Articles

DIIPÁVALII: A FESTIVAL OF CONTEMPLATION AND TRANSFORMATION

In the festival of lights, it is a sacred occasion that awakens us to the eternal truth that within us lies the power to illuminate our lives and the world around us.

As we immerse ourselves in the vibrant colors, joyous sounds, and sweet fragrances of this magnificent festival, we are reminded of the profound significance of this momentous celebration.

Thus, reflecting on the Inner Landscape, our diipávalii presents us with a precious opportunity to take stock of the good and evil within us.

It is a moment to pause, reflect, and introspect on our thoughts, words, and actions. As we gaze into the depths of our own hearts, we are confronted with the dichotomy that reside within us – the noble and the ignoble, the pure and the impure, the loving and the hateful.

The call to transformation in this introspection is not merely an exercise in self-awareness; diipávalii urges us to confront the shadows within us and to vanquish the darkness with the radiant light of our higher selves. It is an invitation to cultivate the virtues of compassion, kindness, and forgiveness, and to eradicate the vices of hatred, anger, and greed.

The power of choice is prone that as we reflect, we are reminded of the power of choice that lies within us. We can choose to nurture the good and reject the evil. We can choose to be beacons of light in a world that often seems shrouded in darkness. We can choose to be agents of positive change, working tirelessly to uplift ourselves and those around us. A time for renewal and recommitment is thus festival of diipávalii is about in Ananda Marga. It is an opportunity to perpetrate ourselves to the pursuit of our highest ideals and to rededicate ourselves to the service of humanity.

As we light the lamps of wisdom and understanding, we are reminded of the eternal flame that burns within us, guiding us on our journey towards self-realization and spiritual awakening.

The struggle to better ourselves and those around us is an ongoing one. It is a journey that requires courage, determination, and resoluteness. But with diipávalii, we are infused with a new sense of purpose and resolve. We are reminded that we are not alone in this journey, and that the collective energy of humanity is a powerful force for transformation.

As we celebrate diipávalii, let us press on with renewed vigor and discovery. Let us continue to strive for excellence, to cultivate compassion, and to radiate love and kindness. Let us be the change we wish to see in the world, and let us work tirelessly to create a brighter, more loving, and more just society for all.

In the words of the great sage, “You are the architect of your own destiny.”

diipávalii reminds us of this profound truth and empowers us to build a future that is illuminated by the light of wisdom, compassion, and love.

In June 1990 DMC discourse, ‘The Cult of Spirituality– The Cult of Pinnacled Order’, Bábá

makes special mention of this diipávalii  phenomenon.

“इस मन का जो अन्धकार है, उसको हटाना है| ऐसा नह ींकहना हैकक—“घर मेंद वाल , मेरेघर में

अन्धेरा |” घर मेंभ द वाल होन चाकहए | और यह द वाल , आत्मा क द वाल |” (03 June 1990,

DMC discourse: The Cult of Spirituality – the cult of pinnacled order)

Here below is the transliteration into Roman script:

“Isa mana ka’ jo andhaka’r hai usko hat’a’na’ hae. Esa’ nahin kahana’ hai ki – Ghar-ghar

men diipávalii, Mere ghar men andhera’. Ghar men bhii diiva’lii honii ca’hiye. Aor ye diiva’lii,

a’tma’ kii diipávalii.” (03 June 1990, DMC discourse: The Cult of Spirituality)

Next is the central idea of what Baba spoke on that occasion.

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 diipávalii (festival of

light) in the home, and it is the diipávalii of the Átmá(festival of soul).

……This mind that shows the path of welfare can also be the cause of downfall.

It is said, Átmánaḿ rathinaḿ viddhi shariiraḿ rathameva tu;

Buddhintu sárathiḿ viddhi manah pragrahameva ca.

What this body is?

It is like a chariot of God.

How it is?

It is like that of God’s chariot.

And who is the rider of this chariot?

It is soul(Átmá).

The Átmá of this chariot is the rider, and the body is the chariot.

Buddhintu sárathiḿ viddhi.

Buddhi means pure mind. Which mind has become free from the worldly attachments. That mind which is free from the Máyá – from Avidyá’ of serpentine noose of fetters(bonds) such pure mind who is liberator is the charioteer. That is who rides as a charioteer. That is the rider of the chariot.

manah pragrahameva ca – that is pragraha means that is who is the reins, that is mind. If the mind is very careless and loose; if the reins are weak; then those horses will not be under control. Then everything will be in turmoil.

So this reins has to be kept under one’s proper control; so how does one can keep this reins under control then; this reins have already been seated by this Avidyá. It is under the control of Avidyá of serpentine noose of fetters.

So what will the man do then?

Man are too weak, man is weak and Avidyá is all powerful, she is insurmountable power…she creates and she can create so many things and so many bondages with her dexterous hands; with the dexterity of her hands.

So an ordinary man, how can he/she fight against such almighty power?

This is a very mighty question? It is a knotty question.

What should be done?

Even then for a man, there is nothing to be fearful, why? Because those who are Sa’dhaka, how are they?

With Parama Puruśa, they are in love. Those men who are in love, that love, what it is, it is not commercial won’t or one sided.

If A and B are in love; it is only A who does love; and it is not that B has no love, it is not like that. It is never one sided. As much A has love; and B love is equally the same. This statement must be remembered.

That is, for Parama Puruśa, how much jiiva(living being) loves; Parama Puruśa loves that being so much more than that.

That’s why the living beings must not be afraid of anything; yes it is truly correct that Avidyá shakti is very powerful; but that shakti however powerful, what she is?

That is she is Parama Puruśa’s maid, she is only a servant.

So if Parama Puruśa, whom HE loves, then why does one must be afraid of Parama Puruśa’s servant?

One must neither get afraid nor be fearful.

……Do you know, in the scriptures what is the another name for a Sa’dhaka?

Gopa, Gopabhava’, Gopabhava’ is one of the prime factor of Sadhana?

What does it means then? Gopáyate yah sah gopah

Here Gopa doesn’t mean, one who rears the cows.

Gopáyate yah sah gopah.

Gopáyate means, for Parama Puruśa, who knows how to give bliss.

Whose innate being is, for him/her it is said as Gopah.

For a Sa’dhaka who has this gopibhava’, what does it mean then?

With Parama Puruśa who is in love, what this love is, for that what it is said in scriptural way is “Bhakti”. With the Bhakti there is abundant power pervades/prevails.

Infinite power exhibits.

A jinaii does not have this power; Even with the karmii this power does not exist.

This power is only with a devotee(bhakta).

With Parama Purusa’s devotee -Gopáyate yah sah – with the power of him/her, what Máyá or any other more powerful entity; devotees can win.

Even Parama Puruśa says, who are My devotees, even Myself also regard/consider them. That’s why, Parama Puruśa consider that His devotees are not less powerful.

Diipávalii / Kárttikii Amávasyá. [The new moon of Kárttika]

….It is said that once when Lord Krśńa was absent from His capital, Dwaraka, a demon named Narakasura launched an attack on Dwaraka.

I have already told you that asura does not mean any weird creature. They are a group, a community, of people who originally lived in Assyria….. As I said, Krśńa was absent from His capital when it was attacked by Narakasura. Then Satyabhámá fought a battle against this Asura and killed him.

That was the fourteenth day of the dark fortnight. The Asura having been killed in the battle, the people of Dwaraka illumined the city with fourteen oil-lamps. That day is still observed as Naraka Caturdashii. [All Bask in the Glory of Shiva – 2 (Discourse 7) – 23 May 1982, Calcutta]

Lord Krśńa’s consorts, were always spoken of together. Satyabhámá was adept in social service, government administration and the art of warfare. Perhaps you know the tale of how she once led her Kingdom to victory.

Once, in Lord Krśńa’s absence, a neighbouring king, Narakasura, attacked Dwaraka, Krśńa’s capital. Immediately after Narakasura attacked Dwaraka, Satyabhámá lost no time and launched a fierce counterattack against the invading forces. Narakasura’s army was defeated and he died on the battlefield.

The day Narakasura was killed was the day(Naraka Caturdashii) before the new-moon day of the month of Karttik [mid-October to mid-November].

The whole city of Dwaraka was transported with joy. They jubilantly celebrated by lighting fourteen candles and, on the following evening Diipávalii / Kárttikii Amávasyá [The new moon of Kárttika] they worshipped Satyabhámá with festivities and diipávalii [elaborate lights].

Even to this day, people in some parts of India worship Diipánvitá Mahálakśmii [the goddess of good fortune] with great revelry….Published in: The Awakening of Women [a compilation]- [Satyabhámá and Rukmińii – 9 October 1988, Calcutta]

….Earlier it was mentioned that the ‘ka’, ‘ta’, ‘pa’ and ‘da’ in Saḿskrtá words change into ‘a’ in Prákrta, especially in Mágadhii Prákrta.

Since the Saḿskrtá word ‘diipa’, which means “lamp” in English, has a ‘pa’ at the end it changes into ‘diia’ in Prákrta.

In the north, Indo-Aryo languages it is called diiyá.

The word ávali in Saḿskrtá denotes “many-ness” (ávalii is also correct..) Thus diipávalii in Saḿskrta means “many lamps”. From this comes diiáoyálii in Prákrta and diioyáli (diiwáli) in modern Hindi.[Proper Names – 1 (Discourse 16) -2 October 1983, Calcutta]

Bhrátrdvitiiya: the second day of the bright fortnight of Kárttika. [Brothers’ Day.]

EXCOGITATION OF KIIRTAN – ‘VOICE OF THE INNER SPIRIT’

EXCOGITATION OF KIIRTAN – ‘VOICE OF THE INNER SPIRIT’

by Ácárya Gatimayánanda Avadhúta(CTS, Sweden)

Dear Brothers/Sisters/Dada’s/Didi’s,

On the eve of the excogitation of Kiirtan after 55 years, on October 8th, 1970 at “Amjhariya” Block of Bábá Nagar, Chandwa District, Latehar, near Ranchi, the hub of spiritual vibration, our Beloved Bábá first time introduced Aśt́ákśarii Maha-siddha mantra “Bábá Nám Kevalam”. Those who follow their “Iśt́a” know that for every quantity of love they have for the Lord, the Lord has double love for them. The Lord is great for them; as for the Lord, they are also not small. In a song, a devotee said: “I am very small, O Lord, you are great”. This should not be said. If a father possesses fifty Masters of Arts degree and his son doesn’t know A-B-C at the age of 3-4, should the son be thought of as small and the father as great? No, this is only a family relationship. There is no question of small or great. There is the relationship of father and child only. Where there is the relationship between father and child, where is the question of big and small? The Lord is the beloved one. The Lord is called Bábá. The word Bábá comes from Saḿskrta “Bapra”. It means Loved-Beloved. “Bapra” then became “Bappa”, and then it became Bábá. It took three thousand or four thousand years for “Bapra” to become Bábá. For unit beings, the Lord is the beloved One. (Bábá Nám Kevalam). But for the lord the unit being is His Bábá! When living beings will sing Bábá Nám Kevalam then the Lord will also sing, Bábá Nám Kevalam in His mind. [Ideology, Goal and Devotion, 23 November 1971 DMC, Purnea]

Thus the cosmic Father presaged that great advent of this tantrika order of acoustic expression of brand-new mantra manifestation echoing in all planetary systems from this tiny planet Earth, all throughout celestial stars, galaxies, nebula, supernova with their own planetary universe after AUM pranava. Any acoustic sound is this wave of incantation in every mandala, suktas and rks which have been sung is reverberated with this octilinear inexhaustible power of this 8 syllable mantra that Bábá Nám Kevalam which stands as soliloquy of “Bábá’s Name Only(Kevalam)-BNK”, that is chanted, sang, danced with utmost devotion, taking His Only Name to be everything of one’s life for centuries to come.

