Articles Archive - Ananda Marga

Thoughtful perspective on Yoga!

Thoughtful perspective on Yoga!

Based on the Idea of Bábá Shrii Shrii Ánandamúrti, Compiled By Acarya Gatimayananda Avadhuta(CTS Sweden)

The distinction to practice—that yoga is the merging of the unit soul (Jiiva´tma´) with the Supreme Soul (Parama´tmanah), rather than just physical exercise or a state of “thoughtlessness”—is a powerful theme for International Yoga Day 2026.

The fundamental ideology of Ánanda Márga yoga, distinguishing it from common physical exercises and traditional Raja Yoga definitions.

It affirms that true yoga is not merely the suspension of mental propensities or the absence of worry, but rather the spiritual unification of the individual soul with supreme consciousness.

The subject of discourse is for the necessity of cosmic ideation during practice to transform simple movement into a spiritual pursuit. Furthermore, its a vision for a righteous society where destructive animal instincts are replaced by refined intellect and spiritual purpose. It frames the cycle of life and death as a divine process of renewal, comparing the discarding of an old body to replacing tattered clothing. Ultimately, the writing about Yoga serves as a call to practical action, urging individuals to attain spiritual heights through persistent effort and devotion.

In Yoga practise, breathing without ideation it is only exercise and breathing with proper Ideation is part of Yoga.

In Ánanda Márga Yoga it explains that in the crude part of mind, that is in citta what the vrttis exist, all those propensities of human mind cannot be suspended and if there is suspension of all those propensities in the mind, it is termed as Yoga as per Patanjali, but citta vrtti cannot be suspended why because if anyone is in senseless condition or state,even in that state the citta vrttis gets suspended, there is no anger, no greed, then when one is senseless – is it possible in that state Yoga happens, no Yoga doesn’t happen, it is not so effortless or easy.

If in case of Raja Yoga’s definition, when the minds are free from all the worries that is how then worries must be annihilated and to remain without thinking, for becoming free from thought, During painful condition, if one sleeps and if one has slept for an hour, during that state of sleep there was no thinking, he was under peace for an hour, then it is termed as Yoga in the Philosophy of Raja Yoga, how to accept it and follow such practice.

So what is the Proper definition as per Ánanda Márga’s tantra definition, Sam´yoga yoga ityukto jiiva´tma´ Parama´tmanah – when jiiva´tma´ merges with Parama´tmanah – that itself is Yoga, the other yoga is not proper Yoga.

When a shirt is torn and you change it for a new one, it is not an act of cruelty. When the clothes become old and tattered, they are replaced with newer ones. This is the law.

Nobody wants to wear old, tattered and dirty clothes. When the body becomes senile and worthless, it is changed with newer ones.

So, to introduce Ánanda Márga Yoga lifestyle it is a prime time and we must materialise all the key knowledge practically to one and all. Every body and mind is structured according to its dominant desire.

Movement in the physical realm means construction of a Sadvipra society.

One who annihilates the physical unrighteousness is a Sadvipra.

In the psychic realm, you have to establish righteousness by removing the germs of crude mentality. Today everywhere in the world, there is the dominance of crude intellect.

Crude animal intellect is reigning supreme throughout the world today. You have to remove it.

In the spiritual realm, your task is to establish Cosmic Ideation.

The destructive aspects of Godhood are also due to His extreme kindness towards His creation.

God creates this universe, maintains it and goes on changing and destroying its useless parts with new ones.

When He finds a particular structure incapable of performing its part well, He discards it for another. It is like the organizer of a puppet show changing one of His puppets.

By effort what is not attained, it means by effort everything is attained-this must be kept in mind.

Lastly the profound spiritual philosophy of Ananda Marga, distinguishing true yoga from mere physical exercise or the simple suppression of thought. Discourse argues that authentic yoga is not found in a senseless state or a quiet mind, but rather in the intentional union of the individual soul with Supreme Consciousness.

By integrating proper ideation into every action, practitioners are encouraged to transcend animal intellect and establish a sadvipra society defined by righteousness and spiritual purpose.

In the end, the practitioners serves as a call to action to replace crude mentalities with cosmic ideation, viewing even the destructive cycles of life as acts of divine kindness that allow for renewal and progress.

Matter Becoming Mind: The Human Journey from Cell to Consciousness

By Madan Prasad Singh

Among all known forms of life, humans are perhaps the clearest example of how matter can gradually transform into consciousness. A single fertilized cell—formed by the fusion of sperm and egg—silently carries within it the blueprint of a complete human being. From this microscopic beginning emerges a body containing nearly 37 trillion cells, an intricate nervous system, emotions, imagination, memory, and the mysterious sense of “I”.

Science explains much of this transformation biologically. During embryonic development, the monozygotic cell divides repeatedly and differentiates into muscles, bones, blood, organs, and billions of neurons. Yet the greatest mystery remains: how does organized matter become subjective experience? How does the brain generate awareness, identity, and self-reflection?

Humans are metazoans with a clear and distinct “I-feeling”—the inner sense that “I exist.” This I-feeling is mental in nature. Even identical twins, though genetically nearly the same, are never identical psychologically. They think differently, feel differently, develop different personalities, and make different choices. This uniqueness suggests that consciousness is not merely a mechanical assembly of matter, but an emergent phenomenon shaped by experience, learning, environment, and self-directed thought.

Modern neuroscience partially supports this view. Studies on neuroplasticity show that repeated thinking physically reshapes the brain. Thoughts are not passive shadows; they alter neural pathways. In a real sense, what we repeatedly think becomes part of what we are.

Thought may be understood as energy carrying instruction. Electrical impulses travel through neurons, but unlike ordinary physical energy, thoughts possess direction and meaning. A stone rolling downhill has energy but no intention. Human thought, however, can build a bridge, compose music, heal emotional wounds, or start a war. It is energy organized by awareness.

A useful analogy is that of a computer. The brain resembles hardware, while the mind functions more like software—dynamic, adaptable, and capable of self-modification. Yet even this analogy is incomplete because humans possess self-awareness: the thinker can observe his own thoughts. We can ask ourselves, “Why am I thinking this?” or “Should I continue this line of thought?” This capacity for self-observation distinguishes human consciousness from ordinary machine processing.

The “I” is our identity, but it is not fixed. It changes continuously throughout life. A child’s sense of self is simple and immediate. As knowledge, relationships, language, and experiences accumulate, the I-feeling becomes layered and stratified. A student, parent, artist, scientist, or spiritual seeker may all emerge from the same person at different stages of life.

Psychological development demonstrates a similar progression. Children pass through stages of cognitive development, gradually building more sophisticated mental models of reality. Likewise, modern developmental neuroscience shows that the human brain continues restructuring itself well into adulthood.

Our limitations and capabilities are deeply connected to how we think. Repeated fearful thinking narrows the mind, whereas creative and compassionate thinking expands it. Mental activity is like exercise for the brain. Just as repeated physical training strengthens muscles, repeated patterns of thought strengthen corresponding neural circuits.

Every thought creates a mental picture or pattern. These patterns become meaningful because there is a thinker behind them—an observing center capable of judging, continuing, or concluding thought. In meditation and introspection, many people experience this distinction directly: thoughts come and go, yet an observing awareness remains.

The human story, therefore, is not merely one of biological evolution but of the progressive unfolding of consciousness through matter. From a single cell to self-awareness, the journey reflects an extraordinary evolutionary process.

The process of evolution, which was dominant at the biological level, gradually shifted to the mental level. The nerves and glands became more complex. Brain size increased, while proportionately physical capacity decreased. Humans thus became predominantly mental beings. The manifestation of the I-feeling corroborates this development.

Some other species also possess an I-feeling, but they are largely guided by instinct. Humans, on the other hand, are guided by intellect. Our I-feeling is stratifiable into different layers of subjectivity: the doer-I, the knower-I, and still subtler layers. Furthermore, humans can think, “In waking, sleeping, and dreaming states, I am being watched by the One whom I do not see.” When one meditates on such an object, the mind undergoes expansion.

The idea or object that tends to expand the arena of the mind has been called subjectivated pabulum. Our objects of thinking can broadly be classified into subjectivated and objectivated pabula based on their impact on the mind. This terminology was coined by P. R. Sarkar (Ananda Murti), who redefined cells and the process of evolution in a new light to explain the complexity of human behavior, as well as the extent and speed of evolution.

From this perspective, human life itself is an evolutionary journey. The peak of evolution is attainable. We have been designed to evolve much faster by taking advantage of our developed mental faculty and its flexible subjective counterpart, which is stratifiable into different layers of subjectivity, culminating in Supreme Subjectivity. This is the very goal aimed at in dhyana.

Human beings exist at different stages of evolution. Accordingly, some are predominantly instinctive, some intellectual, and still others spiritual. The full spectrum of reality—from matter to consciousness—can be observed in fully evolved human beings.

The human body is a biological machine intended to metamorphose matter into consciousness.

When we think about something, the idea is projected by the objective mind. The subjective layers then perform their respective roles in portraying, witnessing, and evaluating it.

What can be portrayed by the objective mind is considered objective reality.

MICROVITUM: A NEW CONCEPTUAL FRAMEWORK OF MYSTERIOUS CARRIERS OF LIFE ACROSS THE COSMOLOGICAL UNIVERSE

Based on the Idea of Shrii P.R.Sarkar complied by Ácárya Gatimayánanda Avadhúta(CTS, Sweden)

Let’s connect microvita to the vast cosmology of space exploration and the concept of transcending the universe.

In a profound RU Club meeting, Shrii Prabhát Raiṋjan Sarkar introduces the concept of Microvita, which Shrii P.R.Sarkar defines as mysterious, sub-atomic entities that serve as the fundamental carriers of life across the cosmos. These entities exist on a spectrum of density, ranging from crude forms detectable by microscopes to subtle variations perceivable only through advanced spiritual intuition.

Unlike traditional science which focuses on carbon atoms, Shrii P.R.Sarkar or whom we dearly address as Bábá, reasons that Microvita are the true creator of both physical bodies and psychic structures. Bábá suggests that these entities propagate through various media, including sound, smell, and even ideas, forms, figures, allowing for the rapid spread of life or thought throughout the universe.

Ultimately, the idea of microvita calls for rigorous scientific and spiritual research into these forces to better understand the origins of vitality and solve modern societal challenges.

By gaining control over these emanations, humanity can transcend current intellectual limitations and achieve a deeper mastery over the mechanisms of existence.

In a few of this Renaissance speech, Shrii P.R.Sarkar introduces Microvita as the fundamental carriers of life, conceptualised as mysterious entities that exist on the threshold between the physical and psychic realms. He claim that these entities are subtler than subatomic particles and far more foundational to the vital principle than the carbon-based molecules traditionally studied by science.

By categorising them into three levels—ranging from those detectable by microscopes to those perceptible only through heightened spiritual conception—the concept of microvita express a universe where life and ideas are propagated across galaxies through these vibrational media.

At long last, Bábá calls for rigorous research into these subtle emanations, suggesting that mastering Microvita through spiritual sadhana practice and intellectual advancement is the key to solving the profound mysteries of cosmic existence.

All of these Renaissance speech and related seminar sessions as well RU club meeting interactions was presented not merely as a “theory” in the sense of a speculative guess, but as a new conceptual paradigm and a call for a new branch of scientific and spiritual research.

While a traditional scientific theory often relies on observable data from the current “arena of senses,” Shrii P.R.Sarkár propositions that Microvita are objective entities that exist regardless of whether we currently have the instruments to detect them.

To clear this up properly, here is a “vital” explanation of why Shrii P.R. Sarkar gave course of instruction and demonstrated to practically prove on MICROVITUM over the short period of two and a half years from 31 December 1986 RU speech, Calcutta to 10 June 1989, Calcutta. It should be viewed as “something else”—specifically a fundamental bridge between physics, chemistry, biology, zoology, mathematics, material science, pyro-technology, bio cum para psychology as well apexed psychology, The Poles shift their respective positions and likely with Sidereal Year etc.

To quote from Shrii P.R.Sarkar’s viewpoint, “Billions of microvita produce a single carbon atom. That is why it cannot be said that everything comes from carbon atoms. Rather, the carbon atoms come from microvita. Not only carbon atoms, but all other kinds of atoms are the creation of microvita. Naturally, chemistry, biochemistry and all other associated branches of science will undergo a revolutionary change. A day is sure to come when an omega of mathematics will coincide with an omega of biochemistry. All formulae and theories followed up till now will have to be reformulated, redefined and reclassified.

Why Shrii Sarkar’s labels Microvita to be Mysterious emanations, it is not just an Idea. Shrii Sarkár labels because Microvita as a “Mysterious Emanation of Cosmic Factor”, to be proven that it must be used scientifically to describe something that we know exists through its effects (actional vibrations) but whose internal characteristics are not yet fully understood by modern instruments.

And regarding emanation”, it is described as a fundamental outpouring or creation within the “Returning phase” of Cosmic expression, where crude matter is being metamorphosed back into subtle psychic states.

To explain more it is a Shift in the “Initial Point of Life” and as such it serves as a corrective to current biological theory.

While modern science treats carbon atoms or carbon molecules as the “initial point of life,” Shrii P.R.Sarkár asserts that they have “little to do” with the actual origin of vitality.

But instead, the unit Microvitum is the actual “Root cause of Life” and the “carrier of Life” throughout the universe. It is the missing link that creates minds and living bodies in different celestial bodies.

In Bábá’s own words, on 4th October, 1989 at Calcutta from known source from our correspondent: NEGATIVE MICROVITA ATTACK AT TRAINING CENTRE: SHRII PRABHÁT RAIṊJAN SARKÁR SAID “A SPECIAL KIND OF NEGATIVE MICROVITA HAS COME FROM ANOTHER PLANET. IT WANTS TO DESTROY THE LIVING ORGANISMS OF THIS EARTH. IT HAS NO NAME”. ITS EFFECTS WILL BE MORE AND QUICKER ON THOSE WHO HAVE NO MOUSTACHE AND BEARD. THE LADIES WILL NOT BE AFFECTED.” BÁBÁ WAS TELLING EVERYTHING AS IF HE KNEW THE WHOLE THING.

BÁBÁ SAID WITH AUTHORITY: “I WILL NOT ALLOW TO LET THE EARTH BE DESTROYED.”

So it reveals a new category of existence and thus proposes a category of existence that does not fit into the current binary star of “physical” versus “mental.”

Its position is that Microvita sit precisely between the electron (the smallest unit of physicality) and ectoplasm (the substance of the mind). Regarding its subtlety we must understand it is because they are “subtler than atoms,” they represent a sub-atomic stratum of reality that requires a “special type of perception” or a “spiritually oriented mind” to be fully realized.

So, a framework for Future Research, Shrii P.R.Sarkár frames this ideas through various discourses stating it is a gigantic research task that is “extremely necessary” for solving the problems of modern society.

Shrii P.R.Sarkar argues that, the current term “virus” is vague and should be replaced by the more precise concept of “Microvita”.

Understanding Microvita is the key to gaining proper control over the forces of life and the spread of ideas through “conceptionally developed minds”.

For conclusion to state that Microvita is a theory versus realization, in summary, this article is an invitation to transition from perception (what we see) to conception (what we can understand through deep intellect and spiritual practice).

It declares that through Sadhana (spiritual practice), humans can develop the “conceiving power” to unlock the secrets of these entities, moving the concept from a “mysterious” proposal to a controlled reality.

Thus, Microvita represents entities whose existence is acknowledged through their effects, yet whose fundamental characteristics and internal mechanics remain beyond the current limits of human sensory perception and conventional scientific instrumentation.

In a modern scientific environment, this can be elaborated as follows, the “Mysterious” nature like that of epistemic(epistemology) gaps, from a scientific perspective that, Shrii P.R. Sarkár explains that “mysterious” is applied when the existence of a phenomenon is known—often through its actional vibrations or expressions—but its specific properties and particulars are not yet understood.

When beyond the standard model, these entities occupy a sub-quantum or “sub-electronic” stratum, being described as subtler than electrons, protons, neutrons, or positrons. Under limitation of observation, it is because they are not of a protoplasmic order and do not rely on carbon atoms, they do not fit into the current biological definitions of life.

So, there are detection challenges which has to be experimented while “crude” Microvita may be detected by highly developed microscopes (often vaguely categorized by modern science as “viruses”), “subtle” and “highly subtle”.

Microvita escape direct observation and can only be inferred through their impact on the physical and psychic realms, and secondly “Emanation of Cosmic Factor”, has to be introduced as a Non-Materialist Origin, thus this name is phrased as “emanation of Cosmic factor” positions Microvita as fundamental outpourings from a higher order of cosmic existence.

As per the Cosmic Cycle of creation, this phase of expression, they are described as creations within the “Returning phase” (introvert phase, that is Pratisaincara in Ananda Marga Ideology) of Cosmic expression, where crude matter is metamorphosed back into subtle psychic states. It is the bridge entity that they function as a bridge between the physical and the psychic, positioned precisely between ectoplasm (psychic substance) and the electron (physical substance), though they are neither.

From the Universal Mobility, there are as emanations, they move “unbarred” throughout the universe, crossing nebulae, galaxies, milky way, supernova etc without being hindered by atmospheric or barometric conditions, thirdly to verify the recent scientific conceptualization, if translated into contemporary scientific terminology, Microvita can be viewed as non-carbon-based information carriers or proto-vital entities.

If we consider the information theory, then Subtle Microvita use “Ideas” as a medium for movement. So Shrii P.R. Sarkar’s says, a highly developed mind can act as a catalyst, spreading these “emanations” across planets or the universe, suggesting a mechanism for the universal propagation of consciousness and life.

But in relation to vitality beyond carbon, it asserts that the unit Microvitum—not the carbon molecule—is the true starting point of vitality.

This imply that life is an emanation of a subtler field rather than an emergent property of chemical reactions. By seeing its actional Vibrations it can be referred much like “dark matter” is inferred through gravity, subtle Microvita are understood through their “actional vibrations” or the results of their expressions in the physical world.

