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In Him,


Baba Story: That Dance



This entire email is composed of 2 parts:
(1) Prabhat Samgiita #2014;
(2) Posting: Baba Story: That Dance;


Note: Only those who do sadhana sincerely and have a devotional connection with Sadguru Baba can understand this story - otherwise, for others, this below story is...

As the Divine Father, Baba has come on this earth to give ultimate salvation by decreasing the distance between He and His children. He has come to create an intimate closeness with His devotees and encourage all to come even closer and still more close.

So despite being the Parama Purusa incarnate and the most Magnanimous One, Baba would always create a heart-felt link with His devotees which would automatically melt the gap between His supreme greatness and our ordinary selves.

And one of the wonderful ways He would accomplish this was by using humour and tender expressions with His devotees. By making everyone laugh and smile, then sadhakas would immediately feel more relaxed and closer with Baba. This was the very sweet and gracious way in which He would communicate with His bhaktas.

Each and every margii has their own personal experience of closeness with Him and by that way they could feel His sweet touch; and, those who could not get this feeling could not remain. So every margii has their own experience and realisation.

Following then is but one of the many highly memorable occasions when Baba would make us all smile and laugh and thereby bring us closer to Him. Despite our faults and despite our limitations, through His immense warmth and love, and yes, by making us laugh, we would feel that whatever we may be in this world, certainly we are His and He is mine. That was one of the very special ways in which Baba would make us all feel close.

Here then is one of the scenes which I recall and others should also share their memories also.


At one particular DMC that I attended, the huge crowd of margiis and workers were anxiously awaiting Baba's divine arrival. The pandal was completely full and everyone present was involved in singing and dancing kiirtan. All were in a blissful flow and the devotional feeling was
mounting more and more as they expected Baba to come any moment.

Then suddenly one Dada started shouting and the kiirtan came to a distinct halt. Then another Dada began raising the slogan, "Parama Pita Baba Ki!", and everyone exclaimed "Jai". Again and again the slogan was raised: "Parama Pita Baba Ki-- Jai!"

The volume and vibration of the pandal was increasing and everyone knew that at any moment Baba would be coming. The slogan was raised one more time and then we could all see Baba entering onto the stage. Cries of "Baba, Baba" could be heard all around and still the slogan was going on,
"Parama Pita Baba Ki- Jai!!".

The whole pandal was charged and vibrated by His presence.

As Baba walked slowly across the stage surrounded by His entourage, He passed His cane to one Dada and majestically sat down on the dais. Quickly another Dada came forward to remove Baba's shoes.

As Baba moved onto the center point of the dais, one or two Dadas were involved in arranging the side pillows of His seat. Then, for a second time, Baba brought His hands together and gave His blessing across the entire Pandal.

Everyone was feeling waves of bliss as Baba looked in their direction. Then one Dada approached Baba with a mala and garlanded Baba and then did sastaung pranam. Everyone was completely focused on Baba-- watching His every gesture and move.

Baba then began giving some directions to a few Dadas who were by His side and then they took leave and went from the dais.

Baba then looked out across the sea of margiis and in a smiling manner He said, "How are you-- everything is alright?".

Then everyone present simultaneously replied, "Yes Baba!".

Baba looked to be in a very jolly mood and that heightened everyone's happiness and joy.

Then in successive order Baba graciously performed blessings for newly married margiis and then distributed prizes to various workers and margiis.


Immediately thereafter, per the system of DMC, there was a call for brothers kaoshikii. And Baba smiled and turned slightly towards His left and looked over in that direction.

One Dada could be heard saying, "Dhin dhin dhin, dhin dhin..." and on that count the brothers' kaoshikii dance began.

Actually those brothers had not been practicing kaoshikii recently. They already thought that they were the best dancers of kaoshikii - better than others - so there was no need to practice. This was the unfortunate outlook they had cultivated. They felt a sense of entitlement. With this attitude they started dancing.

Since it was the time of DMC there was a big crowd. And those brothers were dancing as if they were already perfect at kaoshikii etc. This was their inner feeling.

Baba was smiling towards those brothers who were dancing. After a minute or two, the call came "Halt!", and all the dancers immediately stopped, thinking they had done it flawlessly.

Normally, the sisters would then be signaled to start their kaoshikii. But on this particular occasion, Baba was smiling and still looking over towards those brothers who had just completed their dance. So everyone's focus was in that direction.

Then in a jolly manner and in a smiling way Baba very reassuringly spoke the following:

"You know the kaoshikii dance displayed by the boys was very good - (Baba was still smiling)

"--with the exception of a few points."

Then in a charming way Baba said:

"The teamwork was not so good; the angular bending was not so good; and, there was actually no rhythm."

Then in a jovial mood, Baba concluded:

"With the exception of these three points, it was very good."

Hearing Baba's dramatic delivery and humorous words, we all laughed - everyone laughed - and this laughter continued for several seconds. We were all charmed by His manner. Side by side, in a very benevolent way, those dancers got the message that they were not exempt from practicing. In their heart of hearts, they understood that they should refine their movements and dance with a sense of surrender - not ego. This was the great benefit they received, by His grace.

By this way, by Baba's humorous response, all felt loved and cared for, and everyone understood in the depths of their heart that, "I are His child and regardless of how my performance is, always He loves me and finds a way to help me progress." We all felt very close to Baba.


There are a few things we can all understand from this.

1) Baba was giving the encouragement that no one should feel dejected by their performance and that He recognises the sincerity of their effort and gives everyone His love and affection.

2) Baba wanted that everyone present - whether they were dancing or not - should improve the standard of their kaoshikii.

3) If Baba would have just appreciated the performance and not pointed out the defect in their dance, then no one would have been aware of their mistake and by that way those dancing and those watching would continue their poor way of dancing in the future.

4) If Baba had only scolded these new margiis then they might think that doing kaoshikii was beyond their reach and they also would not feel close to Him.

5) But by Baba's special way, He appreciated their effort and guided them for their improvement.


Really in that moment everyone felt loved, cared for, and close to Baba. Such was the effect of His radiant Presence and special words.

Thereafter, the DMC program took its course and the sisters danced kaoshikii and the brothers tandava and after that Baba announced, "The subject of today's discourse...".

And always we will remember that in spite of how poor the kaoshikii dance was, Baba found a way to appreciate their effort and everyone laughed and felt close. So Baba has a unique way of making the entire atmosphere blissful.


Baba is not only Guru but He is our Father and in His each and every expression He is very close and sweet. How can we forget those moments. And to this very day, whenever I close my eyes then I remember that special time and I feel His close proximity. And that gives me the energy to move

By Baba's sweet grace we will all realise the height of human glory and live life divine and reach up to Him.

Baba says, "Do not forget your life; do not forget the path; the path is very noble, very beautiful, and it is for you to know that, it is for you to realize that, so do it from today. Do not leave it for tomorrow, tomorrow may not come for you. Who knows? The sun may not rise for you tomorrow. No one can say who is going to live from today till tomorrow. It is up to Him to decide. So as long as we are here today, let us try to take [advantage] of this opportunity and do sa'dhana' and follow dharma; thereby you will know Him, [you will complete] the beautiful journey of knowing Him. So let us know Him today. In this way we will be able to provide paths for human beings to come. Animals also are marching ahead to know that Supreme Entity. So it is our duty to make the way, to pave the way, in order for everyone to come on this path. Realize Him. Realize that Supreme Being within you. This is your dharma, this is your path; and let this path be yours, and victory will surely be yours." (1)

Sastaunga Pranam to Baba,

1. Ananda Vacanamrtam - 31


***************** Prabhat Samgiita #2014

"Bha'lo besechile keno bolo..."  (PS 2014)


O' Parama Purusa, You have graced me and brought me in Your close proximity and showered me in Your divine love. So it is Your liila that now I have deep longing for You yet You are not coming close. O' my Lord, please tell me why You loved me. What was the use, if today You do not allow me to hold You. Internally You are not moved or touched by my tears. You remain impassioned and distant.