Parama Purus’a wants to make the world dance. Everybody will be dancing with His vibrations and in His tune. Parama Purus’a will be enjoying with all. Does He not want this? Why should He live in the dry heart of a yogi?He would like a sweet, loving heart—Sarasa Hrdaya. He will not like the desert. He would like fertile land. So, the heart of a devotee is like the fertile land. That is why Parama Purus’a says, “Mad Bhaktah yatra Ga’yante”, i.e., wherever my devotees perform Kiirtan in full swing at once I reach there. You may say that Parama Purus’a is omnipresent. Now Parama Purus’a is omnipotent, He is also omniscient, it is a fact; but there is a hub of that omniscience, there is a hub of those premonitions and post-monitions of all expressions. A central point is there. Parama Purus’a is omnipresent but He has a Cakrana’bhi (nucleus).

Parama Purusa’ will place that Cakrana’bhi, wherever He likes. He will take it wherever He likes.

Parama Purus’a says, “When my devotees sing single-mindedly Kiirtan (Ananyor Mama’ta Vis’n’ormamata’)” I at once take myself there.This is what I do.”

This morning I said that the practice of Dharma (i.e., Dharma Sa’dhana’) is the characteristic of human beings.

Now I say, “If you want to be established in Dharma Sa’dhana’, then in any case do not forget the importance of Kiirtan, the greatness of Kiirtan, and also the greatness of devotion. Always remember that the devotion begins with aesthetic science and its ultimate domain ends where supra-aesthetic science (Mohana Vijina’na) begins “Victory be to you all.”

This clandestine jewel is resonated in each and every atom of the entire universe, that from here, the blue print idea of new invention was inaugurated that ‘Bábá’ initiated new tradition of invocation in Tantric mantra after thousands of years, teaching such mantra to expounder of Nath Sampradaya, Kriya Sampradaya etc in Yogic way to Totapuri, Shyama Charan Lahiri, as well as numerous luminous beings to get liberation of permanent nature prior creation of this path of infinite Bliss.

While inventing Kiirtan the science of the human body, which is a complex system composed of organs, tissues, and cells that work together like mini universe has to maintain life both external and internal organs like the heart, brain, and lungs, as well key organs which include the skin, kidney, liver, spleen (the largest organ) all get vibrated and nourished, when we raise the hands in the posture of mudra Lalita Mármika that such persons will never suffer from High BP, heart attacks, brain stroke and any related polygenic diseases.

And Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtan is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá [gesture]. [Párvatii, Consort of Shiva – Excerpt H – 4 December 1978, Madras]

Organizers of HPMG and HPMG(L) have to determine the length prior to its commencement. Akhanda Kiirtan always must be organized with one prahar, then may continue uninterrupted for stipulated hours, i.e., eight prahars or with as many as prahar as one organizes. One prahar equals three hours. Kiirtan is that once it begins it must not stop before the end of period already fixed, but some devotees who are ignorant must help the organizers. In no circumstance it should end midway or prior to the fixed time. If done so, such Akhanda Kiirtan has lost its ineffectiveness of breakdown and that Kiirtan has attack of negativity falling trap to sudden mental and other related problems and diseases. A Maha-siddha mantra, it must necessarily have eight syllables – it must be aśt́ákśarii which has its own significance as each and every syllable of an Iśt́a mantra has got its own importance. Thus, Bábá nám kevalam is a siddha spiritual mantra.

[In the beginning, karma seemed to be against prapatti, but karma is not antithetical to prapatti. It is definitely in conformity with prapatti. So, a boy or a girl who does work is surely following the path of prapatti. Even if there is any room for indolence while enjoying the flute of Vraja Krśńa, there is not the least room for inaction in the clarion call of the karma yoga of Párthasárathi Krśńa. It is said, “Kiirttaniiyah sadáharih”.

What do we mean by “kiirttaniiyah”?

When someone’s qualities are sung aloud and highly praised, it is called “kiirttaniiyah”.

In Saḿskrta, the root verb “kiirt” means “to utter something loudly in praise of someone”.

It is something that is uttered loudly enough to be audible to others.

If uttered very softly, it will be audible to oneself, and if uttered mentally, it will be audible to one’s own mind, but will not be audible to others.

Kiirtan should be sung loudly enough to be heard by others.

“Kiirttaniiyah sadáharih”.

Kiirtan should be done on Hari and on no other entity. One should not praise oneself or any other person. There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtan is not for one’s own self but for Hari. Even though people are taught to do kiirtan for Hari, they still make the mistake of praising themselves too much.

Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.”

They forget that their self-applause is rather boring for others.

Human beings should realize that no one likes to hear the self-praise of others. It requires systematic organization in order to enjoy the sweetness of kiirtan.[The Lord Should Always Be Praised, 11 January 1979, Kalikata]

For this various types of Kiirtan program can be organized such pada kiirtan, pala kiirtan, avarta kiirtan, Nagar kiirtan, kátha Kiirtan etc., The overall spirit being to please Bábá by singing and dancing this spiritual cantillate with others will create a tremendous benefit throughout cosmos, and after Akhanda Kiirtan there should be special prasad, cakes or sweets which makes delightful and joyous celebration.

Tulsidas, Su’rdas, Mira’, Kabir, Chaitanya and Nának were world-famous who are known by their indelible spiritual Kiirtan lovers.

Rabindranath was a great poet. Had the poetic genius in him not got expression and remained latent, the world would not have taken him to be a great poet. Had he composed his poems in his mind and not written them, he would not have won acceptance by the people as a great poet.

In the same way, when the namer does not name, the named is powerless. Therefore it is said that the name has greater power than the named.

For example, Parama Puruśa – He is the beloved of all. In [old] Sanskrit there is a word bapra. Bapra means “dear”. Bapra became bappa in Prákrta. In Ardha Prákrta it first became báppá, and then changed to bapu and then to Bábá. So the meaning of the word Bábá is “dear”. As Parama Puruśa is the beloved of all, so all are beloved for Parama Puruśa. So when Parama Puruśa is “Bábá” for units, for Parama Puruśa the units are also Bábá. This is because the relationship is that of love, in which there is no scope for superior or inferior, higher or lower – all are equal. Whether the devotee is greater or God is greater, each is Bábá for the other. Why wait for the decision of the fight?[Náma and Námii, 19 October 1971 DMC, Bombay].

Sháradotsava (Autumn festival) – the Divine Guidance of New Spirit

– By Ácárya Gatimayánanda Avadhúta(CTS, Sweden)

“That which renews human existence and makes it full to the brim and overflowing with the joy of living is termed a festival. Let Sháradotsava (autumn festival) inspire all people to live with a new spirit like true human beings. Let it inspire them with the fact that all humanity is an indivisible entity. On this auspicious day this is my inner wish.”– Shrii Shrii Ánandamúrti (1st, October, 1977)

Festivals are an integral part of human culture, serving as a means to renew our existence in all realms and fill it with joy and enrich our whole mankind.

Especially the Sháradotsava, or autumn festival, is highlighted as a time to embrace a new spirit for every age group once in a year and recognize the indivisible nature of humanity.

It brings people together to exhibit talents accumulated from last Sháradotsava how much each one of us have accelerated our progress and development in physical, mental and spiritual realms.

With the social event amongst children, public, in relation to fine arts, music and overcoming the lower instincts, as in Shloka of Giita, Gurudeva sayeth, every man should follow the path of Parama Puruśa, to love Parama Puruśa, to move on the path of truth is what is known as Manava Dharma. It is better to die by experiencing pain than to live in selfish pleasure of mundane enjoyments rather than following the dogma, religious or matter precedented philosophy at this supra mundane era.

It reminds us that, despite our differences, we are all part of a Ananda Marga family. This sense of unity is crucial in today’s world, where divisions and conflicts of war in individual life and collective life often dominate the headlines.

Baba’s has incorporated celebrating Autumn festival in ultramodern era, that we shall find a new meaning of every-thing which we see happening outside. There will be a great difference in the thinking of a materialist and a spiritualist. We always see only one world before our eyes. We never think of any other world. We remain engaged only in the objective world. The gate of subjective world is closed.

Every incidence has two causes – immediate cause and the other distant cause.

Suppose a house has been burnt with fire. The immediate cause of the burning of the house is fire but the remote cause is who set the house on fire.

Unless we solve the remote cause, the solution of mere immediate cause will not serve the purpose. We shall extinguish the fire, but the trouble maker will again burn the house. So the permanent solution lies in setting the trouble maker right.

Unless this remote cause is solved there will be no Peace.

A spiritualist always tries to set right the remote cause.

Suppose a man is suffering from indigestion. He will remove indigestion by some medicine. But a spiritual minded man will try remove the overeating tendency of his mind and have a permanent cure, doctor has no medicine to remove the over eating tendency of the mind. But the spiritual practice has got remedy to remove this defect from the mind.

This is the difference of approach between a materialist who always thinks of the objective world and a spiritualist who gives much stress on the subjective world without neglecting the objective world.

…Against this background, people long for Vijayostava (the Permanent victory of righteousness over the evil forces), the permanent victory of knowledge and wisdom over the darkness of ignorance. This is how the Sháradotsava (autumn festival) originated….
This victory celebration was clearly symbolic of the victory of humanity over the evil forces, over the forces of destruction.
Thus human beings should take a vow that their lives will be utilized in waging a ceaseless struggle against the demonic forces. The very prospect of this struggle brings joy, and the joy becomes still greater when the evil forces are totally vanquished and righteousness is established. And in this great task of establishing righteousness, we also should make a maximum contribution. [Vijaya Dashamii, 10th October 1989, CALCUTTA]

Get more and more revolutionary marriages done. And, what should brave youths and their parents do?