To recollect why they are called “mysterious emanations” is because they represent a sub-atomic, non-protoplasmic reality that originates from the Cosmic Factor and serves as the fundamental carrier of life and thought throughout the universe, awaiting a more advanced level of human “conceiving power” to be fully understood.

Shrii P.R.Sarkar’s demonstrated Microvita which are the fundamental root cause and carriers of life throughout the universe.

But while conventional scientific thought often identifies carbon atoms or carbon molecules as the initial stage of life, but stated above carbon molecules have very little to do with the actual origin of vitality.

Instead, it is the unit Microvitum, rather than the unicellular protozoa or protoplasmic cell, that serves as the true starting point for living beings.

The relationship between Microvita and the origin of life is seriously explained that creation of Minds and Bodies exist because Microvita possess the power to create minds and living bodies across different celestial bodies, including stars, planets, and satellites.

It is structured with Universal mobility and thus act as the “carriers of Life” by moving unbarred across the universe, crossing galaxies and nebulae to spread life and ideas, which is beyond protoplasm. Bábá has demonstrated amongst His honourable highly spiritually advanced Spiritual aspirants, who have lively witnessed but unrecorded but below it is mentioned live recording fact witnessed by thousands Intuitional practitioners.

Thus Microvita are not of a “protoplasmic order,” meaning they do not share the protozoic or metazoic structures typically associated with biological life as it is currently understood, but cosmic Positioning.

Shrii P.R.Sarkar described it as a creation within the “Returning phase” of Cosmic expression, occupying a space between the physical (electrons) and the psychic (ectoplasm). Ultimately, it should be understood the origin and development of life requires extensive research into these entities, as many problems of modern society cannot be solved without grasping the “secrets” of Microvita.

Thus in first original discourse, Shrii Prabhát Raiṋjan Sarkár introduces Microvitum (plural Microvita) as a “Mysterious Emanation of Cosmic factor” that exists beyond the current reach of conventional human perception and scientific instruments.

When we dive deep to follow all Shrii P.R.Sarkar’s pointwise view from above references in His Microvita Book: Microvita in a Nutshell and article, it can be elaborated on the key concepts of Microvita as:

1. Fundamental Nature and Position

Microvita are entities that bridge the gap between physicality and psychic expression.

• Subtler than Atoms: They are described as being subtler than atoms, electrons, protons, or neutrons.

• Relation to Mind: In the psychic realm, they are subtler than ectoplasm or its extro-psychic coverage, endoplasm.

• Distinct from Protoplasm: Unlike biological life as currently understood, Microvita are not of a “protoplasmic order” and do not depend on carbon molecules or atoms.

2. The Three Categories of Microvita

Shrii Sarkár divides these entities into three broad categories based on their density and the means required to perceive them:

• Crude Microvita: These can be detected through a highly developed microscope. Shrii Sarkár notes that what scientists currently call a “virus” is actually a crude form of Microvita.

• Subtle Microvita: These cannot be seen through a microscope but can be perceived through their “actional vibrations” or the results of their expressions.

• Highly Subtle Microvita: These are beyond common perception and can only be realized by a “special type of perception” available to those with spiritually oriented aspirants or highly developed minds.

3. Mobility and Media of Movement

Microvita move throughout the entire universe, crossing galaxies and nebulae without being hindered by atmospheric or barometric conditions. They require media to travel, which include:

• Physical Media: Sound, tactuality (touch), forms, figures, fluids, and smell. On the occasion of Great Spiritual congregation, our Supreme Guru deliberates and demonstrates during His discourse on “CULT, INFERENCE AND PROPENSITIES” on 4 June 1989 at Anandanagar, Headquarters of Ánanda Márga Pracaraka Samgha, INDIA. Here Shrii P.R.Sarkar or Shrii Shrii Ánandamúrti verbalize that they are Positive Microvita, and application of Positive Microvita through planes of different Inferences applied on different planes of Propensities on physical and psychic human body. Do you follow? He also states, “It is not a Miracle, it is the practical side of what I said, during the speech, Renaissance Speech”.

• Psychic Media: Subtler Microvita move through Ideas. A person with a “great conceptionally developed mind” can spread ideas across planets or the universe using Microvita as carriers.

4. The Root Cause of Life

The first Microvitum discourse challenges the notion that life begins with carbon atoms or unicellular protozoa, until this date, there was no alternative, so from now onwards we know that, Microvita are the true “carriers of Life” and the “root cause of Life” in the universe. Microvita have the power to both create and destroy minds and physical bodies across different celestial bodies.

5. Historical and Spiritual Context

Shrii P.R.Sarkár connects these entities to ancient spiritual knowledge, stating that ancient Rishis identified seven species of Microvita based on their level of subtlety: Yakśa, Gandharva, Vidyádhara, Kinnara, Siddha, Prakrtiliina, and Videhaliina. Thus Shrii Sarkar’s suggests that through spiritual Sadhana (practice), humans can develop the “conceiving power” necessary to understand the secrets of these entities and eventually gain control over them.

6. Call for Research

The Renaissance speech about Microvitum discourse concludes that extensive research into Microvita is a “gigantic” and “extremely necessary” task for modern society. Shrii P.R. Sarkár asserts that many contemporary problems cannot be solved without a proper intellectual and scientific understanding of these mysterious emanations.

THE GURU’S MÁYÁ: UNDERSTANDING THE SUPREME ART OF THE IMPOSSIBLE

THE GURU’S MÁYÁ: UNDERSTANDING THE SUPREME ART OF THE IMPOSSIBLE

by Ácárya Gatimayánanda Avadhúta(CTS Sweden)

In many spiritual traditions, the word Máyá is often simplified to mean “illusion,” but its true depth is far more profound and active.

At its core, Máyá is defined as the creative power or principle that allows the impossible to manifest in our reality.

According to the teachings of Bábá, Máyá is described by the grammatical tantric construction aghat́ana-ghat́ana-pat́iiyasii Máyá: the power that is supremely skillful in making the impossible possible, and the possible impossible.

To understand Máyá, one must view the entire universe as a “Cosmic Magic Show”.

While a human magician might trick an audience for a few minutes, Máyá has sustained the appearance of a real, solid universe for billions of years, deceiving even the most brilliant philosophers. This is why she is called Pat́iiyasii, meaning the “Skilful of Skilful”.

Máyá operates by breaking the standard laws of logic and cause-and-effect:
– The Formless Takes Form: Guru’s Máyá allows the formless, infinite Brahma to appear as Krśńa or other finite forms.
– The Infinite in the Finite: She enables the vast, infinite consciousness to be perceived by the small, limited human mind.
– The One Becomes Many: Through Guru’s Máyá, the singular source of existence appears as a universe of billions of distinct objects and beings, a feat that defies traditional logic.

Guru’s Máyá across three levels of existence, so Guru Máyá’s influence is not just a high-level philosophical concept; it functions practically across three specific levels of our lives:
1. The Physical Level: Consider a tiny seed. Logically, a seed cannot become a massive tree on its own. It is Guru’s Máyá that mastermind the presence of soil, light, water etc making the “impossible” growth of the tree a reality.
2. The Mental Level: You may have a sincere desire to perform spiritual practices (sádhaná). While this is “possible,” but Máyá often introduces the “impossible” obstacle of laziness, preventing you from sitting for your sádhaná practice.
3. The Spiritual Level: For a “bound” being tied down by worldly attachments, liberation seems impossible. However, through the Sattva (pure) aspect of Guru’s Máyá and the Guru’s grace, that liberation is made possible.

Why Does Guru’s Máyá Exist?

Guru’s Máyá is not a force of devilment or a mistake in the universe. Her purpose is to exhibit Guru’s Liilá—the Divine Play.

If everything happened strictly according to cold logic and cause-and-effect, the universe would be nothing more than a “dead machine”.

Without Guru’s Máyá, there would be no yearning, no devotion, and no spiritual journey. Thus Guru’s Grace or Guru’s Máyá creates the “game of hide-and-seek” between the Creator and the created, allowing for the experience of love and deep longing.

Navigating the world of Guru’s Máyá for the spiritual sádhaka (aspirant), the goal is not to fight Guru’s Máyá with logic, because Guru’s Máyá is designed to break logic. Instead, one must learn to use Guru’s Máyá to defeat Máyá. This is done by taking the “impossible” thought—such as “I am too much of a sinner to reach the Divine”—and turning it into a “happening” through dedicated spiritual sádhaná practice.

The Guru’s Role is that the Guru is the Master of Máyá. By following the Guru’s guidance, a quester can move beyond the confusing aspects of this creative power. The Final Realization comes from Illusion to Guru’s Lap, which is the most beautiful transition in an aspirant’s (seeker’s) journey occurs when they truly realize the nature of Guru’s Máyá. At that moment, Guru’s Máyá is no longer seen as a deceptive force or a cold principle of measurement. Instead, the Guru is often seen as the ultimate consciousness, the unchanging, infinite consciousness.

Guru’s Máyá is the dynamic power or force of that consciousness (Supreme Guru).

Think of it like this:
– Guru = the ocean (vast, still, infinite)
– Guru’s Máyá = the waves (movement, energy, action)
The waves aren’t separate from the ocean; they’re the ocean’s expression, its power in motion. Similarly, Guru’s Máyá is Guru’s power expressing itself, creating, sustaining, and dissolving the universe. The spiritual aspirant (seeker) realizes that all the “impossible” tricks and games were merely Guru’s Máyá’s way of playing, eventually leading her manifested children back to Guru’s lap.

आनन्दमार्ग से संबंधित प्रश्नोत्तर संग्रह

यह प्रश्नोत्तरी संग्रह आनन्दमार्ग के साधकों, आचार्यों, विद्यार्थियों तथा आध्यात्मिक जिज्ञासुओं के लिए विशेष रूप से तैयार किया गया है। इसका उद्देश्य केवल जानकारी प्रदान करना नहीं, बल्कि साधना, दर्शन, इतिहास, संस्थागत ज्ञान तथा आध्यात्मिक चिंतन को और अधिक गहराई से समझने में सहायता करना है।

इस प्रश्नोत्तरी की प्रेरणा उस समय से प्रारंभ हुई जब आचार्य कृपानंद अवधूत जी ने अनुभव किया कि बाबा के जन्मोत्सव, सेमिनारों तथा आध्यात्मिक कार्यक्रमों में सहभागिता तो होती है, परंतु ज्ञान की गहराई, अध्ययन की प्रवृत्ति और विषयों की गंभीर समझ को और अधिक सशक्त बनाने की आवश्यकता है।

मुंबई के घाटकोपर में बाबा के जन्मदिन के अवसर पर एक विशेष आयोजन की योजना बनाई गई, जिसमें अखण्ड कीर्तन, वाणी पाठ, शोभायात्रा, कौशिकी-ताण्डव प्रतियोगिता, प्रश्नोत्तरी कार्यक्रम, RAWA मंच से प्रभात संगीत तथा सामूहिक सहभागिता के माध्यम से आनन्दपूर्ण वातावरण का निर्माण किया गया। यह आयोजन अत्यंत सफल रहा और मार्गी बंधुओं में नए उत्साह, उमंग और प्रेरणा का संचार हुआ।

बाद में भारतवर्ष में सेमिनार दायित्व के दौरान यह अनुभव हुआ कि अनेक प्रतिभागी सेमिनार को केवल एक सामान्य कार्यक्रम या पिकनिक की तरह लेते हैं। इस प्रवृत्ति को बदलने के उद्देश्य से सेमिनारों के पश्चात विषय-आधारित परीक्षा को अनिवार्य किया गया तथा प्रथम, द्वितीय और तृतीय स्थान प्राप्त करने वालों के लिए पुरस्कार की व्यवस्था की गई। इस पहल को सभी ने सहर्ष स्वीकार किया और यह एक प्रेरणादायक परंपरा बन गई।

इसी क्रम में प्रस्तुत यह विस्तृत प्रश्नोत्तरी संग्रह तैयार किया गया है, जिसमें निम्न विषयों पर आधारित प्रश्न सम्मिलित हैं—

बाबा से संबंधित ऐतिहासिक प्रश्न
भगवान सदाशिव एवं भगवान श्रीकृष्ण पर आधारित प्रश्न
बाबा की जन्मस्थली जमालपुर से संबंधित प्रश्न
आनन्दनगर, राँची, पटना एवं कोलकाता पर्व
बाबा के साहित्य, प्रभात संगीत एवं प्रउत दर्शन
संस्थागत प्रश्न
दर्शन शास्त्र, योग दर्शन एवं साधना आधारित प्रश्न
यम-नियम, सोलह सूत्र, पंचदशशील
आसन, प्राणायाम, प्रत्याहार, ध्यान एवं समाधि
धर्म, सेवा, भक्ति, गुरु-शिष्य, मोक्ष, ब्रह्म एवं मानव समाज
नव्यमानवतावाद, तंत्र, भागवत धर्म तथा आध्यात्मिक जीवन के मूल सिद्धांत

यह प्रश्नोत्तरी केवल परीक्षा का माध्यम नहीं, बल्कि ज्ञानवर्धन, आत्मचिंतन और साधना की गहराई को बढ़ाने का एक सशक्त साधन है। इसके माध्यम से साधक स्वयं के साथ-साथ अपने परिवार, बच्चों तथा समाज में भी आध्यात्मिक जागरण का वातावरण निर्मित कर सकते हैं।

आशा है कि यह प्रश्नोत्तर संग्रह सभी पाठकों के लिए उपयोगी, प्रेरणादायक और साधना-पथ में सहायक सिद्ध होगा।