O' Divine Entity, I have decorated my humble abode exclusively for You. By Your grace I am trying to follow 16 Points and Your many do's and don'ts to prepare my mind for Your divine arrival. I have forgotten who is close and who is distant; in my heart there is no differentiation from one human being to another. Everyone is mine. O' my Lord, after crying profusely for You, I became miserable, and in this way my whole night passed in Your longing. Because You did not come.

O' Parama Purusa, O' Baba, in the end the flowers dried up and withered away. And all my tears just dried up in the air. The pain and suffering of my longing floated away in the sky and ultimately got lost in the oblivion. 

Baba, I am crying in Your longing but You are not coming. Then why are You attracting me and why have You bound me in Your divine love. Baba, my heart and mind have become so restless - yet You are not coming close. Why are You doing like this. Baba, please grace me and come close...

End Note: This is a deeply devotional song where the sadhaka is blessed with intense love for the Lord. It is only with the deep feeling of longing that the mind rushes towards Parama Purusa. Without that sense of 'longing' in the heart then one cannot get Parama Purusa. So in order to move ahead on the spiritual path, one must long to attain Him. Indeed this yearning to have Him is one essential factor in getting His closeness. So in this song, by Baba's grace, the devotee has a deep sense of longing in his heart. And by that way the sadhaka becomes more and more close until finally merging in Him. Altogether, it is similar to how one baby starts crying and wants to be held by the mother, and then that mother comes rushing to get her baby. Likewise, the feeling of longing is absolutely necessary in devotional life, because in that way one gets Him and reaches the Goal, by His grace.

Three Types of Wholetime Workers




Unfortunately, in certain circles, some are lax in practicing asanas - this is especially true of some of our acaryas. More specifically, we can say that there are three groups of wts in this regard:

1. There are some Wts who are extremely sincere and regular in doing yoga asanas. They do their asanas in all circumstances - when alone, while in camps and at DMS, when traveling, always. This is the small minority of workers.

2. Next there are some workers who do their asanas only when they are around others. That means they do yoga asanas only for show, i.e. to impress others. They want those around them to think they are very sincere in following Sixteen Points etc. But, when there is no one around, then these same workers skip their asanas etc. Such types of workers suffer from hypocrisy.

3. Then there are those Wts who never do yoga asanas - neither when they are alone, nor when they are with others. Always they skip. Not only that, if they see others - especially Wts - sincerely practicing asanas, then they will ridicule them and make jokes. They will say things like, "Oh, look, here is such great yogi", "You are going to get moksa anyway, so why are you doing these practices", "Look at the mahayogi - he is going to get moksa this very moment", etc. Such workers who mock others in this way move around together in a group. Their chief intent is to deter others from doing the asanas so that they themselves are not looked upon unfavourably for not doing them. Such types of workers suffer from double hypocrisy.

Tragically, this is the state of affairs in our Wt cadre.

In comparison, around the globe some non-margiis, although they may be deficient in various arenas, are very keen on practicing yoga asanas nowadays. Their intent is to retain their youthfulness and beauty, and age in a graceful manner. They often pay for yoga classes. They may or may not do the asanas correctly, and they may or may not follow a sattvika (sentient) diet, but they are eager to gain the physical benefits of the practice.

Strikingly, even this much interest some of our workers do not have. They are not even interested in doing asanas for their own physical health - yet these same workers want to be good-looking & shining etc. That is why we see a growing number of wholetimer Didis and Dadas going to beauty salons for cosmetic treatments etc, unfortunately. This is the trade-off they have made. This is their short-cut appproach. They want the benefits of yoga without practicing, so they go to the beauty parlor. Certain workers fall in this category, shockingly.

All told the situation is quite sad. The only way to bring about the needed change is to inspire others to practice, as well as create the requisite circumstantial pressure.


Making Holes in One's Dinner Plate



This entire email is composed of 3 parts:
(1) Posting: Making Holes in One's Dinner Plate ;
(2) Trailer Quote: Psychic Disease: False Health Problem;
(3) Prabhat Samgiita #4490;

Each section is demarcated by asterisks (***).


"One evening I* also went to that house in the Rly Colony which had been converted into an Ashram. Deep Narayanji was also with me. As Baba was to come, we waited for Him. Baba came in the evening and everyone present did Sastaunga Pranam to Him. That day Baba talked of philosophy and said that this school of philosophy will be called, 'Ananda Marga'. This philosophy and the object of sadhana was Absolute bliss. Therefore this has been named as Ananda Marga. Then Baba said about sahaj Yoga, "Saha Jayate Iti Saha'j", i.e. which has been born with one's birth - that means that which is natural is Sahaj Yoga. To get bliss is the natural aim of everyone that is why it is called Ananda Marga. Baba stopped after saying this. I happened to utter at this stage, "Baba, though it is called 'Sahaja Yoga' i.e. simple practice, but in effect Ananda Marga is a very difficult path." (1)


In this above paragraph, Acarya Naginaji is writing his own account and referring to the grand occasion when Baba first gave the name "Ananda Marga." In particular, Baba was explaining about the beauty of Ananda Marga philosophy, sahaj yoga and sadhana.

But because of Ac Naginaji's recent demotion from his post in the Indian government, his mind was low and he was feeling very frustrated. In addition so many classes and duties were going on, so under such circumstances Ac Naginaji gave a negative comment about Baba's conclusive idea.

Baba was telling that this path of Ananda Marga is blissful. But because of Ac Nagainaji's own simplicity, he did not understand that really Ananda Marga is blissful. So in front of Baba, Naginaji essentially uttered that Ananda Marga is a very tough path; it is not blissful.

Listening to this, Baba became completely unhappy; He did not like it. Verily, why should Guru should appreciate such things.


It is just like if one good margii reached to teach yoga, meditation, & sentient food practice to alcoholics or meat-eaters. Then after one day of practice if one of the alcoholics / meat-eaters says his opinion that 'this sentient food and sadhana is very terrible - it will destroy and ruin my life - I cannot tolerate this anymore'. Then true Ananda Margiis will not like to hear this. They will think that this person has no experience, that is why he is uttering like this and being negative.


So when Ac Naginaji gave this negative comment about Ananda Marga, then Baba became very uncomfortable and serious. Baba disliked that comment. Further, please read this following paragraph where Naginaji is expressing his regret and mistake about what he had done.

"I felt sad that I had interrupted Baba when He explained the philosophy of Ananda Marga by saying that it was not so easy a path as its name and philosophy indicated." (2)

Because Acarya Naginaji has devotional feeling, that is why he understood Baba's feeling. And Naginaji realised that Baba did not like to listen to any negative comments about His theory, teachings, or practices. Because Baba's spiritual teachings are "Apta Vakya": Perfect and Divine. To realise this one has to do deep sadhana and penance for some time. Superficial comments will be proven silly. Thinking this Ac Naginaji felt repentance for his behaviour.