Put an ending to caste-ism, pulverize it to dust with the force of their blows. Build one human society, and deliver the message of Ananda Marga to all the corners of the world.

And for this, maximum Whole timer workers(WT workers) are also needed.

So create more and more whole timer workers(WT workers). And by creating more and more revolutionary marriages, make the society strong.” [14th JANUARY, 1984]

You will have to struggle against dogma. And not just by saying dogma is bad, no. By your own actions, you will have to show that you reject dogma. I will tell all that we need to create a human society as soon as possible. Everywhere in the world A’nanda Ma’rga Praca’ra will have to be done even more strongly.

And for this, two things are needed.

For creating a society, more and more revolutionary marriages are needed.

… And to those who are guardians and parents, have your sons and daughters do revolutionary marriages and thereby show that you are against dogma.

You should fear no one. If your duty is not accomplished by individual effort, then march forward collectively. There is no cause for fear. I am with you.
Kra’ntika’rii Viva’ha, Deoghar, [8th JANUARY, 1984 General Darshan]

PERCEPTIVE PRABHÁT SAḾGIITA IN EPOCH STYLE

Article about Categorization of Prabhát Saḿgiita of Dearest Shrii  Prabhát Raiṋjan Sarkár on the occurrence of 43rd year jubilancy

PERCEPTIVE PRABHÁT SAḾGIITA IN EPOCH STYLE

by Acarya Gatimayananda Avadhuta(CTS, Sweden)

The beauteous and diverse nature of Song, Dance, and Instrumental Music on the occasion of 43rd Prabhát Saḿgiita Divas must be rejoiced by each and ever-creative Ananda Margii devotees on 14th September, 2025.

As we are now at the verge of analogue world, the knowledge of the ancient musical tradition reflects the universal languages of song, dance, and instrumental music which have been integral to human expression and culture for centuries.

These musical art forms of musical heritage has ordained by inventing 5018 Prabhát Saḿgiita by Mahásambhúti Shrii Prabhát Raiṋjan Sarkár in 8 languages the lyrics in Bengali, English, Saḿskrta, Hindi, Urdu, Magahi, Maithili and Angika which have the power to transcend borders of the universe, enkindle feeling of ecstatic bliss for music lovers of the Great, and bring people of the Great Cosmic Fatherhood together like nothing else can, which Beloved Baba composed contributing by deliberating the Shiva’s contribution to music in His Shivology discourses which is below for reference, so we’ll explore the beautiful and diverse nature of song, dance, and instrumental music, highlighting Prabhát Saḿgiita significance and impact on our lives to our coming generations for centuries.
Prabhát Saḿgiita is a Universal Language euphony which is a powerful medium of expression that can convey devotional sentiments of thought projections of Creator, Sustainer and Destroyer in poetic evolutionary narration in musical composition starting in Deoghar on 14th September the first Saḿgiita “Bandhu He Niye Calo” with endurance contest series until His last day 20th October, 1990 with staggering Saḿgiita of last song number 5018 about “Gurukula” by revealing the truth, and preserve cultural heritage from classical music to folk songs, wedding, devotional of all categories, revolutionary, mystical, women, ballads, children, liberation, attraction for contemplation, enlightened longing,  and from soulful melodies to energetic rhythms etc., Prabhát Saḿgiita symphony of the universe is never ending theme which arouses the ability to evoke strong attraction and create a sense of connection amongst devotees of the Great.

Whether it’s depicting the Saḿgiita based on individual and collective aspirations about spiritual realization of devotees, cosmic cycle of creation, social cycle of prout philosophy, or songs related to Shiva’s and Krsna’s attribution in Saḿskrta or persian lyrics, different melodies of Scandanavian, Chinese, Arabian, or a soothing lullaby or an uplifting anthem, Neohumanism, psycho-spiritual realization of Dharma, Artha, Kama and Moksa, or various seasons, festivals, birth and departure songs, sadhana realization, sadvipras, tandava dance, samaj movement, tribal, clan, animals, birds that is flora and fauna songs to name such unlimited ideas etc.,, Prabhát Saḿgiita has the power to touch our hearts and souls in all realms and facets of human knowledge.

Prabhát Saḿgiita has a dynamic expression which can be performed in dance form which is a dynamic and expressive art form of carnatic, hindustani, western etc that combines movement, rhythm, and occidental or oriental emotion. From classical ballet to contemporary, and from traditional folk dances to modern styles, Prabhát Saḿgiita music can be danced which has the ability to convey complex emotions and express tale without words. Prabhát Saḿgiita dance can be a powerful form of self-expression, a way to connect with others, and a means of preserving cultural traditions of all civilization.

Now regarding Instrumental music, Baba in His Prabhát Saḿgiita has blended the beat of life of Percussion which is the backbone of music, providing the rhythm and energy that drives a song or dance forward. From the subtle refinement of a tabla and various instruments of east and west orchestra to the energetic beats of a drum set, percussion of various instrumental music has the power to evoke sentimental dramatist, create subtle vibrational acoustic, and bring people together. So Instrumental percussion is an integral part of many cultures, with each tradition having its unique rhythms and techniques founded by talented artists from all over the world.

Diversity and Cultural Significance can be played based on Prabhát Saḿgiita songs which is in the diversity of song, dance, and instrumental percussion which has a reflection of the rich cultural heritage of human societies.

Beloved Baba knew each culture has its unique traditions, styles, and techniques, shaped by history, geography, and social context so Beloved Baba from the intricate footwork of Indian classical dance to the energetic rhythms of African drumming, each tradition has its own beauty and significance like Ajay valley, Italy, Spain, Portugal, Bengal, Malraki valley, Albania, Belgium, China, Kangasvati, Damodar, 1500 year old Buddhist Tantra, Giiti Roy, Suvarnareka valley, Scandinavia, Middle East, Europe, Ganga valley, Aosta valley, 2000 year old Punjabi, Kashmir, Persian, Karnataka, South India,  with melody Gharana of Ghazal, Qawwali, from Raga of Diipaka from time of Shiva, Shivaranjani, Jaunpuri, Tappa, Tintal, Bageshrii Gharana etc which can be played by Prabhát Saḿgiita melody.
The Impact of Song, Dance, and Instrumental percussion all this Prabhát Saḿgiita Song, dance, and instrumental percussion have a profound impact on our lives, influencing our characteristic bearing of sentiments, both devotion and emotions, thoughts, and behaviors. They have the power to:
– Evoke strong emotions and create a sense of connection
– Preserve cultural heritage and traditions
– Provide a means of self-expression and creativity
– Bring culture together and foster community
– Influence our mood, energy, and well-being in all-around development of physical, mental and spiritual.

Thus Prabhát Saḿgiita has such an impact, that Baba has rendered on all 5018 compositions beautiful rendering rhythmic wave pattern and diverse nature of song, dance, and musical percussion which is a testament to the creativity and expressiveness of human societies which can be adopted throughout the world.

These musical art forms have the power to transcend delimitation, by appreciating and celebrating the diversity of song, dance, and musical percussion, based on Prabhát Saḿgiita, so that we can foster greater understanding, fellow feeling, and connection among humanity from different cultures and backgrounds.

Namah Shiváya Shántáya (“Salutations to Shiva the Tranquil”) the Shivology, which Baba gave as weekly speeches started on 11th April, 1982 in which Baba removes the veils of 7000 years of Itihasa, so Baba begins that “Sadáshiva” means “whose only vow of existence is to promote the all-round welfare of all living beings”, and Baba says, “From the very beginning “Sadáshiva” was omnipresent entity, and also writes Saḿskrta, the common language of the indigenous people of the then India, was not outside the orbit of influence of the Vaedic language; but that influence was not unilateral; that is, the Vaedic language was also influenced by the Saḿskrta language. Tantra had its origin in India, and Shiva gave a systematic form to it….

Up until this day, human beings have not made a proper appraisal of this Great personality, this Mahásambhúti, who gave human beings their first opportunity to experience the sweet joy of fulfilment of all their longings. No one has discussed Him much up until now.

Why people failed to make this appraisal is irrelevant today. It is the firm duty of every individual to know and evaluate the exact contribution of Shiva.

On 18th April 1982, at Calcutta the Discourse 2 of Shivology, was about “Shiva – Both Severe and Tender”. In my previous discourse I said that humans came onto this earth about one million years ago. But human civilization is at most 15,000(fifteen thousand years) old. If the first mańd́ala [chapter] of the ancient RKveda is accepted as the starting-point of civilization, then the age of civilization will not exceed 15,000 years… Shiva advised His followers,”Don’t create conflicts among yourselves in the name of gotras(hills)”….In the social sphere, Shiva played a very active role in removing the distinctions among the members of society. So the people of those days were acquainted with chanda, but not with the Muscial Surasaptaka… After close observation, Shiva concluded that the sounds produced by various birds and animals maintain a harmonious adjustment with the undulations of the sound waves of the universe. The eighth step, the eighth note, of this harmony comes closest of all to the first note. Based on the sounds of seven creatures, Shiva evolved the (seven musical notes) Surasaptaka. This musicial surasaptaka, which made the rhythm sweeter and more graceful, includes the sounds of śad́aja [peacock], rśabha [ox], gándhára [goat], madhyama [horse], paiṋcama [cuckoo], dhaevata [ass] and niśáda [elephant]. By taking the initials of the seven sounds – sá from śad́aja, re from rśabha, gá from gándhára, má from madhyama, pá from paiṋcama, dhá from dhaevata and ni from niśáda – Shiva made the musical seven notes – sá-re-gá-má-pá-dhá-ni; At the eighth step, the first sound of the octave is repeated, although in a different scale. Thus inventing the seven musical notes, Shiva made the world of rhythms sweeter and more delightful. This was no ordinary achievement. The music of the present-day world is entirely based on these seven musical notes. It is a matter of great regret that people have forgotten this science of music, whose foundation was laid by the intense efforts of Shiva. Shiva did not give a systematic form to Saḿgiita(music) only – even to this day people utilize the fruits of His research in the field of phonetics.

Phonetics depends on the science of breath, on inhalation and exhalation. Also on the basis of the science of breath, Shiva invested the world of rhythm with mudrá.

Shiva established harmony between Giita(Song) and Nrtya(dance), and added Mudrá to them. In the pre-Shiva society of the RKvedic Age, there was chanda, but no Mudrá.

Then how did Shiva introduce mudrá in Saḿgiita?  

