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Another False, Misleading Baba Story


This entire email is composed of 3 parts:
(1) Posting: Another False, Misleading Baba Story;
(2) Trailer Quote: Health Guideline: Knowing the Root Cause;
(1) Prabhat Samgiita #683;

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


In one Dada's collection of Baba stories, a critical assertion is made by one storyteller about the nature of our sadhana practice. Specifically, it is stated that the highest aspect of sadhana - nirvikalpa samadhi - means physical oneness with Parama Purusa.

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.

This letter examines the accuracy of the assertion that nirvikalpa samadhi means physical oneness. We should all see how far this key assertion from Dadaji's collection of Baba stories is in concert with Ananda Marga spiritual philosophy. Really, does nirvikalpa samadhi mean physical oneness with Parama Purusa?



Every sadhaka knows that meditation is a psychic and psycho-spiritual phenomenon. Spiritual attainment comes as the unit mind nears and touches the shores of the Cosmic Mind.

So sadhana is primarily a mental & spiritual endeavour - not a physical one. This is a fundamental point which we all accept.

Even the person initiated yesterday understands that to do sadhana one must close the eyes, keep the body still, and use the mind to dive within. Thus we are drawing the mind away from the physical sphere and channelising it toward the inner spiritual world.

Even in first lesson, the aspirant closes the eyes, withdraws the mind from physicality and by this process enters the purely psychic realm. One's whole focus is on the mental sphere; thinking is everything. In pointed fashion, the mind is then directed through various cakra points until it reaches the ista cakra. There the sadhaka begins mantra japa, thereby crossing into the psycho-spiritual realm. When the mind reaches its apex stance and become lost in object of ideation, that is known as samadhi. Then one is in a purely spiritual state.

So from day 1 in Ananda Marga, every practitioner understands that in sadhana the flow of mind is towards the psychic and spiritual realm.



Here Baba Himself below gives a beautiful and precise explanation of the path of sadhana - i.e. how the movement starts in physicality and proceeds onwards towards the pure spiritual plane. The spiritual realm is the culminating aspect.

"Sádhaná starts in the plane of physicality and moves towards the physico-psychic plane. This first phase of sádhaná is performed by the “doer I”. Then from the physico-psychic plane to the pure psychic plane, and from the pure psychic plane to the psycho-spiritual plane – this portion of sádhaná is done by the “knower I”. In the final stage of sádhaná, the pure spiritual phase." (1)

Hence, it is very clear from Baba's above teaching that the more subtle aspects of realization occurs in the psycho-spiritual and purely spiritual realms.


And as is commonly known, the highest attainment on the path of sadhana is nirvikalpa samadhi.

Ananda Marga spiritual philosophy mandates,"Such a state is called Nirvikalpa Samádhi or the state of total absorption of the unit-mind in the Supreme Spirit." (2)

"Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi." (3)

So the apex of all sadhana is nirvikalpa samadhi wherein the mind loses its own individual existence and becomes one with the Cosmic Self. Baba Himself terms this "the pure spiritual phase."

Or we can say that when mind is merged in Supreme Consciousness then that is savikalpa samadhi; and, when mind is entirely lost - like a drop of water becomes completely lost within the vast ocean - then that is nirvikalpa samadhi.

So the matter is very clear and quite straightforward.



Unfortunately, one storyteller, herein referred to as "ST", has outlined the path of sadhana in the opposite manner.

"People who are satisfied with feeling psychic oneness with Him attain Savikalpa Samadhi and that those who are not satisfied with this, and who want physical oneness with Him attain Nirvikalpa Samadhi (of a high order)."

So the storyteller's (ST's) words run entirely contrary to Baba's stated guideline. Baba says that nirvikalpa samadhi is the culmination of sadhana where the mind is lost in the spiritual realm, and ST contends that nirvikalpa samadhi culminates in the purely physical plane, i.e. "physical oneness". So ST's explanation is the polar opposite of Baba's divine guideline.