🌺प्रश्नोतरी 🌺
🌹बाबा से समन्धित प्रश्न 🌹
1:- इस सृष्टि में आध्यात्मिक क्रियाओं का जन्म किस किन ग्रंथों से हुई ?
2:- वेद के प्रकार एवं उनके कितने भाग हैं बताएं ?
3:-भगवान सदाशिव के जन्म का विवरण किस वेद के अंतिम चरण एवं किस वेद के प्रारंभिक चरण में उल्लेखित है बताएं ?
यहाँ पर मैं भगवान सदाशिव के बारे में पाठकों के सुविधार्थ कुछ संक्षिप्त चर्चा कर दूँ l “शिव” शब्द का अर्थ तीन तरह का है l पहला:- दर्शन की दृष्टि में “शिव”
दूसरा: -पूर्ण की दृष्टि में “शिव” उदाहरणार्थ “शिव पुराण ” एवं 3:-इतिहास के दृष्टि में “शिव” l
यहाँ पर इतिहास के “शिव” के बारे में बाबा का कथन क्या है ?
सन 1968 ईसवी में बाबा हिमाचल प्रदेश गये हुए थे l महासू जिला के कोडगढ़ में बाबा ठहरे हुए थे l बाबा अपने कार्यक्रम संध्या भ्रमण में निकले हुए थे l सौभाग्यवश उस भ्रमण मंडली में सम्मलित एक साधक से मुझे मिलने का सुअवसर मिला l उन्होंने बताया की, बाबा टहलते टहलते एक जगह अचानक रुककर “किन्नौर” की ओर इशारा करते हुए बोले की,इसी “किन्नौर” का एक आर्य लड़का और तिब्बत की ओर इशारा करते हुए बोले की यहाँ की मंगोलियन लड़की दोनों संपर्क से शिव की जन्म हुआ था l आगे उन्होंने बताया की,मेरा दुर्भाग्य रहा की,मैं बाबा से शिव के माता पिता का नाम नहीं पूछ सके l बाबा आगे बोले की ,जिला महासू भगवान सदाशिव के पर ही पड़ा है l
अब मेरा इस ऐतिहासिक “शिव” पर आधारित प्रश्न होगा l
1:-सदाशिव ने तीन शादियां की थी l तीनों का नाम एवं तीनों अलग अलग किस नस्ल की कन्या थी बताएं ?
2:-भगवान सदाशिव के क्या देन है ?
3:- बाबा ने भगवान सदाशिव पर आधारित किस ग्रंथ की रचना की है ?
4:-बाबा ने शिव पर आधारित कितने प्रभात संगीत दिये हैं ?
🌺 द्वितीय महासमभुति भगवान श्रीकृष्ण 🌺
1:-बाबा भगवान श्रीकृष्ण के बारे में कौन से ग्रंथ की रचना की है ?
2:-ब्रज के कृष्ण और पार्थ सारथी कृष्ण में अंतर बताएं ?
🌺तृतीय महासम्भुति बाबा श्री श्री आनन्दमुर्ति जी संबंधित प्रश्न 🌺
1:-जब भगवान सदाशिव इस धरा पर आये थे तो,उस समय “शूद्र युग* था l यह स्पष्ट कर दूँ की, यहाँ शूद्र शब्द का अर्थ जतिबोध से नहीं अपितु मनःस्थिति से है l परंतु भगवान श्रीकृष्ण जब आये थे तो, उस समय राजतंत्र था l
3:-भगवान श्रीकृष्ण ने खण्ड- खण्ड भारत को एक करने के लिये महाभारत की रचना किये, अब बाबा के उद्देश्य के बारे में बताएं ?
🌺बाबा की जन्मस्थली जमालपुर पर आधारित प्रश्न🌺
जमालपुर वह पवित्र स्थली है ,जहाँ हमारे परम आराध्य बाबा श्री श्री अनन्दमुर्ति जी आविर्भूत हुए l जमाल +पुर =जमालपुर l इसमें “जमाल” शब्द अरबी भाषा से संबंधित है और “पुर” संस्कृत से l हम कह सकते है की जमालपुर, अरबी और संस्कृत भाषाई मेल से बनी है l
🌺अब और शुरू होती है इसी जमालपुर से जुड़े प्रश्न🌺
1:- जमालपुर का नामकरन,किस सूफी संत के नाम पर पड़ा ?
2:-बाबा को हम कितने नामों से पुकारते हैं ?
पाठकों के सुविधार्थ यहाँ उत्तर प्रस्तुत है l बाबा का नामकरण पंडितों द्वारा “अरुण” रखा गया था एवं ठाकुर माँ के द्वारा “बूबू ” आगे बताएं की अन्य नाम जैसे :- “प्रभात रंजन सरकार” आफ़ताबुद्दिन,रंगा दादू ,प्रियदर्शी एवं आननदमुर्ति जी l इन सबका नामकरण किसके द्वारा कैसे रक्खा गया ?
3:-बाबा को सर्वप्रथम आनन्दमुर्ति जी के नाम से किसने और कब पुकारा था l
4:-बाबा को “बाबा” कहकर कब से पुकारा जाने लगा ?
5:-किस वर्ष में बाबा मैट्रिक परीक्षा उतीर्ण हो कोलकाता गये ?
6:-बाबा ने प्रथम दीक्षा किसे ,कब और कहाँ दिये ?
7:-बाबा ने द्वितीय दीक्षा किसे,कब और कहाँ दिये ?
8:-तीसरा और चौथी दीक्षा बाबा ने किसे,कब और कहाँ दिये ?
9:-एम.एन.रॉय से बाबा की मुलाकात का इतिहास बताएं ?
10:- बाबा के किस सुझाव पर एम.एन.रॉय ने वामपंथ का परित्याग किया ?
11:- नेताजी सुभाषचंद्र बोस की दीक्षा कब हुई ?
12:-नेताजी सुभाषचंद्र बोस से कापालिक दीक्षा के उपरांत कौन सी विशेष प्रतिज्ञा कराई गईं थी ?
13:-बाबा रेलवे विभाग में किस वर्ष सेवा में पदभार ग्रहण किये ?
14:-सन 1947 में जब भारतवर्ष के आजादी के उपरांत देश का विभाजन हुआ l विभाजन के फलस्वरूप पूर्वी पाकिस्तान (बांग्लादेश) स्थित कौन किस हिन्दू बाहुल्य क्षेत्र के विषय में बाबा ने किसे पत्र लिखा था l (पाठकों के सुविधार्थ प्रस्तुत)
उस हिन्दू बाहुल्य क्षेत्र का नाम खुलना जिला था l हिन्दू नेता के रूप में स्थापित नेता “श्यामा प्रसाद मुखर्जी ” थे l जिसे बाबा ने पत्र लिखकर ऐतिहासिक भूल पर ध्यान आकृष्ट किये थे l चूंकि श्यामा प्रसाद मुखर्जी उस समय सांसद भी थे l अतएव उन्होंने बाबा द्वारा लिखे पत्र के आलोक में, इसे संसद में पुरजोर तरीके से उठाए l इस पर तत्कालीन प्रधान मंत्री माननीय जवाहर लाल नेहरू ने इस ऐतिहासिक भूल को सैद्धांतिक रूप से स्वीकार किये l मगर वे बोले इस ऐतिहासिक भूल की ओर आपने पहले क्यूँ नहीं बताए,अब तो उस संधि पत्र पर हस्ताक्षर भी कर चुका हूँ l अब तो मेरे हाथ उक्त संधि के तहत बँध चुके हैं l तब उन्होंने कहा की,बिहार राज्य के जमालपुर नगरी से मुझे “प्रभात रंजन सरकार” नामक व्यक्ति ने अपने पत्र के द्वारा सूचित किया l तो नेहरूजी ने उनसे पूछा की आप उस पत्र को भारत सरकार को सौंप दें l नेहरू जी के मनोभाव को ,श्री मुखर्जी समझ नहीं सके और उन्होंने उक्त पत्र को सौंप दिया l ज्ञात हो की, सी.बी.आई.का नाम उस समय फेडरल ब्यूरो था,जिसके प्रमुख ओ.पी.मल्होत्रा थे l फेडरल ब्यूरो प्रमुख ने अपने संस्मरण में लिखते हैं की, नेहरू जी ने मुझे बुलाकर उस पत्र को सौंपते हुए हिदायत दी की,इस देश के दो संस्था आर.एस.एस एवं मुस्लिम लीग और एक व्यक्ति जमालपुर के “प्रभात रंजन सरकार” पर अपनी खास खुफिया नजर रखोगे l
पाठकों उपरोक्त विषयक विशेष जानकारी मेरी रचना ” अनन्दमार्ग की यात्रा ” नामक पुस्तक के द्वितीय खण्ड का अध्ययन करें l
15:- बाबा द्वारा जमालपुर में प्रथम दीक्षा किसे,कब और कहाँ दिये ?
16:- रेलवे के क्वाटर नंबर 339 ef में 7 नवंबर 1954 को बाबा ने अपने द्वारा दीक्षित सभी दीक्षा भाई को कयों बुलाया था l एवं उनकी कुल संख्या कितनी थी बताएं ?
17:- 14 नवंबर 1954 की बैठक में ही बाबा ने,अपने आदर्श के अनुरूप संस्था का निर्माण हेतु वहाँ उपस्थित सभी मार्गी से संस्था का नामकरण हेतु “नाम”सुझाने का प्रस्ताव रक्खे थे l जिसमें तीन नाम सामने आया था l वह तीन नाम कौन कौन था ?
18:- 21 नवंबर 1954 को बाबा ने संस्था के पंजीकरण करने का प्रभार किसे दिये ,उनका नाम बताएं ?
19:- बाबा ने प्रथम आध्यात्मिक प्रदर्शन कब,किस साधक पर किये थे ,नाम बताएं ?
20:- दूसरा आध्यात्मिक प्रदर्शन कब,और किस साधक पर की थी एवं बाबा स्वयं आनन्दमुर्ति होने की घोषणा कब और कहाँ किये थे बताएं ?
21:- प्रथम धर्ममहाचक्र कब,कहाँ और किस वर्ष हुआ एवं उसका विषय क्या था ?
22:- द्वितीय धर्ममहाचक्र कब,कहाँ और किस वर्ष हुआ था ,तथा उसका विषय क्या था ?
23:- संस्था का नाम आनन्दमार्ग कब और कहाँ पर पड़ा ,वर्ष सहित बताएं ?
24:- बाबा ,आचार्य बनाने की प्रक्रिया किस वर्ष से प्रारंभ किये एवं प्रथम आचार्य का नाम बताएं ?
25:- बाबा ने प्रथम अवधूत दीक्षा कब और किन्हें दी ?
26:- ERAWS की स्थापना कब और कहाँ हुई थी, एवं इसका फूल फॉर्म बताएं ? प्रथम ETC कब और कहाँ हुई ?
27:- बाबा जमालपुर से स्थायी रूप से प्रस्थान के पूर्व ठाकुर माँ से आज्ञा माँगी तो,ठाकुर माँ ने बाबा के सामने तीन शर्तें रक्खी थीं ,उन तीनों शर्तों का नाम बताएं ?
28:- बाबा कितने वर्ष एवं कितने दिनों तक जमालपुर रेलवे में काम किये थे )
🌺जमालपुर पर्व🌺
पाठकों,बाबा के आविर्भाव दिवस 21 मई सन 1921 से 31 दिसंबर सन 1966 ईसवी तक की अवधि को ब्रज के कृष्ण अर्थात जमालपुर पर्व कहलाएगा l
🌺अननद्नगर पर्व 🌺
29:- “आनन्दनगर” बसाने की परिकल्पना को साकार करने हेतु बाबा ने किन तीन लोगों को कौन कौन बिंदु निर्धारित कर, प्रभार सौंपे थे ?
30:- “राजगढ़पुर” के राजा के पास जमीन दान देने के लिये प्रेरित करने हेतु किन तीन लोगों को नामित किये थे ?
31:- अनन्दनगर,आननन्द शीला एवं आनंदमठ ,इन तीनों मास्टर यूनिट की स्थापना का दायित्व का प्रभार सर्वप्रथम किन्हें दिया गया था ?
32:- बाबा ने किस वर्ष के कौन सी तिथि को जमालपुर से आननदनगर के लिये प्रस्थान किये थे ?
33:- बाबा ने अनन्दनगर को कितने भागों में बांटा है ?
( आप साधकों के सुविधार्थ बता दूँ की ग्यारह भागों में बांटा गया) उसका नाम बताएं l
34:- मध्य आनन्दनगर में जहाँ बाबा क्वाटर है ,उस जगह का नाम बताएं ?
35:-दिनांक 5 मार्च को आनन्द्नगर में घटित खूनी घटना में कितने लोग मारे गये थे ,इसकी सांख्या एवं नाम बताएं ?
36:- बाबा ने उक्त मारे गये साधकों को किस उपाधि से नवाजा था, एवं उक्त दिन को किस दिवस के रूप में मानने का निर्देश दिये ?
37:- उक्त घटना के पश्चात किस तिथि को आनन्दनगर से प्रस्थान किये ?
बाबा कुल 65 दिन आनन्दनगर प्रवास में रहे l उक्त अवधि को हम 🌺अनन्दनगर पर्व 🌺कहेंगे l
उसके बाद 05 मार्च 1968 से 05 जून 1971 तक की अवधि को हम
🌺राँची पर्व🌺 कहेंगे l
38:- बाबा ने राँची पर्व के दरम्यान किस वर्ष को साधना वर्ष घोषित किये थे ?
39:- बाबा किस वर्ष को सेमिनार वर्ष घोषित किये थे ?
40:-बाबा किस तिथि को अमझरिया गये थे एवं किस तिथि को दुनिया के कल्याणार्थ “बाबा नाम केवलम”आष्टाक्षरी सिद्ध महामंत्र का अवदान दिये ,तथा अपने समक्ष तीन घंटे का कीर्तन सम्पन्न करा प्रस्थान कर गये ?
41:- इस कीर्तन महामंत्र अवदान के लिये किन आचार्य को माध्यम बनाये ?
42:- हरिपरिमण्डल गोष्टी का जन्म कब,कहाँ और किस परिस्थिति में हुआ ,सविस्तार वर्णन करें ?
( सुविधार्थ प्रस्तुत l 18 अक्टूबर 1970 ईसवी को संध्या चार बजे बाबा संस्था के कार्यालय के बाहर मैदान में कुर्सी पर बैठे थे l वहाँ बहुत सारे साधकगण भी उपस्थित थे l जिसमें मैं (लेखक) भी मौजूद था l कुर्सी पर बैठे बाबा को केंद्र मान सभी साधक झूम झूमकर नृत्य करते हुए कीर्तन किये l उसके बाद बाबा बोले की,देखो जी,यही हुआ हरी परिमंडल गोष्टी l उस समय मार्ग का 24 वां वर्ष समाप्ति की ओर था और 25वां वर्ष का प्रारब्ध काल था l इस वर्ष को सभी ने मिलकर सिल्वर जुबली मनाया गया l इसमें सम्मलित विशाल जनसमूह द्वारा भव्य शोभायात्रा भी निकला गया l जिसे देख कर वामपंथी आताताईयों द्वारा सशस्त्र आक्रमण किया गया l जिसका हमलोगों ने भी डटकर मुकाबला किया l उसके बाद बाबा राँची से प्रस्थान कर पटना चले आये और पाटलिपुत्रा कॉलोनी को संस्था का मुख्यालय बनाकर संस्था का संचालन करने लगे l
🌺पटना पर्व 🌺
43:-पटना प्रवास के दौरान किस वर्ष एवं किस तिथि को सी.बी.आईं. द्वारा बाबा को गिरफ्तार किया गया था l
44:- बाबा की गिरफ्तारी के पश्चात उन्हें किस जेल में रक्खा गया था ?
45:- बांकीपुर केंद्रीय कारा में बाबा को किस तिथि को,डॉक्टर ने विष दिया था ,उनका नाम बताएं ?
46:- 12 फरवरी को हम मार्गी बंधु कौन सा दिवस मनाते हैं ?
47:- सेशन कोर्ट के जज ने बाबा से पूछे की आनन्दमार्ग क्या है l तो बाबा ने प्रतिउत्तर में बोले की,
1:-आनन्दमार्ग मेरे द्वारा दिया गया एक आध्यात्मिक दर्शन है l 2:-अनन्दमार्ग एक साधना पद्धति का नाम है l
3:-जो मनुष्य को मानव जीवन को जीने की कला सिखाता है l
48:- किस वर्ष के किस तिथि को बाबा सजामुक्त होकर कारा से बाहर आये ?
49:- कौशिकी नृत्य बाबा ने किस वर्ष के किस तिथि को दिये एवं इसके लिये किसे माध्यम बनाए ?
50:-बाबा किस तिथि को पटना से कोलकाता के लिये प्रस्थान किये ?
05 जून 1971 से 1978 तक पटना पर्व कहायेगा l
🌺कोलकाता पर्व 🌺
51:- “शब्द चयनिका ” नामक पुस्तक की रचना बाबा ने कितने खंडों में प्रकाशित कराए ?
52:- अंतिम “कापालिक ” दीक्षा सामूहिक रूप से बाबा ने कितने लोगों को दीक्षित किये ?

अब बाबा के साहित्य रचना से संबंधित प्रश्न l
(आचार्य प्रणय चटर्जी एवं आचार्य सचिदानन्द जी को दीक्षा पूर्व हस्तलिखित “यम”-” नियम” लिखकर दिये थे )
1:- बाबा की प्रथम रचना (पुस्तक) कौन सी है ?
2:- चर्याचर्य प्रथम खण्ड,द्वितीय खण्ड एवं तृतीय खण्ड की रचना एवं प्रकाशन का वर्ष बताएं ?
3:- धर्ममहाचक्र में बाबा द्वारा दिये गये मूल प्रवचन से “सुभाषित संग्रह” नामक पुस्तक की रचना हुई l बताएं की, इसका प्रकाशन कितने खंडों में हुआ ?
4:- धर्ममहाचक्र के जेनरल दर्शन में दिये गये प्रवचन से
“आनन्द वचनामृत” नामक पुस्तक की रचना हुई l बताएं की ,इसका प्रकाशन कितने खंडों में हुई ?
5:- स्वाध्याय के लिये कौन -कौन से पुस्तक बाबा द्वारा प्राधिकृत है ?
6:- आननदमार्ग में समाज शास्त्र के अंतर्गत कौन-कौन सी पुस्तक आती है ?
7:- दर्शन शास्त्र के अंतर्गत कौन-कौन सी पुस्तकें आती है ?
8:- आनन्दमार्ग में कौन सी पुस्तकें धर्म शास्त्र के अंतर्गत आता है ?
9:- भगवान सदाशिव के बारे में बाबा की कौन सी रचना है ,उस पुस्तक का नाम बताएं ?
10:-भगवान श्रीकृष्ण के बारे में कौन सी पुस्तक की रचना बाबा ने की है ?
11:-” प्रउत” दर्शन का जन्म कब कहाँ और किस वर्ष हुआ ?
12:-मानव समाज की स्थापना के लिये किन छः अर की आवश्यकता है बताएं ?
13:- औषधीय एवं आसन पर आधारित बाबा की कौन रचना है ,उस पुस्तक का नाम बताएं ?
14:- प्रभात संगीत का अवदान बाबा ने कब ,कहाँ और किस वर्ष दिये l प्रथम प्रभात संगीत का नाम बताएं ?
15:- प्रभात संगीत की रचना कितने भाषाओं की गईं है ?
16:- क्या प्रभात संगीत का अपना कोई घराना है ? संगीत की क्या परिभाषा है ?
17:- प्रभात संगीत की संख्या बताएं ?
18:- अंतिम प्रभात संगीत कब,कहाँ और किस वर्ष दिया गया ? उक्त संगीत का विषय बताएं ?
19:- अंगिका भाषा में बाबा ने कुल कितने प्रभात संगीत दिये ?
20:- मैथिली भाषा में कुल कितने प्रभात संगीत दिये गये हैं ?
21:- पाँच प्रमुख प्रभात संगीत का नाम बताएं ,जिसे सर्वोपरि माना गया है ?
🌺संस्थागत प्रश्न 🌺
1:- आनन्दमार्ग का जन्म लव ,कहाँ और किस वर्ष हुआ ?
2:- आनन्दमार्ग को कितने सेक्टर में बाँटा गया है ?
3:-दिल्ली सेक्टर को कितने रीजन में बाँटा गया है ?
4:-राँची रीजन को कितने डायसिस में बाँटा गया है ?
5:- दिल्ली सेक्टर के सभी रीजन में कितने कितने डायसिस है स्मरण रक्खें ?
6:- सभी डायसिस में कितने डीट हैं स्मरण रक्खें ?
7:-आनन्दमार्ग का प्रथम आश्रम का निर्माण कब और कहाँ बना ?
8:-आनन्दमार्ग का द्वितीय आश्रम कब ,कहाँ और किस वर्ष बना ?
9:-आनन्दनगर की स्थापना कब हुई ?
10:-आनन्दनगर में 5 मार्च 1967 को घटित कौन सी घटना है बताएं एवं उसे आनन्दमार्ग किस दिवस के रूप में याद करता है ?
11:-कौन सा कार्यकर्ता किस देश में प्रथम बार गये ? एवं दूसरी बार तीसरी बार के कार्यकर्ता का नाम,उस देश का नाम और वर्ष बताएं ?