We know this very fact that (a) those who do not do proper sadhana, and (b) those who do not have deeper understanding of Baba's teachings, because of their own weaknesses, such persons think Ananda Marga is not the path of bliss, but the path of pain and difficulty.

But those who are doing proper sadhana will never think like that. The moment any person starts doing sadhana, they think and realise that their life has been changed. They feel they are receiving Baba's grace. They understand that there is no comparison between non-margii society and the Margii way of life. So persons in Ananda Marga realise the meaning of Ananda Marga: That Ananda Marga really is the 'Path of Bliss'.

Because by practicing the Ananda Marga cult, following 16 Pts, and leading a devotional life, then one's whole existence is full of bliss. And that is what? The Ananda Marga path of bliss.


1. Those who suffer from a defeatist complex are unable to embark on a new way of life. And that is why they may negaively react to dharmic guidelines and suggestions.

2. Nowadays in Ananda Marga, some become hopeless when they witness wrongdoings going on - and in certain instances they may even blame Ananda Marga philosophy. Not all fall in this category but a few. Many more want to correct those ills and establish a dharmic stance.

3. Those who do not want to change for their own betterment and benefit also "find fault" with Ananda Marga philosophy. But their situation is just like the patient who does not take the prescribed medicines as directed and then blames the medicine.

4. If one has any doubt about the path then they should first get their queries and confusions answered in a satisfactory manner. Then, only then, one should proceed ahead on the path without any doubt or hesitation. One should not move ahead on the wrong path.

5. The various religions are outdated and dogmatic from the start - their foundations are themselves defective and narrow-minded. So their leaders feel the need to compromise with current social norms. Otherwise they feel they will be rejected. So people say why shouldn't Ananda Marga also conform and bend to current societal trends etc. The reason why this is not done is that Ananda Marga has been built upon the strong foundation of dharma. And dharma is eternal and always prevails. Hence, there is not need to change or compromise, rather that would be harmful. The religions are forced to bend to popular values because their religious doctrine is illogical and cannot stand up to rational inquiry. Thus their only option is to change. So they adopt pseudo-culture values.


Here is a reminder about what it means to be on the path of bliss.

If anyone is in Ananda Marga but not following the rules nor doing sadhana properly and not receiving bliss, then it means that their approach is faulty - not the path itself. It is just like if a lazy, indolent student who never studied lodges a complaint about a well-reputed, prestigious university where many other proper students are getting success, then that student who complained is merely proving his own unworthiness. The university itself is not the problem. Thus if anyone is telling that the path of Ananda Marga is filled with problems, then it means they are not serious or sincere about Ananda Marga - they could never follow the proper path. Their entire approach is faulty not the path.

Here again the point should be clear. When joining onto the path of Ananda Marga, one should have trust on the path. First make inquiries and be secure - all doubt should be gone - one should feel in their heart that this is the best path. If one starts the journey with this mind-set, then success is sure. If when joining the path one's mind is full of skepticism and doubt, then they are just wasting their time. They will not gain anything.


Baba's own feeling about pessimistic and negative talkers and thinkers and writers. Those who talk negative about Ananda Marga, Prout and movement of society.

"There are some people who are pessimistic. They say that the society around us is very bleak, that it has no expression of vitality and that is seems that everyone is in deep slumber. Pessimists say this because they have never made any detailed study of human history, nor do they care to." (3)


Here are a few examples of Ananda Vaniis how Baba is showing the path of optimism and victory. It also proves that Baba never appreciates negative talk about our ideology.

- "...Be ready for the grand ovation to that new crimson dawn in every house...Be ready to respond to the supra cosmic trumpet." (4)

- "...Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory." (5)

- "...That is why I say the future of the human race is not dark, rather it is strikingly resplendent..." (6)


When moving on any path then one should have 100% trust that it is the right path. For instance, if one is flying in an airplane they must be certain that this plane will take them to their destination. If a person is thinking that any minute this plane is going to explode, then they should not fly in that plane. That is the wrong way to go. Similarly, when traveling on the path of Ananda Marga, one must feel certain that this is indeed the perfect path. Those who harbour doubts yet still move on the path of Ananda Marga are sabotaging themselves and jeopardizing their entire existence. That is why we say it is akin to making holes in one's dinner plate.

in Him,

* Here "I" means Ac. Naginaji. And this story has been taken from the English Edition of Prajina Bharatii Magazine issues May & June of 1982. And in that article Ac. Naginaji is writing his own story which is the incident of 5 January 1955 in Jamalpur Ashram. And Ac. Naginaji is talking about his Jamalpur visit and Baba's liila. And in this story Nagina talked with Baba in a pessimistic way which Baba disliked.

1. Prajina Bharati, May 82, p.33
2. Prajina Bharati, June 82, p.10
3. Prout in a Nutshell - 7, p.67
4. Ananda Vanii #69
5. Ananda Vanii #53
6. Ananda Vanii #49


Here is one unfortunate incident that happened some years back where one Dada was making jokes about the negative and exploitative tendencies of different countries and religions. Specifically, those days, Dadaji was using a derisive metaphor to make his point.

In his email, Dada was making jokes which exposes how each negative government would abuse and exploit, and finally in the culmination of the joke Dadaji makes makes fun of Ananda Marga, Prout, and Ananda Margiis. Dada publically concluded his email with a crude, degrading joke about Prout and master units.

In the end, Dada put Prout in the same type of exploitative group. This all gave the feeling and impression that Prout is also one of the exploiting agencies. Dada failed to describe Prout as the solution to all types of exploitation. Rather Dada listed Prout as something which is unsavoury and problematic. What he wrote that undermined the platform of Prout. (Note: For those interested, write me and I will tell you the name of the Dada who wrote this joke.)

In contrast, Baba guides us that Prout is the solution. Because PROUT is the panacea of all kinds of ailments and sufferings which society is facing these days. If our own Avadhutas, Acaryas, Purodhas make jokes and mockery about Prout, and if they put our Prout philosophy in the category of other outdated philosophies, theories and politics of crude countries like communist China, materialistic and other various countries, then it shows that the mind of such preachers or writers is very low and astray from the path. Such writings cannot help anybody. Rather they will create negativity in the mind of innocent readers. Simple people will be misled to believe that Prout is also one useless path. Simple people will think that by adopting Prout teachings only a negative result is going to happen.

On the point of adherence to 16 Pts, one of the points is non-compromising strictness and faith to ideology.  So negative jokes about ideology is anti-dharma. It gives an incredibly poor impression and result. No proper Ananda Margii will appreciate this. How can one make a mockery of the path which he has adopted - especially a sannyasi. If Dada had no hope or faith in Prout, then that is a different thing. Otherwise why did he write such a joke comparing Prout with other exploitative and negative groups.

Here I close with Baba's teachings.