After all, when the mind itself is not something physical, and when that mind is then goaded towards something more subtle, i.e. that Supreme stance, then there is no question of nirvikalpa samadhi meaning "physical oneness." That is entirely illogical and irrational and wholly against Ananda Marga teachings on the science of mind.

And this is the story that one Dada included in his collection. How far Dadaji is truly confused about this, we can only surmise. What is clear however is that this aspect of his collection of spiritual stories does not properly reflect the ideals of Ananda Marga ideology.


Since the very beginning of human expression, stories have played a vital role in guiding (and misguiding) the common people. General citizens are not interested in philosophy, rather they turn to stories for their learning and education and to soak up spiritual teachings. A good story leads the masses in the right direction with right understanding, whereas a poor story leads people in the wrong direction with the wrong understanding.



It is most unfortunate that the story Dadaji shared falls in the latter category - it misguides.

So the longer this story and accompanying explanation are circulating around, the more misguided people will become. Or perhaps even worse, some new readers may already have the idea in mind that meditation moves towards the spiritual realm, in which case when they read the story they will think that Ananda Marga is some lowly path since it culminates in the realm of pure physicality.

For these reasons and more we must be adamant that all our writings - especially our stories - perfectly reflect Ananda Marga ideals. Unfortunately, this particular story could not live up to this standard as it leads people away from Ananda Marga spiritual teachings by wrongly stating that the highest attainment in sadhana - nirvikalpa samadhi - culminates in the realm of physicality.

The appropriate steps should be taken to either correct or remove this section from his compilation of Baba stories etc. Kindly help us contact Dadaji so he can attend to this at the earliest.


Here Baba describes how the aspirant is to withdraw their mind from external physicality and goad the mind within - in a step-wise manner. The following teaching from Baba wonderfully puts forth this process.

Yacchedváun manasi Prájiṋastad yacchejjiṋána átmani,
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

"Absorb the forces of your organs in your vital force, and the dormant potentiality of your sensory power will make you more energetic – more mentally powerful. That is why wise people direct all their endeavours towards this end. Gradually merge this awakened mental force in your intellect, in your subtle sense of ego. In other words mingle your sensory potentiality with your mental potentiality and your mental potentiality with the potentiality of your I-feeling. Then identify all the collective force of your microcosmic intellect with your great I. That is to say, merge all the potentiality of your unit-I, in that of Cosmic-I. People of wisdom, eventually absorbing all their egocentric potentiality in the integrated, calm, non-attributional Entity, attain their deliverance from all evil thoughts and worries. This gradual process of absorption of the unit consciousness in the Cosmic Consciousness or the individual entity in the collective Entity is what is called Sádhaná (spiritual practice). The final attainment of attributelessness in the restful and tranquil Atman is the Supreme target, the ultimate goal. The only duty of one who has attained human body in whom human potentiality is present, is to progress on the path of sádhaná. No one of intelligence should waste even an iota of time. With every respiration your longevity is diminishing. From the day of your birth as an infant you have been speeding towards the funeral pyre. Every moment is taking you closer and closer to death. So I say do not waste your time needlessly." (4)

The following are many of Baba's related teachings on nirvikalpa samadhi.


   "The sádhaka first sat in siddhásana with the spinal chord erect, and then began to practice dhyána on all the cakras – múládhar, svadhistána, mańipur, anáhata, vishudha. During that period he had a unique experience. He felt within that his dear object of meditation was dancing with two skulls. Thereafter, he raised his mind to ájina cakra and began to practice dhyána in the prescribed dhyána mudra. Next, when he concentrated his mind on lalaná cakra, the function of the ten sense organs of his body was suspended. The sádhaka lost his mind in the Cosmic Mind and became one with the Cosmic Mind. He looked peaceful and serene.)"
  "It was noted in the aforesaid instance that his indriyas and unit mind totally lost their power of functioning. And in the total absence of the mind-entity the unit mind can have no notion of duality. “Tasya sthitih amánasikeśu”. This is why this samádhi is called nirvikalpa samadhi."

“Átmani mahadaham' cittánám' prańáshe nirgunásthitih nirvikalpa samádhi vá” (Ánanda Sútram).