प्रश्नोतरी
🌺दर्शन शास्त्र आधारित प्रश्न🌺
1:-बाबा ने किस ग्रंथ में आनन्दमार्ग दर्शन कि चर्चा कि है ?
2:-संस्कृत भाषा में दर्शन शब्द और ग्रीक भाषा में फिलॉसफी शब्द में क्या अंतर है ?
3:-भारतीय दर्शन के कितने भाग हैं ?
4:-भारतीय आस्तिक दर्शन के कितने भाग हैं ?
5:-भारतीय दर्शन के दो योगा,दो न्याय, दो मीमांसा,बताएं वे कौन कौन से हैं ?
6:-नास्तिक दर्शन के कितने भाग हैं ?
7:-बुद्ध एवं जैन दर्शन को नास्तिक दर्शन क्यों क़हा गया है l जबकि बुद्ध और जैन स्वयं निर्वाण और महानिर्वाण की बात किये हैं ?
8:-बाबा ने बुद्ध के अष्टांग मार्ग के बारे में चर्चा की है,बताएं वें कौन-कौन से हैं ?
9:-भ,वि,श,च का क्या अर्थ है ?
पाठकों ,उपरोक्त प्रश्न के आलोक में सह्योगार्थ बाँटा दूँ की ,वेद के सार को उपनिषद् या वेदांत कहते हैं l उपनिषद् का सार गीता है,गीता का सार है जीवन वेद , जीवन वेद का सार है “भ” “वि” “श” “च”और “भ” “वि” “श” “च” का सार है “इष्ट मंत्र” l
🌺अन्य मजहब की दृष्टि में आनन्दार्ग 🌺
यहूदी के गुरु ने साधना करने के बाद उन्हें ,परमेश्वर ने दस आज्ञाऐं दी थी l वें दसों आज्ञाऐं कौन कौन से हैं ?
2:-इस्लाम में सूफी मत के अनुसार “अनलहक” क्या अर्थ है ?
🌺साधना आधारित प्रश्न 🌺
1:-मनुष्य के मन में परमात्मा के प्रति आकर्षण कब से प्रारंभ हुआ ?
(सुविधार्थ प्रस्तुत उत्तर -सृष्टि चक्र में समस्त वस्तुओं की उत्पत्ति ब्रह्म से ही हुआ l सृष्टि चक्र के कार्मिक विकाश में मानव तन की उत्पत्ति हुई ,जो ब्रह्म का ही विकाश है l चूंकि मानव तन सृष्टि चक्र के कार्मिक विकास का परिणाम है अतएव मानव मन में परमात्मा का चिंतन का होना स्वाभाविक प्रक्रिया है l जब चिंतन में विषय आ जाय तो,उसे पाने की भूख स्वतः जागेगी l इसलिये मनुष्य विभिन्न तरीके से उन्हें पाने की चेष्टा करते रहा है )
2:-किस ग्रंथ के प्रारंभिक काल में मनुष्य ने प्रकृति पूजा की शुरुआत का वर्णन है ?
3:- भगवान सदाशिव के पूर्व क्या तंत्र था ? यदि था तो उसकी क्या परिभाषा है बताएं ?
4:- विद्या तंत्र एवं अविद्या तंत्र में क्या अंतर है ?
5:- भगवान सदाशिव ने भैरव और भैरवी को कौन सी साधना बताई ?
6:-विद्या तंत्र कब अविद्या तंत्र हो जाता है ?
7:- पंचमकार साधना किसे कहते हैं ? पंच मकार शब्द में प्रयुक्त म शब्द से इस साधना का नामकरण हुआ है l जैसे मीन,मुद्रा,मास,मैथुन एवं पांचवां —-है l इसका आनन्दमार्ग की साधना पद्धति में क्या स्थान है ?
उदाहरणस्वरूप मास साधना :- इसमें म शब्द का अर्थ यहाँ जिह्वा से है l जिह्वा (स्वाद) का अर्थ होता है उपयोग अर्थात खैचरी मुद्रा l शेष चार मकार का अर्थ बताएं ?
8:-योग के जनक कौन महापुरुष हुए ?
9:- हठ योग किसे कहते हैं ?
(हठ योग के विषय में कुछ जानकारी दे दूँ l यहाँ हठ शब्द का अर्थ जबरन से नहीं है l चूंकि हमारे शरीर में नौ चक्र है एवं प्रत्येक चक्र का अपना अपना बीज मंत्र है l विशुद्ध चक्र पाँच चक्रों का नियंता है,जिसका बीज मंत्र “हं” और आज्ञा चक्र मानसिक जगत का केंद्र बिंदु है और इसका बीज मंत्र है “ठ” l ठ वह क्रिया है जो शारारिक तरंग को मानसिक तरंग परिवर्तित करते हैं l इसे ही हठ कहते हैं l आनन्दमार्ग में आसन,मुद्रा,बंद और प्राणायाम ए चारो क्रियायें हठयोग के अंतर्गत आते हैं )
10:-राज योग किसे कहते हैं ?
11:- राजाधिराज योग किसे कहते हैं ?
12:- दीक्षा की क्या परिभाषा है ?
13:-दीक्षा शब्द की उत्पत्ति कैसे हुई ?
14:- दिपनी शक्ति किसे कहते हैं ?
15:+मंत्रा घात किसे कहते हैं ?16:- मंत्र चैतन्य की क्या परिभाषा है ?
17:- दिपनी क्रिया एवं प्रत्याहार में क्या अंतर है ?
18:- आनन्दमार्ग की साधना में प्रत्याहार किसे कहते हैं ?
🌺योग दर्शन पर आधारित प्रश्न 🌺
1:-विश्व में सर्वप्रथम कौन दार्शनिक हुए ,उनका नाम एवं उनके दर्शन को हम किस नाम से जानते हैं ?
2:- महर्षि पतंजलि द्वारा प्रदत अष्टांग योग है l उन आठों अंगों का नाम बताएं ?
3:- “यम” शब्द से क्या मतलब है ?
4:- आताताई के श्रेणी में कौन आते है,जिन्हें मृत्यु दण्ड देना देना पाप नहीं कहलाता है ?
5:- उभयनिष्ठ पशु कौन-कौन से पशु आते हैं ?
6:-चार शत्रु की श्रेणी में कौन पशु आता है उसका नाम बताएं ?
7:- कौन -कौन सा पशु पालतू पशु की श्रेणी में आता है ?
8:- सत्य की क्या परिभाषा है एवं सत्य और ऋत में अंतर बताएं ?
9:- अस्तेय की क्या परिभाषा है ?
10:- आनन्दमार्ग की साधना पद्धति में ब्रह्मचर्य किस लेसन के अंतर्गत आता है ?
11:- मधु विद्या का उल्लेख रामायण ( महाकाव्य ) किस चौपाई में निहित है ?
( चौपाई “सियाराम मय सब जग जानी”
12:- नियम साधना में कौन-कौन सी साधना है ?शौच कितने प्रकार के होते हैं ? सह्योगार्थ प्रस्तुत :- आंतरिक शौच,बाह्य शौच,वृहद शौच)
13:- तप की परिभाषा,परिभाषित करें ?
(ज्ञात हो की ,इसके तीन प्रकार हैं l क :- भूत यज्ञ l भूत यज्ञ के भी दो प्रकार है l A:-नृ यज्ञ B:-भूत यज्ञ l नृ यज्ञ के भी चार प्रकार है l A:-सुद्रोचित सेवा B:-क्षात्रोचित सेवा C:-वैश्योचित सेवा और D:- बिप्रोचित सेवा ll
14:-इन चारों सेवा की अलग अलग व्याख्या करें l सभी अपने आप में परिपूर्ण है परंतु इनमें से सर्वोच्च सेवा कौन सा है ?
15:-भूत सेवा सभी प्रकार के पशु पक्षी की सेवा करना है l तो बताएं इनके अंतर्गत कौन-कौन सेवा आयगा ?
16:-अध्यात्म सेवा क्या है ?
(शतपथ का निर्देशन )
17:- स्वाध्याय की क्या परिभाषा है ? इसके अंतर्गत, बाबा द्वारा निर्देशित ग्रंथों का नाम बताएं ?
18:- ईश्वर प्राणिधान को,बाबा द्वारा रचित्जिव्न वेद के आलोक में वर्णन करें ?
19:- बाबा द्वारा ईश्वर की क्या परिभाषा दी गई है ?
20:- ईश्वर प्राणिधान दिन में कितनी बार निर्देशित है ?
🌺आसन आधारित प्रश्न 🌺
1:- चर्याचर्य के तृतीय खंड में बाबा ने कुल कितने आसन दिये हैं ?
2:- कौन-कौन आसन ध्यान आसन है ?
3:- किस आसन द्वारा अपच रोग दूर किया जाता है ?
4:- किन आसनों को करने से बौद्धिक विकाश होता है ?
5:-महिलाओं के लिये प्रमुख आसन कौन ?
6:-पुरुष के लिये प्रमुख आसन कौन सा है ?
7:- भोजनोपरांत किये जानें वाले आसन कौन सा है ?
8:-नशा के विचार किये बिना किया जानें वाला आसन कौन कौन सा है ?
9:- ऐसा कौन सा आसन है जिसमें,नशा का विचार कर आसन,ध्यान, भोजन,करना चाहिये ?
10:-आसन,प्राणायाम करने के पूर्व कौन सा नियम का पालन करना अनिवार्य है ?
11:-आसन करने के प्रमुख फायदे क्या है ?
12:- स्वस्थ किडनी के लिये कौन सा आसन करना चाहिये ?
🌺प्राणायाम आधारित प्रश्न🌺
1:-हम जो प्राणायाम करते हैं ,उसे कौन प्राणायाम कहते हैं ?
2:- पाँच आंतरिक एवं पाँच बाह्य वायु का नाम बताएं ?
3:-प्राणायाम करने के पूर्व किन नियमों अनुपालन अनिवार्य है ?
4:- चर्याचर्य के तृतीय खण्ड में बाबा ने कितने प्रकार का प्राणायाम की चर्चा की है ?
🌺धारणा आधारित प्रश्न 🌺
1:-मनुष्य इस भौतिकी शरीर के अंदर कितने चक्र हैं,उनका नाम बताएं ?
2:- मानसिक जगत के द्योतक कौन सा चक्र है,नाम बताएं ?
3:- तत्व धारणा को ,किस आसन में किया जाता है ?
🌺प्रत्याहार आधारित प्रश्न 🌺
1:- प्रत्याहार की क्या परिभाषा है बताएं ?
2:- अनन्दमार्ग की साधना पद्धति में कौन सी क्रियायें प्रत्याहार कहलाती है ?
🌺ध्यान आधारित प्रश्न🌺
आनन्दमार्ग की साधना पद्धति में किये जानी वाली सभी लेसन ध्यान कहलाती है ,परंतु कौन सा ध्यान करने पर सविकल्प समाधि एवं कौन सा ध्यान करने पर निर्विकल्प समाधि मिलती है ?
🌺समाधि आधारित प्रश्न 🌺
समाधि कोई लेसन नहीं,अपितु सभी साधनाओं को परिणाम है l परंतु इसके लिये नित्य निर्देशित निर्देश का अभ्यास करना अनिवार्य है l इसके बाबा द्वारा दिये गये निर्देश क्या है बताएं ?
🌺सोलह सूत्र आधारित प्रश्न🌺
1:- लघुशंका के उपरांत जल का प्रयोग क्यों किया जाता है ?
2:- जल प्रयोग के फायदे बताएं ?
3:- जल प्रयोग किस रोग की औषधी है ?
4:- सन्धि स्थल का बाल कटाना निसेद्ध है क्यों एवं इसके फायदे क्या है ?
5:-पंचाग्नि,पंचभद्र,नचिकेता कौन सी क्रिया है ?
6:- आनन्दमार्ग के संन्यासी पंचाग्नि है या पंचभद्र ?
7:-पुरुषों को जननेंद्रिय के अग्र भाग के त्वचा को सदेव नीचे की ओर हटाकर रखने का निर्देश है,ऐसा क्यों एवं इसके क्या फायदे हैं ?
8:- लंगोट पहनने के फायदे क्या है ?
9:-प्रत्येक साधक को दिन में कितने बार व्यापक शौच करना चाहिये ?
10:- साधक को सिर्फ सात्विक आहार ही ग्रहण करना चाहिये क्यों एवं इसके फायदे क्या हैं ?
11:- स्नान के उपरांत स्नान मंत्र प्रयोग क्यों प्रयोजनीय है ?
12:- मूल शोध कौन सी क्रिया है ?
13:-स्नान करने की विधि का वर्णन करें ?
14:- आदर्श साधक को किस क्रिया से उनकी दिनचर्या प्रारंभ होनी चाहिये ?
15:- धर्मचक्र के फायदे क्या है ?
🚩पंच दशशील के अनुपालन से व्यष्टि का निर्माण होता है या समष्टि का ?🚩
🚩सोलह सूत्र का अंतिम सूत्र C.S.D.K की विवेचना करें ?

प्रश्नोतरी
1:- धर्म क्या है ?
2:- भागवत धर्म किसे कहते हैं ?
3:- साधना क्यों करना चाहिये ?
4:- सेवा का क्या महत्व है ?
5:-भक्ति क्या है एवं इसके कितने प्रकार है ?
6:-मानव जीवन का क्या प्रयोजन है ?
7:-सफलता के सात गुप्त रहस्य क्या है ?
8:-सात्विक आहार क्या है ?
9:- उपवास क्यों जरूरी है ?
10:-यम-नियम की व्याख्या करें ?
11:-प्रत्याहार क्या है ?
12:-धारणा क्या है ?
13:-आसन का शरीर पर क्या प्रभाव होता है ?
14:- गुरु सकास क्या है एवं कब की जाती है ?
15:-धर्म के दस लक्षण क्या है ?
16:-षड् रिपु अष्ट पाश क्या है ?
17:-कीर्तन क्या महिमा है ?
18:-हमारे जीवन में शिक्षा का क्या महत्व है ?
19:- हमारे जीवन में अनुशासन का महत्व है ?
20:- मानवता का भविष्य क्या है ?
21:- पर्यावरण संरक्षण क्यों जरूरी है ?
22:- नव्यमानवतावाद क्या है ?
23:-तंत्र साधना क्या है ?
24:- तंत्र क्या है ?
25:- खण्ड जीवन और पूर्ण जीवन क्या है ?
26:- मानव समाज की परिभाषा क्या है ?
27:- मानव समाज एक और अविभाज्य है कैसे ?
28:- मानवता के प्रति श्री श्री आनन्दमुर्ति जी के अवदान क्या- क्या है ?
29:- भगवान सदाशिव की मानवता के लिये दिये गये अवदान बताएं ?
30:- भगवान श्रीकृष्ण की मानवता के लिये दिये गये अवदान क्या है ?
31:-पंच दस शील क्या है ?
32:-भगवान शब्द का क्या तात्पर्य है ?
33:- गुरु और शिष्य के लक्षण ?
34:- गुरु किसे कहेंगे ?
35:- गुरु कितने प्रकार के होते हैं ?
36:- शिष्य कितने प्रकार के होते हैं ?
37:-मनुष्य कितने प्रकार के होते हैं ?
38:-संग्रामेन वैप्रित्यम कैसे ?
39:-भ. वि. स. च क्या है ?
भ =भगवान
वि = विश्वास
स = साधना
च = चरित्र
40:- मोक्ष मुक्ति क्या है ?
41:- संचर प्रति संचर धारा क्या है ?
42:- ब्रह्म क्या है ?
43:-बाधा शुभ लक्षण है,कैसे ?
44:- समर्पण क्या है ?
45:- समाधि क्या है ?
46:-शास्त्र क्या है ?
47:- दर्शन क्या है ?
48:- परिपातेन क्या है ?
49:-परिप्रश्नेन क्या है ?
50:-योग क्या है ?

