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,


Comparing with Dogmatic, Misguided, So-Called Guru

Date: Sun, 24 Feb 2013 22:59:19
From: Yuktatman
Subject: Comparing with Dogmatic, Misguided, So-Called Guru


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #3396;
(2) Posting: Comparing with Dogmatic, Misguided, So-Called Guru;
(3) Trailer Quote: Deafness Is Not A Disease

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

**** Here begins the Prabhat Samgiita ****

“A’loker ei ja’tra’pathe prabhu tumi saunge theko…” (PS 3396)
O’ Parama Purusa, on the ja’tra’pathe, on the path of this journey [1] of divine effulgence, please grace me by remaining with me all along. If, while moving ahead on the path, I stop, then please don’t leave me behind – do not leave me alone. Baba, keep me along with You, in Your close proximity. Please stay with me.
O’ my Lord, since eternity You have remained with me & colored me in Your color. Now, even in these abnormal and odd hours, in this unusual time period, please do not forget this very truth: That You will remain with me always.
O’ Parama Purusa, where the journey ends You are there because You are the Goal. According to Your own way and playful liila, You go on pulling me close to You by showering Your grace. Baba, at the outer extent of my existential “I” feeling, at that tangential point, You pour nectar. In sadhana, when my mind comes in Your close proximity, You shower bliss on my “I” feeling. Due to Your blessing, my ‘I-feeling’ gets lost in You, merged in You. [2]
O’ the Divine Entity, on this path of forward movement towards You – in all my duties and practices – please keep me at Your lotus feet. O’ my dearmost Baba, this whole entire life is a spiritual journey towards You. Please keep me in Your divine shelter always…

[1] Journey: This refers to our spiritual way of living such as asana, pranayama, dhyana, sadhana and all our devotional practices related with Sixteen Points.
[2] Where one’s unit I-feeling ends, only Parama Purusa remains. Then one will dissolve or merge into Him. So when a person becomes completely ensconced in the deepest samadhi, then in the sahasrara cakra one will taste that divine nectar, and their whole existence will be inundated with His infinite cosmic grace.


In his book, one writer is equating Sadguru Baba with one Buddhist monk – Marpa, the teacher of Milarepa.

Specifically, on page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa's treatment of Milarepa.

And there are other critical points related with this account.

Here, in this letter, the aim is to clarify the situation, step by step. Then we can collectively decide what to do with such type of publications.



The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. See description as follows:

In his book, the writer goes on to recount more about Marpa's misguided ways as a teacher or guide. The young, beleaguered Milarepa comes to Marpa in hopes of spiritual attainment. But instead of guiding Milarepa properly, Marpa resorts exclusively to assigning Milarepa to backbreaking, torturous tasks of building and destroying stone houses – one after another.

And on page 395, the writer of the book accepts Marpa's approach, as if by this way the young disciple Milarepa would exhaust his samskaras.

"Marpa explained that he had put him through such severe tests in order to exhaust the heavy karma he had accrued through his evil deeds [of killing his cousins]." (The Jamalpur Years, p.395)

According to the dictates of Ananda Marga, this is entirely wrong. Marpa's manner of torturing his disciple Milarepa is not going to lead to the exhaustion of Milarepa's samskaras. Rather, such an approach will  create more samskaras.

The so-called guru Marpa thought in his misguided way that by ordering Milarepa to make and break stone houses for decades his (Milarepa's) sin will be annihilated. This approach from beginning to end is completely terrible and off the mark. Ananda Marga philosophy does not appreciate such things. This type of bogus penance is only appreciated by Buddhists and Jains – not in Ananda Marga.

Baba does not appreciate harsh penance like fasting for months at a time, or standing on one leg in cold water, or exposing oneself to a fire pit etc. It is fruitless to indulge in that type of so-called penance in hopes of pleasing Parama Purusa. By these dogmatic methods, Parama Purusa will not be pleased.

But the so-called guru Marpa was doing like this to his would-be disciple. Actually, Milarepa was not yet his disciple, even then Marpa adopted this approach of harsh, bone-breaking treatment.

So the dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba.


In Ananda Marga, here is how one is to exhaust their samskaras.

"In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Mokśa. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.

Nábhuktam' kśiiyate karma kalpakot́ishataerapi
Avashyameva bhoktavyam' krtam' karma shubháshubham

"Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of sam'skáras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?"