"This earth of ours is passing through a critical juncture. The solution is of immediate necessity. It brooks no delay. That is why our Prout is to be propagated throughout this universe, especially on this planet of ours. You should chalk out programmes for its materialisation and implementation within a short period." (Prout in a Nutshell - 12, p.1)

"Today or tomorrow the entire world will accept PROUT as the only panacea for all of the world's mundane and supramundane ailments. There is no alternative." (Prout in a Nutshell - 17, p.30)

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

Psychic Disease: False Health Problem

Even though they do not have any physical problem, psychically diseased people mentally suffer and cry and complain about different imagined physical ailments. Such types of psychic diseases are called mania. Following is one example:

Baba says, "There was another person I knew who was quite healthy and carried out his daily activities with ease, and yet he was under the impression, for no particular reason, that there was some trouble in his stomach. Actually there was no disease; he was in good health. Yet occasionally he used to come to me and complain that there was some disorder in his stomach. This was his [psychic disease] of mania." (Ananda Marga Philosophy in a Nutshell - 5, p.347)

Herein lies the solution:

Baba says, "One of the numerous benefits of sa'dhana' is that it keeps the mind free from psychic disease." (APH-5, p. 348)

Prabhat Samgiita #4490

"Aja'na' Pathik eseche..."  - P.S. 4490


The Parama Purusa Ajana Pathik has come. He has filled this mortal world with flowers, fruits & His divine love. For Him no one is distant, no one is alien, everyone is His own - close and intimate. He has wiped away all the tears and removed the suffering.

Parama Pursua Baba has come riding the chariot of effulgence. He is associated with one and all through His ota and prota yoga [1]. He is pulling everyone with His divine attraction and with the blessing of His varabhaya mudra.

Today, Baba has come. The whole world is inundated with His love-- His grace...


Ota-Prota Yoga: In Subhasita Samgraha part 17 (Gwalior DMC in 1984), Baba has given the meaning of ota yoga and prota yoga in English. Ota yoga is "individual tactuality" between Parama Purusa and the unit entity; and, prota yoga is "collective tactuality" between Parama Purusa and all the entities, simultaneously.

The above definition is exclusively describing the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same devotional term has been explained in a slightly different manner in the following discourse.

"What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world...All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father's relationship with each entity individually, prota yoga means His relationship with all collectively." (Ananda Vacanamrtam - 6)

Prabhat Samgiita Purport: Liila of Parama Purusa



This song offers a special type of devotional expression wherein the bhakta is communicating with Parama Purusa in a dramatic fashion - i.e. addressing Him in the third person yet lodging a loving complaint about Parama Purusa. So the beauty here is that the devotee is talking with Parama Purusa Baba, not with anyone else, yet addressing Him using indirect language.

"Tora' balo go tora' more balo, ja'r'ete keno na'hi phot'e kamal..." (PS 487)


Please, tell me about this strange liila of Parama Purusa. He is doing many things in a peculiar and bizarre way. The lotus flower is very charming and full of fragrance, but with the arrival of winter season it withers; that lotus does not bloom anymore. I am crying and crying in His love and longing; He is such a heartless One. He does not care and He does not like to come close to me. I do not know why He makes this type of strange liila. Why is it that for Whom I have love and cry in longing, and He does not care even a little about this.

Please explain this strange liila of Parama Purusa. In the summer months when there is a great need of water in the pond, at that time the pond is empty - all the water is dried up. So when there is a serious need, then there is no water; and, in the rainy season when there is not so much of a need, then it is full of water. I am singing the songs and chanting kiirtan; I go on calling Him with the hope that He will come. But, remaining distant, He just smiles and does not like to come close. Even then I know that He loves me. Why like this.

Please tell me why this happens. The palash tree is covered by orange flowers and becomes so beautiful. There are countless flowers on this tree yet it is so strange that it never bears any fruit. For whom my life is, for Whom I have come on this earth - I am doing all sorts of things for Him and He is so close to me - even then He prefers to make me cry in His love and longing by keeping Himself distant.

O my Dearmost, please grace me by coming close...

Brotherly yours,
in Him,

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Grand Celebration of Donkey Birthday

Via: <>



This entire letter looks at the phenomenon of various avadhutas / avadhutikas who are celebrating their worldly birthday. Such a birthday celebration is called a donkey birthday party. We have to seriously consider the appropriateness of this. Is this consistent with Ananda Marga ideological teachings or not. A listing of those involved is noted below.


Baba’s teaching that during initiation one gets re-birth. So in this situation, we should all consider & rethink the notion of celebrating one’s physical birth.

“With an initiated person the first birth was the physical birth and the second birth was the spiritual birth, during initiation. Such a person is divya, born twice: First, you are simply born as an animal being. But this second time, as a human being. So unless and until one is initiated one is not, one cannot be, treated as a human being.” (1)

Thus the physical birth does hold much value in the life of a spiritual aspirant. When they get initiated onto the path of dharma sadhana, that is their real birth – i.e. when the person gets initiated and takes shelter at Rev. Baba’s feet.


Regarding birthdays, it also has to be mentioned that our present life is nothing but a part life. It is not a full life. Our life began when our consciousness first emanated from the Cosmic Hub. Since that time we have undergone incarnation after incarnation.

“After millions of animal lives, a created being attains the human form...” (2)

“In Sanskrit, dvi means “two” and ja means “born”, so dvija means “twice born”…the first birth was the physical birth, and the second birth was the spiritual birth, during initiation.” (3)

Thus, one should not think that when the spermatozoa fertilised the egg and led to this particular birth, then that is one grand birthday event.

Our life is spiritual oriented, not goaded toward the mundane.

Thus, every sadhaka in the Marga should think twice about how far they should celebrate their “birthday”. For workers, there is no question of celebrating as they have given up everything of their unit existence for Baba. At each and every juncture or stage of an avadhuta’s development and training they are given a new name because each stage itself represents a new birth– a new beginning, all the while leaving behind their old life. In which case, where is the scope for an avadhuta to celebrate his own worldly birthday.

Indeed, all sadhakas in the Marga should take a moment and consider the points in this letter and see if really they feel it appropriate and beneficial to celebrate their own birthday.


Some naive persons may raise the question that when Baba has given the birthday celebration chapter in Caryacarya, then what is wrong if our avadhutas celebrate their birthday? The answer is quite clear. In Caryacarya, Baba also explains what type of meat a person should eat if they cannot resist eating meat. But that does not mean sincere sadhakas and avadhutas should also eat meat or that we should appreciate meat eating.

Remember, Caryacayra is our smrti shastra – our social code – which is not eternal. It depends upon time, space, and person. All kinds of people are coming into Ananda Marga. For some, Baba has given such rules for periods of transition onto the path of dharma.

Everyone knows that in Ananda Marga there are three types of sadhakas: pashvacariis, viiracariis, and divyacariis. Pashvacariis are half-margiis; viiracariis are mediocre sadhakas, and those who are very strict and do not compromise on points of dharma are divyacariis. There will always be a mixture of all three grades of sadhakas. Always, new people are coming into human life and they will enter onto the path of pashvacara. After many lives and with God’s grace they will one day become viiracariis.

This point of eating meat in Caryacarya is for pashvaraiis. They compromise on various aspects of 16 points, but they are also margiis. They live amongst us – we all know this and recognize who is who. A person may not openly declare, “I am a pashvcarii; I am a half-margii”, but everyone knows.

When such pashvacariis become strong, established margiis, their manner will be different. Then they will not do such things like eating meat and celebrating their birthday.

Just as meat-eating is a hindrance to those on that path of sadhana. Similarly, indulging in self-glorification – such as celebrating one’s birthday – is not conducive to one’s spiritual growth and development. Rather it is antithetical. Our spiritual philosophy condemns all forms of self-glorification.


The spirit of being Avadhuta is to dedicate everything to Marga Gurudev. By getting Avadhuta diiksa and by getting their new avadhuta name, they they no longer have anything of their own. In that blessed state, everything belongs to Shrii Shrii Anandamurtiji. And Shrii Shrii Anandamurtiji is their mother father, & everything. That is the oath they have taken.