प्रश्नोतरी
🌺दर्शन शास्त्र आधारित प्रश्न🌺
1:-बाबा ने किस ग्रंथ में आनन्दमार्ग दर्शन कि चर्चा कि है ?
2:-संस्कृत भाषा में दर्शन शब्द और ग्रीक भाषा में फिलॉसफी शब्द में क्या अंतर है ?
3:-भारतीय दर्शन के कितने भाग हैं ?
4:-भारतीय आस्तिक दर्शन के कितने भाग हैं ?
5:-भारतीय दर्शन के दो योगा,दो न्याय, दो मीमांसा,बताएं वे कौन कौन से हैं ?
6:-नास्तिक दर्शन के कितने भाग हैं ?
7:-बुद्ध एवं जैन दर्शन को नास्तिक दर्शन क्यों क़हा गया है l जबकि बुद्ध और जैन स्वयं निर्वाण और महानिर्वाण की बात किये हैं ?
8:-बाबा ने बुद्ध के अष्टांग मार्ग के बारे में चर्चा की है,बताएं वें कौन-कौन से हैं ?
9:-भ,वि,श,च का क्या अर्थ है ?
पाठकों ,उपरोक्त प्रश्न के आलोक में सह्योगार्थ बता दूँ की ,वेद के सार को उपनिषद् या वेदांत कहते हैं l उपनिषद् का सार गीता है,गीता का सार है जीवन वेद , जीवन वेद का सार है “भ” “वि” “स ” “च”और “भ” “वि” “श” “च” का सार है “इष्ट मंत्र”और गुरु मंत्र l
🌺अन्य मजहब की दृष्टि में आनन्दमार्ग 🌺
यहूदी के गुरु को साधना करने के बाद उन्हें को ,परमेश्वर ने दस आज्ञाऐं दी थी l वें दसों आज्ञाऐं कौन कौन से हैं ?
2:-इस्लाम में सूफी मत के अनुसार “अनलहक” क्या अर्थ है ?
🌺साधना आधारित प्रश्न 🌺
1:-मनुष्य के मन में परमात्मा के प्रति आकर्षण कब से प्रारंभ हुआ ?
(सुविधार्थ प्रस्तुत उत्तर -सृष्टि चक्र में समस्त वस्तुओं की उत्पत्ति ब्रह्म से ही हुआ l सृष्टि चक्र के क्रमिक विकाश में मानव तन की उत्पत्ति हुई ,जो ब्रह्म का ही विकाश है l चूंकि मानव तन सृष्टि चक्र के क्रमिक विकास का परिणाम है अतएव मानव मन में परमात्मा का चिंतन का होना स्वाभाविक प्रक्रिया है l जब चिंतन में विषय आ जाय तो,उसे पाने की भूख स्वतः जागेगी l इसलिये मनुष्य विभिन्न तरीके से उन्हें पाने की चेष्टा करते रहा है )
2:-किस ग्रंथ के प्रारंभिक काल में मनुष्य ने प्रकृति पूजा की शुरुआत की चर्चा है ?
3:- भगवान सदाशिव के पूर्व, क्या तंत्र था ? यदि था, तो उसकी क्या परिभाषा है बताएं ?
4:- विद्या तंत्र एवं अविद्या तंत्र में क्या अंतर है ?
5:- भगवान सदाशिव ने भैरव और भैरवी को कौन सी साधना बताई ?
6:-विद्या तंत्र कब अविद्या तंत्र हो जाता है ?
7:- पंचमकार साधना किसे कहते हैं ? पंच मकार शब्द में प्रयुक्त म शब्द से इस साधना का नामकरण हुआ है l जैसे मीन,मुद्रा,मास,मैथुन एवं पांचवां —-है l इसका आनन्दमार्ग की साधना पद्धति में क्या स्थान है ?
उदाहरणस्वरूप मास साधना :- इसमें म शब्द का अर्थ यहाँ जिह्वा से है l जिह्वा (स्वाद) का अर्थ होता है उपयोग अर्थात खैचरी मुद्रा l शेष चार मकार का अर्थ बताएं ?
8:-योग के जनक कौन महापुरुष हुए ?
9:- हठ योग किसे कहते हैं ?
(हठ योग के विषय में कुछ जानकारी दे दूँ l यहाँ हठ शब्द का अर्थ जबरन से नहीं है l चूंकि हमारे शरीर में नौ चक्र है एवं प्रत्येक चक्र का अपना अपना बीज मंत्र है l विशुद्ध चक्र पाँच चक्रों का नियंता है,जिसका बीज मंत्र “हं” और आज्ञा चक्र मानसिक जगत का केंद्र बिंदु है और इसका बीज मंत्र है “ठ” l ठ वह क्रिया है जो शारारिक तरंग को मानसिक तरंग परिवर्तित करते हैं l इसे ही हठ कहते हैं l आनन्दमार्ग में आसन,मुद्रा,बंद और प्राणायाम ए चारो क्रियायें हठयोग के अंतर्गत आते हैं )
10:-राज योग किसे कहते हैं ?
11:- राजाधिराज योग किसे कहते हैं ?
12:- दीक्षा की क्या परिभाषा है ?
13:-दीक्षा शब्द की उत्पत्ति कैसे हुई ?
14:- दिपनी शक्ति किसे कहते हैं ?
15:+मंत्राघात किसे कहते हैं ?16:- मंत्र चैतन्य की क्या परिभाषा है ?
17:- दिपनी क्रिया एवं प्रत्याहार में क्या अंतर है ?
18:- आनन्दमार्ग की साधना में प्रत्याहार किसे कहते हैं ?
🌺योग दर्शन पर आधारित प्रश्न 🌺
1:-विश्व में सर्वप्रथम कौन दार्शनिक हुए ,उनका नाम एवं उनके दर्शन को हम किस नाम से जानते हैं ?
2:- महर्षि पतंजलि द्वारा प्रदत अष्टांग योग है l उन आठों अंगों का नाम बताएं ?
3:- “यम” शब्द से क्या मतलब है ?
4:- आताताई के श्रेणी में कौन आते है,जिन्हें मृत्यु दण्ड देना पाप नहीं कहलाता है ?
5:- उभयनिष्ठ पशु की श्रेणी में कौन-कौन से पशु आते हैं ?
6:-चार शत्रु पशु की श्रेणी में कौन पशु आता है उसका नाम बताएं ?
7:- कौन -कौन सा पशु पालतू पशु की श्रेणी में आता है ?
8:- सत्य की क्या परिभाषा है एवं सत्य और ऋत में अंतर बताएं ?
9:- अस्तेय की क्या परिभाषा है ?
10:- आनन्दमार्ग की साधना पद्धति में ब्रह्मचर्य किस लेसन के अंतर्गत आता है ?
11:- मधु विद्या का उल्लेख रामायण ( महाकाव्य ) किस चौपाई में निहित है ?
( चौपाई “सियाराम मय सब जग जानी)
12:- नियम साधना में कौन-कौन सी साधना है ?शौच कितने प्रकार के होते हैं ? सह्योगार्थ प्रस्तुत :- आंतरिक शौच,बाह्य शौच,वृहद शौच)
13:- तप की क्या परिभाषा है ,इसे परिभाषित करें ?
(ज्ञात हो की ,इसके तीन प्रकार हैं l क :- भूत यज्ञ l भूत यज्ञ के भी दो प्रकार है l A:-नृ यज्ञ B:-भूत यज्ञ l नृ यज्ञ के भी चार प्रकार है l A:-शुद्रोचित सेवा B:-क्षात्रोचित सेवा C:-वैश्योचित सेवा और D:- बिप्रोचित सेवा ll
14:-इन चारों सेवा की अलग अलग व्याख्या करें l सभी अपने आप में परिपूर्ण है परंतु इनमें से सर्वोच्च सेवा कौन सा है ?
15:-भूत सेवा सभी प्रकार के पशु पक्षी की सेवा करना है l तो बताएं इनके अंतर्गत कौन-कौन सेवा आयगा ?
16:-अध्यात्म सेवा क्या है ?
(शतपथ का निर्देशन )
17:- स्वाध्याय की क्या परिभाषा है ? इसके अंतर्गत, बाबा द्वारा निर्देशित ग्रंथों का नाम बताएं ?
18:- ईश्वर प्राणिधान को,बाबा द्वारा रचित पुस्तक जीवन वेद के आलोक में वर्णन करें ?
19:- बाबा द्वारा ईश्वर की क्या परिभाषा दी गई है ?
20:- ईश्वर प्राणिधान दिन में कितनी बार निर्देशित है ?
🌺आसन आधारित प्रश्न 🌺
1:- चर्याचर्य के तृतीय खंड में बाबा ने कुल कितने आसन दिये हैं ?
2:- कौन-कौन आसन ध्यान आसन है ?
3:- किस आसन द्वारा अपच रोग दूर किया जाता है ?
4:- किन आसनों को करने से बौद्धिक विकाश होता है ?
5:-महिलाओं के लिये प्रमुख आसन कौन ?
6:-पुरुष के लिये प्रमुख आसन कौन सा है ?
7:- भोजनोपरांत किये जानें वाले आसन कौन सा है ?
8:-नाशा के विचार किये बिना किया जानें वाला आसन कौन कौन सा है ?
9:- ऐसा कौन सा आसन है जिसमें,नाशा का विचार कर आसन,ध्यान, भोजन,करना चाहिये ?
10:-आसन,प्राणायाम करने के पूर्व कौन सा नियम का पालन करना अनिवार्य है ?
11:-आसन करने के प्रमुख फायदे क्या है ?
12:- स्वस्थ किडनी के लिये कौन सा आसन करना चाहिये ?
🌺प्राणायाम आधारित प्रश्न🌺
1:-हम जो प्राणायाम करते हैं ,उसे कौन प्राणायाम कहते हैं ?
2:- पाँच आंतरिक एवं पाँच बाह्य वायु का नाम बताएं ?
3:-प्राणायाम करने के पूर्व किन नियमों का अनुपालन अनिवार्य है ?
4:- चर्याचर्य के तृतीय खण्ड में बाबा ने कितने प्रकार के प्राणायाम की चर्चा की है ?
🌺धारणा आधारित प्रश्न 🌺
1:-मनुष्य इस भौतिकी शरीर के अंदर कितने चक्र हैं,उनका नाम बताएं ?
2:- मानसिक जगत के द्योतक कौन सा चक्र है,नाम बताएं ?
3:- तत्व धारणा को ,किस आसन में किया जाता है ?
🌺प्रत्याहार आधारित प्रश्न 🌺
1:- प्रत्याहार की क्या परिभाषा है बताएं ?
2:- अनन्दमार्ग की साधना पद्धति में कौन सी क्रियायें प्रत्याहार कहलाती है ?
🌺ध्यान आधारित प्रश्न🌺
आनन्दमार्ग की साधना पद्धति में किये जानी वाली सभी लेसन ध्यान कहलाती है ,परंतु कौन सा ध्यान करने पर सविकल्प समाधि एवं कौन सा ध्यान करने पर निर्विकल्प समाधि मिलती है ?
🌺समाधि आधारित प्रश्न 🌺
समाधि कोई लेसन नहीं,अपितु सभी साधनाओं का परिणाम है l परंतु इसके लिये नित्य निर्देशित निर्देश का अभ्यास करना अनिवार्य है l इसके लिये बाबा द्वारा दिये गये निर्देश क्या है बताएं ?
🌺सोलह सूत्र आधारित प्रश्न🌺
1:- लघुशंका के उपरांत जल का प्रयोग क्यों किया जाता है ?
2:- जल प्रयोग के फायदे बताएं ?
3:- जल प्रयोग किस रोग की औषधी है ?
4:- सन्धि स्थल का बाल कटाना निसेद्ध है, क्यों एवं इसके फायदे क्या है ?
5:-पंचाग्नि,पंचभद्र,नचिकेता कौन सी क्रिया है ?
6:- आनन्दमार्ग के संन्यासी पंचाग्नि है या पंचभद्र ?
7:-पुरुषों को जननेंद्रिय के अग्र भाग के त्वचा को सदेव नीचे की ओर हटाकर रखने का निर्देश है,ऐसा क्यों एवं इसके क्या फायदे हैं ?
8:- लंगोट पहनने के फायदे क्या है ?
9:-प्रत्येक साधक को दिन में कितने बार व्यापक शौच करना चाहिये ?
10:- साधक को सिर्फ सात्विक आहार ही ग्रहण करना चाहिये क्यों एवं इसके फायदे क्या हैं ?
11:- स्नान के उपरांत स्नान मंत्र प्रयोग क्यों प्रयोजनीय है ?
12:- मूल शोध कौन सी क्रिया है ?
13:-स्नान करने की विधि का वर्णन करें ?
14:- आदर्श साधक को किस क्रिया से उनकी दिनचर्या प्रारंभ होनी चाहिये ?
15:- धर्मचक्र के फायदे क्या है ?
🚩पंच दशशील के अनुपालन से व्यष्टि का निर्माण होता है या समष्टि का ?🚩
🚩सोलह सूत्र का अंतिम सूत्र C.S.D.K की विवेचना करें ?

🌺प्रश्नोतरी 🌺
1:- धर्म क्या है ?
2:- भागवत धर्म किसे कहते हैं ?
3:- साधना क्यों करनी चाहिये ?
4:- सेवा का क्या महत्व है ?
5:-भक्ति क्या है एवं इसके कितने प्रकार है ?
6:-मानव जीवन का क्या प्रयोजन है ?
7:-सफलता के सात गुप्त रहस्य क्या है ?
8:-सात्विक आहार क्या है ?
9:- उपवास क्यों जरूरी है ?
10:-यम-नियम की व्याख्या करें ?
11:-प्रत्याहार क्या है ?
12:-धारणा क्या है ?
13:-आसन का शरीर पर क्या प्रभाव होता है ?
14:- गुरु सकास क्या है एवं कब की जाती है ?
15:-धर्म के दस लक्षण क्या है ?
16:-षड् रिपु अष्ट पाश क्या है ?
17:-कीर्तन की क्या महिमा है ?
18:-हमारे जीवन में शिक्षा का क्या महत्व है ?
19:- हमारे जीवन में अनुशासन का महत्व है ?
20:- मानवता का भविष्य क्या है ?
21:- पर्यावरण संरक्षण क्यों जरूरी है ?
22:- नव्यमानवतावाद क्या है ?
23:-तंत्र साधना क्या है ?
24:- तंत्र क्या है ?
25:- खण्ड जीवन और पूर्ण जीवन क्या है ?
26:- मानव समाज की परिभाषा क्या है ?
27:- मानव समाज एक और अविभाज्य है कैसे ?
28:- मानवता के प्रति श्री श्री आनन्दमुर्ति जी के अवदान क्या- क्या है ?
29:- भगवान सदाशिव की मानवता के लिये दिये गये अवदान बताएं ?
30:- भगवान श्रीकृष्ण की मानवता के लिये दिये गये अवदान क्या है ?
31:-पंचदसशील क्या है ?
32:-भगवान शब्द का क्या तात्पर्य है ?
33:- गुरु और शिष्य के क्या लक्षण है ?
34:- गुरु किसे कहेंगे ?
35:- गुरु कितने प्रकार के होते हैं ?
36:- शिष्य कितने प्रकार के होते हैं ?
37:-मनुष्य कितने प्रकार के होते हैं ?
38:-संग्रामेन वैप्रित्यम कैसे ?
39:-भ. वि. स. च क्या है ?
भ =भगवान
वि = विश्वास
स = साधना
च = चरित्र
40:- मोक्ष मुक्ति क्या है ?
41:- संचर प्रति संचर धारा क्या है ?
42:- ब्रह्म क्या है ?
43:-बाधा शुभ लक्षण है,कैसे ?
44:- समर्पण क्या है ?
45:- समाधि क्या है ?
46:-शास्त्र क्या है ?
47:- दर्शन क्या है ?
48:- परिपातेन क्या है ?
49:-परिप्रश्नेन क्या है ?
50:-योग क्या है ?

Ceremonial Observance on the 105th Ávirbháva Day of Shrii Prabhát Raiṋjan Sarkár, Shrii Shrii Ánandamúrti on Ánanda Púrńimá / Vaeshákhii Púrńimá from the year 1921, the full-moon day of the month of Vaeshákha”

Ceremonial Observance on the 105^th Ávirbháva Day of Shrii Prabhát Raiṋjan Sarkár, Shrii Shrii Ánandamúrti on Ánanda Púrńimá / Vaeshákhii Púrńimá from the year 1921, the full-moon day of the month of Vaeshákha”

“You see that before starting any action, whether physical, psychic or spiritual, you must repeat your Guru Mantra. Mind will be pure and the work will be a success. Sometimes the A-class superiors and the seniors are to bestow blessings upon the juniors. But before blessing anybody, Guru Mantra should be properly uttered. Then only the blessings will be fruitful. By dint of Sádhana, with the help of Ista Mantra and Guru Mantra, an ordinary mortal will become extraordinary. Now the secret lies not with the word but with the idea. (13/01/1970 at Ranchi Jagrti)

Reflection on Shrii Shrii Ánandamúrti whose “Advent as Parama Puruśa, Taraka Brahma, we as Ánanda Márgiis commemorate the 105^th birth Advent day of our Beloved Bábá, Shrii Shrii Anandamurti, globally, we reflect on one of His most profound contributions to spiritual Ideology after Sadáshiva and Shrii Krśńa, the distinction and divine relationship between Parama Puruśa, Taraka Brahma in this Mahávishva.

This teaching illuminates both the transcendental nature of the Supreme and His intimate accessibility to every human heart.

The Ultimate Goal of each spiritual aspirant is Parama Puruśa – Bábá who explains that the ultimate object of human life is Parama Puruśa, the Supreme Entity.

Parama Puruśa is absolute, infinite, and beyond all relativity. He exists beyond time, space, and personation.

In His discourses, Bábá makes clear that relative factors cannot be the goal of our ideation like Tempos Eternal – time, Svabhava (Nature), Fate, Accident, Quinquelemental factors, Unit Spirit – the five fundamental factors; none of these, nor alone or in combination, constitute the Causal Matrix.

They are imperfect, transitory, and cannot yield anything concrete or truly adorable.

Only Parama Puruśa, the Non Causal or uncaused and eternal, can fulfill the deepest longing of the individual soul/spirit.

Today the universe has become small… Planning for Mahávishva (The Great Universe) and not Mahábhárata (Great India), is required. The guiding factor behind the creation of the Mahábhárata was dharma – the creation of a great human society in which there would be peace, happiness, fraternity and no poverty…. Today you have to create Mahávishva (The Great Universe), and the guiding principle behind it will be that all human beings are the progeny of the Supreme Progenitor. Hence all are His children, hence all should live together – nay, will have to live together. Black or white, literate or illiterate, small or tall, all are the children of the same Father. Hence all will have to live together. [3 December 1967, Ranchi]

The Radiant Descent of why Parama Puruśa Becomes Taraka Brahma is a basic quest for all elevated beings. Out of infinite compassionateness, Parama Puruśa comes in contact with these relative factors to meet His loving devotees in this gigantic universe.

In doing so, He transcends His impersonal aspect and manifests as Taraka Brahma – the Supreme who is personal, close, and adorable. As Taraka Brahma, He takes birth on this earth and also leaves on specific dates, sanctifying time itself.

So Bábá gives two essential reasons for this Radiant path of descent and one is the Human Heart’s Desire, that is the human heart seeks something sentimental, personal, and pleasing. A distant, abstract God cannot satisfy the devotee’s longing for love. So He comes closer.

The second one is as Mahásadvipra for Guiding Humanity, to help society progress through obstacles, degeneration, and crisis for coming thousand years, as the Supreme Guru takes form to lead, inspire, and liberate.

Thus, Taraka Brahma is the Liberator (Táraka) of the created world – the Bábá of the universe. It is for this reason devotees sing with all their hearts, “Bábá Nám Kevalam” – Only the Name of the Beloved.

Our significance to adore Taraka Brahma in Ánanda Márga and we being His devotees representing as Ánanda Márgii, can be known in following His Ideology; thus Taraka Brahma represents the loving, guiding aspect of the Supreme Cognitive Entity.

The Infinite Eternal Entity makes Himself approachable, so any finite beings can relate and address Him as Supreme Charmer, Supreme Lover, and Supreme Progenitor only through Surrender.

This personal form of Guru fosters an intimate, devotional bond that transforms the seeker’s life. Thus Liberator Taraka Brahma actively guides devotees out of bondage toward spiritual exemption.

Devotional Practices to Connect with Taraka Brahma has manifold path for each individual. Thus Bábá gave practical means to deepen this bond, in many ways which includes through Nam Kiirtan that is dancing with singing “Bábá Nám Kevalam” and other devotional Prabháta Saḿgiita songs that awaken divine love, rendering social movement with Prout, Neo-humanism, Microvita etc., the whole Ánanda Sutram together with all His renditions reflects in His vast Organizational Structure, Social codes of Conduct Rules for each cadre.

To get Liberation from bondage the only most auspicious mandatory practice is Intuitional Cult/ Sadhana/Meditation.

