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Example of Very Good Baba Story


This mailing contains 2 sections:
1. Prabhat Samgiita #4320;
2. Posting: Example of Very Good Baba Story

"(Tumi) esechile mor bakul-bita'ne na' baliya' ka'r ghare..." (PS 4320)


Baba, that time the place was surrounded by innumerable bakul flowers which in bloom, and You graced me by coming to my cottage during that verdant spring season. With Your divine grace, You brought devotional horripilation (goose bumps) throughout my entire existence, and You also vibrated the very pulsation of my blood. Baba, by having You in such an intimate and close way, my life has become meaningful. It is Your grace. Baba, soon after that golden dawn, Your liila moved into a different phase. Because then You went away leaving me crying all alone. O' my dearmost where did You go that time.

Baba, since then I have spent countless days and nights waiting - sitting by my window threading heaps of flower garlands for You. But that was all in vain because You did not come. It is painful that now I no longer see that attractive & charming smile because You are keeping Yourself distant. Now I no longer see that radiant smile which I used to see on Your lips when You were with me. 

Baba, in longing for You, ages have passed since You came close. Springtime has finished and now summer has come. My entire garden of those sweet, fragrant bakul flowers has dried up and withered away in this hot season [1]. Now that same window - where I used to sit and make garlands for You and wait - is full of spider webs. Baba, it is so painful and heartbreaking how You have gone so far away. And my mind is completely dry in the absence of Your divine presence. 

O' my Dearmost, please shower Your causeless grace and appear in my heart in a very intimate and charming way...


[1] Hot Season: In the absence of His presence, the sadhaka feels a distinct dryness in his heart. Summer season - or hot season - has been used as a metaphor in this song to express that dryness in the devotee's heart, where one's devotional feeling is lower. And this happens with each and every sadhaka. When one feels dry and out of their spiritual flow then that is the dry or summer season. In contrast, when one's flow of sadhana is good then that can be compared with springtime where everything is lush and verdant. In their dhya'na they feel greater proximity with Parama Purusa - that is why it is compared with springtime. But when one is experiencing the dryness of summer, that spiritual flow is not there. In that case, the best thing a devotee can do is to sincerely request Baba to grace them by coming in their meditation.                                              


The following Baba story contains three key aspects:
a) It beautifully describes how the relation between Sadguru and disciple relation is very sweet and loving.
b) If offers a good explanation as to why dogmatic organisations and people vehemently oppose Ananda Marga.
c) It demonstrates how in the the life of sadhaka there is a constant struggle against avidya maya.


This is an excerpt from the book, Travels With the Mystic Master:

While waiting for the cars, I stood next to Baba, offering what little security I could provide.

Ignoring my intention, He said, “Sit down, Dharmavedananda.”

Like a small boy, I happily put my stick down and sat next to Him. As He turned to speak to me, He accidentally brushed His hand against my shoulder and said, “Oh, pardon me.”

I laughed and said, “You’re welcome to do it again, Baba.”

He smiled. I was happy, together with my Baba, oblivious of whatever complications we were undergoing.

“Tell me, Dharmavedananda, what is the great good which will come out of this deportation.”

I was surprised at his question. I thought for a moment and then replied, “I don’t really know, Baba. But I suppose the hundreds of devotees who were waiting for You in the Milano airport are now frustrated and disappointed. They’ll surely feel very bitter toward their own government, and they will better understand how corrupt their system is. As a result, they’ll be much more encouraged to work hard for the establishment of Sadvipra Samaj.

He said, “Yes, you understand a little something.”


The cars arrived. Baba entered one car and I entered another.

For the first time in several hours I was separated from Him. For the first time, I started to think in a normal way.

As we drove down the highway toward the jagriti, I turned gloomy. My mind sank deep within itself, and in that moment I remembered the thought I’d had in the morning while lying on the floor: How can I continue another three days? Would that this were the last day. Oh, why did I think such a stupid thing? Now here it was happening according to my idiotic wish. His flight to Bombay was already fixed for the evening.