Shiva observed that in the bodies of different creatures, the various glands were either over-active or under-active, either over-secreting or under-secreting. As a result, these creatures expressed themselves in various ways. Shiva intensively researched all these factors, and finally invented mudrá. Each and every mudrá affects certain human glands in a particular way and thus influences people’s minds accordingly. This was Shiva’s unique contribution to the world of dance. In those days, people wrongly considered the random movement of the limbs to be Nrtya(dance); later, to this random movement of the arms and legs, were added a few Vedic rhythms. But that certainly cannot be accepted as classical Nrtya(dance). Only after the addition of Mudrás was it elevated to the status of classical dance. Regarding the Táńd́ava dance invented by Shiva, I will speak a bit later. Then again, the mere beating of drums is not the art of Vádya [percussion]. This should be harmonized not only with chanda and the musical scale, but also with the rhythms and mudrás of the Nrtya(dance). Shiva Himself added all this to the art of percussion; prior to Him, it was completely unknown…Shiva gave a systematic form and definite structure to everything which was not well-formulated until then. He provided a system not only for Saḿgiita(music) but for each and every expression of human life, so that everything might progress in a rhythmic way, so that nothing would be done haphazardly.

Shiva felt great compassion for those afflicted people and, making them sit beside Him, advised them how to solve their physical, psychic and spiritual problems. Shiva used to live on a hill, and all kinds of people from far and near would flock to Him. He would call them with… His viśáńa, His long horn… PRABHAT SAMGIITA II AMAR KANU || DANCE DRAMA || BY TEAM RAWA ASSAM || CLICK HERE FOR MUDRAIC DANCE

(57) Spread out the sermons of amity amongst the humanity. Remind one and all that the establishment of human excellence does not lie in hypocrisy but in simplicity and sincerity. Make them all realize that every individual human problem, whether big or small, is the problem of universal humanity. Make them also understand that the origin as well as the finality of the entire humanity is one and the same.

1st January, 1982

(58) All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection. No problem is to be ignored as an individual or group affair. Every problem is to be considered as the collective problem of universal humanity and is to be resolved collectively and resolved it must be.

Let it be the vocal panorama of the newer world of today – the continuous musical notes behind the movement of Neohumanism.

Ánanda Púrńimá 7th May, 1982

Thus BABA knows when He reveals His Ananda Vanii memo what are His blue print for that particular year so it is above our human cranium to understand His absolutely omnipresent thought projection that can be reflecting when you go through both Ananda Vaniis of New Year and Ananda Purnima of 1982, that Baba contributing Shivology, Neo Humanism[In The Liberation of Intellect: Neohumanism, Shrii Prabhat Ranjan Sarkar has laid the foundations of this sublime yet uncompromising philosophy. The eleven chapters of this book were delivered as discourses, mostly as Sunday discourses, between December 31st 1981 and March 29th 1982] and Prabhát Saḿgiita all in the same year.

BABA’s INCIDENT/STORY from “Archive for categories related to Prabhát Saḿgiita”

Baba about His grandmother’s incident story.

Baba says, that His grandmother was singing one bhajan every day. And while singing, she was crying. The meaning of her song was, “Oh Parama Purusa, You have given me everything. Even without my asking. But in return, I did not give You anything. Only I have expressed my desire to get more
and more.” With this feeling of gratitude towards Parama Purusa, Baba’s grandmother was singing and crying.

And Baba added, that “Based on this idea I wrote this Prabhat Saḿgiita #209

– ‘Tomare asiim apa’r bhalobhasar vinimaye haye ki va diyechi’”

Meaning: In return of Your infinite love and care towards me, Oh what have I given to You…I have given nothing.

Baba’s incident about Prabhát Saḿgiita AT JAIPUR DMC

One unforgettable scene occurred in Jaipur DMC, March 1984 during the Prabhat Saḿgiita section. When the performance of the song finished, then per His usual divine way Baba started giving the purport and explaining about the blending of tunes and its history. And He told that that this very song was based on a blending of Persian and Indian tunes.

Then, as Baba was concluding His explanation, Baba told in a very sweet way that, “It is good that all the margiis have quickly learned how to sing Prabhat Saḿgiita”.

(Note: Here we must remember that at this point the official programme of Prabhat Saḿgiita had started only one and a half years earlier in Sep 82; so it was still relatively new. By March 1984, at the time of this particular DMC incident, there were approximately 1380 Prabhat Saḿgiita already composed by Baba in that short time period.)

So after telling the margiis that: “It is good that all the margiis have quickly learned how to sing Prabhat Saḿgiita”.

Then Baba immediately added that, “I was also thinking to teach dance also as this is an essential component of Saḿgiita. But I did not do so because I thought that if I start teaching dance, then I will not have time to do other things. After all I have so many organizational duties and responsibilities. So if I had started teaching dance then when will I get time for those other important works?”

After saying this Baba Himself kept quiet for a few seconds and everyone present also remained motionless– not saying anything.

And then Baba began smiling and in a jovial & joking way, Baba asked PA Ramananda Avadhuta ji, “Why is everyone keeping quiet? Is it because they are feeling relieved because if Baba had started teaching dance, then they all will also have to dance during the time of Prabhat Saḿgiita. With this fear, all are keeping quiet?”

By this way everyone understood that through the medium of humor Baba is guiding us that learning the way to dance Prabhat Saḿgiita is to be considered as highly significant in the life of a devotee– it is one of the essential things. And everyone understood that this endeavour of dancing Prabhat Saḿgiita is to be developed and passed on from one sadhaka to the next.

DURING THE TIME OF GLOBAL DMC AT ANANDA NAGAR

At Ananda Nagar DMC in the late eighties, when Prabhat Saḿgiita was going on Baba was giving the instruction that “Everyone has to follow the lead of the singer and try to synchronize their voices in that way– otherwise I will become very upset and scold you.”

Then Baba started smiling and began looking toward PA and then Baba looked back again toward the Margii devotees, and He told “Alright if you do not like that I should scold; then I will not scold.”

Seeing Baba’s most loving and charming expression then all sadhakas present felt a sweetness permeate the environment. And everyone naturally understood through His tender and light expression that underneath was the highly important concept of singing Prabhat Saḿgiita according to the correct style.

From that point on everyone did indeed try and follow Baba’s guideline to properly follow the leader of the singer during Prabhat Saḿgiita.

THE TRIFARIOUS WORLD OF PRABHAT Saḿgiita

Each and every Ananda Margii is aware that Baba’s Prabhat Saḿgiita compositions are unique and that, there is no English equivalent term for the Samskrta word ‘Saḿgiita’.

Because Prabhat Saḿgiita does not just mean merely singing. More precisely Saḿgiita entails three components: (a) song; (b) music; and (c) dance. And when these three components are moving together in a synchronized way, then it is known as “Saḿgiita”.

Baba says, “The collective name of dance, song and instrumental music is sam’giita. The word giita is derived from the root gae plus the suffix-kta.” (PNS-10)

“Lyrics of the song should directly reflect Parama Purus’a Himself. And this category of song, directly reflecting Parama Purus’a is known as Kiirtan.

The other category of song that also reflects Parama Puruśa, but which expresses many tangential ideas before returning to the one central idea of Parama Puruśa, is called bhajan. This is the basic difference between bhajan and kiirtan.” (AFPS-3, p.11)

Celebrating 47th Kaośikii Nrtya Divas event

Dear Brothers/Sisters/Dadas/Didis, Namaskar!

The upcoming 47th Kaośikii Nrtya Divas event, which mark the introduction of the Kaośikii Nrtya(dance) by Beloved Baba SHRII SHRII ÁNANDAMÚRTI on September 6, 1978. This dance is considered a spectacular gift to humanity, offering subtle and unbelievable psychological features of this psycho-spiritual Nrtya who practises it daily as per the system introduced by Beloved Baba. 

Our Beloved Baba invented to give alternative or substitute for Táńd́ava Dance which was explicitly for brothers as was taught and reviewed by Beloved Baba in 1971 and when Baba was arrested from Ananda Marga Central office, Patna without proper notice by then CBI chief, India on 29th December, 1971.

When Beloved Baba, just after acquitted from all charges and released on August 2, 1978, during which 6 years & 8 months—Approx 2400 days, Baba and all other sadvipra devotees who were forcibly detained and put in prison, by then evil forces who wanted to eradicate Ananda Marga Pracaraka Samgha.

But under the Supreme Guidance and Mahasadvipra leadership of Beloved Baba, who had to fight out Adharmika antisocial beings in the prison. During that span, when Beloved was poisoned on 12th February, 1973 Baba was compelled and demanded Judicial proof to claim why was He poisoned, so for that reason, when Baba didn’t get any justice then Baba undertook to remain without solid food in the prison for 5 years, 4 months and 2 days and then finally came out victorious.

It is from 29th DECEMBER 1971 until August 2nd,1978 battled with firm determination facing all odds which is recorded in the timeline history.

After release, in less than one month and 5 days, Baba invented this incomparable dance for women and also for men which is expressed in clear language in His own words how the name and form of Kaośikii was invented by Beloved Baba with reference from various discourses has complied.

SHRII SHRII ÁNANDAMÚRTI on 27 February 1979, Jammu, deliberated this below discourse in the audio which is transliterated here below.

.…for these, something have to be done. Táńd́ava dance is forbidden for ladies, strictly forbidden, so what is to be done?

So, let ME think from the past, then on the last year on 6th September, again they talked about this dance. Then in MY mind it came that I have to do something today itself.

So, at night 11 pm, MYSELF decided that, these must a dance, and a medicine for many diseases and exercise as well as a dance and in every aspect it must be proper.

So I called four boys and told them to dance in this way, then they danced, seeing how the glands, subglands and tissues (kis peschi) are undergoing reaction I saw, then I could even see from this that mind had a palpitation(quivering), for this palpitation(quivering), it is known as Kaośikii, so I named it Kaośikii. These is a curative for 22 diseases has one medicine. This is actually an exercise, heavy exercise.

Then I saw that starting from the brain till foot, it’s an exercise, yes, even girls could do it, there is no objection. Then it became popular among boys, popular among girls and within 3 days all over the world, I could propagate everywhere.

After practising these, within 1 and 1 & ½ month, health will be improved.

On 18 May 1979 evening, Eckenroth, GERMANY, Beloved Baba spoke this phrase –

“Kaos´ikii has become popular within a very short span of time. It was invented on the sixth of September 1978, not even one year ago. It should be done by boys as well as girls”.

On 12th February 1979, Patna, INDIA—very Good exercise, because of its name – Bábá sayeth—heart, lungs, liver spleen, kidney – absolutely, it is a direct medicine, a curable medicine for 22 diseases, it is also a brain exercise, this exercises the brain more greater in case of Táńd́ava, rather than this kaośikii, this is also a brain exercise, there is increase in memory.

On 5th March 1984, Jammu “The practice of Ta’n’d’ava that is prescribed for you [men] is conducive for physical and spiritual progress. In My opinion, as many people as possible should practise Ta’n’d’ava.

Those who are a bit old should practise it twice a day at the time of their spiritual practices. As far as young people are concerned, they may practice it as much as they can. There should be healthy competitions for them.