So how it must begotten is through Tantrika Diikśa which teaches Shuddhis which is focusing on the personal, loving aspect of Parama Puruśa as Taraka Brahma.

Through Guru Pujanam you may have to ceaselessly make a never endeavouring effort to offer yourself everything and rely completely to become His instrument and through heartfelt longing and complete surrender to your Iśt́a and another is Sevá (Service) how to do Náráyańa Sevá by serving humanity with the ideation that one in seeing Taraka Brahma in all.

The key is to cultivate love while balancing personal connection with continued spiritual growth. Thus, living Taraka Brahma can be realized by Ideating in Daily Life.

So on Bábá’s 105^th birthday, the most fitting tribute is to integrate His teaching into daily rhythms. So start with Nam Kiirtan from Páiṋcajanya time, practising all Caryácarya with vigorous personal lessons following 16 points, and by utilizing every moment to chant while cooking, commuting, relief, duty or working. Through Manana (contemplating), and hearing His Iśt́a Mantra, every Mindful Moments, always pause briefly to feel Taraka Brahma’s loving presence, thus encourage Sevá as karma yoga worship to see Taraka Brahma in everyone you serve including your demerit or anti-ideological beings.

Thorns of the path cannot deter those who have assembled with the determination to march in unison. Those who are blowing the trumpets of victory in an effort to conquer the universe of a timid mind. O man! March ahead – let the song of march be your only slogan. (1^st January, 1957)

Pious Intent must be to begin tasks by dedicating the every moment of Jinana, Karma, Bhakti to Him. This presence in Karma, Prema, Sevá, and constant remembrance of Guru Mantra that is Ideating on second lesson.

As world is suffering with overcoming challenges and global crisis with degenerating tendencies, Bábá never taught escapism. To maintain practice amid responsibilities and global turmoil, one must start small: 1–2 minutes of devotion daily is enough to begin. Also Integrate, don’t separate, your work itself let it become your Karma Yoga worship or workshop, when done with ideation.

Be kind to yourself that perfection is not the goal; but sincerity is.

Join Collective Dharma Cakra and Pracar jointly with group endeavours, collective social service, group activities, all means of learning and teaching by conduct, practice yoga asanas, yoga meditations, visualizing peaceful white light spreading from Taraka Brahma to all beings, chanting “Bábá Nám Kevalam”.

WHAT’S THE SOLILOQUY OF THE SUPREME?

HIS Soliloquy from Tantra is:

“Mayyeva sakalaḿ játaḿ

Mayi sarvaḿ pratiśt́hitam,

Mayi sarvam layaḿ yáti

Tad Brahmádvyamasmyaham”.

Now, Everything cometh from Me, Remaineth in Me and Goeth back to Me.

Everything cometh from Me, that is, HE desired that something should be created in HIS mind, there should be a thought-projection, Internal thought projection in HIS mind that I am to create the Universe. The Universe came into being.

HE wanted it.

Why did HE want?

PHILOSOPHERS FAIL TO FIND OUT THE REASON.

WHY DID HE THINK LIKE THIS THAT I WILL CREATE THE UNIVERSE?

Who can know the motive, the Intention of the Supreme; why did HE create?

But HE created.

It is not known to the Philosophers, why such an Idea came in HIS mind to create.

But as I told you a few days back, that where the Philosophers fail, the Bhaktas, the Devotees can do.

Here the Philosophers fail to give the satisfactory reply to others.

Not only that, they fail to get a satisfactory reply for themselves.

But the Devotees can, because they have got deep love, Internal love, Unknown love, Secret love for the Supreme within the core of their heart. [12 September 1978, Patna, INDIA]

In times of poverty, conflict, and soaring prices, Ánanda Márgiis approach remains for inner transformation + service + universal love.

Do organize cultural events, interfaith dialogues, community gardens, and skill-sharing RU/RAWA AMURT/eL, Ek Manava Samaj, Samaj movement, PCAP etc workshops. Address immediate needs while working for long-term, sustainable solutions.

With this our Baba’s Birthday becomes the Living Legacy on this sacred 105^th Ánanda Púrńimá Jayantii, we remember that Shrii Shrii Ánandamúrti did not give us mere philosophy, and indeed HE was not a philosopher, some do address Him due to avajiṋá (belittlement of others), but nor HE gave mere cult, in-fact Bábá gave us Taraka Brahma – the Supreme Bandhu who walks with us, suffers with us, and liberates us.

The Causal Matrix is not time, nature, or fate. It is Bábá. And He is not distant. He is the closest, most adorable Entity, guiding humanity through every challenge toward a future of peace, unity, and spiritual realization.

Let our jubilation be this: to sing His name, serve His creation, and see His loving form in all organization structure to render every iota of energy and breath for only Taraka Brahma. Bábá Nám Kevalam.

In HIS Loving Memory,
Ácárya Gatimayánanda Avadhúta
CTS, Sweden

VASANTOTSAVA: THE SPIRITUAL AWAKENING AND VIBRANT COLOURS OF SPRING

VASANTOTSAVA: THE SPIRITUAL AWAKENING AND VIBRANT COLOURS OF SPRING

by Ácárya Gatimayánanda Avadhúta

Dear Brothers/Sisters, Namaskar!

We foresee, Bábá’s Grace keeps all of us well with best spirit and health. As we are in the verge of coming close to the Full moon this month, we are earnestly awaiting for another Ánanda Márga festival called Vasantotsava – Spring festival. It is today 3^rd March, 2026. Happy Vasantotsava. Vasanta(Spring) + Utsava(Jubilation or festival).

Bábá used to be in festive mood on this social occasion. Ácárya’s and Márgiis used to offer colors to Bábá at His feet and then play with colours and greet each other.

In our Ánanda Márga Caryácarya Part 1 about Vasantotsava / Dol: Those of the same age will play with colours and flowers among themselves in the morning of the full-moon day. The youngsters will offer the same at the feet of the elders, and the initiate at the feet of his/her Ácárya/a’. (But the elders will not offer colours and flowers to the youngsters.)

Then, in the afternoon, all will perform collective IISHVARA PRAŃIDHÁNA and Varńárghyadána (using a’viir [coloured powder] or flowers of colours of their own choice). At the end, all will play among themselves with this a’viir or these flowers without distinction between young and old, initiate and Ácárya.

Do not offer these colours or flowers at anybody’s feet. But if, while people are playing, they do touch anybody’s feet, that should not be considered wrong, in Shrii Shrii Ánandamúrti opinion. (Men and women should not exchange colours and flowers with each other.) Finally, there will be a collective meal.

The following day, continue merry celebrations at your residence and have a procession with Tandava dance in the afternoon. Continue collective merry celebrations in the evening.

The main object of the Spring Color Festival (Vasantotsava) is not playing with external colors; it is meant to offer Bábá(GURU) the colors of different objects which have dyed the mind. When this Gurupújanam(practice of offering) your own colors – your own attachments, becomes natural and easy, you will then merge in GURU. Then you will have no need for any color, for you will become colorless – you will go beyond the reach of any color. Your unit-ego will become one with the Cosmic Ego.

Whichever way you look you will see only Him in His ever-surging glory. There is neither ‘I’ nor ‘you’. By an everlasting, mutual pact the final curtain will have fallen on all clashes of ‘I’ and ‘you’.

At that stage, if you call Parama Brahma as ‘I’, you are right in calling Him so; if you call Him as ‘He’, you are equally right; and if you call Him as ‘you’, again you are correct. The extent of your attainment of Him will be proportionate to your self-surrender. (Subha’s’ita Sam’graha Part 3): VIBRATION, FORM AND COLOUR: Pha’lgun’ii Pu’rn’ima’ 1956

105^thPrabháta Saḿgiita song is being sung in front of Bábá in Kota, Rajasthan, and there Bábá explains the Ráganii introduced in this Prabháta Saḿgiita song and the art of singing and how the dance can also be performed and the Ráganii that was used before thousands (1000) years from now.

Those people while in the process of dance, they can sing this Ráganii and can dance this has a rhythm, which is based on Spring season.

This beautiful Prabháta Saḿgiita Bengali Spring songs is a poetic expression of the arrival of spring, symbolizing – Spring has arrived with its vibrant colors, fragrance, and rhythm, bringing new life to the world.

Amidst the snow, spring awakens the trees and plants, bringing them to life. There’s no end to your (spring’s) beauty, bringing boundless joy and wonder. Spring brings a gentle tremor to the frost, playfully dancing with nature. The trees are adorned with flowers, laden with fruits, symbolizing abundance and fertility. Spring awakens those who were sleeping in the winter slumber, reminding them of their potential. In the silent, peaceful winter night, spring meets the transcendental soul, connecting with the infinite.

The song beautifully captures the essence of spring, symbolizing the awakening of life, hope, and renewal. It invites us to connect with nature’s rhythms and appreciate its beauty, hope, renewal, and the awakening of life.

The Vibrant Tapestry of Vasantotsava Season – that is spring season is an unveiling, the essence of Holi festival. In the heart of India’s cultural heritage lies the enchanting festival of Holi, intricately woven with the threads of Spring Season.

This joyous celebration is a creed to the triumph of vibrant colors, merriment, and the eternal cycle of life.

Bábá in His discourse in Kota expanded the origins of Holi is a mythological perspective.

According to ancient lore, Holi commemorates the burning of Holika, a demoness who sought to destroy her nephew, Prahlad, a devout follower of Lord Vishnu. The festival symbolizes the victory of good over evil, as Prahlad’s unwavering faith protected him from the flames, while Holika met her demise.

Bábá also reveals the fact of the symbolism of colors that is it is the vibrant hues of Holi, represent the arrival of spring, as flowers bloom, and nature awakens from its winter slumber. The colors also signify the breaking down of social barriers, as people come together, forgetting their differences, and embracing the spirit of unity and love.

The significance of the spring season, is a time of restoration and change. As the cold winter months recede, the earth awakens, and new life bursts forth.

This season is characterized by the blooming of flowers, the singing of birds, and the gentle warmth of the sun.

The Connection to Indian Culture of Holi is deeply rooted in cold culture, with references to the festival found in ancient texts, such as the Rkveda and the Puranas. The celebration has evolved over time, incorporating various regional traditions and customs.

The Celebration of Holi is a two-day festival, marked by the lighting of bonfires, singing, and dancing. People gather to throw colored powders (gulal) and waters, symbolizing the joy and vibrancy of the season.

The festival is a time for family, friends, and community, as people come together to celebrate the beauty of life and the arrival of spring.

The Spiritual significance of Holi is not just a festival; it’s an experience that transcends the mundane. It’s a celebration of the divine, a reminder of the eternal cycle of life, and the triumph of good over evil. As we immerse ourselves in the colors and joy of Holi, we are reminded of the beauty and wonder of existence.

In the words of Shrii Prabhát Raiṋjan Sarkár, “The festival of Holi is a celebration of the arrival of spring, a time of replenishment and vitality. It’s a reminder of the eternal cycle of life and the triumph of good over evil.”

As we celebrate Holi, let’s embrace the spirit of unity, love, and refilling, and let the vibrant colors of this beautiful festival fill our hearts with joy and our lives with meaning.

The transition from winter to spring is described as a vibrant awakening where the stillness and chill of winter give way to a rhythmic, colourful renewal of life. This shift is characterized by several key transformations that is shedding the Old for the New, as winter ends, old leaves are shed to make room for fresh ones. Trees that stood bare and “fog-shrouded” during the winter become sparkling, smiling again with fresh blooms and buds. From Frost to Flow is the transition brings a “gentle tremor to the frost,” causing the snow to melt.

In this changing environment, sprouts begin to “peep out with a smiling face,” confident that the harsh cold is receding. Awakening from slumber is the spring is depicted as a force that awakens those in “winter slumber,” reminding them of their inherent potential. The “silent, peaceful winter night” transitions into a season where the “lamp of life grins” amidst a lukewarm wind.

Our sensory and rhythmic shift is to the “biting wind” and “chilly rain” of winter are replaced by the vernal breeze and the scent of wildflowers. This transition is not merely biological but musical; spring arrives with “many dance beats” and a “dance-cadence” that replaces the wintry silence with the songs of birds and the “sweet notes of the cuckoo”. The return of sweetness describe this period as the moment when “departed sweetness” arrives again, flooding the earth with glee and vibrant colors like the hue of the kinshuk flower.

THE LIVING FLAMES OF ÁNANDA MÁRGA SACRIFICE

complied by Ácárya Gatimayánanda Avadhúta CTS Sweden

The Ánanda Márga devotee workers and margii spiritual aspirants have made unparalleled sacrifices and endured immense hardships suffered untold tortures for their Beloved Guru Bábá and dedicated their lives for Ideology.

Injustice will not be tolerated for long by the moralists. Although we are all trying to live for our Ideology and by our work and example to spread Bábá’s mission – those human torches – those who have gone the way of the Supreme Sacrifice were indeed living examples of His power and Love but they chose the ultimate end not for themselves but for the whole humanity – that society might know of the greatness of the cause they not only lived for but chose also to die for.

Another great sacrifice of the second woman to give her life for her suffering brothers and sisters and her Apparition Guru Shrii Shrii Ánandamúrti, Didi Asittima has recently reminded us that we must not remain idle but our every act and thought must be dedicated at the altar of the Supreme.
I appeal to my entire Ánanda Márga cadres, that we have enough of immolations now.

Let us apply our bodies and minds to the work Supreme Preceptor Shrii Prabhát Raiṋjan Sarkár has given to bring about His mission. To accomplish this great task which lies ahead our physical bodies are needed.

In order to enjoy His presence we need the human frame. At this time, I would rather that you give your life as a “living sacrifice” for His mission, dedicating each moment of your life for HIM than to give up your physical body which He has graced you with in one moment of total self surrender. Let our bodies be living flames burning immortally for the cause of Dharma.

Likewise in our Marga many dedicated Margiis & WT’s have sacrificed their lives to implement noble Ideology in the same spirit like Dadhicii, where this Ananda Vanii of 1st January 1965 states, “Those who can dedicate their all to the thought of the Great and the inspiration of the Supreme are verily the most heroic. Indeed, they are the virtuous, and they alone are capable of taking human history from darkness.

There were Barbaric attacks by hundreds of local followers of Communists dogmatic goons to kill Ánanda Márga inhabitants in Anandanagar on 5th March, 1967.

They conspired to kill Marga Bandhu Bábá -SHRII SHRII ÁNANDAMÚRTI alias Maha-Sambhúti Shrii P.R.Sarkar that very day as Bábá was present in Anandanagar.

But many of our Ánanda Márga Sa’dhaka cadres went to fight towards those enemies in the Eastern Forest of Anandanagar at present that area is known as DADHICII HILL and Five SANNYA’SII DADA’s were killed on that very day.

Those dedicated spiritual Aspirants who sacrificed their valuable lives to protect Bábá’s noble Mission are Known as DADHICII, it means in Human Itihása a great virtuous sacrifice for protection of Dharma.

There are many more who have sacrificed their valuable lives to protect dharma against adharmic forces to establish noble Ideology on different occasions starting from 1955 till 1990 and became Immortal in Ánanda Márga Itihása.

Therefore, 5th March is a Itihásic day in Ánanda Márga when all Sa’dhaka cadres, opted members(Margiis, WTs) commemorate this day to pay their sincere tributes towards those Great Dadhicii. who had encountered those Apasmara’s demonic underdeveloped humans.

There are innumerable mysterious and wondrous uncountable incidents relating to Bábá, experienced by all committed and dedicated members of Ánanda Márga, which took place in every sadhaka’s life within Ánanda Márga throughout the globe; whilst BÁBÁ was in jail.

Through the implementation of a socio-economic implementation, that is through education of Itihása. In order that these basic necessities might be provided to all, I (Shrii P.R.Sarkar) was forced to hypothesize the theory of PROUT (Progressive Utilization Theory). Before everything else, one must first provide physical food to a hungry person. Once the physical needs of first varga have been completely contented with then one will be able to practice spiritual meditation. But before that we’ll have to make provisions for their food, clothes, shelter, medical treatment and provide education. So to promote the collective welfare of the human race, Baba followed the Sada’shiva’s advocate which He said, Varttamáneśu vartteta. No one should try to move ahead ignoring the present. This was the clear instruction of Sada’shiva. In Ánanda Márga also, I have advice His innovate as per present situation and thus I have formulated PROUT. No one can deny the importance of PROUT. If they do, they are denying their very existence. So káma is the first of the four vargas.

Thus PROUT was the only tattva that precursor for them to be afraid of; they are atheists bent and materialistic attitude, animalistic instinct they want to impose on humans to follow, all subvert habits, which exists since very past; they wanted such habits to be protected, with that motto they wanted to root out our Ideas. So we were determined to shrub their Apasmara’s satanic influence and dance Tandava and Kaosikii which is symbolic by nature to relentlessly make our endeavour and also to wage ceaseless fight to bring Satya yuga; that we all Ánanda Márga Sa’dhakas must live righteously to maintain our balance in all 3 spheres and liberate by our strict moral conduct and spiritual fervour from all 6 ripus(enemies) and 8 pashas(fetters) to establish universal brotherhood.

PROUT principles which is framed by Bábá must be encouraged for coming generation and thus Dharma pracar was introduced with many departments and whole timers workers were created who willingly dedicated their life for noble cause and came forward by the clarion call of Beloved Bábá to resolve the suffering humanity in every walks of life; such was our spiritual bent members who were working to pave the way of spiritually oriented socio-economic society to create and each citizen of the world to become god centred gentleman.

As they Apasmara minded started their campaign and wanted to curtail that right from us with their political power who attacked gruesomely in all facets of society during their rein of power which will be going on never ending, but we also must perform our Tandava and Kaosikii dance which is a part of life to develop our vigor to protect dharma.

Ácárya Hari Shaunkar narration is as follows:

“When you go to Ranchi, you will enjoy bliss.” I could not understand these words that Bábá said to me in 1963. At that time I was living in Birpur where it was easy for me to go to Jamalpur, His then headquarters, and receive His darshan. Even when my work caused me to frequent Patna, I was able to visit Jamalpur with just a little diversion. But moving to Ranchi would not be that convenient.

