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Friday, November 6, 2026

Upcoming: festival of lights + 4 more

Baba
Upcoming: festival of lights

Namaskar,

The 'festival of lights' - Diipa'vali - is nearly upon us (08 Nov 2026). This day is marked by joyous and blissful celebrations for one and all. The festival of Diipavali carries a sublime significance and is also a deeply meaningful event in the social sphere. Here below are Guru’s guidelines for how to celebrate Diipavali in our own units, as well as some of Baba's dharmic teachings about the inner meaning of Diipavali.
https://anandamargauniversal.blogspot.com/

Ways to celebrate Diipavali

Baba has laid down specific guidelines for observing the wonderful occasion of Diipavali.

Ananda Marga Caryacarya states, "Diipa'valii: Once collective Iishvara Pran'idha'na and Varn'a'rghyada'na, illumination, collective merry celebrations, entertaining visitors at one's residence, and procession with ta'n'd'ava dance." (1)


Something for everyone - from young to old

Diipavali is a wonderful occasion for all kinds of heart-warming activities. Per Ananda Marga Caryacarya, we will perform our collective meditation and Guru Puja, i.e. dharmacakra. And that will be accompanied by a wide array of social arrangements: Hosting friends and family, display of lights, spiritual dances, etc.

Festivals like Diipavali are also a perfect time for collective meals, collective bath, games and sports competitions, distribution of sweets, writing contests, art presentations, musical concerts, social talks, spiritual discourses, kiirtan, and all types of other unifying events.

Our social functions offer something for everyone - from young to old where every person from every corner of society can participate, whether they be margii or non-margii. In this way, our Ananda Marga festivals cater to a wide-audience with a diverse array of interests and liking. All types of socially-uplifting activities may be held. Here Baba gives His guideline for the starting point of festival Diipavali.
https://anandamargauniversal.blogspot.com/

Ananda Marga philosophy says, "At the outset of any festival or social ceremony, the Sam'gacchadvam' mantra is recited, the purpose is to impose the common ideal on all. The love for the entire humanity." (2)


Signify the triumph of the sentient forces

In India, and throughout the northern hemisphere, Diipavali is the darkest night of the year; it is the ama'vasya' (new moon or nil moon) night of the autumn season. And the term 'diipa' itself means lamp in Samskrta. So the Diipavali function is a display which signifies the victory of light over darkness. Citizens and hosts create a show of lights in the sky to signify the triumph of the sentient forces. And this basic idea is outlined in Caryacarya.

Ananda Marga Caryacarya states, "Diipa'valii / Ka'rttikii Ama'vasya'. [The new moon of Ka'rttika. As that night is the darkest night of the year, the celebration with... illumination symbolizes the forces of light or vidya' (knowledge) overcoming the forces of darkness or avidya' (ignorance).] (3)

Baba's above teaching is about overcoming negativity with a positive psychic force: Overcome darkness by light.
https://anandamargauniversal.blogspot.com/

Festivals & inner urge

Ananda Marga philosophy states, “People often feel bored with their humdrum lives, with their mechanical routines; thus a fresh start must be created through [[utsava [festivals]. In the Sanskrit language the meaning of the word sava is “to take birth”; the root verb sú plus al suffix equals sava, and su means “to take birth”.]] The substance which [[makes one feel that one’s body has been reborn]] is called ásava [an alcoholic drink thought to have energizing properties]. Similarly ut – sú + al = utsava [which means “festival”]. “Ut” means “above” and “sava” means “[[to take]] birth”; so utsava means “an occasion which gives human beings fresh inspiration to live a new life.” (4)

Ananda Marga philosophy states, “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.” (5)

Light the lamp of the inner heart

The following idea is from Sadguru Baba’s DMC discourse of June 1990, “The Cult of Spirituality – the Cult of Pinnacled Order”: 

The external show of lights during Diipavali / Diipávalii is the outer presentation of the internal idea that we are to “illumine the inner heart with the divine effulgence of Parama Purusa.”

So the external show of lights done at our social functions is just to display the inner feeling of the heart - “to light the lamp of our heart with His divine love.” Because ultimately anyone can engage in the external show of Diipavali by lighting candles - but that is not the main goal. Rather, it is the inner heart’s lamp of bhakti which should be lit. So the real essence of Diipávalii - the inner Diipavali of the heart - is to engage in spiritual practices, by His divine grace. That is the unique aspect of this Ananda Marga festival.
https://anandamargauniversal.blogspot.com/

Otherwise just to engage in an external show of lights is not our tantric way. Our path of Ananda Marga is based on the most sublime spiritual ideal. So we practice everything in a spiritual manner - lighting the internal lamp of bhakti by His grace. This is Diipávalii in our Ananda Marga system.