"It is known from philosophic propositions that the attainment of Mukti (liberation) or Mokśa (salvation) is possible only through spiritual practices or sádhaná. It therefore follows that there is certainly some means to attain liberation from samskáras."

"There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phalákámkśá Tyága, (2) Abandoning the vanity of performing an act, or Kartrtvábhimána Tyága, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process." (1)




According to Ananda Marga philosophy, by constructing and destroying – by making and breaking – those stone houses, Milarepa created new samskaras; and his old sins remained as is.

So his misguided so-called guru Marpa has no clue.

Not only that, the writer himself is utterly clueless. That is why he is comparing Marpa's dogmatic methods with Ananda Marga ideals. The "writer" himself is not informed about Ananda Marga samskara theory and how it works. If he did, then he would never have put such an account in his book.

Thus, in his own confused manner, the writer placed Buddhist dogma into our Ananda Marga book.

Beware – those who are not familiar with Ananda Marga samskara theory will get indoctrinated into Buddhist dogma by reading this text. And they will think that what they read is Ananda Marga philosophy. That is the worst part. That is what makes this situation is so scary for new readers and for those who do not know.

Once again, the writer's assertion that Marpa's approach of torturing his disciple will bring about the exhaustion of samskaras is completely incorrect and wholly misleading. Rather, this is just one dogma. So that is the first key fault with this account.

All in all, it is completely blasphemous to compare a dogmatic Buddhist monk like Marpa with Lord Shrii Shrii Anandamurti ji.



"Even after crores of kalpas [aeons] the reactions of actions are not exhausted. This continues to be so as long as the reactions have not been experienced." How will the reactions of the actions be exhausted? Karmabhogena kśiiyate – "When the reactions are experienced, then only are they exhausted." Avashyameva bhoktavyam' krtam karmashubhá shubham – "one has performed good actions, so their fruits are to be enjoyed; so also is it with bad actions." Hence one has to be cautious while performing actions. After that, repentance will fetch no benefit." (2)

"Unless one undergoes the requitals of one's mental reactive momenta – good requitals to good actions, bad requitals to bad actions – one cannot attain liberation." Avashyameva bhoktavyam' krtam' karma shubháshubham – "whether an action is good or bad, the reaction must be experienced." (3)



   "When someone does rigorous penance, for instance, with hands upraised for a long period, his or her blood circulation, nervous system and bone position are bound to be jeopardized. Will the pain in the arms of those who do penance with head downwards and legs upwards be an aid to their mental concentration, or will their minds be constantly focused on the pain? Will they be able to maintain their mental balance in such an unnatural state? When some practise rigorous penance sitting in the centre of a circle of fire, will not the fire's heat impair the natural functioning of their bodies and minds? Thus these types of penance are detrimental to health, what to speak of the attainment of liberation!"
   "Those who think that rigorous penance will gain the affection of Parama Puruśa are entirely mistaken. They try to achieve something, but fail miserably. Parama Puruśa has never said, nor will ever say, that anyone should violate the naturalness of life and become abnormal, like a vegetating idiot." (4)



In Ananda Marga no one is prohibited from taking initiation. All who have a human body – whether they be illiterate or an intellectual, a sinner or a virtuous person etc – all with desire to learn spiritual practice will immediately be taught sadhana by an acarya. And if a person has no such desire then it is the duty of an acarya to inspire and convince them to learn. So in Ananda Marga, the aim is to bring all onto the spiritual path.

But the so-called guru Marpa tortured his would-be disciple for decades and never taught him sadhana. Actually, what that dogmatic guru Marpa knew was just bogus. Marpa himself did not know or practice dharma sadhana. Even then he did not like to teach his dogma to Milarepa. Just Marpa tortured him in order to heighten his own self-importance as guru. This was his heartless, selfish and dogmatic approach. The dogmatic methods of the so-called guru Marpa are worlds apart from the pristine, rational teachings of Ananda Marga. Even then the writer is telling that Marpa is like Lord Shrii Shrii Anandamurtiji Baba. That is absolutely appalling.



Here the summary is that one cannot exhaust their samskaras by that type of bone-breaking labour and torturing the body by making and breaking stone houses – one after another. That is just pramatta – bad from beginning to end. This has nothing to do with the exhaustion of samskaras.

Thus neither did Marpa know how to help Milarepa exhaust his samskaras nor did Marpa even teach Milarepa the dogma that he knew.