In January 1964 I moved there. I was happy to have two good comrades in Ácárya Kedar (Sharma)ji and Ácárya Kshitiishji. Due to them I became the Ánanda Márga District Secretary (now known as Bhukti Pradhan).

My great advantage was that Bábá blessed my residence with His visits several times. At that time we had no special Marga Guru Quarters for Him, so I was blessed by Him staying in my residence twice each year.

In 1965 Bábá moved the headquarters of the organisation from Jamalpur to Ananda Nagar. That was much nearer to Ranchi, so I was able to enjoy His darshan more conveniently. I began to understand Bábá’s original statement.

Then on March 5, 1967, five saints sacrificed their lives for service to humanity at Ánanda Nagar. Their deaths caused Bábá to suddenly shift His headquarters without any prior intimation to Ranchi itself. He was infinitely kind to His devotees there.

Bábá remained there for four years until May 1971. During that time spiritual propagation began outside of India. Devotees then began arriving in Ranchi from other countries too, Avtk. Ánanda Mitra Ácárya’ saw Bábá there and later became the first lady from America to become a whole-timer.

The Sadhana Year of 1969 which took place in Ranchi is world-famous. Thousands of people saw otherwise unbelievable psycho-spiritual experiments and demonstrations. Many of these demonstrations were so fantastic that even professional magic per formers could not dream of them.

Through Bábá ‘s grace, Ranchi became spiritually meaningful and blissful for me so that I could understand His statement of 1963.

During an evening walk in 1962, Bábá told us that because we were doing spiritual meditation, we would enjoy bliss. But where was rest for Him?

He pointed a finger towards a particular star and said that after completing His work on Earth, Bábá would go to a particular planet in that stellar system.

Several years later Bábá began asking selected disciples whether they aspired for liberation or devotion, i.e. whether they would be willing to serve those on other planets, too, as His medium. Later He even composed a #1784 Prabhat Samgiita song to this effect.
RAUNGIIN PARII BOLE JÁI JE UŔE CALE
TOMARÁ SAḾGE ÁMÁR CALO NÁ

Within ten or fifteen years this statement will also be proved true for the Earth. The Sadvipara Samaj, the golden age of human history, will then be established on the planet.

All five Dadhiici were murdered in Ánanda Nagar, West Bengal, INDIA, when five great devoted and dedicated cadre aspirants made their first supreme sacrifice, on 5^th March 1967,

When a communist organized and incited mob attached the Headquarters of Ánanda Márga at Ánanda Nagar in district Purulia. These aspirants were in the forefront trying to resist the attack.

The mob which was armed butchered these cadre aspirants in the presence of the police. There bodies were cut into pieces. Many others were seriously wounded.

The mob withdrew only after considerable damage was done to the life and property. Instead of going to the help of victimised Ánanda Márga aspirants the police harassed them and involved them in false cases at the instance of the communist leaders who being enemies of Dharma did not like the growing popularity of Ánanda Márga.

Ananda Nagar 1967 – Ranchi Visit

~ The below is courtesy of Shrii Ashok ~

EVENTS AFTER 5th MARCH 1967 the murder of five devotees – DADHICHI DIVAS as I saw It was 6th March 1967 Monday morning. I was getting ready for school. Suddenly a message came from Acharya Harishankar ji, that BÁBÁ has come to his house, which was just next block of our quarter. We (my father, mother and kid brothers and sister) rushed to see HIM. Perhaps, father asked me to lock the door, which I didn’t want to obey due to lack of time. Mother said, – “chodiye, BÁBÁ hain na!” (Leave it. Here’s BÁBÁ to look after.)

My PARAM PITA BÁBÁ was sitting on a wooden chair and HE asked my father to sit on the next chair, but father sat on the floor. Mother went inside to help chachi ji (wife of Acharya ji).* *BABA’ s sudden visit perplexed everybody. As I cannot remember elder’s conversation, only faint memory, I will tell later.* *Acharya ji’s quarter had two small bedrooms and one sitting room. One bedroom was allotted for BÁBÁ, one for Mrs Uma Dutta & Gautam. The sitting room used to be filled with all Dadas & WTs from Ánanda Nagar and margis of other places.

PARAMPITA BÁBÁ was very sad after the loss of HIS loving children at Ánanda Nagar (AN). I still remember, someone was saying that – one Dada took his rubber sleepers in hand, did last namaskar to BÁBÁ and went to fight with CPM goons. BÁBÁ was sad but was radiating a vibration of courage, fight, energy and wanted all of HIS devotees to be firm for mission. All Margiis were filled with energy, courage and wisdom.(Now, we need these qualities to fight against evildoer GURU drohis.)

Meanwhile Ramakant Kumar uncle (Kumar Jitendra & Hemant’s father) came and took charge of BÁBÁ’s day/ night security. I still remember two three events.

Luckily it was the beginning of the month and fresh ration had come in our houses, but bay leave (तेज पत्ता) was of last month in my house. My mother was hesitant to use it for it may have been touched by my kid brothers, but chachi said,” don’t worry, BÁBÁ loves devotion. So mother brought it and used”.

To mother’s surprise BÁBÁ ate that vegetable at first and appreciated with satisfaction. One more thing came to my mind to eat food by BÁBÁ’s hand – “while eating (perhaps next day) BÁBÁ extended HIS hand with food and fed me in mouth” I still remember the taste.

Ravi Sarkar, another dedicated aspirant, became the victim of another communist inspired attack on a congregation of Ánanda Márga in Cooch Bihar in August, 1969. Ravi Sarkar who tried to protect the honour of some women and children from the communist hoodlum, was killed on the spot with sharp iron rods, several others were injured.
Bhgawat Pandey was the seventh to sacrifice his life for the cause of his spiritual Bandhu. He was a staunch communist before joining Ánanda Márga.
He felt disillusioned with communist which he taught to be a purely materialistic philosophy which could not provide the kind of solutions the people seek to free themselves from the piling up miseries. He was shadowed by die-hard communists and finding him alone in the beginning of 1975 in Meerut they shot him dead.
Bhagwat Panday was highly impressed by the Progressive utilisation theory(PROUT) and devotedly worked to make it popular as he believed only this philosophy could provide the solutions we need.
Ram Bhajan and Ram Narayan Mandal cooked food and distributed it free to the poor and the orphans in the slums of Patna.
As they enhanced popularity of Ánanda Márga, the communist workers organized an attack in the Ashram where they lived and set fire to it burning them alive. Not only that, the communists looted all the property of the Ashram.
Rakhal Deva, Tripura, Devanath and Shashi Dhat used to organize the labours in Tripura and told them about PROUT.
They also held meetings and took out processions. The local people liked them because of their selfless work. This hurt the communists. They therefore one day hit them finally.

On August 29^th 1969, Ravi Sarkar was killed by Communist.

Bhagavat Pandey was killed by Communist on Meerut District of Uttar Pradesh State, INDIA.

The names of Ácárya Divyánanda Avadhúta, Ácárya Dineshvaránanda Avadhúta and Ácárya Atulánanda Avadhúta will always shine as they made unparalleled sacrifice by self immolating them-selves to focus public attention on the persecution of Shrii Shrii Ánandamúrti

Ácárya Divyánanda Avadhúta committed self-immolated on 9th April 1975 in Patna, near the Bihar Assembly house. The original name of Ácárya Divyánanda Avadhúta was Shrii Anil Nath of Bola, District: Mayurbhanja, Orissa State, INDIA.

Educated at Karainjha College, Mayurbhanj, Orissa State, INDIA. He was the member of Ánanda Márga Pracáraka Saḿgha , Central Committee also.

Ácárya Dineshvaránanda Avadhúta Alias Deva Datta, Hariharpur, and PO: Mohammedabad, District: Ghazipur, Uttar Pradesh State, INDIA. Educated at Mohammedabad college and he was the first editor of Bhojapuri – varta.

Just 15 days after self immolation from Ácárya Divyánanda Avadhúta, He self immolated himself inside the old Delhi Fort on 24th April, 1973 of Delhi Union Territory, INDIA

Ácárya Atulánanda Avadhúta, Birbum District, West Bengal State, India. He was also a central worker of Ánanda Márga Pracáraka Saḿgha (Central) and Personal Assistant(PA) to BABA who was lodged in the same jail self immolated on 11th December, 1974 in Bankipur Jail, Patna District, Bihar State, INDIA.
BrahmÁcáryaarinii Uma Ácárya’(Erika Ruppert) German, age 24 joined Ananda Marga in 1975 &
Ácárya Lokesh BrahmÁcáryaarii (Helmut Kleinknecht) German, age 28, both self immolated on 8th Feb, 1978 in Berlin(Germany)
Ácárya Gagan Brahmacarii (Kim Peter Balmer) self immolated on 17th February, 1978 in Dallas, Texas, USA.
Brahmacarinii Asitiima Ácárya’ (Elizabeth Weniger) Switzerland, age 26, self immolated on 14th June, 1978 in Manila, Philippines.
Brahmacarinii Shanti Ácárya’(Lynetter Phillips) Australian age 24 immolated on 2nd October 1977, Geneva, Switzerland.

The last four persons had never seen BÁBÁ physically but they were great devotees of BÁBÁ.

Ácárya Tyageshvaránanda Avadhúta, alias Shri Badri Prasad, Village & PO: Navabganj, District: Unao, Uttar Pradesh State, INDIA. Educated in Salma College, Lucknow, Uttar Pradesh State, INDIA joined Ánanda Márga in 1963, became Whole timer in 1965. He was beaten to death by Bihar Police at Bhagalpur Jail in INDIA on suspicion to be involved in the mass movement in Bihar in 1975.

On 30^th April 1982 – 17 monks and nuns were murdered by Communists of Bengal in broad day light at Bijan Setu, Calcutta, West Bengal State, INDIA.

INCIDENT ON 30^th APRIL 1982

All of the attempts to thwart the growth of Ánanda Márga in India and around the world had thus far failed, so the communist party leaders in West Bengal became desperate. The only avenue left to them was direct terrorism.

In February 1982, the local leaders in Tiljala, circulated a leaflet inspiring the people to join together in a “united resistance against Ánanda Márga,” and launched a vigorous campaign of wall-writing and street-corner meetings accusing Ánanda Márga members of being “child stealers.”

The tempo of malicious propaganda increased until on April 30^th thugs surrounded a group of monks and nuns proceeding to attend an Educational convention at the Tiljala Headquarters and blinded them with acid, mutilated them with long knives, beat them with iron rods, and burnt them alive.

When the carnage ended, 16 monks and one nun were dead. The local police, although their Police headquarters was only half a kilometres away, arrived on the scene more than two hours later. Smoke was billowing from the burning corpses, which were lying in pools of blood. The faces were deformed and mutilated, their limbs charred, their heads and bodies criss-crossed with knife cuts, and their clothes shorn off.

There was tremendous outrage among the people and in the media against this “Calcutta tragedy,” “shocking beyond words”.

One newspaper editorial stated “never has Bengal witnessed such a ghastly crime.”

The Ananda Bazar Patrika newspaper wrote, “The brutalities perpetrated on sixteen men and one woman of Ánanda Márga who were battered and burnt to death under the very nose of the police, are unprecedented not only in this city but anywhere else.”

The perpetrators of this atrocity, although they have been identified, have never been apprehended or brought to trial.

The Hindustan Times stated on May 14, “The police know about the criminals but have not yet been able to take them into custody. Some eyewitnesses to the murders say these criminals are often seen moving freely in the Kasba market. But when asked why they have not been arrested the police say they are not traceable, and have been put on the list of absconders.”

On 30^th April 1982, sixteen whole timers and one BP were murdered and the names of those Dadhiciis are:

Ácárya Ajitánanda Avadhúta was beaten to death in Siliguri Jail, simply because he refused to be an approver in a Bomb Case.

Ácárya Asiimánanda Avadhúta & four other followers were killed on 1990 at Ananda Nagar, West Bengal State, INDIA

“From Poison to Nectar: Bábá’s Transformative Response” & “Bábá’s Exemplar of Virtue into a day of active service and sentient protest”

“From Poison to Nectar: Bábá’s Transformative Response” & “Bábá’s Exemplar of Virtue into a day of active service and sentient protest”

Ácárya Gatimayánanda Avadhúta—CTS, GBTC

The term Niilakantha is a traditional Sanskrit name for Lord Shiva, meaning “The Blue-Throated One.” It originates from the mythological event where Shiva drank the poison (Halahala) that emerged from the churning of the ocean to save the universe, which turned His throat blue.

Spiritual Lessons: The blue throat serves as a powerful metaphor for handling life’s challenges. Just as Shiva held the poison in his throat, individuals are encouraged to manage their own negative emotions, stresses, and difficulties without letting them overwhelm their true nature.

Environmental Symbolism: In contemporary times, the symbolism of Shiva drinking the poison is sometimes interpreted as a reflection on environmental issues, semipolitical wars, all-round degeneration, social injustice is the principal one. Just as Shiva absorbed the poison to save the world, there is a need for humanity to take responsibility for the environmental “poisons” we create, such as pollution and climate change.
Meditation and Yoga: In the practice of yoga, the symbolism of the blue throat is often associated with the Vishuddha Chakra, or the throat chakra. This chakra is believed to govern communication and expression, and its purification is essential for spiritual growth. The blue color is often associated with this chakra, linking it directly to Shiva’s symbolism.

By naming the day “Niilakantha Divas,” Ánanda Márga followers are drawing a parallel between Bábá surviving the poisoning and the Shiva’s who consumes the world’s “poison” to protect others, though they specifically focus on Bábá’s instruction to return that “poison” with the “nectar” of service.

Instead of fasting, followers practice sentient anger against injustice. They counter malice with nectar by feeding the needy, proving that righteousness overcomes evil through service.

Rather than observing the occasion with fasting or sorrow, Bábá instructs His followers to manifest sentient anger by actively opposing injustice while responding to malice with benevolence.

The core ritual of the day is to counteract poison with nectar by providing the highest quality food to those in need, ensuring that even those without personal means participate through collective efforts.

Ultimately, the commemoration defines the day as a triumph of spirit over persecution, urging devotees to transform a historical act of cruelty into a widespread practice of generosity and social righteousness.

Niilakantha Divas commemorates the 1973 poisoning of Shrii Shrii Ánandamúrti in prison while Bábá was held in Bankipur Central Jail.

On the night of 12 February 1973, at approximately 11:30 pm or midnight, Bábá was administered poison in the form of a capsule.

The following morning, witnesses found Bábá lying on His bed, unable to move or speak. His eyes were red and watering profusely, and his brain and nervous system were not functioning properly.

While the authorities initially suppressed the incident, medical doctors—including Margi doctors—confirmed that these were clear physiological reactions to poisoning.

This event describes it as a conspiracy by the Central Investigation under then present government to eliminate Bábá.

The Central Investigation played an amidship and mastermind role in the poisoning of Shrii Shrii Anandamurti (Bábá) on 12 February 1973.

Hatching the Conspiracy to poison Bábá in Bankipur Central Jail was “hatched by some unknown central agency”. It was a Long-term Intent that the central agency “since very beginning” trying to “finish Bábá from this world”.

The poisoning incident is presented as a peak in their ongoing efforts to eliminate Bábá.

Government Collaboration and Suppression was that the Central Agency actions were linked to the then central government, which reportedly suppressed the incident.

When Bábá and the followers demanded a judicial inquiry to uncover the “black hands working from behind the curtain” and identify those responsible for the “nefarious work,” the government refused to grant it.

This refusal to investigate the central agency’s alleged role and the government’s suppression of the facts were the primary factors that compelled Bábá to begin His protest fast, which lasted over five years, 4 months and 1 day.

Despite writing several letters to the President of India to expose those working “behind the curtain,” the lack of legal recourse or official transparency led to a period of intense agitation where these acts of self-immolation occurred.

Self-immolation was undertaken by “Dadas and Didis” who were distressed by the government’s suppression of the truth as part of a wider agitation following the poisoning of Shrii Shrii Ánandamúrti (Bábá).

The unofficial Chakraborty Commission was established to investigate the events surrounding the night of 12 February 1973, after the government refused to institute a formal judicial inquiry into the matter.

The primary finding of the commission was a definitive confirmation that Shrii Shrii Ánandamúrti (Bábá) had indeed been administered poison while being held in Bankipur Central Jail.

The fast lasted for a total duration of five years, four months, and one day.

It provides the specific start and end dates and the exact duration of the fast, that it focus primarily on the 12 February 1979 discourse in Patna where Bábá clarified how followers should commemorate the date of His poisoning, rather than detailing the specific legal or political circumstances that led to the fast’s conclusion in August 1978.

The general history indicates that the conclusion of the fast coincided with Bábá’s release from prison after the charges against Bábá were overturned; however, it highlight the 1 August 1978 date as the point at which Bábá ended His long-term protest.

A clear timeline and the physical circumstances surrounding the beginning of the five-year fast, though we are not able to offer a granular hour-by-hour account of His daily routine.

The fast was not a voluntary spiritual practice but a compelled protest against the refusal of the then Central government to institute a judicial inquiry into His poisoning.

Despite the “nefarious work” of the Central investigating Agency, Bábá maintained this fast as a way to demand judicial proof.

Bábá’s specific daily activities, such as His liquid intake, sleep patterns, or how Bábá managed His spiritual or administrative duties from within the jail during those five years.

Bábá consumed only a small amount of liquid, such as curd water or lemon water, to sustain His body, so here the philosophical shift that occurred after the fast ended, where Bábá instructed that such periods should not be commemorated with personal fasting (which Bábá termed “tamasic”), but with “Amrit”—the act of feeding others and raising a sentient voice against injustice.

Transforming the Response through Niilakantha Divas to manage the long-term memory of the injustice, the Ánanda Márga Central decided to commemorate the date of the poisoning (12 February) as Niilakantha Divas. Over time, their response evolved from “tamasic” actions like personal fasting to a more constructive form of protest.

