collapse of their business or bank, they will die an instant death, for the pillars on which their life was built crumbled beneath them. So, once they lost their wealth, they lost their lives too." (Ananda Marga Philosophy in a Nutshell, Ekendriya – 7)

Note: Tragically, my own cousin experienced this type of negative samadhi. During the economic downturn in 2009, he became very worried about his finances. He had an inheritance of 20 million dollars and he thought he was going to lose it all. He experienced a very strange, deep, dark depression and feelings of hopelessness and helplessness.

Finally, his mind just stopped - and he sat there frozen - completely fixated on the prospect of losing all his money. He sat in a comatose state completely engrossed in thoughts about losing money - everything else in his mind vanished. It was just money, money, money. He skipped his food, ignored natural call, and sat in one spot all day long for almost 1 week. He did not die, but he came very close to death. When at last he emerged from this state, he was totaly unaware about what had happened. It was as if he had been in a vacuum.

Baba's warning is that mundane things like money or wealth should never be one's object of ideation. Worldly things are by definition transient. They slip away. And when that happens, people become shocked, even spellbound. This becomes very serious for those who were very attached with those objects. They will fall into a state of terrible misery, and perhaps even death. In state they will become yaksa microvita.

Best is to goad and point the mind to Parama Purusa.

Hiranmaya Kosa in Prabhata Samgiita

Date: 25 Jan 2013 11:03:26 -0000
From: "Divyacaksu"
Subject: Hiranmaya Kosa in Prabhata Samgiita // Prabhat Samgiita



"A'lor rathe a'sabe tumi a'j ja'nii nishcoy..." (PS #978)


Baba, I know that You will certainly come today riding the chariot of effulgence and You will remove all the darkness of ignorance and avidya maya from my mind and make me fearless.

Baba, day and night, I waited for You with a garland in hand. Time passed like this. At last, on this night, all my doubts have vanished; the auspicious hour has arrived. I see that You have come - You are here, O' my Dearmost.

Baba, in the resonance of Your tune [1] and the stage of the insurmountable effulgence of the hiranmaya loka [2], I have been ensconced in Your dhyana for ages, counting the prahara [3] and tithis [4] for Your arrival.

Baba, today You have come; I received Your causeless grace. O' my Lord, I surrender everything at Your lotus feet. Please accept me...

Notes For Prabhata Samgiita #978:

[1] Resonance of Your Tune: This is a metaphor. When the sadhaka's mind reachs hiranyamaya kosa and hears the omnkara sound, that is the "resonance of Your tune." That is what the sadhaka is experiencing in this song.

[2] Insurmountable Effulgence [Dyutite Durjay: because of its brilliant effulgence it is very difficult to go beyond]: In deep meditation, when the mind reaches up to the hiranmaya kosa, then one sees only a golden effulgence. In that state, the sadhaka becomes one with Cosmic Mind, i.e. mukti. Beyond that is satya loka where Nirguna Brahma resides. When one reaches satya loka, that is salvation, moksa. Because of its unimaginable and exquisite effulgence, the hiranmaya kosa is insurmountable. In that state one can get mukti, but not moksa. That is what has been described in this Prabhata Samgiita.

The hiranmaya kos'a is the subtlest layer of mind, and Nirguna Brahma resides beyond the hiranmaya kos'a. So when the mind is below satyaloka, the sadhaka does not realise Nirguna Brahma. They do not attain salvation. To realise Him, the mind must go beyond the hiranmaya kos'a. Thus, only when the mind reaches beyond the hiranmaya kos'a can one merge into Parama Purusa. Hence, the hiranymaya kos'a is the final gateway for reaching up to Him. And the colour of the hiranmaya kos'a is golden and there one hears the omnkara sound. Beyond that state, in satya loka, there is no sound and there is no colour. The sadhaka merges in the bliss of expressionless Nirguna Brahma. That is salvation, or moksa.

To cross that golden effulgence of the hiranmaya kosa, His grace is needed. Without His grace, it is not possible to get moksa. In the above song, the sadhaka has been basking in the effulgence of the hiranmaya kosa, waiting for Parama Purusa to shower His grace and lead him across - i.e. grant Him salvation.

   Baba says, "The subtlest expression of mind is in the hirańmaya kośa, which is the first expression of mahattattva. Establishment in this kośa in a universal manner is Savikalpa samádhi. When after emerging from the Samśkara, the hirańyamaya merges in attributeless Brahma, then this is called nirvikalpa samádhi."
   "Those who have attained the kámamaya kośa will say that it is not proper to steal since, if we steal, others may also steal from us. This is the trend of thought of the materialists. Their thinking is distorted with selfishness. One should not steal for the sake of keeping the mind pure. That is the correct approach."
   "The paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of yama and niyama [and the various lessons of sadhana]. The annamaya kośa is perfected through asanas (physical postures). Yama and niyama sádhana perfect the kámamaya kośa. The manomaya Kośa is perfected through pránáyáma. Through pratyáhára the atimánasa kośa is perfected. The vijinánmaya kośa is perfected through dhárańá and the hirańmaya kośa through dhyána. Only dhyána samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the paincakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the paincakośa is not Dharma, but sectism." (Subhasita Samgraha - 1, Invocation of the Supreme)

Baba says, "The loka above this where the hiran'maya kos'a (subtle causal mind) is established is what we call devarloka (satya loka). When sa'dhakas merge their petty I-feeling from the realm of the devarloka (where this I-feeling is not very much evident) -- into the bearing of the Great, they establish themselves fully in Sagun'a Brahma (Qualified Consciousness -- the collectivity of Parama'tman, Macrocosm and Microcosm). In this loka, if the whole of the I-feeling (asmita) ia shattered and merged in Purus'a, the unit attains total identification with Nirgun'a Brahma (Unqualified or Objectless Consciousness). This loka is the satyaloka -- this indeed is the Brahmaloka. The one who is established in this loka is alone the Brahman'a (Bra'hmin')." (Subhasita Samgraha - 4)

Baba says, "Hiranmaya Kos'a: In this kos'a the body even the knowledge of 'I' is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the a'tman.  In fact feeling of 'I' is reflective in this kos'a only because of its close proximity to the vijinanamaya kos'a. Here sattva is dominant, rajah is less and tamah is least."

Hiranmaye pare kose, Virajam Brahma niskalam (Vedas)

"This kos'a is derived from the Tapah or Hiranmaya loka; its name means 'made of gold' and hence it is as pure and beautiful as gold.  The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos'a because kos'as are limited while satya is unlimited and imperishable.  Satya loka cannot therefore be part of any limited and perishable body formed of five kos'as.  In Satya loka the a'tman alone exists; only due to the influence of Prakrti five kos'as or realms come into existence." (SS-5)

[3] Prahara: A measurement of time equal to 3 hours.

[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.

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