January %1

Vol. 3
-

No. 4

------.---..-A-

V A N I I
Clouds cannot overcast the sun for a long time.
The creatures of darkness never want the
expansive exaltation of human society.
Even then, man shall march ahead.
None can arrest the speed of their
progress. You be the harbingers,
you be the pioneers of this victorious march. See that not a
single individual lags behind.
Shrii Shrii Anandamurti

Editor-Ac. Shraddhananda Avadhuta

Editor

Ac. Shraddhanaada Avuihuta

Secretary, Tattvika Board and

Purodha Board.

. .

Sub-Editor
Ac. Ramananda Avadhuta
Secretary, Acarya and
Avadhuta Board.

% "

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Topics

English
(

1, Editorial : The Role of a Spiritual Master

'I

2. Namami Krsna Sundaram

1
-Shrii Shrii Anandamurti
3. Visualisation of tbe Universal form of Sadguru
Sbrii Shrii Anandamurti
-Ac. Parameshvarananda Avt. 9
:

'

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4. Path of Spiritual Elevation

-Ac. Satyananda Avadhuta
5. 'Upanishad the Source of Realisation'
-Acharya Siddhayogananda Avadhuta

6. Important News
7. News in Brief
8. Babas Botanical Garden, Museum and Art Gallcry
-Acharya Chandranath

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___

NAMA'MI KRSNA SUNDARAM

(SALUTATION TO KRISNA-THE SWEET)
Shrii Shrii Ananda Murti

There is a popular saying-"SHREYA'MSI

BAHUV1GNA'NI"-the
path of spiritual
excellence is beset with numerous obstacles.
When one sets out a great task innumberable
difficulties confront him. The greater the
task, the mightier the obstacles. That is why
the person who wants to perform noble deeds
has got to be ready to face opposition from
the very.beginning. He who is not mentally
prepared for the opposition, begins to falter,
ultimately surrenders to those oppositions.
Thus, it is aptly said :
"Nindantu Niitinriipuna' Yadi va stuvantu
Laksmii sanlavishatu Graham Gacchatu
va Yathestam
Adaeva Maranamastu Yuga'ntare va'
Nya.yaft Pa'tha na Pravicatanti Dhiira'h".
Let those well-versed in ethics, criticise
me or praise me, if they so like. The goddess
of wealth may be pleased to stay on in my
house or she may go away wherever she likes.
Death may visit me today or decades after,
it makes little difference to me. A wise man
will never detract from the path of rectitu ie
-the path which he once accepts as his ideal.
"Pra'rabhyate Na Khalu Vighnabhayena
Niitcaeh
prarabhya%ighnavi hata'h Viramunti
Maghya'h
Vighnaermulurmuhurapi Pratihanyama'na'h
Pra'rabhya Vtta'majana'h Na Parityajanti."

Those who are inferior, do not ever start

the work a t the mere anticipation of opposition. Those of the mediocre type, start
the work, no doubt but when confronted with
oppositions, they leave the work unfinished.
But those, who are the best types of people,
never give up any job unfinished till it is
successfully completed, even though they are
confronted with enormous difficulties at
every step. Hence, the popular saying
"SHREYAMSI BAHUVIGHNA'NI".
Our topic of discussion was KRSNA of
Vraja and PA'RTHASA'RATHI KRSNA.
One and the same KRSNA, but playing two
distinctly different roles. PA'RTHASA0RATHI'S was a very tough role. That is,
the opposition was as tremendous as mountain-high as the goal was lofty. In the hoary
past, man was as good as animal. A caveman and an ape-man or a proto-ape living in
a cave in those days-there was no difference
between the two. But one of the branches
of primitive humans made significant advance
in knowledge, in intellect, whereas another
branch lagged far behind. The normal speed
of the latter group failed to keep pace with
the accelerated speed of the former, they kept
trailing behind. The monkey could not rise
above the animal stage, where as the humans
felt themselves as something new, something
ditrerent from others.

Thus while advancing, they learnt how to

build houses, but still they retained some
animal traits in themselves. The animals, the
monkeys would dane, the peacock would
dance, those primitive humans also would
dance. The animals did not know how to
cook meals hence they would take raw food.
The hmans learnt gradually how to cook and
roast food before eating the same.

'

Now i t was Lord Shiva who trained those

primitive humans who were neither fully
human nor fully animalistic-how to live a
harmonious and systematic life. While those
people would dance, Shiva taught them the
art of dance, the system of dancing. While
they would sing, Shiva taught them the art
of singing. That is, He introduced a fixed
system in every sphere. Shiva noticed that
the people of HIS age wanted to comtemplate, to think. He gave them a particular line to
think on, that would help in their psychic
progress, in their spiritual elevation. That is,
He introduced a rhythm, a system in the lifestyle of those primitive people, the next door
neighbours, to brutes; He showed them a way
along which everything began to move
towards subtlety. The highest and the greltest contribution of Lord Shiva is that HE
helped develop each and every aspect of
human life from animal stage and brought
those within the domain of Subtlety. That tradition continued for many thousand years.
But that was not enough for the human
society. They did not yet realise the need,
the nice import of collective living. l t was
an imperative necessity for the people to feel,
to realise that there was the utmost need of a
society, guaranteeing the basic needs of food,
clothing, shelter, education and medical treatment for all its members. They needed to

understand this much that, just as he could

carry on the daily chores of meditation in his
individual life, others also should follow the
same br,>ad highway of morality and spirituality in collective life. Otherwise with the
degeneration of the collective body the
degeneration of the individual is inevitable.
Just a handful of people, a small community
of people formed small kingdoms such, as,
Anga, Banga, Kalinga, Saurashtra, Magadha
etc. Now, if ever a problem of unprecedented
magnitude arose before them they individually
would not be able to grapple with the problem, they would have to face it and act unitedly. This was the onerous responsibility that
devolved on KRSNA and to bring home the
point to His contemporaries. HE had to
assume the role of Pa'rthasa'rathi. This task
was very grave and that is why, it was fraught
with tremendous difficulties, innumberable
obstacles. The contemporay world, or for
that matter, the then India was fragmented
into a large number of small kingdoms. HE
fervently hoped that all the petty kingdoms
should unite together and construct a wellkint society, a stable greater India. And in
that strong and united India. working in coordinated co-peration among the federdting
un~ts,the socio-econonic life would be sufficiently well baked and stable, the moral standard would improve and consequently, individual people would progress spiritually also.
This mission should extend from individuals
to collect!vity-that
was the aspiration of
KRSNA.
Simultaneously if we analyse the role of
KRSNA of Vraja. we notice that He was guiding the people along the path ofdevotion. HE
is the very embodiment of softness and sweetness there is not much severity of battles and
wars. Of course, struggles are there, but there