The practice of Ta’n’d’ava is not suitable for women because of certain physiological constraints. But they need something too.”

“When in Patna, I invented a new type of dance-exercise, which I have called Kaośikii Nrtya.

As for the benefits, kaośikii is as important as Ta’n’d’ava.

Kaośikii is beneficial for both men and women.

Competition in Ta’n’d’ava and Kaośikii is very good and encouraging. I strongly support it.

There should be competitions wherever there are Ananda Margis. There should be competitions even where there are no Ananda Margis. There is no harm in it; rather it is beneficial in all respects.” — AV-22, 5 March 1984, Jammu

On 18th October 1979, Sambalpur, Orissa. Baba’s discourse in audio form is narrated below.

You know, as per Indo-aryan music, or may also be more commonly known as oriental dance, there are several gestures and postures of the body along the systematic way; this portion of the leg, it represents “tá”, and this portion represents “dhin”, and this portion represents “dhae”.

In ours, Kaośikii dance all these three portions are used to some extent, and in Táńd́ava, Táńd́ava, the, this tá portion is used more than the use of this dhae portion, dhin portion.

This dance Táńd́ava was introduced by Sadáshiva about more than 7000 years ago, and this Kaośikii was introduced by me, as you know last year on 6th September, 1978.

Táńd́ava, Kaośikii is more a medicine than a dance, it is a medicine for 22 diseases, almost a panacea.

Táńd́ava is also an all-body exercise, including that of brain that is nerve cells, it is called Táńd́ava because in Saḿskrta, tańd́u means “jumping”, “jumping”. You know rice is also called, is called tańd́ula in Saḿskrta because when it comes out of paddy; it jumps, likes this, tańd́ula.

Lord Sadáshiva introduced Táńd́ava but Táńd́ava was not for all, so, and while preaching dharma, Párvatii helped Lord Shiva very much, while Lord Shiva introduced Táńd́ava, Párvatii also introduced “lalita”. You use that Lalita dance, while singing kiirtan, you are dancing Lalita, that Lalita was propounded by Párvatii.

Now in order to maintain a link between, Shiva’s Táńd́ava & Párvatii’s lalita, certain rhythms were introduced, and the names of, and the common name for those rhythms, is Tala. Ta has been taken from Táńd́ava of Shiva, and ‘la’ has been taken from Lalita of Párvatii.

Lord Shiva and Párvatii, they helped much, in elevating the standard for the human beings, in those dark ages, in those dark pre-historic ages, he invented so many things, he invented the medical science, the music, and so many other branches of arts & science.

Now, Párvatii asked some questions, rather used to place certain questions, before Shiva just for educating, the public in the line of dharma and yoga and Shiva used to give the replies.

This question portion of Párvatii, is known as Nigama, and the answer portion of Shiva, Ágama. This Ágama and this Nigama, they jointly form the Shastra of Tantra, Tantra Shastra… the audio continues.

 On 10th November 1978, Calcutta – Baba spoke this lines “Everything in this universe is characterized by certain colours. Knowingly or unknowingly human beings are attracted by these colours. Some such as green and chocolate brown are very pleasing to the human eye. Perhaps you know that these two colours have been selected for those dancing the kaośikii dance. Colour has a tremendous influence on everything. When the human mind becomes strong enough not to be affected by any colour, it is called vaerágya [renunciation]”.

On 04th December 1978, Madras, INDIA—I invented KAOŚIKII on 6th September and this dance it is a dance exercise, and it is a medicine for twenty-two Diseases, a sort of panacea and almost all sorts of female diseases, and many male diseases of younger boys, it is medicine for most of the liver diseases. It assures safe delivery for ladies, and also it checks the advent of old age. It is, Yeah…, It is a Medicine.

On 11th May 1979 Evening, Fiesch, SWITZERLAND, Baba discourse is below for your reference.

Yogamáyá is from Eternal. Yogamáyá whose very Existence, “Yogamáyá” means Yoga personified. Whose very Existence is Yoga.

They are very much rhythmic You See. You see, Perhaps you do not know that, while dancing Kaośikii one may, both males and females may use ornaments of flower, in Lalita Mármika also one may use, only no ornament is permitted in Táńd́ava.

You know Lalita Mármika Dance used during Kiirtan is purely Spiritual dance, and Kaośikii is a Psycho-spiritual dance – it starts in Psychic level and culminates in Spiritual level and Táńd́ava is Physico-Psycho-Spiritual.

On 20th November, 1978, Delhi, INDIA—Beloved Bábá spoke this below lines in English.

You know this Kaośikii may be treated as a panacea for many a disease. It is the medicine for 22 diseases.

The History of Kaośikii (which was invented on 6th September, 1978)
The following is an edited version on the history of Kaośikii Dance, as narrated hereby, who was the chosen one by Baba selected on that day when this Acarya was only a margii brother and later became known as Acarya Cittabodhananda Avadhuta:

On September 6, 1978, at 11:00 pm, Baba called four of us security guards, including one Filipino, Suresh. Baba explained that what Baba wanted to teach us a new dance called Kaośikii.

Baba showed us how to do it with His hand movement and asked us to do it in front of Him.

Then Baba said, “Go out with Shankarananda and Ramananda and practice.”

So, we went out to the verandah and practised for 10 or 15 minutes until Baba called us back. Together, we started dancing in front of Him.

Baba instructed that we should bend our bodies 45 degrees to each side and a maximum of 15 degrees to the back.

The fingers should touch the ground when bending forward.

When doing the last two steps, “ta, ta”, the feet should come a little high off the ground and then hit the ground flat. Baba taught Shankarananda how to give the commands correctly, which should be “Baba-Nam-Baba-Kev-alam.”

Amongst the four of us, Baba selected me as having the best performer.

Baba told the other boys to leave the room.

Then Baba said, “Now I want you to make a practical demonstration of this dance for sisters.

Ramananda, bring a sari. No, wait; he is a man, he cannot wear a sari, so bring a dhoti instead.

“So Dada did, and then Baba said, “You are from Bihar, so put the cloth on like a sari in the Bihari style.”

I don’t have the slightest idea how to wear a sari, but as Baba insisted, I vainly tried wrapping the cloth around me.

Baba stopped me and called me beside Him. Then Baba perfectly tied the cloth around me in the Bihari style. “Now dance Kaośikii,” He said. But every time I bent forward, the end fell off my shoulder.

After dancing, Baba asked, “How did you feel?” I said, “It’s always falling off, Baba.”

“Okay, come here,” Then Baba dressed me in the Maharashtra style. In that style, one end goes back through the legs and is tucked in the waist at the back. After dancing, I said, “Baba, I’m not feeling comfortable when I bend to the left and right.” Then Baba tied the cloth like a South Indian sari, and finally in the Bengali style.

At the end, “The Bengali style seems the best for this dance.” I agreed, “Yes, Baba, it is the most comfortable for Kaośikii.” (A few days later, Baba announced that the official Kaośikii uniform for women should be a maroon sari tied in the Bengali style with a green shirt.)

“Ramananda, I’m very happy. I want to give something to this boy!

Do you have something for him?”

So Dada brought some sweets from the kitchen.

Then Baba asked me to sit on His lap and with His own hand, Baba fed me the sweets and also gave sweets to Dada Shankarananda for giving the commands correctly.

I cannot describe the happiness and bliss I felt sitting in His lap, laughing with Him, and eating the sweets.

The next morning, Baba again called me to His room and said, “Yesterday I fed you sweets, but I was not satisfied. You are a historical man. So I was giving you something more. Here is one of my dhotis.” I was very happy and inspired.

“Okay, from now on, you are the trainer, and you will teach everybody. I am giving you permission for just one day to teach some sisters and to choose the best one as a trainer who, from then on, will teach the other sisters.”

I taught a few Margii sisters who were there.

One young sister from Patna, the sister of the wife of advocate Sood in South India, was the best, so I appointed her to be the trainer of the sisters.

From that day, Baba demanded that everyone who went to His room must demonstrate Kaośikii dance.

If they couldn’t do it correctly, Baba scolded them and ordered them to learn from me. So every day, from morning till night, I had to teach different dadas and brothers. That was my regular duty.

One day Baba asked a boy from Assam to demonstrate Kaośikii. After finishing, Baba asked Dada Dasarath to see the boy’s past life. Dada closed his eyes, and Baba touched him, then Dada touched the boy. He said, “Baba, in his last life he was a snake. Somebody killed him while repeating the name of Krishna. So after that, he got a human body.” The boy was very inspired.

The Kaośikii Nrtya Divas is the dance which is a psycho-spiritual practice that has been made available to humanity. It is recommended to practice and showcase this dance every year on September 6 for new generation both sisters, brothers all over the world irrespective of any age barriers keeping social disparity very far off distance, which is rendered as Renaissance speech on 2nd January 1986 at Calcutta, Baba deliberated, The subject of today’s discourse is, “Renaissance in all the strata of life.”

The real meaning of the word “renaissance” is reawakening. That is, humanity was sleeping, and now it must wake up from that Cimmerian slumber and do something in all the spheres of life, in all the strata of existence.

There are three important strata in life: the physical stratum, the psychic stratum and the spiritual stratum. In the physical stratum, there are many strata: say, scientific achievement, social progress, political life, economic life, culture life.

People often say that this 20th century is the century of science. No, it is not the truth. Human life has been associated with science from the prehistoric era, from the very birth of humanity on this earth about one million years ago, and not only in this twentieth century. And as long as there will be a single human being, there will be an age of science.

Nowadays science means creating new weapons – strengthening the hands of warmongers; but the spirit of science should not be like this, and at the start, in the primordial phase of human life, it was not so. Yes, there is necessity of weapons – weapons not for strengthening the hands of warmongers, but for providing security for good ideas, good thoughts and good persons.

Science should be just like art: science for service and beatitude. Art for service and beatitude, I said; and now I say, science is also for service and beatitude. Science should always be utilized for the proper progress of human society.


To propagate, Renaissance Universal, it is an enthusiastic and celebratory creation for coming generation, to remove many dogmas to build a new world order which is rendered in various Baba’s discourses.

Complied all this ideas regarding Kaośikii Nrtya by Acarya Gatimayananda Avadhuta, CTS Sweden

Kaośikii: the Universal Dance of Mysticism

The Kaoshikii dance was created by Shrii Shiri Anandamurti, the spiritual guide of the international Ananda Marga community. The term “Kaoshikii” derives from the Sanskrit word “Kosa” which means the deep layer of the mind. Through the practice of this dance, we seek to establish this connection with our Self, present in the deep layers of our mind, and the macrocosm.