   "Some sádhakas' minds, the moment they reach the pituitary gland, stop functioning. The minds of some sádhakas cross all the cakras, rising in gradual ascendancy from the lowest cakra, and ultimately reach the sahasrára cakra. This is the highest state of realization in the spiritual sphere. When the unit mind goes beyond the jurisdiction of the indriyas, and the seeds of reactive momenta have been completely destroyed, it becomes altogether non-existent. In that state of complete mindlessness the jiiva gets completely merged in Shiva. The mind, after reaching the sahasrára (pineal plexus) does not return. And due to the obliteration of spatial differences the sádhaka dies a physical death."

Páshabaddho bhavejjiivo páshmukto bhavecchivo.

   "But the minds of those whose samskáras are not yet completely burnt up, descend again after remaining in a trance for a certain period. Some sádhakas' minds, after reaching the stage of kalá, stop functioning. Under natural circumstances these sádhakas remain without any external body-consciousness for about five or six hours. If the mind rises still higher, they can remain unconscious for 24 hours."
   "Nature of the post-trance state: After the samádhi or trance is broken, two completely different pictures of the different worlds present themselves before the sádhaka. In the inner life he or she experiences an unbroken flow of bliss – an endless ocean of bliss, with external tranquillity and indescribable sweetness. On the other hand, the outer world appears to be dry, desolate and unsubstantial. In the inner life, he feels the most intimate contact and sweetest touch of the loving Father, but in the outer world, he or she feels detached from the original abode – the abode of eternal bliss. So this world of inferences appears to be dry and dreary. One feels difficulty in adjusting with the external world. The pangs of separation from the Lord affect one's mind. As a result, sometimes one bursts into laughter, sometimes one breaks into sobs. To normal people his or her behaviour appears to be abnormal, but actually it reflects a very high stage of spiritual attainment. Soon afterwards, he or she attains the non-attributional stance – the highest state of spiritual attainment. Attaining this highest stage, by the Macrocosmic Grace, the sádhaka establishes himself in the original stance of the Supreme Entity – Parama Brahma." (5)


"Mokśa – When the sam'skáras of a sádhaka or a spiritual aspirant are exhausted the inactive or dormant mind merges into the unit consciousness and the unit consciousness merges into the cosmic consciousness. This the state of Nirvikalpa Samádhi. Nirvikalpa Samádhi, when it becomes permanent it is called Mokśa or salvation." (6)


"Dhyána: Diipanii and mantra caetanya are not necessary in the process of dhyána, but they are necessary in japakriyá [auto- or outer-suggestion through repetition of mantra]. Those who are unsuccessful in japakriyá find it very difficult to master the practice of dhyána. In the process of dhyána, mantra, diipanii, and mantra caetanya – all three – are associated with the dhyeya Puruśa [Puruśa as the object of ideation]. So from a subtle perspective, japa is a composite of a number of processes, but dhyána kriyá is complete in itself, and this is the reason that beginners find it difficult to become established in dhyána. For those who can establish themselves in dhyána, however, samádhi is a certainty...Only after one is established in dhyána can one attain nirvikalpa samádhi. If one is established in samádhi, liberation or salvation will come as a matter of course. " (7)


   "The goal of a spiritual aspirant is Nirguńa Brahma [Non-Qualified, or Non-Attributional, Supreme Entity] then ultimately the microcosmic mahat will also merge in pure Citishakti. The unit mind will totally lose its individual existence and become one with Supreme Consciousness. In such a case, where all mental activities are suspended in Bhúmábháva [Cosmic ideation], it will be a case of objectlessness, or nirvikalpa samádhi (the trance of indeterminate absorption, or total suspension of the mind)."
   "This stage of spiritual attainment is only possible when all the guńas, or binding factors, have ceased exerting a static influence on the mind. This state is the state of mindlessness and consequently objectlessness."
   "This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.”" (8)