KRSNA's teachings are diffeient. HE say6 that

the primary factor is devotion: Tii guide the
though everything of this *world is sweet, one
people along the devotional cult is the main
will have to taste that sweetness through sevetheme : where the spiritual realisation is
rity,
through harshness, through bitterness.
APAROKSA ANUBHUTI. But the realiOne will have to pass through struggle. SO, in
sation about Pathasapthi KRSNA is both in
order to experience the taste of the supreme
direct and indirect level.
For instance,
sweetness, struggle in life is inevitable. This is
humans attain superior intellect, build a happy
the
first and foremost difference between the
and prosperous society, cultivate his, her
knowledge and thereby, determine the dos
two roles of KRSNA. One wants to take
and donts of social life, learn the secrets of
the mankind to the highest fulfilment through
APARAOKSA
ANUBHUTI,
through
work through the culture of the science of
PARAK SHA ANUBHUTI and finally, to the
Yoga as also the practical process of how to
state of human excellence. Thc difference is
finish any work deftly, adroitly. These are part
very vast indeed. The resoluteness, the firmand parcel of INDIRECT REALISATION
ness which are found in PA'RTHA SA'RA(Paroksa Anubhuti). Pa'rtha Sa'rathi KRSNA
TAI KRSNA is conspicuously absent in
explained to mankind, the path of the
KRSNA of VRAJA. Similarly which are
FACULTY O F KROWLEDGE-which in
itself is an invaluable aid to APAROKSA A
found in KRSNA O F VRAJA are totally
N UBHUTI. Similarly HE demonstrated to ab;:nt
in PARTHA SA'RATHI KRSNA.
them, the FACULTY O F ACTION, as secrets
PA'RTAA SA'RATHI KRSNA is even ready
of Yoga which in itself is an PARAKSA
to take up arms for the protection of those
ANUBHUTI but which is the most valuable
who have co ne ix HIS shelter whereas
aid to APAROKSA ANUBHUTI.
RE
KRSNA O F VRAJA has protected HIS
further taught SHARANA'GATI-the c It of
foilowers with HIS usull softness, HIS charSurrender, i.e , the way how to surrender to
ming sweetness. HE never exhibited HIS
toughness, HIS firmness to any one. Can any
Parama Purusa and come in HIS Supreme
one say who is greater of the two ? My reply
Shelter. This is the stage where both the
is-here the question as to who is greater-who
PARAOKSA ANUBHUTI and APAROKis inferior of the two, does not arise at all.
SHA ANUBHUTI are fused into one.
The very question is irrelevant. The fact is that
HE had to assume, under necessity, different
On the other hand, KRSNA of Vraja has
roles.
While in VrajaHE converted an ordinary
shown mankind the way to attain APAROKSHA ANUBHUTI. The humans, the jiivas
community cf p x p l e into an i~tcnselyCodcome closest to Parama Purusa t h r o c ~ hdtvoloving and highly dtvation.4 community acd in
another role HE goaded that slme community
tion, through sweet love for HIM-a
state
of people to greater and nobler deeds, one after
which is otherwise known as RA'DHA'BHA'another and established them in the highest
VA. There KRSNA is teaching the devotees
excellence of human glory. Both were equally
that they will have to feel the world, make the
necessary a n j bot.1 are necessaly even today.
whole worl l their own, through love, through
pleasing sweetness of the world, Everything
(Colcutra M.G. D. on 31-3-80)
in this world is sweet. But Pa'rtha Sa'rathi

When Lord Krsna was born at Vraja, i s . ,

on this earth, the people thought with a feeling of joy, with a sense of pride that a great
personality in the form of a young man was
born and living amidst them Those who
came in contact with Pa'rtha Sa'rathi Krsna
also felt that Krsna was very much with them
at every step. The funny thing is this that
Let us analyse how Krsna of Vraja and
though Duryodhana was apparently an enemy
Pa'rtha Sa'rathi Krsna tried to help or did
of Krsna. still he was convinced that Krsna
really help elevate the people in the path of
was not an ordinary person and if he could
spirituality. When the people attain progress
manoeuvre to win the support of Lord Krsna
in the realm of spiritual realisation, their prohe
would consider himself very fortunate. As
gress is divided into six stages-SA'LUKYA,
he thought in this line, he went and approaSA'MIPYA, SA'Y UJYA, SA'RUPYA, SA'ched Lord Krsna for his help on eve of the
RSTHI and KAEVALYA.
Kurukshetra war. Arjuna also went to Krsna
for
the same purpose but as Arjuna was more
At SA'LUKYA stage, a person feels that
developed than Duryodhana so far as the
he has come on to the earth at the same time
realisation of Sa lukya was concerned, he
as Parama Purusa. The greatest achievement
could manage to win the support of Krsna
of human life is that he has come to live in
more easily, than Duryodhana No doubt
this world at the same time when Parama
Duryodhana arrived at Krsna's mansion
Purusa Himself has chosen to incarnate as
before Arjuna, but Krsna was lying in bed
Ta'raka Brahma on this earth. The great devowith his eyes closed as if he was in deep
tee Vrinda'vana Das has observed "It is iny
sleep. Arjuna came later and too his seat
greatest misfortune that I was not born at the
near Krsna's feet. Duryodhana seated himtime when the Lord had His advent here on
self beside Krsna's head. Suddenly Krsna sat
this earth
up and behaved in such a way as if He just
Ehena sampad ka'le ............
woke up from slumber and he just looked towards Arjuna sitting near His feet. He addreHe laments-"How unfortunate I am that
when the Lord was physically present here on
ssed Arjuna saying 'Oh, hallo Arjuna, you
have come. So glad to see you'. Then he
this earth, I did not come at. I was born
later". It is really a great misfortune a spirisuddenly caught sight of Duryodhana and
adressed him also saying "Hallo Duryotual affliction. To be born a little before or
dhana ! You too have come !" It was all in
after Lord's advent-is
indeed a spiritual
pretention Duryodhana practically came earaffliction. The very thought that Parama
lier. But as his realisation of Sa'lukya was
Purusa had His great birth on this earth at
less in depth than Arjuna's, he did not get
the same time when I was born, brings a sense
of glory an imense joy. This state of joy or
the opportunity of drawing the immediate
is bliss termed SA'LUKYA Yogika Cikitsa 0' attention of Lord Krsna. Arjuna had that
Dravyahuna series (continued from previous
unique opportunity easily. Now the person
i ssue. who was in the false sleep was not the Lord
Wheh Paranla Purusa incarnates Himself
as Ta raka Brahrna at a certain'stage oftransition, the people of that period invariably
enjoy some special privileges and these
very privileges they enjoy are the veritable
proofs of the incarnation or advent of TaOraka
Brahma.