They surrender their all – their entire I-feeling – at His lotus feet. Their name has changed; their address has changed; their identity has changed. They have no past connection with their worldly life, nor their worldly birth. Avadhutas give everything to Parama Purusa – they have nothing left to call their own.

That is why in the conduct rules of Avadhuta, there is no such thing as the observance of one’s own birthday or any form of celebration or glorification of one’s own unit existence. Rather the avadhuta’s goal of life and the be-all end-all of their existence is to glorify Baba’s image. They are to be established solely in Marga’s Guru’s glory.

“Avadhuta shall always keep himself engaged in the service of Gurudeva with sincerity and devotion, in thought, words and deed, in subtle and in crude spheres, in inner and outer expressions of life.” (4)

In that case, there is not an iota of scope to celebrate one’s own unit birthday. Our wholetimers are to think about Him and focus on the Goal.

Tadekam’ smara’mah…Tadekam’ nidha’nam’

“That Cosmic Entity alone should be created in your mind and no other object…He is the terminating point. He is the Supreme Desideratum.” (5)



It is very well known that no Wt or avadhuta should be involved in celebrating their own birthday. That is Baba's strict rule.

Many may recall how in the early 1970's when Ac. Nirmohananda Avt celebrated his own birthday in Daltonganj, then Baba reprimanded him. With His great love, Baba wanted to (a) see Nirmohanandji become a sterling example and (b) set the record straight regarding proper WT conduct. So Baba sent a strong message by rebuking Nirmohananda in front of everyone. Seeing this, all workers immediately understood that they have not come on this earth to party and celebrate their own unit birthday. That is not what Baba wants.

Since then nobody asked permission from Baba to arrange the birthday celebration of any avadhuta. Nor did any acarya dare do so.



Indeed, celebrating one's own birthday leads to the degeneration of mind. Because by thinking of oneself the mind gets smaller and smaller.

And when thinking of oneself in a glorified way by allowing an entire gathering of people to hold a party in your honour and sing happy birthday to you by distorting Baba's compositions of Prabhat Samgiita - which is what some of our acaryas are doing (more about this below) - then this goes against all codes of Wt conduct, etiquette, and devotional life.

Indeed this runs contrary being an Ananda Margii and disciple of the Sadguru Shrii Shrii Anandamurti ji. Such a scene will certainly lead to one's degeneration.

"Vanity harms the mind in three ways...The second [way] is gaorava, self-aggrandizement or boasting – projecting oneself as a great personality.... Is this really something great of which human beings can feel proud? And what is the result of this self-glorification? Raorava means the seventh hell." (6)

Thus when some of our Wts are having the entire room sing happy birthday to them - by manipulating Baba's Prabhat Samgiita which is meant for the arrival of Parama Purusa - and when those acaryas themselves are the guest of honour, and when everyone is there to celebrate them, then the entire event is just about their own petty I-feeling.

In that case, their degeneration is sure. As Baba warns, their destiny is the depths of hell.


Now let's critically examine how some of our Wt's are manipulating and entwining Baba's divine songs of Prabhat Samgiita into for the celebration of their own unit birthday.

First, our workers are not supposed to be celebrating their own birthday. This goes against the sanctity of their oaths and against the ideal of their life. They have come onto this earth for something else: To serve Parama Purusa and His creation.

Second, such Wt's are organising birthday parties for themselves and one another and then singing Baba's special Prabhat Samgiita #135, Janmadine..., in the honour of that worker. When in fact that song is meant to be sung to Taraka Brahma Baba and Baba only during our grand Ananda Purnima celebrations.

Yet, over the years, on multiples occasions, certain WTs have directed Baba's beloved Prabhat Samgiita toward themselves, as if they are the focal point of this divine song and as if their worldly birthday is so important.

As we know, that entire Prabhat Samgiit #135, Janmadine..., is all about celebrating the grand arrival of Parama Purusa, yet some of our workers have begun using this divine song for themselves. They stand there and smile as a whole crowd of people sing that divine Prabhat Samgiita in their honour.

Certainly, there are many, many disciplined workers who would never stoop to such degrading activities, so we are not talking about all Wts. The tragedy is that some disgraced workers are involved in this birthday scandal - and this reflects poorly on all. A few of their names are mentioned below.


As true Ananda Margiis will recognise, in Prabhat Samgiita #135, Janmadine ei shubha ks'an'e, the entire song is directed towards Parama Purusa. It is His holy arrival that is being celebrated, not one Dada's worldly birthday.

In the song, due to the grand arrival of Taraka Brahma, devotees are losing themselves in bliss - that is what is meant by the line, "Khusiite vibhora a'panha'ra'.

Plus, the devotees are expressing the love and joy of their heart for Parama Purusa and no one else. That is what is meant by the line, "Udvela hiya' toma'rei la'giya'".

Each and every syllable, line, and stanza of the song is about the grandeur of Parama Purusa and how He makes everyone's heart dance in bliss, and how His arrival creates a new spiritual vibration that transforms the whole world, and how He has come to remain close to the bhakta.

Thus Prabhat Samgiita #135 is a very personal and devotional song that reflects a bhakta's joy in having Parama Purusa in the mind and heart and how His arrival is completely blissful.

To sing this song in honour of one Dada's worldly birthday goes against all ethics of devotional life. According to our standard of Ananda Marga, such an act is not only misguided but the height of hypocrisy.

It is absolutely shocking that they could even think to use Baba's divine Prabhat Samgiita in honour of their own mundane birthday - as if they are the Saviour of this universe.


Who can say they have heard about PP Dada's birthday or GS Dada's birthday. The answer is no one. Because it is not done. Yet If this birthday celebration would have been accepted & approved then certainly first PP Dada's birthday would have been celebrated every year. And then step by step GS Dada's birthday followed by , Purodha Board members and Central Dadas etc. Like this all high posted worker would be doing. But if you examine the history of AM never has such things been done. Because it is understood that this is not approved by Baba.

How far it is appropriate & befitting for Avadhutas to celebrate their own birthday. About this, everyone can surely arrive at the answer. Who can forget that at one time Vishokananda and Madhavananda also carried the title of Avadhuta.

Thus for those who do not follow the codes and standards of being avadhuta - their title of avadhuta is meaningless. Because Baba's guideline is that being Avadhuta in name only is not enough - one must follow the conduct and spirit.


Taking everything into consideration here following are some of Baba's important guidelines about acarya and avadhuta life.

"A'ca'ran'a't pa'thayati yah sah a'ca'ryah-- 'One who teaches through one's conduct is an acarya'.  If you cannot learn anything from the conduct and behaviour of a certain person, why should you accept that person as an a'ca'rya." (7)

"Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an acarya should always instruct by his exemplary actions and words." (8)


In Ananda Marga, if anything is done for superficial show or in an insincere manner then that is not at all acceptable. For instance, if someone serves you food only to show how great they are then Baba terms that food as: Donkey Food.

“If food is not offered with that heart-felt feeling then that food is donkey food, gardabha’nna. So one must not eat that food.” (9)

Similarly sadhana done with the primary motive of showing one’s greatness instead of pleasing Parama Purusa is donkey sadhana. And if kiirtan is sung with the primary motive as a display of one’s musical talent and instead of to spread the glory of the Lord, then that is donkey kiirtan.