Diipavali of the atma' (soul)

Here again is the central idea of what Baba spoke on 03 June 1990 in His DMC discourse: Cult of Spirituality:
  • The darkness of the mind should be removed. 'In each and every house there is a festival of light, yet my home is dark', one should not say like this. Instead, there should be diivali (festival of light) in the home, and it is the diivali of the atma' (festival of soul) .
And if you wish to see Baba present that idea in the original Hindi, here is the link to the video
Our A'nanda Ma'rga Baba places great emphasis on the celebration of our various festivals. They are a time of rejoicing in all the spheres of life.

Ananda Marga ideology says, "You should make arrangements for different types of festivity on the occasions of the ceremonial functions of the Marga. Ensure that those who enjoy the celebrations also get thereby healthy opportunities for their physical growth, mental development and spiritual progress." (6)

We should ensure that in all our AMPS units, there is a specially-designed program for Diipavali.
https://anandamargauniversal.blogspot.com/


Festival brings joy & vigour

Ananda Marga philosophy guides us, “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.” (7)

In our AM way of life, festivals or social functions serve a particular purpose. They satisfy a special need for the society as they bring one and all together. They help cultivate family feeling, cosmic brotherhood, and serve as a reminder that we are all one. Festivals strengthen the social fabric and bring social harmony and good feeling to all. They are a special way to help cultivate the feeling of 'one human society' and bring everyone close.
https://anandamargauniversal.blogspot.com/

Collective social functions brings unity

In His 'Social Psychology' discourse, Baba describes the unique role and special purpose which social functions like Diipávalii serve.

Ananda Marga philosophy states, "Common social functions bring different members of society together and are, therefore, a great unifying force." (8)

Ananda Marga philosophy says, "Preservation of unity in society. If it is possible to enthuse the members of society with the following they will ensure unity in society - a common ideal, a casteless society, collective social functions and no capital punishment." (9)

Festivals, or collective social functions, are one of three or four specific recommendations which Baba gives for establishing and maintaining unity in the society.

Namaskar,
at His lotus feet,
Sutreshvara Deva

~ In-depth study ~

Naemittik kriyá & festival

Ananda Marga philosophy guides us, “Kriyá is of two types: Nitya kriyá and naemittik kriyá. Those actions which are essential for the preservation of human existence are nitya kriyá, whereas those which are occasional and done with some other purpose are called naemittik kriyá. For instance, eating, bathing, resting, spiritual practice are nitya kriyá, because without food, drink, bathing and rest, etc., physical human existence become endangered, and in the absence of spiritual practice human psychic degeneration is unavoidable. Hence, in the daily lives of human beings, spiritual practice is indispensable. Regular spiritual practice leads to psycho-spiritual parallelism. A sadhaka slowly and steadily advances spiritually and finally becomes ensconced in the supreme spiritual stance. Naemittik kriyá are actions which are occasional and done with a set purpose, such as employment, study, charity, festivals, observances, etc. Naemittik kriyá may have a certain value in human life but is not as essential as nitya kriyá.” (10)

Comforts of women during festivals

Ananda Marga Caryacarya, “Men and women are human beings having equal dignity. As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women. As the mothers of men, women can claim this much as a right. Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (11)

Festivals of Ananda Marga irrespective of caste

Ananda Marga philosophy guides us, “If the people of a particular caste are considered superior to other castes, economic injustice will be encouraged. In India, the so-called upper-caste Hindus perpetrate injustice on the Harijan community (the so-called untouchables). This has created a serious rift in the society. To eradicate this sort of social injustice, caste divisions should be completely abolished. In Ananda Marga, in the very first phase of initiation, a new member is taught to forget both their caste and colour. In the functions and festivals of a society based on caste divisions, the influence of caste prejudice is tremendous. In the collective functions and festivals of Ananda Marga, everyone, irrespective of caste, community or colour, can freely participate. In the society in general, the difference between castes and communities is given too much importance. Ananda Marga rejects these narrow sentiments.” (12)

Our festivals are for both young & aged

During diipavali, there should be various plans and programs for the children to enjoy this festival. They can engage in the arts, sports, music, spiritual practices, games, and competitions, and enjoy special treats etc.
https://anandamargauniversal.blogspot.com/

   Ananda Marga philosophy states, “Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
   “Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony...” (13)

Also for diipavali there should be scope for the elderly and aged to engage in various activities, share their talents and experiences, and be treated with deep regard and respect etc.