66

3,'

'"
-

Krsna of Vraja-the wielder and player of

the magic flute, but He was the veritable
Lord Krsna, the most intelligent person with
the sharp intellect, the pinnacled intellect. Had
He been the Krsna of Varaja, He would have
played upon His magic flute and that would
have drawn Duryodhana as much closer to
Him as Arjuna. Here is the difference of
Krsna of Vraja and Pa'rtha Sa'rathi Krsna.
That is as much to say that Pa'rtha Sa'rathi
Krsna would have recourse to diplomacy in
case of necessity and really in the practical
field the need to resort to diplomacy
arose in those days.
SA'MIPYA : The second stage of spiritual realisation was Sa'mipya. Now, in the
first stage the people think that they have
been born at the same time and at the same
world as their Lord. In the second stage,
they feel that they are close to Parama Purusa,
close enough to talk to Him in friendly terms
even regarding the problems of extreme personal matters and thus be relieved and comforted by Him. Sometimes the people feel so
closed to Him that they may or may not disclose their personal difficulties but they go to
Him just for relief, just for consolation and
they feel stable enough to withstand the
difficulties and troubles, the storms and stresses of personal life. Many many people
who come to Lord Krsna of Vraja had this
realisation of Sa'mipya and they were very
ordinary, very common run of people. But
those who had the privilege to come to Pa'rtha Sa'rathi Krsna were either highly educated
people or the great saints and savani and
kings or notables. All had not this privilege
to come in contact with Pa'rtha Sa'rathi
Krsna to enjoy the realisation of Sa'mipya.
Those who had the experience of Sa'lukya or
Sa'mipya had to pass through various difficulties and hardships. The path of attainment

was a4t very smooth and simple. But in case

of Krsna of Vraja, the realisation of Sa'lukya
and Sa'mipya was attained almost without
any difficulty. Whereas in case of Pa'rtha
Sa'rathi Krsna it was not necessary that one
would get the realisation of Sa'mipya as an
evitable concommitent of Sa'lukya.
Next comes the stage of SA'JUJYA. It
implies close contact almost touching the
body, the closest contact that can ever be
imagined. The most of the contemporary
people of Vraja had had the realisation of
Sa'jujya of Lord Krsna or Vraja ; they have
dined together, sung together, played upon
the flutes together, but it was not so easy to
attain the stage of Sajujya of Pa'rth3 Sa'rathi
Krsna. Only Arjuna, the third of the five
Pa'ndava brothers, was blessed with this realisation. None of the other brothers had the
opportunity.
The next stage of Sa'dhana' is
SA'RUPYA. Sa'rupya implies that-not
only I am closed to Him but whenever I
think of Him, I see Him, in all things and' all
directions. Now how do the people attain
this state of realisation ? One may attain the
state either as the closest-as the most intimate kinsman (for instance, as one's father,
or mother or husband or sonlor bossom friend
or any nearest or dearest relation) ; one may
also realise Him if one commits too many
sins and becomes a hopeless sinner. Now in
that state he exclusively thinks of Parama
Purusa constantly and ultimately he becomes
either mad or dead. Such a person takes
Parama Purusa as his invetarate enemy. For
instance KAMSA looked upon Krsna as his
formidable foe. Consequently just one week
before his death KAMSA saw the only reflection of Krsna everywhere, in the sky above,
in the winds, in the trees and land and water-

infact everywhere. The story goes that in those

days in primary schools the children used to
be taught "KA" ( ) for Krsna. The followers
of KAMSA would demand-teachers should
teach "KA" ( ) for KAMSA. Now this was
the result of fear complex and out offear
psychosis he would find Krsna as his enemy
everywhtre and consequently got mad. Just
one week befare his death KAMSA was almost mad and then a week later he had his
physical final dealh. That is why 1 said, one
is to think of Parama Purusa either as a
nearest relative or as the greatest enemy.
Ra'vana too looked upon Parama Purusa as
his enemy. Now the fact is that one may
attain Parama Purusa as is enemy, but that
path is very very torturous, very cruel-one
attains Him amids the most pathetic and torturous privat~onsand hardships. I wish none
should pass through torturous ahictions.
Because that person remains condemned for
ever as lo& as the human history endures.
Now this realisati on of Sa'mipya, visualising paranla Purusa in each and evety particle in this universe results because of exceeding positive love for Parama Purusa; that is
genuine realisation, true realisation and that
is something enjoyable, some thing very sweet
and covetable. When the human beings are
exceedingly restless for the attainment of
Parama Purusa, when it was striving hard to
realise HIM in all actions and ultimately do
realise Him, their earnestness, their irresistable urge for God realisation is what is called
A'RA'DHANA' in Samskrta. The prefix 'A'
minus KA'DA (the root verb)+Ana't s A in
feminine gender-A'RA'DHANA'.
And the
entity who does this A'radha'na is known as
RA'DHA. Here Ra'dha' represents the mind
of a devotee. The people of Vraja do feel or
realise K m a in all their thoughts and
actions :

"Jale Hari, Sthale Hari, Anile Hari

Grahata'ra Surje Hari, Harimay e trisamsa're'.

HARI is everywhere, in everything ; and

in case of Sa'rupya of Pa'rtha Sa'rathi, th'e
Pa'ndavas are experiencing this rcalisation as
th-ir instparable friends and the Kaorovas as
their formidable foe. It means. those who
are the criminals or the sinners do think
Parama Purusa as their enemy. They think
"Look, there comes the enemy-Pa'rtha
Sa'rathi Krsna". Thus the whole world gets
polarised. This polarisation takes place even
,during the period of Krsna of Vraja, but it
remains partial-not complete. But at the
time of Pa'rtha Sa'rathi Krsna, the polarisation becomes perfect. That is, the society is
divided into two opposite camps. Some are
extremely devoted, committed to Him, ever
ready to lay down their lives for His mission,
for His ideology, and the other camp-followers
beeome extremely angry, exceedingly hostile
so much so that they can not even tolerate
His name, far less His existence.
Next comes SA'RSTHI. Sa'sthi implies that
the spiritual aspirant rcalises Pararna Purusa
in all possible ways in all conceivable
manners Not only thus the devotees see
Him, but also the devotee remains united
with Him-one with Him, i e., his feeling is
"I exist, He also exists and there is a link in
between us". The subject is there, the object
is there and the verb is also there to establish
the connecting link. This is the proper significance of Sa'rsthi. There is some difference
in import between Sa'rupya and Sa'rsthi.
'

In Sa'rupya the import is : "I exist and

my Lord, You also exist".

In Sa'rsthi the import is : "I am one with

You". Here the devotee and the Lord are

the closest, still there is duality-the devotee

and the Lord. The devotee exists and feels
that his Lord is also there. So it is dualism.
In Vaishnava literature they say :

"Cini hote cainere man

Cini khete bha'lobashi".

'S

fight against injustice, make security arrangements for the individuals and society. Be
pragmatic and remain united against evil
forces. Unite the different groups of humanity
on a common platform etc".