"Only one who has love for Parama Puruśa can take His ideation. Love is the expressed form of devotion. When does this expressed form occur? When it has its root or seed, only then it can occur. When there is seed, only then it will sprout. That seed is devotion. So, only that one can make oneself great, only that one can take the correct ideation of Parama Puruśa, who has the seed of devotion within. Let us see it from another view point. If one, after transforming mind into a point, without making it vast, merges it into Parama Puruśa, surrenders it to Parama Puruśa, then, in that case, individual mind does not exist. Then what happens? Mind merges with Parama Puruśa; there remains only Paramátma and not the mind. This is called Nirvikalpa Samádhi. In Savikalpa Samádhi the mind enjoys bliss because of its greatness. That bliss is called “Liilánanda”. When the mind is given to the Parama Puruśa, it is surrendered unto Him, in that condition the bliss or supra-mundane ecstasy is called Nityánanda. So devotion is essential to get Nityánanda or Liilánanda." (9)


"The pleasure derived from eating a rasagolla is limited: while it sits on the tongue it is satisfying, but as soon as it goes down the throat, the pleasure ends. A rasagolla is ephemeral; only Parama Puruśa is infinite. No matter how you attempt to judge. Him, be it from the standpoint of His learning, education, love, temperament or authority, you will fail to fathom Him. He is immeasurable, He is infinite. When one comes in contact with Him one attains. infinite ánanda, not the limited pleasure of a rasagolla. When one experiences just a little extra joy, one tends to forget oneself. When one experiences infinite joy, what happens? One merges in the ocean of infinite joy thus attaining “savikalpa samádhi”. When that flow of joy becomes so great that one loses. one's own identity and existence, it is called “nirvikalpa samádhi”. This happens due to extreme joy." (10)


"Samádhi: While practising spiritual sádhaná, the mind is progressively withdrawn from the physical to the psychic and then to the spiritual. The trend in spiritual practice is to merge the extroversial propensities of the indriyas [sensory and motor organs] into the citta [objective mind, mind-stuff], the citta into the aham [doer “I”], the aham into the mahat [“I exist”], and the mahat into consciousness. In the case of samádhi, the conscious mind merges into the subconscious, and the subconscious into the unconscious. In the case of savikalpa samádhi, the unit unconscious mind becomes one with the Supreme Mind, whereas in nirvikalpa samádhi the unit unconscious mind becomes one with Supreme Consciousness." (11)


   "Samádhi. The state in which the tendencies of the mind are completely suspended following the practice of dhyána is called nirvikalpa samádhi."
   "Though in the samádhi attained through the practice of Iishvara prańidhána the “I” feeling as well as the mental propensities are not totally suspended, one becomes ensconced in the Cosmic stance. The jiiva [unit] gets established in Infinity. This state is called savikalpa samádhi." (12)


"The pineal as a structure controls all these fifty vrttis taken internally and externally by all ten indriyas. 50 x 2 x 10 = 1000. Yogis having control over the sahasrára cakra attain nirvikalpa samádhi, a state where they are beyond the approach of all the vrttis. Within the scope of these vrttis lies the seed of sam'skára – good or bad. So the attainment of such a state means the end of all the sam'skáras, exhaustion of all the previous momentum accumulated by the mind due to its previous journeys in Brahma Cakra. This is what is called mokśa – union with the Transcendentality." (13)


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.


Unfortunately, this point from Dada Maheshvaranadji's story compilation fails to meet the aforementioned standards on numerous fronts. ST asserts that nirvikalpa samadhi means "physical oneness" with Parama Purusa. However, as we know, Sadguru Baba's many teachings on nirvikalpa samadhji clearly demonstrate that nirvikalpa samadahi is purely a spiritual experience far above the limited boundaries of physicality, but ST claims nirvikalpa samadhi to be "physical oneness." Such a conclusion is in gross opposition to Ananda Marga philosophy. On this point alone the story is entirely unsuitable and will misguide readers. About Dadaji's devotional standard and literary skill, we can all think and decide. All that can be said is that if any senior avadhuta is himself confused about the very basic fundamentals of sadhana, then there is real cause for concern.

at His lotus feet,

Note: Please share this important matter with Dada Maheshvaranandji so this matter can be clear up at the earliest.