   Ananda Marga philosophy states, “A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
   “Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.” (14)

Our Samskrta names

Ananda Marga Caryacarya states, "At the time of initiation or shortly afterwards, those who do not have a Sanskrit name should be given one by the ácárya/á. The word deva [deva for brothers and devii for sisters] should be suffixed to the name...the more the usage of deva / [devii] as a title, the better it is. The Sanskrit name should be used in all worldly dealings." (15)

References
1. Caryacarya-1, chapter 21
2. Prout Nutshell - 4, Our Social Treatise
3. Caryacarya - 1, chapter 21
4. A Few Problems Solved - 5, On Festivals
5. A Few Problems Solved - 5, On Festivals
6. Caryacarya - 1, Social Functions and Festivals
7. A Few Problems Solved - 5, On Festivals
8. A Few Problems Solved - 7, Social Psychology
9. A Few Problems Solved - 7, Social Psychology
10. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
11. Caryacarya, part 1, Social Relationship between Men and Women
12. Ananda Marga Philosophy in a Nutshell - 4, Our Social Treatise
13. Táttvika Diipiká (Dvitiiya Parva)
14. Táttvika Diipiká (Dvitiiya Parva)
15. Caryacarya - 1, The Process of Initiation


*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section: Important Teaching ==

Rg veda’s place in history

Ananda Marga ideology says, "Although the Rgveda is mainly concerned with hymns, it also contains various tales and anecdotes. While not all of these stories and tales carry equal spiritual value, they are representative of the cultural heritage of those ancient humans. They paint a portrait of the gradual advancement of human thinking and the structure of society. When considered from this point of view, the language, literature and expression of the Rgveda is of special value to the world." (1)

Ananda Marga ideology states, “We can roughly say that civilization first started sprouting after the prehistoric age of the human race, that is, from the days of the first composition of the Rk Veda, about 15,000 years ago. A major change took place during the days of Lord Shiva towards the end of the Rk Vedian period (which lasted 10,000 years). (2)

Reference
1. Shabda Cayanika-2, Rk to Rkśa (Discourse 11)
2. Ananda Vacanamrtam - 8, Sadvipra, Táraka Brahma, Sadáshiva and Shrii Krśńa


== Section: Important Teaching ==

How to breeze through your saḿskáras

In the below quote Baba teaches the following points:
(a) Sadhakas do not get terrified when facing their bad samskaras / reactive momenta. Those who are confused think about their suffering always. 
(b) While undergoing suffering of their past deeds, they are focused on Brahma. And they continue on in their sadhana. Due to this, the seeds of their future samskaras are also burned. 
(c) Because one does sadhana, they always think they are pure - not a sinner. By this way they cleanse themselves. 
(d) Due to their normal sadhana, their suffering due to pain and pleasure wanes because they are always in bliss. So they do not feel any misery or loss. 

Ananda Marga philosophy states, "Learned people know that the requitals or consequences of deeds (karmaphala) are inevitably bound to follow one's actions, and so they do not waste time uselessly thinking about them. Fortified with courage and instilled with Brahmabháva they face all calamities of retribution bravely. They always consider themselves pure, for they have purged their minds of the past. Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their saḿskáras or reactive momenta, as a result of which the saḿskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná." (1)

Reference
1. Ananda Marga Philosophy in a Nutshell - 5, The Chariot and the Charioteer


== Section: Important Teaching ==

Why religious professionals are like parasites

Ananda Marga ideology states, "Religion is practiced for the fulfilment of mundane aspirations. This is the reason why a class of clergymen emerged centring around the religion. Ultimately the adherents of these religions become mere tools in the hands of vested interests. With the awakening of nityánitya viveka in human minds and the opening of the door of scientific knowledge, it will not be possible to deceive the people in the name of religion or by holding out the lure of happiness in the next world. The vested interests are quite aware of this fact and hence strive to keep the masses lost in the darkness of ignorance. Like parasites, they manoeuvre themselves to misappropriate, by injecting fear and inferiority complexes, a lion's share of what the ignorant masses earn with their sweat and blood." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience


== Section: Important Teaching ==

How to recognise & handle hypocrites


Ananda Marga Caryacarya states:

"Hypocrites are:"
    "(a) Those who give indulgence to falsehood;"
    "(b) Those who are ungrateful to their benefactors;"
    "(c) Those who do not keep their word;"
    "(d) Those who betray;"
    "(e) Those who slander behind one's back."

"You may come to a temporary truce with a hypocrite, but do not forgive till his/her nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society. Those who cherish class distinctions, communalism, provincialism and casteism while indulging in propaganda about universalism are also hypocrites." (1)

Reference
1. Caryacarya, part 2, Society, points #5 - 6


== Section: Important Teaching ==

Answer to religious intolerance

Ananda Marga ideology states, “Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”. The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”...To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrow isms because every thing of this entire universe comes within its vast periphery.” (1)

Reference
1. Ananda Marga Ideology and Way of Life - part 7, The Five Kinds of Conscience (Viveka)


== Section 2: Links ==

Postings on Democracy

In these few days and weeks, many minor and major elections are being held in numerous democratic states and nations across the globe. As Ananda Margiis, we should be cent-per-cent clear about Prout's critique of democracy so we can best educate others and raise awareness about the inherent weaknesses and deficiencies, as well as the positive points, of the various types of democracies that exist today. 