I was so sad that I started to weep softly. I thought, Baba, I miss you already. Then I thought, Please, You have to give me one last chance to be alone with You again. Please, when You call someone to massage You, let it be me. This thought ran on uncontrollably until we arrived at the jagriti.

As we entered, the place seemed deserted compared with how it had been when we left that morning. Already most of the decorations had been taken down, and in every corner lay the remains of a yet uncompleted clean in effort.

Baba entered His room. I sat on the floor alone, alone with my sorrow. After a few minutes He came out and went for His bath.

When He returned to His room, I continued to sit alone, sure that He would soon suminon me.

Ramanandaji came out, saying, “Karunanandaji, Baba is calling you for massage.”

What was this? I was so much into my own world that I never considered He might call another worker. I became distraught and dismayed.

A moment later though, Karunanandaji opened the door and rushed out saying, “Dharmavedanandaji, Baba is calling for you to come also. The electric fan is not working for some strange reason, so you should fan Him with, with …” He didn’t know what to use as a fan.

I grabbed a newspaper, ran into His room, and started fanning Him with it. Meanwhile, Karunanandaii also came back to do the massage. Baba was in a blissful state. I was now as high as I had been down a few moments before.

At first Baba was in a quiet mood. He began sfeaking about the suffering He and His mission had undergone from the very time of His childhood. But His voice carried no resentment. It had all been necessary and ultimately good.

Then He returned to the present. “What is the cause of this deportation?”

“I believe the Indian government fed bad information about Ananda Marga to the Italian government,” Karunanandaji said.

“Well, it may be, it may be,” Baba said with eyes half-closed. Then He opened His eyes and said, “But it may be a religious institution.” He told the exact name of that institution.

We were both surprised. Though He said “it may be a religious institution,” we understood Him to mean that it definitely was that institution.

“You see those priests,” He said, “they teach the people to think, ‘I am a sinner, I am a sinner. Lord, save me, I am a sinner.’ Thus they infuse inferiority complex. Even if one is not a sinner, praying like this, identifying with sin, he or she will become a sinner. Today’s young people don’t like this approach.

“Whereas Ananda Marga gives a revolutionary call to the youth. We say that everyone should think, ‘I am the son or I am the daughter of the Supreme Father. Lord, no matter what I’ve done, You have to take me on Your lap.’”

He was silent for a few moments. Then He sat up, looking serious and said, ‘Why do they fear us?”

By His word they, we understood He was no longer talking of any single religious institution, but rather of all the people and groups that fear Ananda Marga. The question was rhetorical, so we didn’t try to answer.

“They fear us because we are better than the Hindus in philosophy ...
better than the Christians in social service ...
better than the Jews in orthodoxy ...
better than the auddhists in moraljty ...
better than the Moslems in social equality ...
better than the Jains in asceticism ...
and better than the Communists in mobility. That’s why they fear us.”


In the evening some of the local Margiis came. As usual, a large procession formed, accompanying Baba to the airport. But this time He was not traveling on another leg of the journey. He was leaving US.

I was so involved in the arrangements that it again slipped my mind that the final moment was approaching. I remained busy until Baba began the passport check. Though I was not flying, I somehow managed to enter the passengers-only area.

I walked next to Baba in silence. As each moment passed, I became more heavy-hearted. Finally, He and the others entered the gate to board the plane. I forced myself to smile at Him. He smiled back and gave a slight wave of His hand. Then He turned the corner and was out of sight.

I walked some distance to where I could be alone and cried.

(Travels With the Mystic Master, p. 222-225)


First and foremost one must ensure the Baba story is itself true. After carefully making this assessment,  to write the story properly, one must have the (a) requisite devotion, (b) 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 may even be dogmatic, and will certainly be devoid of proper expression because of lack of literary skill. 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 devotion and is missing philosophical understanding, then that story will be as follows. It will be 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 be of use, i.e. if one has devotion then that literary skill is helpful to express that devotion and 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 understanding, then it can add beauty - otherwise not. Writing a story only with literary skill - without proper devotion and devoid of ideological value - is of no value 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 skill 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 will be 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,

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