"I dont want to become 'sugar as such,

but I want to taste sugar". Now if I become
sugar, how can I enjoy the taste of sugar ! So
there must be some gap between the two
entities. This sense of duality-though very
trinuous'slight-is the last word in most of
the Vaishnavite schools of philosophy, of
most of the religions in the world. There are
some of the Vaish navites schools insist that
the last word is : "Lord, only thou exist".
This state of realisation-"Only
Thou exist"
is called KAEVALYA. In Vaishnava scripture there is not much scope of Kaevalya,
but it is not altogether non-existent. In their
case Sarsthi is the highest stage. In case of
Lord Krsna of Vraia, this stage of realisation
is decidedly there, in case of Pa'rtha Sa'rathi
Krsna also, this is also there-but in a different way. Now broadly speaking, we see that
realisation of Sa'lukya is present in both the
cases of Krsna of Vraja and the Pa'rtha Sa'rathi Krsna But the realisation of other stages
such as Sa'mipya, Sa'jujya, Sa'rupya, and
Sarsthi comes through sweetness (Madhura
Bha'va), through pleasing ideations and touches in every stages, through joy, through
over-flow~ngbliss. But in case of Pa'rtha
Sa'rathi Krsna, the realisation comes through

You all know that it was Lord Shiva who

first taught the human beings to live systematic and harmonious life as against the fissiferous tendencies born out of animal
propensities. This wds considered enough
in Shiva's time But during the period of
Krsna, there was the greater social consciousness Krsna wanted to arouse a clear urge in
the people's minds to fight against the evil
forces. No doubt, Krsna did not provide any
socio-economico-political theory but He did
something to make the people conscious in
social economy and cultural sphere and made
the field ready by providing inspiration in His
unique way. That is, Pa'rtha Sa'rathi Krsna
helped the people to advance through social
consciousness. That is why those who received schooling from Pa'rtha Sa'rathi jumped
to Sa'sthi, right from the lower most stage of
Sa'lukya. He does not get the opportunity
to rise to the different successive higher
stages, one after another, through the joy of
sweetness, through the sweet and blissful
experiences, rather he leaps up to the highest
stage all of a sudden: But the sudden spurt
involves labour, toils and moils, ; it entails
great risks, uncompromising fighting spirit.
But he proceeds sure and certain and attains
the top. In case of Krsna of Vraja, one deve-

Unlike Krsna of Vraja, Pa'rtha Sa'rathi Krsna

in Sa'lukya stage, does not regale the hearts
of His devotees by playing melodious notes
on His flutes. On the contary, His directives
to His devotees are "Do your worldly duties,
build a stable society n a sound economy,

the one idea that lingers in his life is this :

"I have to go to Parama Purusa" and he
advances through Madhura Bha'va. Pa'rtha
Sa'rathi's teachings are different. He says :
"Well, you want to advance ;That is all right,
but get others also with you-come together".

At this Madhuia Bha'va is ~ettainlyimpaired

to some extent, some element of roughness
creeps in. If we are to use an analogy in this
context, we may compare a very sweet mango
with very thin skin to Lord Krsna of Vraja.
You may easily peal off the skin and taste the
sweet juice, enjoy the fruit to your heart's
content. No trouble, only hapiness. If one
asks you "How sweet is it 2" You can not
express in words. You will express through
gestures that it is very sweet. And Pa'rtha
Sa'rathi Krsna may be compared to a firm
ripe bilya fruit wtth a hard coating. You are
to break the coating with some trouble. While
breaking you are to be cautious so that the
fruit does not drop down on the ground, does
not break into pieces. The kernel no doubt
is good, very good for the stomach, perhaps
better than a mango but not so nice to eat,
not so juicy as a mango. If Krsna can be
compared to high quality cakes, like Gokula
piitha' or Pa'ti sa'pta', Pa'rtha Sa'rathi Krsna
is likened to swe ets of over boiled sugared
juice.
While analysing t ese six succesivtly
higher stages, one more thing is to be considered. Not only the humans, all expressions
are to ...? one establishes oneself above in permanent inferences, rising above Sound, Touch
Form, Taste and Smell. As you are observing
the varieties of colours, seven colours
(VIBGYOR), you are rising higher over
Tanrna'tra's of various wave-lengths and finally when you are attaining the most divine
wave-length and attaining the straight forwardness, you realise that Pa'rtha Sa'rathi is your
dearest friend, the nearest relation.
"Atya'gasahano Bandhu Sadaeva'numata
Suhrd
Ekakriyam Bhaven Mitram Samapra'na
Sakha'mrta".

One who can tlot s u d v e the stparatio11

from feiends is called Bandhu. That is, the
bonds of love are too strong to be snlpped.
Sadaeva'nurnata Suhrd-when the two friends
are always unanimous, never differ from each
other-they are Suhrd. When some persons
pursuing the same profession, doing the duty
of the same nature they are called colleagues,
Mitram. For instance, two lawyers, twophysicians. When the love between two friends is
so close that they seem to be of one life, they
are said to be Sakha'. Arjuna is the sakha'
of Krsna, Pa'rtha Sa'rathi is the sakha' of
Arjuna-their mutual love is so deep. But
Arjuna attained Krsna, the real Krsna negotiating all the ditferent stages from Salukya,
Sa'mipya Sa'jujya right upto Sa'rsthi-Arjuna
had to pass through enormous difficulties through scoldings, through rigorous training. When
he developed psychic crisis in the battlefield, he
was given severe psychic lashes and he came
back to his senses, he recognised Krsna clearly, he realised Krsna perfectly, his life became
fruitful.
How can one attain this Purushottama ? In
the initial stage, there was a mild routine conversation, and in the end, there was the loud
ear-rending noise of 'Pa'ncajanya' (the name
of Krsna's Conch) resulting in the final and
supreme realisation of Arjuna. But things
were different with Krsna of Vraja. There the
flute produces different notes at different
times. When the sa'dhakas make some spiritual progress, through Madhura Bha'va, he
happens to hear a sound-just like that of a .
cricket. If you go to a lonely place and medi- .
tate for some time with concentration, you
will hear the sound of crickets. The difference

such as roaring of seas, the roars of clouds

etc. follow and finally, a t the stage of Sarsthi
they have the OMKARA sound. The sound
'OAM' follows ceaselessly without any break
or pawe. But while hearing theOMKA RA
sound he listens ta His flu~esound. Man
l~steosto the zound as his :
"Adyapi se K61a cPind Bansari B'ijale
Kona Kona Bhagyaban shunibire PAye"
When he gets to this stage he attains
Sarsthi. The ideation is : "Lord ; You
exist, I euist. We are so close that 'I' have
(

become YOU. YOU have become '1'. The

maximum proximity has been established
which is otherwise known as Sarsthi. One
can attain Sar\thi through PBrtha Shothi no
doubt, but not of this type. There the ideation is : "0'Parama Purusa, 0' Lord, 0'
PBrtha sirathi ! You have made me exclusively your own, my separate existence is
not kept intact. I a m a mere tool in your
hands, I will aim my arrow as you want me
to. I am ready for all kinds of work.

(Calcutta 111. G. D . on 7-9-80)

To be Continued )

Shrii Shrii Anandamurti

-Ac.

Parameshval ananda Avt.

(The demonstrat'on of the ulliversal furm of Ta'raka Brahma is rrost difficult

and complicated a'so I a'so was present at the time or this demoust&on
This demonct at'on of Vishva Ru'pa was given by
nsrated by the writer.
Lord Krs'na on Ariuna-Editor)
About eighty years ago one western
pl~iiosopher named Nietzche cominented
that whatever we see, everything is the
c r u d i f i d form of mstter. Even t!ie sl.~btler
entity mind is also derived froin mntter.
There is no Consciousness, because everything is the outcome of matter.
But now, according to the latest discoveries of scienx, there is n o matter.