1. Subhasita Samgraha - 18, Cult, Inference and Propensity
2. Subhasita Samgraha - 3, The Intuitional Science of the Vedas – 6
3. Subhasita Samgraha - 19, The Supreme Aesthetic Science and the Cult of Devotion
4. Subhasita Samgraha - 4, The Chariot and the Charioteer
5. Abhedajiṋána and Nirvikalpa Samádhi
6. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy
7. Ananda Marga Ideology & Way of Life - 9, Tantra and Sádhaná
8. AV-33, Savikalpa and Nirvikalpa Samádhi
9. SS-19, The Supreme Aesthetic Science and the Cult of Devotion
10. Ananda Vacanamrtam - 7, Devotion Is the Life-Force of a Devotee
11. Ananda Vacanamrtam - 23, Samádhi, Senselessness and Sleep
12. Caryacarya - 1, Sadhana, pt# 8
13. Idea and Ideology, Mind, Práńendriya and Vrtti


For those who wish to read the storyteller's actual writing where they state that nirvikalpa samadhi is physical oneness with Parama Purusa, please click on the below link.

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.

Health Guideline: Knowing the Root Cause

"Due to weakness of the digestive fluids, the blood gets contaminated by acids, or if one is suffering from constipation, then
different organs of the body also become weak. In such a condition, due to weakness of the lungs, the nervous system controlling the lungs also suffers from debility and finally the bronchial tubes as well become weak. That is the time when asthma becomes fully manifest." (Yogic Treatments, p.62)

1. In the above quote Baba is revealing the fact that the root cause of asthma is poor and improper digestion.

2. Unfortunately nowadays, in many areas, the only commonly available pathy is allopathy. But allopathic knowledge is so shallow that such doctors do not know about the real cause; hence they treat the patient in a very superficial way. With asthma they only address it as it presents on the bronchial tubes. By this way asthma never gets cured from the root - i.e. from the manipura cakra.

3. So health conscious people should choose the pathy very carefully. We have to evaluate to what degree allopathic science is trustworthy, suitable, and helpful.

Prabhat Samgiita #683


"Jeo na' ogo prabhu, anek katha' a'che ba'kii..."  -P.S. #683


O' Prabhu, O' Parama Purusa, please do not go away. Please remain with me - I have many a tale to tell You. Please come to my home. Please understand this unique opportunity: I am all alone in the house. Nobody is here, so please come.

O' Divine Entity, in pleasure and pain, during both negative and positive situations, all the time I am calling You. And always I am remembering Your name. During all the 24 hours, whatever I do, my hands are always busy in work; but, my mind is at Your lotus feet. I remember You; it is Your grace. Even if I risk losing everything I want You to my heart's content. O' Parama Purusa Baba, You understand my entire situation but You never console me. I am surrounded by the darkness these days. I do not have any happiness.  

O' my Lord, I do not want anything from You, only this much I want: That You please come close and sit beside me. The doors & windows of my mind are always open in longing for You, waiting for Your arrival.  

Baba, my Lord, please do not go away leaving me deserted. Always remain in my heart...

Related with One Posting


One storyteller wrote this below paragraph. Here we are concerned with the line highlighted in blue - i.e. that nirvikalpa samadhi means physical oneness with Parama Purusa. An entire posting has been written detailing how the below story and that philosophical premise is false. Specifically, in nirvikalpa samadhi is not physical oneness but rather a high spirit spiritual state. Here is that letter, Another False, Misleading Baba Story.

 Following is the paragraph from the storyteller:

"Those who have not just got one touch from Baba but have sunk deep in the delight of His darshan have experienced a whole life of miracles.  Baba once said in a darshan in India that those people who are satisfied with  feeling psychic oneness with Him attain Savikalpa Samadhi and that those who  are not satisfied with this, and who want physical oneness with Him attain  Nirvikalpa Samadhi (of a high order). One such great soul was Acarya  Divyanandjii Avadhuta. He was fervently devoted to Baba."

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