Political vs economic democracy

Economic democracy is the solution

A few weaknesses in democracy



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Thursday, November 5, 2026

Yogic outlook on death + 6 more

Baba
Yogic outlook on death
Namaskar,

In many communities and religions, death is looked upon as one dark, looming cloud that is hovering over them. For many, death is horrifying. They feel it is "the end", "judgment day", "doomsday", and so many more frightening things. But in our Ananda Marga, death is different. Baba has graciously removed all the fear from the prospect of dying. Below are His rational and clear explanations about the role of death.
https://anandamargauniversal.blogspot.com/

Death: exchange old body for new one

In simple language, Baba explains what death is.

Ananda Marga philosophy states, "Do you know what death is? Death means a change of form. A boy of five years became a young man – now, the body of that boy underwent death. That young man became old – the body of that young man underwent death. That old man died and he again came here in the form of a little boy – the body of that old man underwent death. Death means a change of form."

    Va'sa'm'si jiirn'ani yatha' viha'ya nava'ni grhn'a'ti naro’para'n'i;
    Tatha' shariira'ni viha'ya jiirn'a'nya'ni sam'ya'ti nava'ni dehii.

“Just as you change the old cloth for a new cloth, similarly you change the old body and you reappear in this world in a new body.” This is what death is." (1)

So death is simply a change in shape or form where one exchanges their old body for a new one. Death is not the end, but rather a bridge to a new beginning. It is a needed avenue for continued growth. We can also think of it this way.
https://anandamargauniversal.blogspot.com/

Suppose you have a shirt that you have had for many years until it just became threads, and nothing was left of the original shirt. Then the reasonable thing to do is to get a new shirt to wear. Similarly, we are His tools; we are His hands and feet. And when our bodies become too old and broken down to execute their tasks, then He simply exchanges our physical body for a new one. In His divine liila, Parama Purusa is doing the same thing. There is no difference.

In the past yogiis used to die with a great desire to come back as a newborn to complete their unfinished sadhana. And when they were reborn and came back as a child then sidda microvita would remind that child of his old ista mantra to restart sadhana.

Every life change is a form of death

Here Baba explains further about the nature of death.

   Ananda Marga philosophy states, "We should explain what maran'a [mortality, death] is. Maran'a means change. Death is nothing but a change. A five-year-old child is transformed in due course into a fifteen-year-old boy. In ten years the child becomes the boy. Thereafter you will never be able to find the body of the five-year-old child. So the child’s body has certainly died. So maran'a means change."
   "Because of the physical transformation, the earlier body has become difficult to trace. Likewise, after another ten years, the boy will be transformed into a youth; after some time more, the same youth will become a middle-aged man. And still later he will become an old, infirm man. The same one entity has moved through a series of transformations, and in the process every earlier form has undergone change, metamorphosis, some kind of death. When finally the physical body of the old man undergoes a still more radical transformation, he will be reborn as a new baby. This stage of radical transformation we call death."
    Ananda Marga philosophy states, "The previous changes we did not consider death, because we could link the earlier stages to the later stages. We could say that the fifteen-year-old adolescent had grown up into a twenty-five-year-old youth. We could find the link. But when an old, infirm gentleman becomes reborn as a child, we cannot find the link. That is why we give the last change of the body of the old man the name “death”. The rest of the changes we do not call death; but in fact all the changes qualify as death." (2)

In His above teachings, Baba explains how death happens all the time. But we do not consider those changes death because we can trace the continuum of one's human growth. We only consider it death when one gives up their physical body entirely. But in the true sense, what we call death happens all the time. It is only because we lose the link from one body to the next that people feel so frightened by physical death and feel it is something permanent.
https://anandamargauniversal.blogspot.com/

But in Ananda Marga, we know it is all His loving liila, so we understand that death is merely one process of transformation. It allows human beings to take new birth and continue their journey towards Him. At the same time, as Ananda Marga sadhakas, for us this single life is enough to attain Him.

Realise the Supreme in 15 - 20 years

So, death is merely a change from one body to the next. And in various discourses it is said that it does not take long for the body to be reborn. In some cases, it can happen relatively quickly within just a few years, months, weeks, days or even less. And in the interim period there is no pain; in Ananda Sutram (3-3) death is likened to a long sleep. And then soon enough, one will be reborn and continue their spiritual journey.

In the past, the yogis of old would string together two or three lifetimes to complete their mission. They would receive the same mantra in their next birth by one siddha microvita. And their journey would continue from one life to the next. That era is now gone.