When the sclentists divided .the smallest

part of matter, the Atom, then it split up
into Electron, Proton and Neutron. When
scientists further tried to divide the neutron,
it split up into Positrons. The positron,
finally, converted into energy or Consciousness. Hence, the Supreme Consciousness
or Parama Purusha is pervading each and
every particle of this universe.

Everything in tbis universe is derived from

Him ; nothing is beyond o r outside Him.
H e is the container of all. There is no way
t o go outside of Him. It is said : 'Mayisarvam Pratisthitam', Parma Purusba is
in the beginning, in the middle and also a t
the end. Because of Parama Purusha the
wind blows and the sun rises and shines
without the slightest deviation. It is because
of fear of Parama Purusha that the fire
burns and that death appears to people at
All energy is doing its
the proper time.
duty according to the prescribed system.
H e is allmighty, omnipresent, omniscient
and omnipotent.
We have attained this sacred form of
human being due to eccumulation of good
virtues of many lives. The aim of tbis life
is to get liberation or to establish ourselver
in the grandeur of Spiritual excellency.
Every aspirant knows that the path of
spirituality i s like a razor's edge. The
disciple has to tread the path wirh complete
surrender and devotion ~t the holy feet of
Sadguru or Supreme Master. At every step
the aspirant needs guidance from the
Sadguru. It has been admitted in all the
Tantrik and vedic scriptures that Sadpuru is
non other than Paramapurusha. Paramaputusha incarliates Himslf in the form of
Sadguru or Taraka B. ahma. According to
the version of Gita, Paramapursha comes
on the earth to fulfil His previous promises
of :
'Yada yada hi Dharmasya glanir
bhavathi Bharathah.' '0,Arjuoa, whenever there is dedine of Dharme and uprising
I of -4dharma, then I incarnate myself to
deliver the goods and to destroy the wicked
and to establish D h ~ r m a , Thus I am horn
froin age to age.'

Now at the juncture of Yuga-Sandhi

(transitional period) Pararnapurusha has
incarnated Himself in the human form of
Sadguru Shrii Sbrii Anandamrti, just to give
solace and a braling Balm to the exploited
and suffering humanity, entangled by the
serpentine noose of materialism, and to
establish all in Divinity.
Of course, Sadguru is a matter of realisation. We cannot recognise Him with our
naked eyes. Crude eyes cannot pmetrate
His Spiritual and Divine form. He is not a
crude physical body but He is the Spiritual
concept of the devotees and He can be
realised by the dint of our meditation. To
know Him we have to dive deep within
ourselves. He is the most powerful and
subtle entity (Vishnu) pervading each and
every particle of this universe. After
knowiog Him the human being neither
grieves for any mnudane loss nor craves
for physical needs. When we ai e completely absorbed in Him we reach a state of
infinite happiness.
It is d~fiicult for our unit mind and
body with our limited expressions, to realise
His Divine a n j fascinnting form without
His merciful Grace. Once I was very fortunate to have a glimps of His unimaginable
and universai form, which I will describe
here to arouse faith in the minds of devotees
and spiritual aspirants about His all-pervadingness.
This is a real incident which seems to
be unbelievable but it is nevertheless truth.
It took place in the Month cf April 1969 at
the venue of the Japrti of Ranchi, one of the
important towns of South Bihar, India. As
you might have been aware of 1969 was a
most renxhahle and significaot year ID the

annals of Ananda Marga organisation. During

the said year, Sadguru Shrii Shrii Anandamurti gave many strange and unique spiritual
demonstrations which show His omnipre
sence, . omniscience, and omnipotent occult
powers, one of the characteristic specialities
of Taraka Brahma.
With this demonstration, the Spiritual
aspirant can understand the greatness of
Sadguru and His kindness and affection
towards His d e ~ o t e e ~ .
It was the time of evenine a t about
7 P.M. Lord Anandamurti entered into the
Ranchi Jagrti according to His scheduled
programme. He comp!eted all His Spiritual
and organisational duties of the day. Then
we entered into His Spiritually vibrated
room. The room was small, but many
devotees were sitting very close to each
other to see the Lord and to heqr something from His sweet mouth. The said
day His mood was very cheerful and
gracious, and His face was beaming with
spiritual aura, as H~ was in the mood, to
give all His spiritual power to His &dotees,

called my name, and as per His wish I a t

once came very close to Him, where Ha
was sitting on the cot in a gracious from
Then He told me to be seated in bound
Lotus Posture, keeping my sp~nalchord
straight. He touched my eyebrow centre
(Ajina Cakra) with His finger and ordered
me to concentrate my mind in the pineal
gland centre (Sahashrara Cakra). With
His touch my whole body and mind became
purified and started vibrating with Spiritual
current. After a while the Lord ordered
me to penetrate my mlnd and to see each
and every part o
moment He ordered this, 1 started seeing

He started describing that this demonstratior, was once shown by Lord Krishna
3500 j e a t r a p to one of His favourite
devotees, Arjana.
Thereafter the Lord

that Sadguru Adand3mur

each and every molecule of my flesh in the

affectionate and gracious posture of

Varabhsya, with smiling and charming
He was
there in
made of
flesh, blood, bones etc., b ~ i made
t
with the
divine form of effulgence. Then He ordered
me to withdraw my mind from flesh and to
enter into and visualise each and every part
my body. I did accordingly
and saw the same glittering shinine and

First He had a glance over the devotees,

display a most important dernonstratlon :

The Univer~alForm of Paramapurucha :

Lord Anandamurti was sitting everywhere

in the gracious and eTuIgent form of
Varabhaya posture with ever smiling face.
Thereafter He ordered my mind to cross,
penetra!e expand and see the liquid, luminous, aerial and etherial factors respective'y.

( 11 )

My mind was visualising His divine form

accordingly without any effort, merely by
His grace and -wish.
At last He commanded my mind to
expand into each and every atom and
particle of this universe. They were innumerable and countless. Lord Anandamurri
was sitting in each and every particle in the
posture ,of Varabhaya with smiling face.
His form was made of Divine effulgence and
was more bright and shining than the
light of millions and millions of suns.
By visualising and realising this
universal form of Sadguru BABA my mind
entered into the formless state. Thus my
unit consciousness was completely merged
into the Divine ocean of Supreme Consciousness and I forgot about the surroundings. After that I did not know when
Lord and devotees left the room.

When I regained my consciousness and

came in the normal mood, that Divine
impression was still in my mind, and I
enjojed the state for many months. Wten

I remember those Divine experiences I still'

feel much spiritual inspiration and enlight::
enment and it gives me new light, vision
and energy in my body, mind and soul.
Really, He is all pervading and almighty.
He has manifested Himself in many forms
to enj )y with His created m .tnlfes.ation His
Divine play.
He has come with the defini:e missin
to vibrate the whole cosmos with Spiritual
waves, to spread the cult of devotion and to
liberate Humanity from the pangs of
materialism and to establish Dharma.

0, Human beings ! 0, devotees !