This dance can be practiced by everyone and will be particularly beneficial for women: relief of pain associated with periods, regulation of the menstrual cycle or even easier childbirth. In addition, the many benefits attributed to it are among others:

increase in longevity, regulation of endocrine glands, increase in flexibility of the spine, decrease in insomnia, cure of many diseases (problems related to the kidneys, liver …), increase in self-confidence and expression self…

It consists of performing a series of chest movements associated rhythmically with a movement of the legs. The whole being coordinated on the rhythm of the repetition of the mantra: Baba Nam Kevalam (Love is everywhere).

Benefits of Kaoshikii

1. It exercises all the glands and limbs from head to foot.
2. It increases longevity.
3. It makes for easy delivery.
4. The spine will become flexible.
5. Arthritis of the spine, neck, waist and other joints will be removed.
6. Gout in the spine, neck, hands and waist will be lost.
7. The mind becomes strong and sharp.
8. Irregularities in menstruation will be cured.
9. Glandular secretions will become regulated.
10. Troubles in the bladder and urethra will be cured.
11. It gives control over the limbs.
12. It adds charm and shine to the face and skin.
13. It removes wrinkles.
14. It removes lethargy.
15. It cures insomnia.
16. It cures hysteria.
17. Fear complexes will be removed.
18. Hopelessness will be lost.
19. It helps in self-expression and develops one’s potentiality.
20. Spinal pain, piles, hernia, hydrocele in men, nervous pain, nervous disability will be cured.
21. It cures kidney and gall bladder troubles, gastric trouble, dyspepsia, acidity, dysentery, syphilis, gonorrhoea, obesity, thinness and liver diseases.
22. It increases the capacity to work until 75-80 years of age.

AMGK and Other gurukuls’ -a comparison

What makes Ananda Marga Gurukula different from other Gurukul’s in India? 

Ananda Marga Gurukula (AMGK) stands out from other Gurukuls in India due to its unique blend of ancient Indian educational principles and a modern, global outlook, deeply rooted in the ideology of Shrii Shrii Ánandamúrti, the founder of Ananda Marga. Here’s what makes AMGK distinct:

 1. Holistic Neo-Humanist Philosophy

  • Neo-Humanism is central to AMGK’s educational model. It expands the traditional humanist view to include all living beings — animals, plants, and the environment.
  • It emphasizes universal love, rational thinking, and ecological awareness, unlike traditional gurukuls which may focus primarily on religious or scriptural teachings.

 2. Spiritual & Scientific Integration

  • Ananda Marga Gurukula uniquely combines spiritual practices (yoga, meditation) with scientific education.
  • Students are trained in asanas, kiirtan, meditation, along with subjects like math, science, and arts — promoting balance between internal (self-realization) and external (worldly knowledge) development.

 3. Global Educational Network

  • Unlike most Gurukuls which are India-centric, AMGK has a global vision and presence with affiliated schools and projects in over 80 countries.
  • It supports intercultural learning, multilingual education, and global collaboration, grounded in indigenous roots.

 4. Social Service Orientation

  • A strong emphasis on seva (selfless service) and uplifting marginalized communities.
  • AMGK often runs schools and projects in rural, tribal, and economically backward areas, promoting inclusive education and women’s empowerment.

 5. Progressive Utilization Theory (PROUT)

  • Inspired by Shrii Shrii Ánandamúrti’s socio-economic philosophy, AMGK encourages education that leads to socio-economic justice and sustainability.
  • Students are often exposed to cooperative economics and values that challenge capitalist and feudal systems.

 6. Teacher as Ácárya (Spiritual Guide)

  • In AMGK, teachers are not just educators but moral and spiritual guides, following a lifestyle aligned with yogic principles — vegetarianism, service, self-discipline.
  • This model contrasts with more secular modern schools or even some traditional Gurukuls where the spiritual depth may be less emphasized today.

 7. Emphasis on Sanskrit and Indigenous Knowledge

  • While forward-looking, AMGK also revives Sanskrit, Indian music, Ayurveda, and traditional sciences — but without the caste or dogmatic restrictions found in some older Gurukul systems.

In Summary:

Ananda Marga Gurukula = Ancient Wisdom + Spiritual Practice + Scientific Temper + Universal Love

It’s not just a system of education, but a movement for creating a new human society based on love, justice, and inner development.

If you’re comparing it to a specific Gurukul (e.g., Vedic, ISKCON-affiliated, or traditional Sanskrit schools), I can give you a more focused comparison too.

Cleansing the Body, Calming the Mind — The Power of Vyápaka Shaoca

🧘‍♂️ Cleansing the Body, Calming the Mind — The Power of Vyápaka Shaoca

In the path of Ananda Marga, spiritual progress is supported by harmonizing the body and mind through simple, effective lifestyle practices. One such practice is Vyápaka Shaoca, a brief cleansing method performed with cold water before meditation and other key moments of daily life. This ancient yogic habit is more than hygiene—it’s a tool for mental clarity, emotional calm, and spiritual readiness.

🌊 The Yogic Science Behind Vyápaka Shaoca

Vyápaka Shaoca (literally “widespread cleanliness”) involves splashing cold water on specific parts of the body: the face, hands up to the elbows, feet up to the knees, and genitals. Done before sádhaná (meditation), this practice resets the body’s internal state by activating the diver’s reflex—a biological response inherited from aquatic mammals.

When cold water touches the face and eyes, it naturally slows the heart rate, reduces oxygen demand, and slows breathing. This creates a peaceful, focused condition in both the nervous system and mind, ideal for deep inner concentration.

Shrii Shii Ánandamúrti Jii strongly emphasized the importance of cleanliness—both internal and external—as a foundation for spiritual elevation. Vyápaka Shaoca is a living example of that principle.

“Shaoca (cleanliness) leads to mental purity, and mental purity leads to spiritual progress.”
— Caryácarya Part 1

🧘‍♀️ Physical and Mental Benefits

  • Improved Concentration: Activates the parasympathetic nervous system, helping the mind turn inward.
  • Stress Reduction: Lowers adrenaline and stress hormone levels.
  • Better Digestion: When done before meals, it stimulates digestive awareness and prevents overeating.
  • Improved Sleep: Done before bed, it relaxes the body and reduces restlessness.
  • Spiritual Preparedness: Signals to the mind that you are entering sacred space—meditation.

🕒 When to Do Vyápaka Shaoca

  1. Before Meditation (Sádhaná): To prepare the mind and body for deep focus.
  2. Before and After Meals: To calm the system and regulate appetite.
  3. Before Sleep: Helps transition from activity to rest.
  4. Before Ásanas (Yoga Poses): Ensures purity before engaging in spiritual movement.

🧼 How to Do Vyápaka Shaoca (Step-by-Step)

  1. Prepare Cold Water (the colder, the better—especially for the face).
  2. Wash Hands up to elbows.
  3. Splash Face and Eyes with cold water (gently).
  4. Wash Feet up to knees.
  5. Wash Genital Area with water.
  6. Towel Dry gently and sit for meditation.

This can be done in just 2–3 minutes and leaves you refreshed and inwardly focused.

🌱 Spiritual Outlook

This simple act of cleansing becomes a ritual of readiness. Just as a temple is purified before worship, we cleanse our own body before we sit in the temple of silence within. In this way, even the smallest acts—like washing the face—become sádhaná when done with mindfulness and purpose.

PRATHAM DIIKŚÁ DIVAS ON THE PROPITIOUS MISSION TO FETE SHRÁVAŃII PÚRŃIMÁ

AN ARTICLE ABOUT PRATHAM DIIKŚÁ DIVAS ON THE PROPITIOUS MISSION TO FETE SHRÁVAŃII PÚRŃIMÁ

by Acarya Gatimayananda Avadhuta (CTS, SWEDEN)

Shrávańii Púrńimá -The full-moon day of Shrávań which is celebrated on 09th August, 2025. It rejoices the day of the imparting Pratham Diikśá Divas(First Initiation Day) by Parama Shraddheya Sadguru Shrii Shrii Ánandamúrti in the year 1939;

So, let us together start our re-evaluation for rejuvenation to re-collect the commitment to our “Guru”, when we each one of us—devotees had first Diikśa (Initiation) experience that how we were brought, guided and imparted by Ácárya/ás’, which is known as “Guru Karana” in Tantra, that is without Guru’s desire, it was impossible to get Diikśa.

On the occasion of Shrávańii Púrńimá, Bábá said that how happy this day was, because it heralded a new era, where prejudice and dogma would no longer divide society.

Very few of the numerous criminals executed today are as murderous as Kalikananda (alias Kalicharan) was. Bábá thus in all His books strongly condemns capital punishment. Bábá even said that, He initiated microvita Sádhaná to a judge in South India, because the judge, in twelve cases, gave life imprisonment instead of the death penalty to convicted murderers.

Bábá also points out two cases like this in the past.

Firstly, the teen-age psychotic murderer, Angulimala, was made into a saint by Lord Buddha. Secondly, the robber, Ratnakar, was transformed into the saintly poet, Valmiki, who later in his life composed that great epic, Ramayana.

By Bábá’s grace, Kalicharan was not merely made into a saint/sadhu, but into a divine siddha Avadhuta (perfected/realized soul). This is because, from the very start, Kalicharan surrendered completely to Bábá.

A Mahapurusa must exert all power to save someone.

For Taraka Brahma (i.e., Parama Puruśa, i.e., Bábá), even a fraction of His grace (in Bábá’s own words), makes goats run rockets.

Shrávańii Púrńimá is also the day, when Lord Shiva gave Diikśa to his first disciple.

Bábá’s excerpts from a discourse on 16th November, 1978, Delhi: –

As per Tantra, the word “Diikśá” means, “Diipajiṋánam yato dadyát kuryát pápakśayam tatah; Tasmátdiikśeti sá proktá sarvatantrasya sammatá”.

“Diipajiṋánam” – “Diipajiṋánam” means “the Torch light”, that is, he is to move from the darkness of Animality towards the “Effulgence of Divinity”.

Now the past, in the primordial phase is dark, he requires a Torch, he requires a Guiding light and this is called “Diipajiṋánam”.

And now, what’s the first letter of “Diipajiṋánam”, “Dii”, “Diipajiṋánam”, the first letter is “Dii”. “Yato dadyát kuryát pápakśayam tatah”.

And when he moves from the starting rather from the negative point of Human existence and moves to the final Positivity then, what does happen?

His Pápás also starts waning, this waning of Pápá.

Pápakśayam starts, and what’s the first letter of kśayam, is “Kśa”, Dii+ kśa = Diikśa.

In feminine it becomes Diikśá.

“Kuryát Pápa kśayam tatah, Tasmát Diikśeti sá proktá sarva Tantrasya Sammatá”. Lord Shiva, HE is the Supreme Father of all Tántrikii Scriptures.