Both things – the withholding of teachings and the bogus method of making and breaking stone houses as a means to exhaust samskaras – are entirely against the fundamentals of Ananda Marga.

Yet the writer is comparing this dogmatic fellow Marpa with our Divine Sadguru Baba. This is what is so appalling. Who can justify this.



Unfortunately in that book, the writer compares Baba with one dogmatic, misguided Buddhist monk named Marpa. So this type of comparison is completely wrong. Baba is the Sadguru Supreme and beyond all comparison. He is Mahasambhuti – pure and blemishless and above all earthly bondages.

And the dogmatic-minded Marpa, the Buddhist monk who is the teacher of Milarepa, is completely bound by his own limitations and samskaras. Marpa himself is prone to all kinds of dogmas and misguided ways, while Baba Himself is perfect in all regards. To even hint at any comparison is completely wrong.

Yet that is what the writer has done. On page 158 of his book, he directly states that Baba has followed the tantric tradition best embodied by dogmatic guru Marpa's treatment of Milarepa. An earthworm has life and Devashish has life, yet can we say that Devashish is an earthworm - we cannot.

Hence this comparison runs 100% contrary to Ananda Marga teachings. And that is the second chief fault made by the writer.



The "writer" who compared the misguided dogmatic guru Marpa with our Lord Shrii Shrii Anandamurti ji Baba is Devashish (Deva'shiis'a / Devashish / Devashiisa) a.k.a. Donald Acosta. This is the person who did like this. By his entire effort it is quite evident that he does not understand Ananda Marga samskara theory and other essentials of Ananda Marga philosophy. Nor does he understand the greatness of our Sadguru Baba Lord Shrii Shrii Anandamurtiji. Otherwise he would not have compared the dogmatic guru Marpa with Baba, and he would not have included that entire story of torturing Milarepa in his book. All in all this is an unfortunate episode in the dealing of one "writer", i.e. Devashish (Deva'shiis'a / Devashish / Devashiisa).



"Avashyameva bhoktavyam' krtam' karmashubhá shubham. Now the question arises whether the reactions will be just [equal] to the actions, or less, or more. Equal and opposite reaction is [the rule], but then, whether the enjoyment of the reaction of actions is purely psychic or physico-psychic is to be seen. Where the action is purely mental, the reaction will be just [equal] to that. But if the action is physico-psychic, the question is, what will be the reaction? Still one thing is there, that if the mind is not affected by the physico-psychic action, nothing happens.(1) But [usually] when the reaction is physico-psychic, it has more effect than the action performed."
   "If it is purely psychic, the reaction will be just equal to it. [But] the reaction of the physico-psychic action does not affect the mind cent per cent. A person enjoys [psychic] reactions just [equal] to the actions performed. If there be some quantity of the reaction of physico-psychic action [that affects the body], in that case, the reaction will be much more than the action performed. The mind will be affected just according to the psychic action – that is the case with psychic actions. [But] if the action is physico-psychic, some of the reactions [affect] the mind, some [do] not. That which affects the mind is a psychic reaction, that which does not is physical. Among these reactions, the one that is in the pure physical sphere does not affect the mind. The pure psychic coupled with the [physical] of a physico-psychic reaction add up to produce a greater reaction. So the quantity of reaction in case of a physico-psychic action becomes much greater. Hence one should be careful." (5)


"An original action begets a certain reaction, and simultaneously brings one within the bondage of actions. Unless those bondages are broken, the microcosms will have to keep moving in a cycle of action and reaction – they will have to be reborn again and again on this earth." (6)


   "There is no escape even if one performs a good action. One has to return again and again to this earth in order to reap the auspicious consequences of such actions. The idea that the disembodied mind experiences the auspicious consequences of its good actions is indeed a fantasy. This fantasy world is called heaven. It means that if one has performed a good action, then one will reap the consequences of that auspicious action after death. But the mind can experience its good consequences, if and only if, it has a body. One experiences joy and agony, pleasure and pain only if one has a brain, nerve cells and nerve fibres. If there is no physical body, how can there be any experience? So the thought of experiencing that pleasure in heaven is nothing but sheer fantasy. There is no logic behind it. That is why, in Ánanda Sútram, it is said, Na svargo na rasátala ["There is neither heaven nor hell"]."
   "Where is the question of pleasure and pain in the absence of the physical body! So the fantasy of heaven is completely erroneous. Yes, one has to come to this world again in order to experience pleasure and pain. You have to come to the world again so that the sam'skáras of the past attain fruition. It is correct, because one has to perform actions in order to restore the mind to its normal state from the distortions (vikrti) caused by previous actions." (7)