Ananda Marga ideology states, "The people of today do not have to labour quite as hard as Vaishishta and Vishvamitra had to do in order to discover the way to move ahead, because modern science and philosophy today are valuable aids to human progress. The people of today are able to realize the Supreme Entity in one life, or maybe in 15 to 20 years, for which they had to practise penance for lives together in the past." (3)

By His grace, every initiated and practising Ananda Margii can reach the Supreme Goal in just a short span of time. There is no question of death and rebirth to complete the journey. By His grace the sadhaka can bask in eternal bliss in a short period of time, eternally remaining along with Him, on His lap.
https://anandamargauniversal.blogspot.com/

Ananda Marga Supreme Command states, "Those who perform sadhana twice a day regularly, the thought of Parama Purusa will certainly arise in their minds at the time of death; their liberation is a sure guarantee." (4)

Conclusion

Some find death to be a scary phenomenon because they lose the link from one life to the next. Or they think that death is the end. Materialists fall in this category.
With our Ananda Marga spiritual outlook, death is something most ordinary, no different from breathing or getting older. It is just a point of transition, where one achieves the Supreme Rank or continues their spiritual journey. It is one needed element because the body has become too old, and a new one is needed for the sadhaka to fulfill their essential duties. Death then is an opportunity to gain new form and complete the journey.

Namaskar,
in Him,
Dhruva

~ In-depth study ~

Purpose of human creation

By Baba's grace, those who practise Ananda Marga sadhana will remain eternally one with Him. With the highly specialized practices of Ananda Marga, one is sure to reach the Divine Goal in a short span of time, by His grace. Baba has removed all the mystery and fear surrounding death and at the same time given us the key to reaching Him in this very life.
https://anandamargauniversal.blogspot.com/

Baba says, "So the very purpose of our human creation is to follow the true dharma; is to maintain spiritual practices in this very life, and to become one in Him. So dharma sa'dhana' [means that] by following dharma we follow our sa'dhana', we follow our spiritual practices. By following the spiritual practices we become one with Him. That is the final victory... 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." (5)


Journey from death to rebirth

  Ananda Marga philosophy states, "A physical deficiency or defect in any portion of the body results in the weakening of práńa and apána, and samána may become unable to maintain adjustment between práńa and apána, as a result of which there takes place a vehement fight in the navel area and in the vocal cord. In physiology, this is called “navel breathing” or nábhishvása. When samána loses its vitality, all the three váyus – práńa, apána and samána – are transformed into one and strike udána. The moment udána loses its separate identity, vyána also comes in contact with their collective force and all the internal váyus, getting associated into one, move throughout the physical body with great force and strike at every delicate point for an outlet. The combined váyus pass out, and with their passing away from the physical structure all the external váyus, except dhanaiṋjaya, also leave the physical structure. Dhanaiṋjaya causes sleep, and so to cause the deep sleep of death dhanaiṋjaya remains in the body even after all the váyus have left. When the dead body is burnt or gets totally decayed, dhanaiṋjaya as well leaves the body and remains in the Cosmos to act again according to the will of Prakrti."
   "The loss in the parallelism of physical and mental waves causes death. The physical cause of death is the passing away of the nine (ten minus dhanaiṋjaya) váyus into eternal space. The psychic waves, finding no proper adjustment with the physical waves, also dissociate and pass into eternal space. This detached mental body possesses the unexpressed momentum of its previous lives (which it had to express according to the universal law of Prakrti that every force must have its expression). Now it is the duty of the Cosmic mutative force to provide it a proper physical parallelism for due expression. This it does by making the dissociated mind penetrate into a subtle physical structure." (6)

Death of death

   Ananda Marga ideology states, "Everybody, each and every living creature, is afraid of death – everybody is afraid of death – but death is afraid of Him. So He is the death of death. And the second meaning is this: Whenever a man dies, he comes back again in another form. Again he undergoes death, again he comes back. This cyclic order goes on, and on, and on. Birth after death, death after birth – the cyclic order goes on. But what happens when one ensconces oneself in Him, when one becomes one with Him? One will die, no doubt, but after death one won't come back."
   "So when one is in deep love with Him, and death comes, that death is the final death. After death there will be no rebirth. Along with that death, death dies. So it is mrtyurmrtyuh – the death of death." (7)

 Ananda Marga ideology states, "This observable world although all other objects die, only death does not, for the unit entities do not die once but die repeatedly – they take birth after death and then die and take birth again, and then again die. Thus countless deaths come to them, countless number of times. But those who have attained the Puruśottama, attain a supreme death; their worldly death is the last one for them. In other words, with their worldly death, death also dies and further death becomes impossible. It is only through His grace that a unit attains the Supreme, and so He is the Death of death. I bow to this Puruśottama." (8)

After full cycle of inhalation & exhalation

Here again, Baba explains how death is a most ordinary and common phenomenon.

Ananda Marga philosophy guides us, "In every post-exhalation pause, there occurs the death of the unit being. But after gathering vitality for the second time from this death or state of pause, the unit being comes alive again during the next inhalation. If, after the full cycle of inhalation and exhalation, the physical mechanism is unable to gather vital force from the state of pause, further inhalation becomes impossible and what we commonly call death occurs. Actually, the unit structure dies thousands of times every day, after every exhalation." (9)

So death is as commonplace as breathing. It is only when one cannot trace the link from the final exhale in one body to the first inhale in the next body that makes death so scary for some people.
https://anandamargauniversal.blogspot.com/

Final Thought: Baba states that in just 15 or 20 years, every sadhaka in Ananda Marga can realise Parama Purusa.