HE says that, it is the proper Interpretation of Diikśá, and for Spiritual progress, not only for Spiritual progress but also in, but also for Progress in Psychic stratum, one must undergo this process of Diikśá, there is no other alternative.

In the same discourse from 16th November, 1978, at Delhi this below excerpt from Bábá’s Discourse: –

Now I shall try to say something regarding Diikśá and its significance in Microcosmic Existence. You know for each and every speed, there must be a guiding factor or some goading element. In case of Human Progress also, you know, I have already said that, human existence is an Ideological flow. And in case of human progress, we require a strong Guiding force.

This type of strong Guiding force, connecting the Physico-psychic existence of human beings with the Spiritual life must come from a Subtler Source and here in case of human Diikśa, it comes from the Subtler Source, the Parama Puruśa.

And that’s why in Ánanda Sútram it has been clearly said that, “Brahma eva Gurur Eka Ná Parah” – that is, “Parama Puruśa is the GURU” and all Guidances and Goading elements come from that very Source.

Earlier to have a glimpse about Shrii Prabhát Raiṋjan Sarkár (Bábá), who had studied at Keshavpur Primary School from the year 1927 to 1930 and after completing His primary education, Shrii Prabhát Raiṋjan Sarkár (Bábá) was admitted to the Eastern Indian Railway High School in 1931.

At this time Shrii Laksmii Narayan Sarkár (Bábá’s father) died at the early age of 45 from black fever when Shrii Prabhát Raiṋjan Sarkár (Bábá) was only 14 years old.

Finances became a problem, but in spite of this Shrii Prabhát Raiṋjan Sarkár (Bábá) graduated from high school in 1939 and went on to Calcutta where he enrolled in the science department of Vidyasagar College.

The very same year that Shrii Prabhát Raiṋjan Sarkár came to Calcutta, in August of 1939, as he had blue printed that He had planned well before as per His above discourses what He states: that very Subtler Source, a strong Guiding force is giving assurance, same like Shrii Krśńa had foretold.

The below source is from Wiki:

World War I, also known as the Great War, began in 1914 after the assassination of Archduke Franz Ferdinand of Austria. His murder catapulted into a war across Europe that lasted until 1918. During the conflict, Germany, Austria-Hungary, Bulgaria and the Ottoman Empire (the Central Powers) fought against Great Britain, France, Russia, Italy, Romania, Canada, Japan and the United States (the Allied Powers). Thanks to new military technologies and the horrors of trench warfare, World War I saw unprecedented levels of carnage and destruction. By the time the war was over and the Allied Powers claimed victory, more than 16 million people—soldiers and civilians alike—were dead.

During this tenacity of world scenario, whether did Taraka Brahma Bábá choose to take advent on Buddha Purnima of May, 1921 to eradicate the terror-stricken world to apply balm for all those war victims and other suffering humanity which includes animate and in-animate beings to re-establish Dharma over Adharma.

Outbreak of World War II (1939), in late August 1939, Hitler and Soviet leader Joseph Stalin signed the German-Soviet Nonaggression Pact, which incited a frenzy of worry in London and Paris. Hitler had long planned an invasion of Poland, a nation to which Great Britain and France had guaranteed military support if it were attacked by Germany.

The pact with Stalin meant that Hitler would not face a war on two fronts once he invaded Poland, and would have Soviet assistance in conquering and dividing the nation itself.

On September 1, 1939, Hitler invaded Poland from the west; two days later, France and Britain declared war on Germany, beginning World War II.

It was right opportune moment Bábá says in some of His discourses, so that day, it was 1939, August 29th and full moon time was 22:09, it was Tuesday (the full moon day of the lunar month Shrávań, that is, mid-July to mid-August) that Shrii Prabhát Raiṋjan Sarkár (Bábá) who was staying with His maternal uncle at Bagbazar, Calcutta (Kalikata). That day of Shrávańii Purnima of 1939 at full moon time 22:09, when Shrii Prabhát Raiṋjan’s true descent as Guru of Mahavishva resonated imparting first Diikśa to Kalicharan, since then it has set open, the path of righteousness to all Bábá’s Dharmika gana(team), who were thriving to search the real purpose and aim of human life was setting the path from this day.

After two days of Shrávańii Púrńimá which was started on 29th August, 1939, when the idea of introducing Diikśa, Shrii Prabhát Raiṋjan Sarkár imparted for establishing MAHÁVISHVA, a new world order; for what He was staging a ground for His gana(team) who were already waiting for His Guidance representing Dharma or Divine forces in helping to fight Adharmika(static) forces began.

On the other part of the world; the World War II was initiated after two days of imparting Diikśá, that on September 1, 1939 Hitler invaded Poland from the west; then two days later, France and Britain declared war on Germany, beginning of World War II.

Shrii Prabhát Raiṋjan composed his Prabhát Samgiita #4954 about the day of Shrávańii Púrńimá – which the purport renders that the staticity of Adharmika forces wanted to take over the regime to wipe away all Dharmika(divinity) forces that’s why, Shrii Prabhát Raiṋjan way of setting His plans to crave out the history as per His thought projection, how to create Mahavishva was finally taking shape; for what purpose Bábá took His advent birth for; so the meaning of the PS #4954 – Oh’ Parama Puruśa, today the divine incident of Shrávańii Púrńimá is coming in my mind. Oh’ Bandhu, the memory of Shrávańii Púrńimá is floating in my mind. The glorious advent of that historical day is still fresh in my mind when the divine play/drama between the staticity and divinity started happening; when Kalicharan was blessed by receiving Diikśá, then he started repeating his Ista mantra & with the incantative power of the mantra his sleeping divinity was aroused.

That time the sweet, fragrant air was saturated with the aroma of the night jasmine; it was permeating the entire atmosphere.

This yuthika’ flower was full of sweetness & love.

A sweet, mild breeze was blowing and various creatures including frogs were singing the chorus with great joy.

The Guru Krpa of Parama Purusa acted upon the crude mind with the divine force of Ista mantra shakti. On that very day of Shrávańii Púrńimá -a new physcio-psychic-spirituo vibrations were created on this earth as the radiant effulgence pierced through the fog & the darkness. The memory of that Shrávańii Púrńimá – is still fresh in my mind. On these divas(day) of Shrávańii Púrńimá — I want only one thing, to Grace you with parabhakti…

The below excerpts were from the Discourse rendered by Shrii Prabhat Rainjan Sarkar on 25th August, 1980 at Calcutta. But the dictation which was deliberated the previous day on 24th August, 1980 at Calcutta was the most unique presentation about life of Shrii Krśńa which Bábá had planned unfolds by dictating “Namámi Krśńa Sundaram”… (Go through the gist which will be attached below for reference #2) and for the first time after setting up Ananda Marga, did Bábá is referring about Himself when Ba’ba’ commenced His role of Guru imparting Diikśa from 1939 on 25th August, 1980, which He had never revealed prior in any of His discourses.

Now, Ba’ba’ started systematically describing His narration by dictating Namámi Krśńa sundaram, starting new chapter about Life of Shrii Krśńa and the next day about Himself that Ba’ba’ started His

ever First imparting Diikśa Divas (Day) to prove that Ba’ba’ was none other who has taken advent to fight like Shrii KRŚŃA.

From the words about Bábá’s Discourse on 25th August, 1980 “Shrávańii Púrnima”…………………………………………………………………………………………………………………. The

characteristic of good people is to fight against injustice, to firmly adhere to truth and righteousness, to protect the helpless and fight against all evil persons. Those who are merely simple and are of a meek and goody-goody nature are not good people.

Let us return to our original topic. That evening a certain wicked person came to me. What could he expect from me?

By the way, he encountered. As per accordance with natural human psychology, I asked him, “What do you want? Why do you adopt this evil path?”

In the course of our conversation, he realized that he should change the course of his life. That was the first Diikśá, I ever imparted to anyone. And that same day, Shrávańii Púrnima, has again returned.

A long time has elapsed since then. That was perhaps in 1939. This all took place 41 years ago. You must try to arouse the seed of benevolence that lies hidden in the inner recesses of the human mind. How can this seed be aroused?

Human beings will have to apply all sorts of measures – persuasion, scolding etc.; and at the same time, you will have to continue your efforts so that the dormant seeds of psychic potentialities express themselves. And with their expression, the whole society will be benefited.

Today human beings must be inspired and motivated, and thus discipline is essential. To impose discipline is not bad.

It has been said in the scriptures: Hitarthe shásanam ityarthe anushásanam.

“That discipline which leads to the welfare of all human beings is called anushásanam.” Society requires enforced discipline.

In the scriptures it is also said: Nigrahánugrahe shakto gururityabhidhiyate: “One who is capable of punishing or rewarding one’s followers is called a Guru, a true teacher”.

Only one who can discipline as well as love a person, can be called a Guru.

One who only punishes a person is not a Guru, and one who only loves is also not a Guru. Rather, he/she is an enemy, for excessive love and affection spoils a person. Only one who does both these things is a real Guru.

That is why people should be trained with both love and punishment. Where love fails, punishment helps.

Medicine is not necessarily always sweet; sometimes bitter medicines are necessary as well. Patients often refuse to swallow bitter medicines; they cry in protest.

But the ideal physician will force the patient to swallow the medicine. This is the proper way. Today the entire body of the human society is riddled with numerous ailments of dogmas – as if the whole social body were stricken with leprosy.

Under these circumstances humanity will have to undergo the necessary treatment and then move forward.

Once again, I repeat that no human being should be considered irrevocably wicked.

One should always try to find the good lying latent in all people, because as their good qualities develop, society will respect them more.

We should try to restore those sinful persons to an honourable position in society. Those who will not support your endeavour to establish those people in a respectable position, or those who openly harm society without restraint, will have to be dealt with firmly.

And this will be for the welfare not only of those downtrodden human beings but also of the greater humanity, as well as for the satisfaction of Parama Puruśa   Shrávańii Púrńimá 25 August 1980

Describing about Shrávańii Púrnima —

Shrii Prabhát Raiṋjan Sarkár who had enrolled as a first-year student of science in Vidyasagar College, Calcutta in the year 1939.

It was Shrávańii Púrńimá, evening was closing in. Shrii Prabhát Raiṋjan (Bábá’s) regular evening strolls were already a habit from early days in Jamalpur. Small patches of clouds wandered across the sky playing hide and seek with the moon.

The gentle ripples of the Ganges River were dancing with the gentle breeze.

The calm waters of the river shone brilliantly with the reflection of the silvery moon.

Kashi Mitra Ghat (known in detail below #1), a cremation ground, on the bank of the Ganges, was desolate in those days. Rarely did anyone visit the area after sunset.

The residential area was a little way from there. After burning their dead, people left the place as early as possible. Nobody would dare to stay there after nightfall. It was not a safe place to be.

Many robbers and antisocial elements infested that place, the notorious Kalicharan Bandyopadhyay not the least of them. He was a terror.