   "There are some people who say, "Well, we will undergo hardship for the welfare of the world." This undergoing of penance has also a bright side. A ninety or one-hundred-year-old woman undertakes penance – why? Certainly with the expectation that her penance will one day be rewarded – perhaps that she will get a place in heaven. Let us see how important this undertaking of penance is – whether it is for one's family, or for one's personal elevation, or for the benefit of the society. Nothing in this world is valueless: even the undertaking of hardship is not useless. But is that the highest excellence in human life? In fact, the undertaking of penance is an action without any fixed goal: "I do not know, nor do I want to know, why I am subjecting myself to penance. I am merely doing penance for the sake of penance." This is totally meaningless. It is like rowing a boat without knowing where one is drifting – merely rowing for the sake of rowing. This is utterly useless. This aimless rowing will simply cause pain in the hands. One day one will lose the capacity to row the boat, and finally the boat will sink and all will be drowned."
   "One should undergo penance for others' welfare, for the well-being of the world; and the good that the world enjoys due to one's sacrifice is the reward. One should not expect any reward greater than this. The good result of a good action is the reward of that action. Similarly the bad result of a bad deed is the negative price of that action. The ancient sages used to practice penance by sitting near a firepit with their legs up and their hands down. What value does this type of penance have? Not much. To continue to perform penance like this is certainly not the highest fulfilment of life. Human beings have come onto this earth to do something good, some thing which will be of some benefit for the society for at least some period of time, if not forever. This is the reason why Vivekananda said, "As you have come to the world, you must leave some mark behind" That is, you must do something which will do good to human society for a long period, if not forever." (8)


"There are a group of people who are in favour of practicing extreme austerities. To practice severe penance, to court physical trouble while taking care of others is called tapah or penance in the scriptures. The ancient sádhakas used to practice such severe penance. They used to sit with their heads down and their legs raised high, lighting a fire around them, and they used to practice such rigorous penance for twelve years. But is it really worthwhile to do such practices which only subject the body to physical tortures? Through such penances, it is almost impossible to achieve spiritual progress. To undergo physical torture just for the sake of experiencing pain does not lead to spiritual elevation. After those sádhakas underwent the long rigours of penance with their heads down and legs up, with the leaping flames of fire all around them, they had no self-satisfaction that their penance had done even the slightest good to others. By undergoing hardship, one should always help others, and thereby one feels satisfied that at least some good has been done to others. Rigorous austerities do no such good: then what is the justification for undergoing such unnecessary physical tortures? This is nothing but sheer foolishness." (9)

"Someone may think that he will be able to do penance in Himalayan caves with his legs upraised and head down, neglecting the distressed people of the society. If Parama Puruśa comes and removes the heavy stone door of his cave and appears before him and asks, "What do you want, my child?" – and if he answers, "I want to be one of the stars of the Great Bear constellation," his desire will never be fulfilled. His prolonged penance in the caves will all end in nothing. This is not Bhágavata Dharma." (10)

In His service,

1. Subhasita Samgraha – 1, Actions and Their Results (Karma and Karmaphala)
2. Ananda Vacanamrtam – 30, Dagdhabiija
3. A Few Problems Solved Part 5, What is Dogma
4. Namah Shiváya Shántáya, Disc: 13
5. Ananda Vacanamrtam - 30, Dagdhabiija
6. Subhasita Samgraha - 12, How an Ideal Person Should Live
7. Ananda Vacanamrtam – 10, The Witness-ship of Parama Puruśa Is of Supreme Importance
8. Subhasita Samgraha - 12, How an Ideal Person Should Live
9. Subháśita Saḿgraha Part 11, What is the Way
10. Namah Shivaya Shantaya, Disc: 11

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.

Deafness Is Not A Disease

Baba says, "Deafness is not a disease by itself, unless it is congenital. It is an after-effect or reaction to some other ailment...Excessive use of quinine or similar poisonous medicines for a long time reduces the power of hearing." (Yogic Treatments, p.43)

Note: The intake of allopathic medicines contributes significantly to deafness. One can see this reaction especially in the case of small kids. Their hearing can be significantly impaired or lost for life by administering strong and harmful allopathic medicines.

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