Thou art beloved and fortunate enough to
have been born in this period. Please come,
one and all, the beloved, loving Lord
Sadguru Anandamurtijii is calling you to sit
in His affectionate lap.
He calls you impatiently ; 0, Human
beings ! Don't be disheartened. I am for
you. 0, Human beings ! Come, please
come, you please come, you please come.
I am for you.

1 PATH OF SPIRITUAL ELEVATION

- Ac. S ~ t y a n a n d aAvadhuta

Th: ev )l~lti>n of p:ysh~-;piritual tradition in Indra b3se;l I3:gely on intuition and

mysticism.
The unquenchable thirst for
longing for the great and the problems of
inner self mystries of mundane world and
the world of consciousness are the specula-

tive philosophy and spiritual renaissance.

The orientation to the goal of liberation
from, the ma5hes and trammels which
connotes total cesshtion of metempsychosis
is both the begining and the end of religio
philosophical moven:ent in India.

The original sources of cultural life of

India are Tantra and Veda. BothTantra and
Veda have been assimilated into the organism of Hindu culture. Tantra is ancient
and indigenous to India. It is a cult whereas the Veda is creed. Tantra is Agama and
the Veda is Nlgama. Tantra deals with
Tattva and Mantra-tattva is a cosmic principle and Mantra is mystic sound.
Tantra is known as Agama shastra. The
Shivadvaita school of Tantra philosophy is
the unique contribution of India to the
speculative metaphysics. Shiva is the
Supreme God-Head and the absolute. He
is the Adi Guru. He is the Supreme cosmic
reality and the truth of the cosmos. He is
Bliss. He is called Paramashiva, who is
beyond the categories of existence and nonexistence.
Shakti is the immanent aspect of the
absolute. She is the creative matrix. She
eternally co-exists with Shi\a. Monism in
Tantra means the eternal existence of the
two. Shiva is Jigina Shakti and Uma is
the Kriya Shakti. Shakti is Nitya (eternal)
Satyarupa (the nature of truth) Divya
(divine) and omniactive. She is called M B ~ P .
She remains marged in the non qualified
(Nirguna existence of Parama Shiva. She
exists in all levels of consciousness.
The mystery of the absolute can not
be rationally determind, reality is open to
mjstic experience. The comprehensible
certainly uf the Absolute cannot be
explained by any grarnrner of metaphysics.
The mystic existence of Tantra Sadhana is
vivid, direct and integrate. In the intuitive
experience the Yogi feels the impact of
Reality.

Man is wrapped in nescience. H e has

erroneously identified himself with the lower
unless h e neutralises the positive effect of
nescience h e can retrace his way againct rhe
singular and positive current of nlaciocosmic credti\e idcation. One can retrace one's
way against the positite force of nescience
only with the help of some negative force.
T h e spiritual force of negativity with its
fundamental negativity is called Kundalini~.
T h e Kundalinii remains in a sleeping
state. When it is awakened t h e sadhaka
attains intuitive power to visualise the
absolute. The transcendental aspect of the
absolute is Shiva a n d the immanent part of
it is Shakti. However, it will be wrong t o
ihink that the transcendental aspect (Shiva)
is real a n d the immanent part (Shakti) is
unreal.
Bot'i Shim and Shakti constitute the
reality. This 'eternal co-existence of the
two is known as Parama Pada o r Maha
Bindu. hil la Tattva is called Para Biodu.
It controls and acts, both within and without the periphery of the cosmic order. The
Para B ~ n d uhas sub-cen~rein all created
b e i n-g . These sub-centres a r e al,o the
Para Bindu. In Tantra the cobmlc subcentre is called Sahzsrara chakra. It is :be
sest of Pnrama Shiba.
Para BinAu is th: starting bindu
has sub centre in all created beings. Thece
sub-centres are alco Parama Pada or Maha
In Tantra
Rindu the PAR.4MA Bindu.
esotericism it is said that Parama Shim
resides on the hack of Shambhu Linga. The
K u n d a l i n ~ i Stlakt1 lives on the back of
Svayambhu Lingn. The Kundalinii being
the force of fundamental negativity its

starting point is negative K a i m viija of the

created bein'g. The ~ @ P d h i r is
a the lowest
nerve plexus. Herein resides the Kundalinii
Tantra sadhana is
the Strrpent pouer.
mninly devoted t o the awakening of tbe
Kundalinii. Its whole purpose is to bling
about the unification of Kundaliniii Shakti
with Parama Shiva whose abode is sahasrara
(Pineal gland). Only with mystic unification
of Shiva ar?d ShaLti the non qualified Ilkeration (Moksha) can be attained.
When the Kundalinii is awakened and
made conccious it forces a passage through
the digerent chakras and excites them t o
action and piercing the different chakras it
rises up. With the rising of the Kundalinii
t h e h i n d becomes opened and mystic vision^
and esoteric power come to the Yogi. When
it reaches !he pineal gland the Yogi goes
beyond the body-mind, consciousness and
and soul hecomes free in all respects. The
Kundalinii Yoga is a physico-pqychospiritual process of inner transforniaiion and
intuitive visualization of Parama Shija
(Maha Rindu) which iq bevond the dualism
ofsuhirct and object. With the incantation
of mantra the Kundalinii is awakened.
Mantra is the first principle of Tantra
rcotericicm According t o Tantra Mantras
are scientific formulae nhicl; are 10 br
practi~eda c c o r d i ~ gt o strict psycho-spiritual
discipline to attain desired goal, whether it
is a mundane o r supra mundace imports.
Eacli and every letter of sanskrit alphabets
(Matrika Varna) from A to Ksha are l i b i ~ g
energy. They are accou<tic root cf t1;e
difCelent wa\es and vibration of the corrros
These letters are 'rcprecenfative of
sonoric manifestation of il:e uniterse. WEen

The sound is the first manifestation of

This is why the effect
Parama Shiva.
Brahma is known as Shabda Drahma.
The sound (shabd:~)i n its primary stage
pgvchic wave. The very existence of
rnilnd (qhnhrl~) ~ n t a i l s the presence of
)r movement.
There

jj a

nd without anv motion.

There is a great difference between the

m e f ~ ~ l l ~ s i c a l c o n c c ~of
t i oshabds
n
(sound)
and the scientific concept of soulld. The
sound of psysics is really the shadow of real
sound. All empirical knowledge is inferential. What is knowledye ? According to
empiricists knowledge is nothing but subjectivization of exte:nal ol~jjectiviti~~.What

.. .

he Source of Realisa tion',__._.__._.___I_----.