Likewise, when any Wt or avadhuta celebrated their own birthday in their honour instead of spreading the glory of Parama Puruas, then their celebration is a donkey birthday.


About any such cases where Wts go against their own code of conduct - by celebrating their worldly birthday etc - Baba has given the following teaching:

"Mana na' ra'inga'ile ra'inga'ile yogii kapar'a.

Saffron and red do not a yogiis make
With mind undyed he remains a fake."

"Dye your mind with His colour. Those who have not done so cannot attain Him, for this very coloration is Prema or Divine Love...  No external sign of Sa'dhuta' or virtue is  necessary. Become sa'dhu  within. Behind the external show of virtuousness of many so-called sa'dhus exists a pharisaic state of mind. Preserve the true dignity of the word, Sa'dhu."

“Mu’r'ha mura’ye jata’ bar’a'ye...

With shaven head or matted locks
And ashen body a Sadhu walks
With the swaggering gait of a well-fed buffalo.
And crude mind filled with thoughts mean and low."

"That is why I say that you must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour." (10)

(A) Some time back in Jharsguda (Orissa, India), there was a big birthday party event held in honour of of so-called Dada Priyakrsnananda.

For those not aware, Dada Priyakrsnananda has years and years of experience in AM and even in his early years in the Marga he was a Central Worker who lived close to Baba. But unfortunately, those years he was like a rock in a river. Just as the water never touches the inside of the rock despite the rock being immersed in the river, similarly Priyakrsnananda Dada was very close to Baba physically for many years, but internally he was not drenched. Or what can say.

Perhaps most surprising is that there were many, many so-called senior workers on hand for this birthday gala event and in one big round, they all sang Prabhat Samgiita #135, "Janma dine...", in order to celebrate Priyakrsnananda's birthday.

This type of dogmatic occasion is 100% against the ethics of our Ananda Marga and it sets a very negative example.

(B) Not surprisingly then, more recently in SUVA sector, the very so-called senior Dada Paramatmananda and so-called Didi Ananda Shamiita organised two birthday parties. And once again, they both insisted that PS #135, "Janma dine...", be sung. Thus with printed song sheets etc that Dada and Didi made sure that the birthday event was celebrated with Prabhat Samgiita.

Our so-called senior most workers do not understand the basic principles about Ananda Marga and Prabhat Samgiita. They have forgotten Guru's teachings and guidelines.

(C) Some years ago at New York sector's Boston Regional retreat, Ac. Rainjitananda Avt celebrated his own birthday with full gusto and glory. In grand fashion, everyone present at the retreat sang a hearty round of the traditional American "Happy Birthday to You, Happy Birthday to You" song in so-called Dadaji's honor. And during the singing one sumptuous cake was brought out and served to so-called Dadaji. And like that the whole affair took on the flavor of one mundane Americana birthday party whereby non-margiis make a wish for mundane objects as they blow out the candles on the birthday cake and receive presents from one and all etc. So like that Rainjitanandji's celebratory occasion and birthday party was carried out whereby Dada accepted the card and cake and all arrangements in his own honour. Because at that moment so-called Dadaji's birthday was the showcase event going on at the retreat.

(D) Didi Ananda Kalyanshrii has also been involved in grand birthday celebrations. This Didi who used to be DSL Delhi and then became SWWS Delhi had big birthday celebrations where all her children's home kids would sing for her. Actually this Didi has a long history of self-glorification as she is involved in movie-making and videography and is not shy about putting herself on film etc. Now she is posted as SWWS Hong Kong Sector. All recall how Didi celebrated her birthday with much pomp and show.

(E) Here is a list of more Wt Dadas and Wt Didis who use Prabhat Samgiita to celebrate themeselves on their worldly birthday - plus they accept and receive presents as well. Please forward this letter to them so they are aware about this matter

Didi Ananda Vibha
Didi Ananda Anuprabha
Didi Ananda Advaya
Didi Ananda Usa
Didi Ananda Hitesana
Didi Ananda Danavrata
Didi Ananda Avisha
Didi Ananda Arundhati
Didi Ananda Sudha

Dada Priyakrsnananda
Dada Rathindrananda
Dada Nirmohananda

And there are more...

First please forward this letter to the aforementioned Wts. Second, write us if you have seen other Wt Dadas or Didis doing like this type of donkey birthday.


The sole reason for writing this letter and addressing this issue is to help those Wts rectify their conduct and improve the overall standard of our Wt cadre. If this problem is not solved, then some of the newer Wts many also adopt this birthday ritual and prolong the dogma. Yet we should not let this problem mount. We must also bear in mind that many Wts - new and old - do not support these Wt birthday celebrations yet they are not in position to rectify the matter. Whatever the circumstance, as Ananda Margiis it is our duty to bring this issue to the fore so it can be properly addressed and resolved.

at His lotus feet,
Nityanirainjan Deva

1. Ananda Vacanamrtam - 30, Twice Born
2. Ananda Va'nii #33
3. Ananda Vacnamrtam - 30
4. Rule no. 28 of 32 Rules for Avadhutas
5. Ánanda Vacanámrtam Part 2
6. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
7. Ananda Vacanamrtam - 23 p.150
8. Ananda Vacanamrtam - 31 p.18
9. Summary of Shabda Cayanika - 20, p.163-64 [Bangla]
10. Subhasita Samgraha part 3

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Prabhat Samgiita Purport: Loving Communication...




~ PS #1157 ~

  The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

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


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

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

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


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

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

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

Baba, I surrender at Your lotus feet...


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

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

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

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

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

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

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

Varabhaya Deva

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Harmful Baba Story about Dog Practicing Higher Pranayama





One Baba story book - published in Hindi - contains many good stories, yet, unfortunately, also contains some very serious flaws. Here we are going to address one of those critical flaws wherein the writer attributes a false statement to Baba.

Specifically, the writer claims that Baba told the following:

"Animals of the dog group perform shu'nya khumbak [pranayama] while sleeping." (Note: Shu'nya kumbhaka means keeping the air expelled after exhalation, and not breathing in again.)

More about the "veracity" of this statement is explained below.

First it should be understood that by directly addressing such flaws, the book can be corrected and made better; and, most importantly, Sadguru Baba will be presented in the proper light. Then the publication will be cured of its ills.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect  philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasmbhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.


Most senior sadhakas know that a type of pranayama has elements known in Sanskrit as puraka (inhalation), kumbhaka (retention of breath), and recaka (exhalation). Here I am referring to a type pranayama this is potentially very dangerous whereby if not done correctly, one may even die. This is not the pranayama done as the 4th lesson of Ananda Marga sadhana, but rather a different pranayama.

Then there is another aspect of pranayama known as shu'nya kumbhaka, i.e. the act of keeping all the air expelled for a period of time before taking the next inhalation. That is the topic of this letter.


So everyone should know that practicing any type of kumbhaka pranayama without getting the proper guidance from an acarya is very harmful. Baba has delivered a stern warning about this. Because if this practice is done incorrectly then one may puncture their lung and be forced to get emergency medical treatment in the hospital; and, various other physical and psychic problems can arise if this type of pranayama is wrongly done - even death itself. The body and mind can become so adversely affected that the person actually dies. That is why Baba has advised us not to practice any type of kumbhaka pranayama without proper instruction.

You can ask your acarya more about shu'nya kumbhaka; certainly they will warn you about how harmful it is if not done properly.