References
1. Subhasita Samgraha - 24, The Causal Matrix
2. Subhasita Samgraha - 21, Dhruva and Adhruva
3. A Few Problems Solved - 3, The Evolution of Human Civilization
4. The Supreme Command
5. Ananda Vacanamrtam - 31, Dharma Sádhaná
6. Idea & Ideology, Life, Death and Saḿskára
7. Ananda Vacanamrtam - 3, The Fear of Him
8. The Intuitional Science of the Vedas – 5, The Intuitional Science of the Vedas – 5
9. Human Society - 2, The Kśatriya Age


*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Immersed in Your love

Note: Only those who sincerely practice the higher lesson (anudhyan) of sahaja yoga meditation can understand this song in the depths of their heart.

"Tomári surete tava karuńáte, tomári álote sabe d́háká..." (Prabhat Samgiita #0385)

Purport:

Parama Purusa, all are bathed in Your melody, and drenched in Your karuńá. Everyone is ensconced in Your exquisite refulgence, and saturated in Your music and heart-touching songs. Every person is immersed in Your infinite love and affection, and in Your unending bliss.

Baba, from the far side of the dark, foggy ocean, Your nectar-showering luminescence dazzles. All are enamoured by Your sweetness and love. What a wonderful, unique, and ever-new liila of Yours.

Baba, Supreme Entity, from across the vast, soundless void, Your vibrating rhythms and tunes emerge again and again. The wheels of Your chariot move in those world-captivating and mind-intoxicating tunes. Everyone has completely lost themselves in Your charming and spellbinding melodies.

Baba, You are so gracious, You have showered all with Your eternal bliss...


Note for Prabhat Samgiita #0385

Krpa' And Karun'a' Not Same

[1] Krpa & Karuna: When a sadhaka does sadhana, follows Sixteen Points, and adheres to all conduct rules etc, and Parama Purusa is satisfied by his efforts, then He showers His grace. That is krpa'.

When a sadhaka tries to follow Guru's teachings and He blesses that is His krpa. Without His krpa', one cannot reach the Goal. So to get His krpa one must do sadhana. But even then it is not a guarantee. And without doing anything, you may not get His grace / krpa'.

But, no matter how much sadhana one does, one cannot challenge or demand that Parama Purusa must shower His grace / krpa'. For instance, one has no recourse to say, “O' Parama Purusa, I did this, this, and this so You must grace / krpa' on me.” One cannot put forth such a demand. The showering of krpa is His sweet will.

Karuna is different. If you do not do anything and you are in a terrible state and suffering a lot, then by seeing your suffering if He showers His blessing then that is called His karuna - divine compassion. That is also per His wish. Nobody can say, “I am suffering so much so You must shower Your karuna on me” - as if this is one's expectation. Only one may plead unto Him, “O Parama Purusa, please shower divine, causeless karuna if You so wish.”

Thus no one has any logical claim or just cause to demand His karuna. It is not based on cause and effect - or some type of barter system. No matter how much social service one renders, no matter how much sadhana one does, and no matter how terrible a situation one endures, no one can therefore say, “Now You must grant me Your karuna.” There is no bartering involved; that is why His karuna is causeless. But after all, every bhakta has the right to ask for His grace.

So both His krpa and karuna are non-causal.


Making A Joke About Krpa

Here below Baba is making a joke about krpa to make us laugh; it is not our real philosophy - just humour.

   “What is krpá? You know, Ramakrishna Paramahansa was not a learned man in the mundane sense. Once upon a time a very learned man said, “Oh, Ramakrishna, people say everything depends on His krpá.” …. “So, what is the meaning of krpá?””
   “Ramakrishna said, “You know, I am an illiterate fellow, but according to my view, krpá is made of two syllables, kr and pá. Kr means Karo, karo, karo – ‘Do, do, do – Do your sádhaná, do your sádhaná, do your sádhaná.' And pá means Páo – ‘Get'. ‘Get it, get it, get it, get it.' That is, ‘Get it by doing sádhana' – Kr-pá.”” (1)

Reference
1. Ananda Vacanamrtam - 23, Rádhiká Shakti

In the above quote, Baba is making a joke because krpa is not attained by doing and receiving. It depends exclusively on His will. 


== Section 3: Important Teaching ==

Daughters & inheritance

Ananda Marga Caryacarya states, “Sons and daughters will inherit in equal shares the movable and/or immovable property of their parents. The daughter will enjoy the immovable property during her lifetime, but will not have the right to transfer it to others. The property will revert to her father’s family after her death.” (1)

#1: The AM system of inheritance follows the patrilineal order wherein the father's land is passed down to his sons. That is the baseline. 