After dark, the area was completely deserted. Such was the bleak atmosphere at Kashi Mitra Ghat where Shrii Prabhát Raiṋjan Sarkár, a seventeen-year-old boy, was sitting all alone deeply absorbed within Himself. He was wearing a white dhoti and a shirt. His figure stood out from the shadows, shimmering in the soft transparent whiteness of the night.

He attracted the attention of at least one observer. Kalicharan was standing in the shadows watching a young man sitting. Certainly, such a handsome young man must have money and other valuables in his possession. Sharp weapon (knife) in hand, Kalicharan silently advanced towards the youth. He planned to jump on him and snatch whatever he had. Kalicharan took every precaution not to make the slightest noise so that this young man might not get alarmed and flee. He growled, “young man give me whatever you have”? Without perturbed, the young man called him by his nick- name. Kalicharan was stunned. He could not believe his own ears. He was puzzled; his steel nerves trembled. Who could it be?

So distinctly, and so mild the voice, how could He know my nick name, my mother used to call. Shrii Prabhát Raiṋjan Sarkár said, “Now give me everything, you have”. Tell me, whether you are interested in changing your life.

That enchanting voice once again! Could the youth have seen me through when I was creeping stealthily? But He was facing the river, how could He have seen? Did He have eyes in the back of His head? Who is this youth? Kalicharan was very perturbed.

The mysterious but affectionate voice came again: “Kalicharan, don’t waste time. I have been waiting for you.”

That a human voice could be so sweet and affectionate was beyond his experience. His hard, unfeeling heart that could not be swayed by emotion, gave way to unknown, dormant feelings. As if hypnotized, he stepped forward towards the young man, the upraised knife automatically turned downwards. As he came near, the young Shrii Prabhát Raiṋjan Sarkár inviting him to sit by His side. Kalicharan obeyed like a sleep-walker. Shrii Prabhát Raiṋjan Sarkár then started talking to Kalicharan, and told the story of his life. Kalicharan began to realize that this young man was not an ordinary person. His saviour had come to lift him up from dark samskaras, accumulated through hundreds of previous lives. So no more wasting time. The dishonourable robber surrendered himself completely. He took a quick bath in the Ganges and seated himself as directed by his new found Guru.

Kalicharan got tantrika Diikśa (initiation). The dishonoured robber of Kashi Mitra Ghat was no more. His old self was thrown away, along with his old name lost forever.

After Diikśa was over, he was given the name Kalikananda Avadhuta, his eyes were opened to Supreme Truth. He prostrated before the unknown young man. He took a vow to devote himself to the service of humankind as Guru Dakśińá (sacerdotal offering for the Guru).

It was past midnight now. How swiftly time had passed! It was time Shrii Prabhát Raiṋjan Sarkár had to return home. “Now let me go back, Kalikananda!” Bábá said. Kalikananda certainly knew of the dangers of walking alone in the area. How could he allow his Beloved Guru to take the risk! So, he said, he would accompany Bábá to His house. Bábá said, “I don’t think there is any need for you to. If, however, you want, you are welcome to come along.”

They talked along the way and finally arrived at His maternal uncle’s house at Bagbazar. Kalikananda was relieved of his anxiety and began to take leave of Bábá. He did not go far when Bábá had called him back. “Kalikananda, listen. One very important matter has not yet been settled.”

Kalikananda, a bit nervous, came running back. In a very sweet and touching tone, the young Guru said, “I leave no one’s desires unfulfilled. If anybody truly wants anything from me, I don’t disappoint him. This evening you were stealthily approaching me, with the thought of robbing me of what I had, isn’t it so? Why should that desire remain unfulfilled? Here is a coin. Take it. That is all that I have with me.”

With this word, Bábá took a coin from His pocket and gave it to Kalikananda. Even the most heart- rendering entreaties of the many innocent people he had robbed had not been able to arouse his feelings. How strange! These simple words from his Beloved Guru had melted his heart. Kalikananda’s eyes filled with tears. He dropped into sastaunga pranam at His Guru’s feet.

No, what can he possibly accept from whom he now owes an irredeemable debt?

The unsolicited gift of priceless value he had received upon Diikśa (Initiation) has rendered everything else insignificant. He cannot accept this!

“No, Kalikananda, no! It is my sacred obligation, my moral principle. You must accept it.” With these words, Bábá thrust the coin into his hand and closed the door.

Kalikananda Avadhuta, experiencing a torrent of feelings.

So sudden, so unexpected! What a miraculous change in his life in a few hours! The robber Kalicharan was now the sadhaka Kalikananda Avadhuta.

Ba’ba’ liked the entire world “The cemetery is very encouraging for spiritual aspirants, for sadhakas.”

One time in the sixties, Bábá mentioned that, He had given Diikśa to a number of yogis before the Ananda Marga was established. They were sent by Bábá to do Sádhaná for long periods of time. Their duty was to send spiritual vibrations to different parts of the world.

Bábá said that this is the most important work, as without this work, no other work can be done on this earth.

Then Bábá said that Kalikananda Avadhuta was the head of this unknown powerful mystic Mahavishva force which was initiated by Kalikananandaji & others, which Beloved Shrii Prabhát Raiṋjan created (of yogis who do intensive long Sádhaná and send out powerful vibrations everywhere.) This Mahavishva force had task for liberating all those atrocities (carnages, mayhem, slaughters, killings, massacre etc.) done for innocent population during World War 2 all over the world.

At another time in the sixties, Bábá told the Purodha Board that these great souls want to be members of AMPS. The Dadas said, “all right.”

Then Bábá asked who would initiate them. The Dadas said that Bábá could give Diikśa to them. Beloved Bábá said, He wasn’t wished to, but anyhow arranged to get it done.

Dadas said that they could initiate them. However, at this, Bábá became very grave, and asked if anyone had the authority to impart Diikśa to such great souls. Bábá’s vibration was so powerful when thinking/talking of those great souls, that all the Dadas were overwhelmed.

#1 – ABOUT KASHI MITRA GHAT

Kashi Mitra Ghat was built in 1774 by Srii Kashiram Mitra, a resident of Bagh Bazar, making it the oldest crematorium in Calcutta.

There was once a famous yogi called Swami Nagmahashaya who, 100 years before Bábá’s time, every day at nightfall also used to to go to Kashi Mitra Ghat for a walk; “he would sit there alone, wrap in deep thought till late in the night.

At dead of night the dying fires in the pyres with burnt corpses glowed, while the Ganga flowed on nearby mingling her murmuring sound with the rustling music of a solitary peepul tree, humming a melodious but pathetic song of life and death! No language could express it, but it irresistibly touched the human soul”.

Bábá was in Calcutta during the same time that Netaji was under house arrest in the Elgin Road house (1940) and probably had a chance to speak with him more than once.

During this time, it seems that Shrii Prabhát Raiṋjan (Bábá) was also actively engaged in the Independence Movement (see “Strange Experiences” page 20).

#2 – NAMÁMI KRŚŃA SUNDARAM is a collection of twenty-seven Sunday discourses given in Calcutta between 24th August 1980 and until 12th April 1981, together with a brief appendix.

The discourses were given in Hindi/Bengali, and all of them were recorded on tape. Translation into English started before the series of discourses was completed…

Role played by Ananda Marga in bringing Yoga to the world in modern times

Ananda Marga (meaning “The Path of Bliss”), founded by Shrii Shrii Anandamurti (Prabhat Ranjan Sarkar) in 1955 in India, has played a significant global role in bringing Yoga, Tantra, and spiritual practices to the modern world, especially during the second half of the 20th century. Its contribution is both philosophical and practical, with far-reaching cultural, educational, and social service dimensions. Here’s a summary of its key roles:
🌍 1. Global Dissemination of Yoga
• Ananda Marga was among the first organizations to systematically introduce traditional yogic practices—including asanas, pranayama, meditation (dhyana), and mantra chanting—to people around the world.
• Margiis (practitioners) and Acaryas (monks and nuns) have traveled extensively, establishing centers in over 100 countries.
• Yoga in the Ananda Marga tradition was presented not merely as physical exercise, but as a comprehensive spiritual path rooted in ancient Tantra and grounded in ethical living.

🧘‍♂ 2. Integrated Approach to Yoga
• Ananda Marga promotes Asthaunga Yoga (Eight-limbed path), combining: 
• Yama–Niyama (ethical discipline),
• Asanas (postures),
• Pranayama (breath control),
• Pratyahara, Dharana, Dhyana, and Samadhi.
• Unlike many modern yoga schools that focus on fitness or stress relief, Ananda Marga emphasizes self-realization and service to humanity as the ultimate goals of yoga.

📿 3. Introduction of Tantra as Scientific Spirituality
• Shrii Shrii Anandamurti redefined Tantra as the science of inner liberation, free from superstition and ritualism.
• He taught Tantra Yoga as the foundation of all yogic practices and clarified its distinction from misunderstood or misrepresented versions.

👥 4. Training Thousands of Yoga Teachers
• Through its Dadas and Didis (monks and nuns), Ananda Marga has trained thousands of yoga instructors, who conduct classes, seminars, retreats, and spiritual gatherings globally.
• Many of these were conducted in countries where yoga was previously unknown or culturally foreign.

🌱 5. Social and Educational Integration
• Ananda Marga created schools, children’s homes, relief organizations, and rural development programs where yoga and meditation are integrated into daily life and education.
• The movement inspired the Neo-Humanist Education system, where yoga, values education, and universalism are key components.

🎵 6. Cultural Revival through Kiirtan and Art
• Ananda Marga popularized Baba Nam Kevalam kiirtan as a universal mantra and devotional song used for meditation.
• Music, dance (esp. Kaoshikii and Tandava), and art are encouraged as yogic expressions of spiritual flow.

📚 7. Literary and Philosophical Contributions
• Shrii Shrii Anandamurti authored over 250 books, clarifying yoga philosophy, cosmology, psychology, social theory (PROUT), and spiritual science.
• His works offer a holistic understanding of yoga that fuses ancient wisdom with contemporary needs.

🌐 8. Yoga for All: A Mission of Service
• Ananda Marga insists that spirituality is universal, transcending religion, nationality, race, or gender.
• It introduced yoga to marginalized, poor, and rural populations—not just urban elites—making yoga a tool for both personal and collective liberation.

In Conclusion:
Ananda Marga’s contribution to modern yoga is unique in that it:
• Reintroduced yoga as a complete lifestyle, not a commodity.
• Bridged East and West, ancient and modern.
• Kept the spiritual and social dimensions of yoga intact.
• Promoted self-realization through service and service as an expression of spirituality.
It is fair to say that Ananda Marga has been a silent yet powerful force behind the authentic global revival of yogic spirituality in the modern era.

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