In contrast, our 4th lesson pranayama is comparatively safe. Though certainly one should practice 4th lesson after taking proper precaution and carefully following the guidelines as told in Caryacarya. Just to reiterate, in our 4th lesson pranayama meditation, there is no aspect of shu'nya kumbhaka or any type of kumbhaka. There is only puraka (inhalation) and recaka (exhalation).

What we need to know here is that shu'nya kumbhaka pranayama means keeping the air out for an extended period, and that the writer claims Baba said dogs do like this when they sleep. As if animals in the dog family just sleep in a state of shu'nya kumbhaka, i.e. they exhale, and keep the air out entirely while they sleep and do not inhale again until after they awaken. This is an outlandish idea. How can a dog do like this. Baba would never tell such a thing.


Yet on page 131 of his book, "Baba Antarya'mii" (Hindi), one family acarya - Shrii Diip Narayanji - has laid claim that during senior acarya classes Baba stated that dogs do shu'nya khumbak when they are sleeping.

Here is his exact line from acaryaji's Hindi publication:

"Dog group sote samay shu'nya kumbhaka karte hain."

The English translation is:

"Animals of dog group perform shu'nya khumbak [pranayama] while sleeping."

This is the statement acaryaji has attributed to Baba. But how can a dog sleep and do shunya khumbak and not take any air while it sleeps. This is a most erroneous and outlandish claim. Obviously Baba never made such a statement. Clearly, the writer is confused.

Moreover, dogs are unable to practice any form of meditation, let alone shu'nya khumbak pranayama. So this is just a false and bogus claim.


Now it is the duty of Shrii Diip Narayanji's son, Randhir ji, to correct this mistake. This is a grave error as it is done in Guru'a name. It should not be in print that animals from the dog family practice shu'nya kumbhaka pranayama. This is a complete misnomer.

Many other aspects of the book are ok, yet there are a number of critical issues.

In particular, when Shrii Diip Narayanji tries to explain Ananda Marga philosophy or wrongly cites Baba, then he goes far from the path. And verily that defeats the whole purpose in writing. The book is meant to serve as a clarification of Ananda Marga ideals, but, at times, the author is steering things in the other direction. His explanations misguide the reader. That is the problem.

We should contact Randhir ji and inform him of the situation. An errata page is needed that corrects the various errors in Ac Diip Narayanji's book.



Since 1990, various Baba story books have been written and many have serious flaws - i.e. poor devotional expression and wrong explanation of Ananda Marga ideology. That does not mean that such books should not be written. Only it means that greater care must be taken before publishing a Baba story book.

It is very important to share draft editions with various senior sadhakas etc to ensure that every word and expression within the book is consistent with Ananda Marga ideology. By having numerous proofreaders ahead of time, it is sure that the final publication will be of a higher standard.

Unfortunately, the way things are going these days, many such publications are wrought with inaccuracies, including the book by Shrii Diip Narayan ji, Baba Antarya'mii.

Following are some of Baba's divine teaching about pranayama including shu'nya kumbhaka pranayama.


Here below Baba is describing the pranayama which is the 4th lesson of Ananda Marga sadhana. By reading the following it is evident that there is no component of kumbhaka in this practice. So none should confuse this with that potentially very harmful pranayama that is discussed throughout this letter.

"Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round." (Caryacarya - III, Pranayama)


   "Moreover, the process of breathing, depending upon whether the breath is flowing through the right nostril or the left nostril or both nostrils, influences people in various ways. It was Shiva who determined what kind of activity should be performed, depending on which nostril the breath was flowing through, and depending on whether the id́á or piuṋgalá or suśumná channel was active. He set down specific rules and regulations as to when one should undertake physical, psychic or spiritual activities. He further instructed when and in what circumstances one should do ásanas, práńáyáma, dhárańá, dhyána, etc. This science, which Shiva invented and developed, was known as svara shástra or svarodaya [science of breath control]. Prior to Him, the world was not aware of this science. Shiva also gave clear instructions how this science could be applied by people in the practical field of action. In fact, this svara shástra did help the people later to solve many problems in their mundane as well as spiritual lives. When doing a heavy job while breathing normally, a person might have serious difficulties – perhaps one’s limbs might be broken – but in a state of baddha kumbhaka, or púrńa kumbhaka [with the lungs full], one can easily do the same work. While doing some over-strenuous activity in a state of shúnya kumbhaka [with the lungs empty] one might even die."
   "Suppose you are climbing to a high place or lifting a very heavy load. If you do not follow the system of breathing while lifting the load, your hands may become painful or your bones dislocated. If you do the same work in a state of shúnya kumbhaka, you will have great difficulty – you may even collapse. If, on the contrary, you perform any strenuous activity in púrńa kumbhaka, taking a deep breath, you can easily do it. All this comes within the scope of that svaravijiṋána. You might have read in the Rámáyańa that Hanuman, by taking a deep breath, made his body swell and lifted a whole mountain. Although it is a mythological story, it refers to the science of svaravijinána." (Namaha Shivay Shantaya, Shiva – the Focal Point of Everything (Discourse 3))


Here is one of the many places where Baba Himself advises that non-sadhakas should not practice pranayama as without the proper training they may harm themselves.

"Práńáyáma is meant for sádhakas – it is better for non-sádhakas not to take the risk of injuring themselves by doing práńáyáma." (Caryacarya, part 3)

But for sadhakas, 4th lesson pranayama is very important


"In the case of respiration also, after human beings inhale, they do not immediately exhale. They retain the breath inside for a while, and then they exhale. Similarly, after exhaling, they do not immediately inhale. They stop for a little while, and then only do they inhale. So in both cases there is a pause for a short while. The first pause, after inhalation, is called púrńa kumbhaka, and the second pause, after exhalation, is called shúnya kumbhaka." (Subhasita Samgraha - 21, Dhruva and Adhruva)


"Question: What is the meaning of recaka?"

"Answer: Recaka means “emptying”. When one exhales completely and keeps the breath out during the process of breathing, it is called recaka." (Yoga Psychology, Q & A #14)

"Question: What are the differences among recaka, púraka, and kumbhaka?"

"Answer: At the time of práńáyáma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called púraka; and when one retains air inside the body, it is called kumbhaka." (Yoga Psychology, Q & A #15)


If any aspect of this letter is unclear or you have any questions, then please write me.

Also, it should be known that there are a number of other problems with this book; please come forward with other fallacies and inconsistencies that you have found in this book. In brief, to improve this publication the need of the day is to point out any and all places where the book does not match Ananda Marga ideology.


It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person - there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty - otherwise not. Writing a story only with one's literary skill - without proper devotion and devoid of ideological value - is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one's literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess - i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material - i.e. the Baba story itself - is true and accurate.

In Him,
Madhava Deva

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Re: Baba's Guideline: Celebration of Ananda Purnima #4



This entire email is composed of 2 parts:
(1) Posting: Re: Baba's Guideline: Celebration of Ananda Purnima #4;
(2) Trailer Quote: Selfishness Is The Main "Quality";

Each section is demarcated by asterisks (***).


~ Part 4 ~

Note: This series of letters, “Baba's Guideline: Celebration of Ananda Purnima”, has four parts. Each part offers complementary ways and descriptions for celebrating Ananda Purnima. Together, these letters paint a picture for how to commemorate this grand festival according to Baba's divine guideline. Links to the first three parts are appended below. – AM Universal Moderators

Baba’s holy advent is such a tremendous event that there is no aspect of life that has not been purified and made pristine by His holy arrival. Each and every aspect of creation is ensconced in bliss by His august presence.