But Bábá instructed them to raise a “loud voice” against misconduct (anacara) and the “sinners” involved, rather than suffering in silence. Answering “Vish” (Poison) with “Amrit” (Nectar).

Instead of responding with bitterness or hunger, the Ánanda Márga cadres both family members and Whole timer Sannayasin was told to respond in a “subtler way” by performing acts of service. This involved feeding the needy the best possible food as a sentient reply to the poison that had been administered to Bábá.

By establishing their own commemorative traditions and focusing on social service, the community managed the absence of official justice by turning the event into a symbol of recoil and righteous action.

Shrii Shrii Anandamurti (Bábá) described the response of “Amrit” (nectar) to “Vish” (poison) as a “subtler way” of answering injustice. Instead of reacting with “tamasic” (static) or “rajasic” (mutative) anger, Bábá instructed His followers to use “sattvika krodha” (sentient anger) to counter the “nefarious work” of His poisoners.

Bábá explicitly questioned why followers would choose to fast on this day, stating it was not a day for hunger but a day to voice opposition against misconduct. Bábá told His followers to “eat well” and use their energy to protest against “anacara” (misconduct). To answer the “poison” Bábá was given, Bábá directed that every follower or family should, according to their capacity, feed the “best possible food” to at least one needy or deserving person.

If a family had five members, they were encouraged to feed at least five (or more) people. This instruction applied to everyone, including Avadhuta’s, Ácárya’s, and full-time workers who have no personal property.

Bábá specified that they should collect alms or raise funds specifically to buy food and feed others, ensuring the “Amrit” of service was distributed regardless of one’s own financial status. The essence of the “Amrit” response was to provide a positive, sentient alternative to the harmful act of poisoning.

While the “Vish” represented the conspiracy to “finish Bábá from this world,” the “Amrit” represented the spiritual Ánanda Márga members commitment to service and righteousness.

By giving “Amrit” in response to “Vish,” Bábá transformed a day of tragedy into a day of active service and sentient protest, where the reply to a grave sin was the performance of a virtuous deed.

ÁNANDA VÁŃII – History bears testimony that whenever a person states the absolute truth in any sphere of life, whether it be spiritual, social, economic or otherwise; sought clarification of doubts or protested against injustice and wrongs, the evil forces forthwith plotted against the person, administered poison, slandered and assaulted that person with rage, misused authority and mercilessly dealt blow after blow; but the blows boomeranged and ultimately the evil forces were annihilated by those very blows. Remember, by an unalterable decree of history, the evil forces are destined to meet their final doom. – 1 January 1974

The Genesis of Renaissance Universal – A Vision for Global Unity, Spiritual Humanism and Intellectual Awakening.

UNFETTERED VISION OF GLOBAL IMPACT ON HUMAN POTENTIAL AFTER 68 YEARS ON THE SKYLINE GENESIS OF RENAISSANCE UNIVERSAL
compiled from different sources by Acarya Gatimayananda Avadhuta

FORMATION OF THE DEPARTMENT OF RENAISSANCE UNIVERSAL

In 1958, Shrii Shrii Ánandamúrti established the Department of Renaissance Universal the core concept of universalism has been a cornerstone of Ánanda Márga’s philosophy, emphasizing the inherent universal nature of human beings. As the organization expanded, questions arose regarding the use of the word “universal” in the names of its subsidiary organizations.

Shrii Shrii Ánandamúrti, the founder of Ánanda Márga, addressed these concerns, highlighting the importance of adopting a universal outlook.
The Significance of Universalism, in His discourse, Shrii Shrii Ánandamúrti explained that human longing is limitless, and this desire is a fundamental characteristic of individuals across the universe. The spiritual path, or Dharma, is the means to quench this thirst for limitlessness. As such, Dharma is universal, and every human being is essentially a universal being.
Breaking Down Barriers, Shrii Shrii Ánandamúrti emphasized the need to transcend narrow feelings, such as caste sentiment, provincialism, and nationalism, which hinder spiritual growth.

Bábá demonstrated this through a profound experience with a devotee, Shivlal Yadav, illustrating the transformative power of spiritual awakening about Universal Identity. Then Bábá reiterated that human beings are fundamentally universal beings, bound together by the thread of Dharma. This universal identity supersedes physical, mental, and cultural variations.

Human beings are inherently universal, with a limitless desire for growth and expansion. The spiritual path is common to all, transcending geographical and cultural boundaries. They transcend narrow feelings of Caste, provincialism, and nationalism which are obstacles to spiritual growth and universal understanding.

In light of these generalization, the Department of Renaissance Universal is established to promote universal values, adoptive global unity, and facilitate spiritual growth. This department will:

1. Promote Universal Education: Disseminate knowledge on universal principles, spirituality, and human values.
2. Adoptive Global Understanding: Encourage dialogue and cooperation among diverse cultures and communities.
3. Support Spiritual Growth: Provide resources and guidance for individuals seeking spiritual development.

The Department of Renaissance Universal embodies Ánanda Márga’s commitment to universalism, aiming to inspire a global movement towards spiritual growth, unity, and limitless expansion

which was started on the 25th and the 26th of January 1958.

A DMC was held in Trimohan, the village where Devotee Narasingh lived, about 20 km east of Bhagalpur.

It was the first time a DMC was being held for two days in a row.

With Bábá’s permission Pranay invited Manas Ranjan Sarkar, who was initiated by Pranay in August 1956. He was younger brother of Bábá, who wanted to attend the DMC. Nearly 18 months passed without Manas realising who the Guru of Ánanda Marga was. So Manas Ranjan Sarkar was eager to see the Marga Bandhu, Gurudeva of Ánanda Marga and was told that he would be able to see at the DMC. Together with some Margiis from Jamalpur, Manas Ranjan Sarkar left for the DMC with feelings of great anticipation in his heart. As Manas only realized that his elder brother was an important person in Ánanda Márga.
After a half day office, in the afternoon of Saturday the 25th of January, Bábá set off from Jamalpur for Ekchari Railway Station near Trimohan by train. But before attending any DMC outside Jamalpur, Baba would always seek mother Abharani’s permission to attend it. For her part, Abharani would always approve Baba’s request.

Trimohan is situated near the confluence of the tiny river Kowa and the river Ganges.

On arrival Bábá summoned Harindra, Aniruddha’s younger brother, and his cousin Ramkumar and directed them to quickly script a drama depicting the social issue on widow remarriage and evils of the dowry. As they were unprepared for such a request, Bábá had to guide them and provided several satirical tips for the drama. It was hasty preparation but it was for the first time a social event had been staged at the Marga’s spiritual gathering.

Bábá also enjoyed the drama from the window of His room on the second floor of Margii Narasingh’s house where Bábá was accommodated.

Shortly after the drama ended, it was announced that Bábá would soon be addressing the gathering. The announcement was followed by a resounding chorus of ‘Parama Pita Bábá Ki, Jai’ from the expectant crowd waiting for Bábá to arrive.

Manas was sitting in the front row with some senior Margis, who on Pranay’s instruction were keeping an eye on him. As Bábá stepped into the hall, Manas craned his neck, eager to have a glimpse of the Marga Bandhu Gurudeva. When he saw only his Dada (his brother) walking towards the stage accompanied by Pranay and Narasingh, he asked the Margii seated next to him, “Where is the Gurudeva, Bábá Ánandamúrti?”

“Don’t you see the person in dhoti and kurta accompanied by the general secretary, Pranayda? He is the Gurudeva Bábá.”

When he heard that his brother(Dada) was indeed the mysterious Guru of Ananda Marga, Manas became highly emotional and let out a piercing shriek. Overwhelmed by the discovery, he fell into a state of ecstasy. Not knowing what had happened to Manas Ranjan, Sukumar Bose, who had been keeping a close watch on him, reported his abnormal condition to Bábá. Bábá replied that there was nothing to worry about and assured him that Manas would recover in due course. Bábá instructed that Manas should be left alone.

After a few devotional songs Bábá started His discourse, “Parama Puruśa, the Supreme Consciousness, is my Father; Parama Prakrti, the Supreme Operative Principle, is my Mother and the Universe is my homeland. We are all citizens of this Universe.”

Bábá supported his assertion by explaining the relationship of every human being with the rest of creation and with the Creator….The Margis gathered in that small village of Trimohan were very surprised to hear Bábá speak on a subject other than spirituality.

While those who had the opportunity for closer interaction with Bábá were aware of revolutionary ideas on a wide range of social issues, but this was the first time they heard Bábá speak specifically on economic issues. No one in that gathering could even remotely imagine that the revolutionary ideas.

Bábá expressed that day were the precursor to an all-encompassing socio-economic and political philosophy based on a universal outlook that Bábá would later expound.

Indeed, in the very first line of Bábá’s discourse in Trimohan, Bábá had introduced the essence of economic theory. That line became the cornerstone of the social philosophy Bábá began to propound more than a year later.

The next day during morning walk, Bábá further clarified what Bábá had said the previous night. As Bábá walked along the banks of the river Ganges with some local Margis, Bábá suddenly stopped and turned to the Margis who were struggling to keep up with Him.

Bábá asked, “Did you all follow My discourse last night?”

“Yes Bábá, a little,” one of them replied.

“You see, what can a human being do?

Human beings cannot create anything original. They cannot create the five fundamental factors that the universe is composed of.

All they are capable of doing is to make physical mixtures and chemical compounds from what has already been created by Parama Puruśa, the Supreme Father. Supreme Father has created the entire universe, all the innumerable galaxies, stars and planets. HE created this planet and made it suitable for all creatures to live on thousands of millions of years before human beings arrival.

But if a few individuals, who have come on this planet for only a short period, try to assert, ‘We are the owners of this physical world, is there anything more foolish than that? It is nothing but the height of ignorance and arrogance. They are blinded by self-interest.”

Slightly raising His voice, Bábá stated emphatically, “Sooner or later, everyone will have to accept that not only this planet but also the entire universe is the collective patrimony of all living beings and not of the human race alone. It is absolutely essential to build a society based on this concept if living beings are to survive on this earth.”
To the Margiis walking with Him who were struggling to imbibe His new ideas, it sounded like a prophetic declaration.
During the morning gathering of the 26th, Bábá announced the formation of a new departmental section of AMPS organization, called Renaissance Universal (RU).

It was first subsidiary wing of Ánanda Márga to be established, and its main objective was to provide a platform for intellectuals to discuss the diverse issues facing society, suggest solutions and create a new awakening in society.
After discourse Bábá convened a special meeting of the educated Margiis, youths and students.

Bábá told them that in order to revitalize society, it was imperative to bring about an Intellectual awakening amongst the educated people, the youth and the students, and to urge them to take on the responsibility of promoting progressive thinking amongst the general populace.

Bábá said that the main duty of the Renaissance Universal movement was to liberate educated people, the youth and the students from the shackles of the various dogmas that plagued society and to inculcate in them the ability to think logically and rationally.

Bábá declared that the higher social and human values had been corroded by dogmas, and that their absence had created selfishness, narrowness and hatred between people. Blinded by dogma, they were destroying each other, other living beings and the environment and ultimately becoming the cause of their own annihilation. Hence the struggle against all kinds of disparities.

Each and every member of society should enjoy equal rights as members of the same family, but at present their is a glaring disparity, and it is the duty of the Renaissance movement to dispel that disparity and bring about equality amongst human beings.

Society should have co-operative leadership, not subordinated leadership.

The Renaissance people will have to immediately start a movement to fight against all these disparities; for example, if 50% of the population who are women are remain downtrodden, how can there be all-round progress?

So these are the social duties, the social responsibilities of the Renaissance movement. The Renaissance people will have to wage war against these disparities, these inequalities; they will have to be rooted out of society.”

The events during the Trimohan DMC and following it were indeed a revelation of sorts to the Margiis. It slowly dawned on some of the more educated Margiis present at the DMC that Bábá intended Ánanda Márga to be far more than just another conventional organization propagating spiritual philosophy, social reform and meditation. They realised that through His teaching, Bábá was creating a blueprint to restructure all aspects of social society.

One day during His Field Walk in Jamalpur, shortly after the Trimohan DMC Bábá spoke about the defects of communism and capitalism.

“Capitalism is a defective philosophy based on one or other of these ideologies.

Pranay was the first to voice his opinion, “Bábá, both communism and capitalism are extremely powerful forces.”

Pranay, no forces on earth, no matter how powerful, can prevent the demise of communism and capitalism.

As it is the inexorable decree of Parama Puruśa, it is sure to happen.”

“Will they both disappear at the same time?” enquired Pranay.
“No, communism will be the first to go. It will be wiped off the face of this earth.

Capitalism will also disappear some time later, leaving no trace.”

Harisadhan commented in a mildly ambitious tone.

“Bábá, what is happening is just the opposite of what Bábá you are saying. Communism is spreading all over the world.”
“Wait for a few more years. It will disappear before your very eyes, “replied Bábá.

A few days later Bábá told Kishun Singh that communist rule would disappear first from the European countries and then gradually from China. It would take some time for it to be rooted out of China, but it was sure to happen.

During Bábá’s darshan the following Sunday, the 2nd of February 1958, Bábá announced the formation of the Renaissance Artists and Writers Association(RAWA), saying that it would be an adjunct to Renaissance Universal and that its purpose would be to infuse new life into literature and the arts.

It had five sub-sections covering the most important of the fine arts; the Artists and Painters Association, the Dramatists and Cinema-Artists Association, the Musicians and Dancers Association, the Writers Association and the Journalists Association.

About a year earlier, on the 14th of February 1957, Bábá had started dictating on a topic entitled ‘The Practice of Art and Literature.’ It was a long treatise in which Bábá explained the real objective of literature. Literature is not the portray of the superficial side of social life, nor is it the colourful spell of fantasy.

Rather it is the portrait of real life, an expression of the internal workings of the mind, a bold and powerful expression suppressed sighs of the human heart.

In order to preserve the sanctity and prestige of the name, literature must reflect the dynamic currents of society.

“The word sahitya, loosely translated as literature, can be interpreted as sa+ hita = hitenasaha, ‘that which co-exists with hita (welfare]: Where there is no inner spirit of welfare, we cannot use the term sahitya.

“….. Literature is that which moves together with society and leads society towards true fulfilment and welfare by providing the inspiration to serve. The statement ‘Art for art’s sake’ is not acceptable; rather we should say, ‘Art for service and blessedness.”

Baba went on to discuss the social responsibility of an artist or writer. He discussed drama, poetry, short stories, children’s literature, painting and the other arts. He also introduced two new categories of literature – epochal, relating to a particular age, and then that leading to the transcendental realm.

…In this long treatise on art and literature, Baba emphasised that every artistic expression should always bear in mind that guiding the entire humanity towards the transcendental goal is the true purpose of any art form.

Bábá concluded with an ardent appeal to writers across the planet:
“Today not even the Pacific Ocean between Asia and America is difficult to cross. The people of Asia and America are touching each other’s minds and have learned to accept each other empathetically as their own.

Europe, Africa, Australia, Mercury, Jupiter, the stars, the comets, the constellations – none of them is alien to the other; none is distant from the other. Gradually everyone has begun to realise the vibration of the one Universal Mind.

“It is my firm conviction that the future of humanity is not dark. Every human being will reach that inextinguishable flame that is forever alight beyond the veil of the darkness of the present – and reach it they must. Those who carry the message of that effulgent light will be forever revered by all humanity. I see in the writers and artists of today the potential to become such memorable and venerable people, and that is why I hold them in high regard.”

Bábá devoted much time to translating His literary ideas into a tangible form that artists and littérateurs could use to inspire society towards higher ideals. In this way Bábá contributed immensely to the field of literature, philology, linguistics and music.

INAUGURATION OF RENAISSANCE UNIVERSAL

A Central Committee of Renaissance Universal(RU) was organized at the Trimohan Dharma Maha Cakra. The members were:
SHRII PRABHAT RANJAN SARKAR Chairman
Ram Tanuk Singh, Adv. Chief Secretary
Amulya Ratan Sarangi, I. A. S. Member
Prof. Indradev Gupta, Katihar Member
Prof. Raghunath Prasad, Gorakhpur Member
Devi Chand Sharma, Agr. scientist Member
Dharmendra Rao, Agricultural scientist Member
Miss Rama Asthana Member

It was decided to open RU clubs in various cities with regular monthly meetings, debates on solutions to various problems. Clubs were opened at different universities and colleges around the country. Meetings and symposiums were held in Delhi, Allahabad, Jaipur, Patna, Ranchi, Calcutta and other important cities. Cosmic Society, a bi¬monthly magazine, was also published giving direction and shape to the new movement.

SHRII P.R.SARKAR gave RU Discourses in most of the DMC’s as its Chairman. Every lecture was scholarly and purposeful. These lectures covered many topics about complex problems and their solutions. These discourses were compiled in the series “A Few Problems Solved”.
In the Inaugural speech at Trimohan, Bábá discussed many problems and solutions of the society. The speech was published as ” Problems of the Day”, a short book.

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Ceremonial Observance on the 105th Ávirbháva Day of Shrii Prabhát Raiṋjan Sarkár, Shrii Shrii Ánandamúrti on Ánanda Púrńimá / Vaeshákhii Púrńimá from the year 1921, the full-moon day of the month of Vaeshákha”

VASANTOTSAVA: THE SPIRITUAL AWAKENING AND VIBRANT COLOURS OF SPRING

THE LIVING FLAMES OF ÁNANDA MÁRGA SACRIFICE

“From Poison to Nectar: Bábá’s Transformative Response” & “Bábá’s Exemplar of Virtue into a day of active service and sentient protest”

The Genesis of Renaissance Universal – A Vision for Global Unity, Spiritual Humanism and Intellectual Awakening.

It was the first time a DMC was being held for two days in a row.

D41- South Extension, Part-1 South Delhi, Delhi 110049

Articles

Matter Becoming Mind: The Human Journey from Cell to Consciousness

It was the first time a DMC was being held for two days in a row.

D41- South Extension, Part-1
South Delhi, Delhi 110049