--

--

--

Acharya Siddha,yogananda Avadlzuta

Sarhyuktametat kiaramakiaram ca
Vyakthvyktam bharate vishvamiishah
Aniishashchtmh badhyate bhoktrbhAbAj
Ji$tvA devam mucj ate sarvaphshaeh
The first stanza of the above sloka
describes the role of the Lord of the
Universe.
lisha means the Lord who
supports this universe, which is a combination
o f perishable (kSaram) and imperishable
(akiararn). Manifested and unmanifested
world also exists in one infinite Supreme
Brahma. Here Vedanta says that the Entity
who controls both perishable and manifest
and imperishable and unmanifest worlds is
Iishftt (the Lord).
According to A'nanda MQrga philosophy the abode of Taraka Brahma is the
tangential point of Nirguha and Saguia
Brahma. So, this Lord (Iisha) of the
Upsnishad is none else but the Taraka
Brahma or Sadguru of Ananda Marga. The
same Cosmic Self o r Taraka Brahma expresses Himsrlf through five fundamental
factors (paincabhGta) with the help of His
own Yogamaya. Lord KrSha says in the
Giita :Ajopi sannavyayfttmhbhritaoBrniishvaropi san
Prakrtim sv9mdhikhaya sam bhavhmyhtmamhyayA

"I, though I am ioborn and unexpressed

and the Lord of all BhGtas, I create Myself

with the help of my Yogarr,aya by controlling

My own Prakrti."
Here, we find a striking similarity and
opposition of truth in the same line in
Vedanta, G ~ i t aand A'nanda ~ B r g aphilosophy. The propounder of A'nanda Mhrga
philosophy, Shrii Shrii A'nandamurtijii, says
in A'nanda S h a m :BhPvhh bhavdtiitayoh setuh Thrakabrahma
The imperishable and efernal A'tman,
which is none else than PuruSa Himself,
when it gets reflected and seems to act as the
enjoyer of the fruit of action, is known as
Jiivatmft. Bdsically, there 1s no difference
between jiivitma and A'tma, due to the
latter's role as the Witnessing Entity of the
unit self. This ~ i i v i t m ais reflected consciousness. The moment the reflectiog plate
is removed, the reflection merges in 11s
source. The last line of the above sloka
tells the way of emancipation from all
bondages for the jiivitma.
Ji&vh devam mucyate sarvapishaeh
After knowing the Lord who controlls
both the perishable and inlperishable world,
the unit self is liberated from all bondages.
The truth is also expressed in the Girta :Janma karma ca me divyarnevam yo vetti
tbttvtltah
Tyaktvi deham punarjanm~naeti mameti
tsrjuaa.

self competent to know the facts of truth.'

At this stage, all the fetters of bondages arc
removed.

1
I.

Ji@ji?ao dvfivajibii shaniishavaji

HyekP bhoktrbhog3Athayukta
~ n a n t a g h c 6 t r nvishvardpo
~
hyakartg
~ r a y a t hy s d i vindate brahmametat
The sage who t a d realised the Self tries
to explain the stage of realisation through
the Vedanta. As a matter of fact, the entire
Vedanta is the exposition of Self-realisation.
When the unit self realises that both
the subject and o b j x t , controller and
~ ~
cantrolled, and the Guriamayii M B (Triad)
who brings a b w t the relation between
enjoyer and enjoyed, arc all unborn, and
Brahma, even after as~umingtbe "Vi$hariipa", remains unaffected, it becomes infinite
and fre: from all sense of doership. This
psycho-spiritual stance of realisation is not
theoretical, but a practical and actual
psychs-spiriti~al stage of conception of truth.
t\nd those who have realised the self must
have conceived the truth as described in the
abole sloka.
RSi shows us the way for the emancipation from Virhvimsyi. He says that by
meditation on the one God who rules over
all worlds, the unit self is united with Him.
This auspicio~~s
union (yoga) makes the unit

Here we find the exposition of the

principles of Yoga. As a spiritual practitioner, we know t5e universal fact-"As
you think, so you become." Brahma Himself is vast, and He makes others vast al.;o.
The ocean is itself big and it makes the river
big which merges in it.
BrhatvAd brahma Brhhariatvld brahma
That is why we have been advised to
meditate on that infinite Supreme Brahma.
And what will happen after meditation ?
We will become one with Him. The union
with God unfolds the mystery of the
universe, and we get emancipation from all
illusions of May& It is like knowing the
secret trick of a magician. If you do not
know the trick of a magician he can make
you see whatever he likes. You will g e o n
seeing many unbelievable things like an
ignorant. But once, somehow, by making
friendship with the magician, if you are able
to know the trick, you will not be hypuotised further. So, we are advised to make
friendship with that Supreme Brahma,
whose magic spell has hypnotiscd the entire
universe.
Tvam vaeeldavii shaktiranaot viiryii
Vishvasya biijam parmasi mAyi
Sammohitam' devii samastametad.

Anade Marga Pracaraka Samgha has

filed a damage snit of rupees 1 06 crores in
tbe court of Sub Judge, Pdtna. The persons
agakst whom the damage suit has been
filedart:
1. Shrii Harbans Sinph, the then Superintendent of Police, C.R.I.

2. Shrii H.P.Sinph, t h e then Dy. S P , C H I

3. Shrii P. N. Shukla, the then Dy. S. P.,
C. B. I.
4. Shrii 43.L. Ahujs, the then Dy. S. P.,
C. B. I.
5. TShrii B. R. Puri, the then Dy. S P.,
C. B. I.
, 6. Shrii M. P. Singh, the then Jmpector,
C. B. I.
7. Shrii H. C. Verma, the then Inspector,
C. B. I.
8. Shrii Subir Kunlar Gliose, the then
Inspector, C. B. .d
9. Shrii Madhavfinanda,
slras G u r
Majumdar, Gobardanga, 24-Parganas (W.B)
10. Shrii Vlihok6nanda. alias Guru Pras ~d
Ghose, Jagadispur, Bhagalpur (Bihar:.
11. Shrii Nawal Kishore Sahay, N ~j.:tc,la,
Bhagalpur.
Ac. ~arveshva1hnand.l Avt. Gc-neral
Secretaly of Ananda Marga Przcaraka
Samgha, while giving this information to
the Press on 2nd of Dezember '80, narrated
the event< which caused dsmage t o the
organi\ation to the tune of rupees 1.06
crores Between the years of 1971 and 1978
it p ~ s s e d through a phase of great trial,
turb tknci: a111i toryures at the h.cnd3 of
immoral,
dishonest
bureaucrats* wlio
unsu:essf~lly tried t o liquidate the organisatmn. The glory of the Margd was restored
by the j~.l:ement of the Honourable Patna

r
High Court in 197d. and the . b ~ q edesign
and motive of bureaucrats during the
period were fully exposed.
During the period the workers of tho '
organisation along with their Great G u r u
were subjected to inhunaan treatment of '
third degree. The bureaucrats went to the
extent of poisoning Shrii Shrii Ananda
Murtiji iu jail as a result of which He rnany
a time was on the verge of collapse. The
i.mpact of the iorturous behavior of t1u
bureauxits was so great on the minds of
the lovers of %he organisation within and
outside the wuntcy that ,nine of its dedicated workers inoluding male and female
immolated their precious lives. The news
of torture was so ~koriifyingthroughout $he
world that Mr. Sheppard was commissioned
by the International Cdmmission of Juri
in Genevr and t h e International Human
Rights Committee of New York and wds
sent to India as an observer recommendation of the said organisations to watch the
proceedings .at Patna.
Besides this a
British I;itv>er Mr. W. T. Web, Qileen's
Council, was also deputed by the London
Branch of the M ~ r p ' i International I
Commiitee to watch and help in the procee- :
dings.
7-he reports submitted by the
aforesaid personalities and also the observations made by our H o n o ~ ~ r a b lHigh
c
Court
are the living docum:nts which go to prove f,
beyond doubt the autocratic and i n h u m a n 1
style of functioning of the bureau;r;:ts in
India. Though so I ~ t e ,I t i ~ i ~ t the
k peopk i:
at large aftcr h . t v i n ~ known aho:jt the
r e x n t blinding treatment to suspects now
i n Bhagdpur J ; d inits! be c o n ~ i ~ l c eadb o p
the treatment then meted out t o o u t worken
in different jails and to Shrii Shrii ~nandq:
~nurtijiin Patna j3il.