In that wholesome spirit, our Ananda Purnima celebrations should be of an equal breadth, size, and stature. Every sphere of life should be touched by our Ananda Purnima ceremonies and festivities.

Here below are further guidelines based on Baba's divine teachings and guidelines for how we can best maximize the celebration of the auspicious occasion of Ananda Purnima. This year Ananda Purnima is Saturday, 25 May.


Around the globe, and in our larger units especially, various exhibitions can be created that encapsulate a wide sampling of Baba’s teachings and programs. In this way, the theoretical side of Ananda Marga ideology and its practical expression can be highlighted. Toward this end, there could be a good news presentation of the wide array of Ananda Marga service projects and socially uplifting programs; plus via story, song, dance, and drama there should be joyous performances that highlight the history and development of Ananda Marga.

In addition, there could be the special showing of Baba’s video and other renewing activities like a tree planting, musical performance, and other cultural activities.


A grand Ananda Mela can also be formed in selected places whereby local sentient shops are invited and where cultural programs, sports and festivities, art, music, a children’s theatre and poetry competitions are displayed. Such a gathering could include non-margiis and margiis alike. That will build community relations and involve everyone. It would bring people together in a sweet way and the environment could be nicely maintained by having all the events monitored by margiis. Yet, at the same time, allow non-margiis to participate fully and be active up to certain levels.

Verily, this is an occasion for one and all and could include multi-day or even multi-week camps for honouring and celebrating this most glorified event of Ananda Purnima.

Overall, such types of programs would draw in all the various sections of society and could occur over a month-long period, perhaps 2-weeks before through 2-weeks after Ananda Purnima - as some do in India with the Ram Liila*. Our Ananda Purnima should take on that type of significance and celebration, focused exclusively on Baba, Lord Shrii Shrii Anandamurti ji.


In our various units, across all the sectors, there will be grand kiirtan programs. Certainly, already numerous akhanda kiirtan programs are being held; and, in addition, nagar kiirtan can also be done in our villages, towns, and cities.

As you may know, nagar kiirtan, the singing and dancing of Baba Nam Kevalam through the streets & parks etc, should be done just before sunrise – not during the full-day sun. Furthermore, in nagar kiirtan, the chanting should be soothing, not ear-piercing. As far as possible, this should be done with loudspeakers, bearing in mind the local customs and legal code. What is acceptable in India, however, may not be allowed elsewhere. The overall spirit is for a maximum number of people to hear the holy siddha mantra: Baba Nam Kevalam.

The sound should be natural with the overall spirit being to please Baba by singing and sharing this divine chant with others. Baba guides us that by this way there will be tremendous benefit.

After each and every kiirtan program, there should be special prasad. Because Ananda Purnima is for everyone. Some are involved deeply in spiritual sadhana while some, such as the children, are interested in special treats like prasad. By this way, there will be something for everyone. All will think of it as a delightful and joyous celebration.


The above programs will serve as a great complement to the numerous other festive ways of celebrating the grand occasion of Ananda Purnima that were outlined in prior letters of this series. Some of those activities include: Poetry readings, debates, prize distribution, collective bath, collective food, narayan seva, clothing distribution, collective sadhana, medical camps, food distribution in nursing and convalescent homes, collective social service, singing and dancing of Prabhat Samgiita, the exchange of gifts, sports and games, display of Baba’s diorama, artful presentation of Baba’s liila, cartoons and paintings of how Baba has graced bhaktas, theatrical depictions of how negative forces could not diminish the glory of Baba and Ananda Marga, and so many more ways.

Indeed, this is a time when everyone – young and old, wealthy and poor, literate and illiterate, etc – can come together and rejoice in the sweet celebrations of Baba’s divine advent. The festival of Ananda Purnima should be given utmost importance as it is the most festive day of the year.


The grand result being that all will fondly remember and gather round this auspicious occasion. Already many units may be doing like this.

We should always keep in mind that everyone’s spiritual standard is not the same. Not all members of the society are of the same devotional standard. But if everyone is celebrating together via the various festivities etc then they will fondly remember Ananda Purnima. That will enhance unity. And it will draw people near.


Here following Baba is describing the great import that festive occasions like Ananda Purnima have on the human psyche. And that such social functions lead to the formation of a unified humanity.

“When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (1)


In addition to all the social festivities and ceremonies, Ananda Purmina is also a time for reflection. On the purely personal & devotional level, for Ananda Margiis, A'nanda Pu'rnima can signify that great moment in one's existence when Baba first appeared in their life - in their dhya'na. By His grace, the connection with Him is internal and on-going, yet at the same time there was a starting point - a time when you first realised or experienced Baba in your heart. It might have occurred in a dream, during kiirtan, just prior to initiation, in sadhana, or at any moment. So on the individual level A'nanda Pu'rnima' is a time to reflect and cherish your internal link with Him.


“This is a day of rejoicing, and amidst this rejoicing people will have to determine ways of improving their individual and collective life, developing their resources in all the strata of life for their future progress.” (2)

"The humans of today are possessed of spirited intellect and accomplished wisdom. They are keen to advance with rapid step shattering the shackles of dogmas. They will no longer be entrapped by the illusion of opportunism. The rays of the crimson dawn of a new humanity on the eastern horizon have started weaving textures of colours on their eyelids and in the subtle recesses of their minds. As for those who have been dreaming of keeping humanity imprisoned by dogmas, their days are numbered; their blissful dreams are being shattered to pieces. I call upon all enlightened people and say: “Go ahead with courage. The humanity has been awaiting you. Establish it in the excellence and grandeur of glory." (3)

"Knowing oneself is the real knowledge; serving all with the ideation of Náráyańa, the real action, and the vow to please Parama Puruśa the real devotion." (4)

Yours in Him
Tanmay Deva

1. A  Few Problems Solved - 5, p.18
2. A Few Problems Solved – 5
3. Ananda Vanii #53
4. Ananda Vanii #25

* Ram Liila: The Ram Liila is an annual theatre drama depicting the glory and greatness of Ram staged in the evening for several weeks. This theatre drama highlights the life of Ram for the public to see, learn and enjoy.

In a similar manner, we should produce a theatre reenactment of all the great events in Baba's life. This should include His younger years, the formation of Ananda Marga, the spread of devotion, the jail period, Emergency, how the margiis faced so many problems, how the communists were destroyed, the vast array of AM service projects, spiritual life, etc. All the good and bad times should be depicted for everyone to know.


#1: This first letter discusses:
Mahasambhuti's Advent / Ways of Celebrating / Gift Giving / Sports Games / The Arts & more

#2: This second letter discusses:
Celebrations in each unit  / Samgacchadhvam spirit / Importance of Festivals & more

#3: This third letter discusses:
Social Functions and Unity / Spiritual Values / Importance of Food For Collective Spirit & more

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

Selfishness Is The Main "Quality"

   "What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?"
   "No two things in the world are alike. So I do not suggest recasting everything into one mold. Still, for humanism and justice, equitable distribution of the resources of the universe is indispensable; co-ownership of the world’s resources is the birthright of every individual. Even a small attempt at depriving someone of this right is gross selfishness. Except when a special favor becomes necessary to give certain individuals impetus and inspiration, all persons must be given equal rights and opportunities in all spheres. Every individual must have equal rights regarding food, clothing, housing, medical aid and education — those things that are absolutely necessary for existence." (Human Society Part 1, Social Justice)

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