#2: At the same time, the AM system of inheritance makes the very unique stipulation that as long as the daughter is alive she has her given right to access her father's property. This is very important. For instance, suppose the daughter is married with children and living with her husband's extended family, and then suddenly her husband undergoes an untimely death, and she is widowed and the children are fatherless. In turn, the husband's family may no longer welcome her on their land etc. In that case, given the AM system, the daughter has every right to go back with her children to her father's property where she will have access to her fair share. By this way, the daughter and her children will be safe and secure. And, of course, if her husband was himself a landowner, independent of his extended family, then the wife will inherit that land as well. 

#3: The son's situation is different. If he is married and his wife dies then he will not have access to any land owned by his wife's extended family. So the son must rely exclusively on his paternal property, and / or whatever property he may have acquired on his own. 

#4: So in our AM system, in any family both the sons and daughters will be safe and secure and have access to land / property. 

#5: It goes without question that if there are no sons then the father’s property will be divided accordingly amongst his daughters. And those daughters can one day leave that land unto their children according to the AM system of inheritance. 

Reference
1. Caryacarya - 1, Ideal System of Inheritance


== Section: Important Teaching ==

Gandhi’s approach impotent

Ananda Marga philosophy states, “Those who don’t accept this spiritual ideology will have to be kept under some social or external pressure to check the greed of usurping others’ property. Proper education will also have to be imparted. However, it should be borne in mind that merely exerting circumstantial pressure is not enough. This pressure tactic will no longer be necessary once the ideology is accepted. Those who believe in spiritual ideals, but don’t believe in the policy of exerting external pressure, in other words, the application of physical force, will find it utterly impossible to achieve their goals. In this world there are many people who pay a deaf ear to pious appeals. On such people social or other types of pressure will have to be imposed. No problem will ever be solved if one waits indefinitely for their consciousness to be awakened. Like materialism, spirituality based on non-violence will be of no benefit to humanity. The words of non-violence may sound noble, and quite appealing but, on the solid ground of reality, have no value whatsoever.” (1)

Reference
1. Tattva Kaomudii - 1, Questions and Answers on Ananda Marga Philosophy, #45


== Section: Important Teaching ==

Origins of land cultivation

This is an English summary of the original Bangla discourse - Ananda Vacanamrtam - 18 (B) ‘80, chapter 11,:

In the primitive age people were not aware how to cultivate the land. Still in present day India there are many tribes who follow those primitive ways. In that pre-historic era they used to burn the forest as a means of preparing the ground for planting. And when those ashes were mixed with the soil then the soil would become more fertile. Afterwards, using pointed stones or some sharp wooden pieces, those primitive people would then scrape the top layer of topsoil and spread the seeds.

After the rains came the seeds would grow and the crops would come. Usually after 3 - 4 years of continuous cultivation, the fertility of the land would decrease. Then those tribes of the prehistoric era would leave that place and go to another part of that forest. And in a similar way they would burn that section of the forest and re-start their process of preparing the land. This type of cultivation is called "jum-cha's'a". When the age of jum-cha's'a finished then the age of the plough came and then people used to cultivate using the plough. 

(English summary of Ananda Vacanamrtam - 18 (Bangla) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.126)

Note: Here above Baba is revealing the historical facts about how primitive tribes in the jungles used to live thousands of years ago. It was only after the mountain age that tribes started agricultural cultivation. Actually they were under pressure to do something because they had already killed most of the animal livestock of the jungle. So up to that time they were living in the mountains and hunting for their basic needs. But when there was a shortage of animals to eat, they came down to the plains area and started cultivating the land in the aforesaid manner. In that early era, they could not even invent a single simple tool. That is why they were scratching the land with sticks and pointed stones. Those days people also were moving naked and living in the trees making nest-type of houses. Animal skins were only used as the clothes in the winter season.

Reference
1. Summary of Ananda Vacanamrtam - 18 (B) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.126


== Section: Important Teaching ==

Which are the root languages of the world

Ananda Marga philosophy states, "When a swift horse runs its hooves make a turtur sound. That which makes a turtur sound as it moves is called turaga or turaunga or turaungama (that is, "horse"). That animal which makes a kurkur sound as it runs is called kuraga or kuraunga or kuraungama (that is, "deer"). In this way human beings have created many word forms and verb forms to express their mental ideas. This process of word formation is called "acoustic derivation" and the original verbal roots in all the world's languages were created in this way."

"The first word forms in all the world's languages were the original verbal roots. By adding prefixes and suffixes many different words were derived. Among the established languages of the world, mainly four can be considered as the root languages. They are Vedic, Latin, Hebrew and old Chinese. If one examines the derivation of the vocabulary of these languages one will find that their method or process is identical." (1)

Here Baba is explaining that these 4 languages (Vedic, Latin, Hebrew, and old Chinese) are root languages. The words and vocabulary of these languages are based on the natural sounds those inhabitants heard, such as when a horse runs. In that way those early people created root verbs.  Time passed; daughter and granddaughter languages were formed. And those languages were built upon the root verbs of those four original root languages.

For example, Sanskrit / Saḿskrta came from the Vedic language and from Sanskrit / Saḿskrta so many Indian languages were created: Hindi, Bengali, Gujurati, Malayalam and all the Indo-Aryan languages. They are all based on Sanskrit / Saḿskrta and follow the same root verb from the original Vedic. This is also happened with Latin, Hebrew, and Old Chinese. So many languages were formed upon the root verbs of these 3 other root languages, just as happened with Vedic.

Reference
1. Varn'a Vijina'na, Disc: 19, p.270


== Section: Important Teaching ==

“I have a duty towards others but no one has any duty towards me”

Ananda Marga ideology states, “Bear in mind that you have a duty towards others, but that no one has any duty towards you. Everyone’s individual duty is fixed. Only one who move forward with this as his or her only thought can do proper service. Otherwise the thought may remain in the mind of the one doing service that I have done such and such work for that person, so that person ought to do such and such for me. The thought must remain in the mind of the one doing service that I have a duty towards others but no one has any duty towards me.” (1)

Note: In the various religions it is taught, “If you do A then you will get bonus B.” That return (i.e. bonus B) may be in the form of virtue, praise, or respect or help in your hour of need etc. So they do in order to get something in return. In our Ananda Marga outlook, the standard is very high. One is to serve others and see them as narayan, not anticipating anything in return from narayan. When one feeds a hungry person, then that act of service is itself the prize. There is nothing else, no other return.

Motivated by religious dogmatic teachings, the mind of selfish people works in a different way. Such lowly persons think that, "Others have the duty to take care of my situation and their own situation as well. But they should not bother me about their own problems." This is the way such selfish persons think.

And if due to some reason that selfish person "helps" others then they want full return plus interest of their so-called service. There is no question of a sense of duty and true service; these ideals have no place in their mind. Because of all this, the present day general society's condition is unfavourable and bleak. All around where materialism and religious dogma has taken root, this is prevalent.

Sadguru Baba's teaching leads in a different direction. In His above teaching, Baba is very beautifully guiding that our duty is to serve everybody without any expectation for anything in return.

Reference:
1. Ánanda Vacanámrtam Part 9, The Source of Internal Stamina, 3 April 1979, Patna


== Section: Important Teaching  ==

State should uphold fundamental public interest

Prout philosophy states, “Each and every individual wants security from the state and the demand for security is always increasing. Increased responsibility means increased authority. In ancient times the only duty of the state was to protect people from internal and external chaos. Now, as a result of ever-increasing demands, the responsibility of the state has increased and its authority has also increased. In ancient times nobody demanded food or employment from the government. There were no strikes and no public meetings. Now people want the state to realize its responsibility, but they do not want it to interfere in any matter.”

“PROUT’s view is that we must not go against fundamental public interests or against the fundamental theory. The fundamental theory is that with increased responsibility the authority of the state should also increase, but while operating its authority the state should not go against public sentiments. The fundamental public interest is that the minimum requirements of life should be guaranteed.” (1)

Reference
1. Talks on Prout


== Section: More Materials ==

পোনেরো হাজ়ার ৰছর আগে

“আর্য়দের আদি নিবাস ছিল রুস দেশের দক্ষিণাংশ, এবং মধ্যাংশ, যুরাল পর্বত মালার কাছাকাছি এলাকা | অন্য নাম caucasian | তাঁরা তখন মানে আজ থেকে অনুমানিক পোনেরো হাজ়ার ৰছর আগে যে ভাষায় কথা ৰলতেন, আজ আমরা সেই ভাষাকে ৰলি বৈদিক ভাষা | কেন বৈদিক ভাষা ৰলি ? সে ভাষার তো কোনও নাম ছিল, বৈদিক ভাষা এই কারণে ৰলি যে সে ভাষাতে কেবল মাত্র একটি ৰইয়েরই আমরা সন্ধান পেয়েছি, যে ৰইটার নাম বেদ | তাই ভাষাটার নাম বৈদিক |” (1)

Reference
1. MGD, 16 March 1980-03-16 Calcutta

== Section 4: Links ==

Postings on Democracy

In these few days and weeks, many minor and major elections are being held in numerous democratic states and nations across the globe. As Ananda Margiis, we should be cent-per-cent clear about Prout's critique of democracy so we can best educate others and raise awareness about the inherent weaknesses and deficiencies, as well as the positive points, of the various types of democracies that exist today. 

Political vs economic democracy

Economic democracy is the solution

A few weaknesses in democracy


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