Greenland
25th Nov. '80.
Respected Dada,
Namaskar, Here X am anjoying my trip in the remote and isolated corners of
the world fully covered with ice and horrible cold. Nature is most cruel here. Witbin a
week I addressed 12 meetings. Today I had an a appointment with Radio and Newspapers.
The day after tomorrow, I shall appear on T. V.
Brotherly yours,
Ae. Parameshvarananda Avadhptr

Norway
The readers will enjoy the description of his journey to Lappland in the following
isgue of '.Prajina Bharati~".
Editor,

N E W S IN BRIEF
Jagrtii schools were opened at
fvllo w ing places :

the

Delhi Sector-5 schools ; Mirnila Sector

-6 ; Berlin Sector-3 ; Newyork Sectof1 ; Cairo Sector-5 ; Nairobi Sector--1.
Peoples Sthods (AM PES)

Since the publication o f the previous

issue a total n f 95 Ananda Marga People's
Schools Here opened in different Sectors.
7 he Secrcr wihe tdly is as foilo\$s :Delhi Sector-23 Schools ; Hongkong
Sector-15 ; h l a n ~ l a Ccc~or--5 Schools ;
Suva Sector--3 ;
N e ~ork
j
Sector- i O
Schools ; G e o r g e t o ~ n - 8 Schools ; Eerlin
Sector- 21 Schools ;
Cairo Scctor-5
Schocls ; Nairobi Sector-5 Schools.

Ananda Marga Children's Home

During tbe month of September, 8 new
(

Ananda Marga Children's Homes have been

opened at the fdlowing places-1. Manila in
Philippines, 2. M e r u t in India, 3. Nslpon
in Suva Sector, 4. Udaipur,
5. J a ~ w a
(U. P.), 6 Lima (Peru), 7. Balurghat
in West Bengal, 8. Taipei, 9. Nairobi--3,
10. Gibraltar (Berlin Sector), I I . Bogbar,
12. Gaya in Bihar, 13. Loodon, 15. Puw,
15. Sawantawadi in Maharasrdra, 16. Italy,
17. Cameroon (West Africa)
Efforts are being made to start mole
Children's Homes in immediate future.

Medical Units
New Medical units ctarted during Scpt.
and October '80 are as follows : 1. Kanpur
(u. p.), 2. Jhopri colony (Dhanbad,
Blhar,
3. Mohanpur (Dumka, Bihar),
4 ~ l ~ ~ c d a (Gujrat!,
bad
5. Himmatnagar
(Gujrat', 6. Allahabad, 7. Lahatara,
8. Malta, 9. Bhagalpur, 10. Meissino
19 )

(Berlin Sector), 11. Jiaganja (Murshidabad),

13. Givcianova (Italy),
14. Raipur,
14. Burdwan, 15. Hatibagan, 16. Latibari
(Crualparal, 17. Nawanagar, 19. Krisknannpar, 20. Anandanagar, 21. Ratnaziri,
22 Kurnool.

New Barrackpore : Held on 19th

October. over 400 persons were provided
with free food, clothes were distributed
among 75 persons.
Vishakapattanam
(A. P.): Beneficiaries number-800.
Bhopal
(M. P.) : 1 no,

At Himmatnagar an eye clinic was

started. Many poor and needy families
availed themselves of opportunity in this
camp Dr. A. K. Shah, noted surgeon o f
G ~ j r a conduc!ed
t
the camp with great zeal.

Jaipur (Rajasthan) : 120.

Jammu
f J & K State) 100, Salem (Tamilnadu) :
80, Siliguri (W. B.) : 800, Jhalda (W. B.) :
150,
Burdwan (W. B.) : 100, Himmatnagar (Gujrat) : 200, Midnapore (W. B ) :
200, D5anbad (Bihar) : 100.

Similarly at Kurnool and Srika-kulam

alo, two more medical camps were organised to the great satisfaction and benefit of
the local peopie.
Regarding medical health service in
overseas sectors, there are reports from
SANANTONIO DALLS region of New
York Sector to say : 'Progress as far as
ANANDA HEALTH SERVICES this week
is nice. We hnve a blood pressure clinic at
a local shopping Mall, MECRELESS MALL,
here in Sam Rntani, this week end. We
are using the nurshing, students from St.
Philips College, a local college and this is in
conjunction with American Heart Association and a local social work fraternity. We
shall also be on the Radio to talk about
this C h i n and to talk about hypertension
as well. Charles woodruff, a social worker
and a registered nurse, who is alto a member
of Ananda Marga will join me, and is
actually instrumental for much of this.'

Nsraysn Seva
During the month of September and
Octobea, a good number of cases of
~ . i r a ~ Seva
a n were reported from different
parts of Dtlhi Sector.

New EMS Uuits

, According to
reports received from
different sectors, a total of new EMS units
have been started at following places :
1. Guam (Suva sector),
2. 3 Units in
Manila Sector, 3. Bhopal (Delhi Sector),
4. Brescia (Italy),
5. Chicago (USA),
6. Malta,
7. Mexico,
8. Amsdam,
9. Himmatnagar (India), 10. Post Land
(USA),
11. Rome (Itdly). 12 Tokyo
(Jdpan).

Extracts from Sectorial ERAWS

Reports

Ac. Amaleshananda Avadhuta the

Sectorial Education lncharge of Nairobi and
Cairo Sector, now touring in Nairobi
Sector, writes in his September dkpatch to
the ERAWS (Central) Hqrs to say 'I a m here
in Nairobi working for the establishment of
School is almost complete. I s p ~ k eto the
Director of National Council of Children's
Welfare. Our app!ication is i n pro2ess now.

Hope we well get the permission soon.

Regarding Ananda Marga Children's. Home ;
every thing is ready. I have submitted the
constituion of Home, too.
The Regional secy. had done some
relief work in Botswana. Similar work has
been done in Countries like Zaire, Lesotho,
Marisas Island.
A total number of 85
persons have already been initiated in this
month. At Nairobi alone, 50 students have
joined Ananda Marga.
I am trying to start the farm at Li~ingstone.
The work of Jag1 ti is almost
complete.

Pdsnila Sector
Ac. Mahimananda Avadhuta sectorial
AMURT Secy. Manila Sector, sends the
following report in his monthly dispatch.
'In ClBU City of CIBU province in phitippins is regularly on the Radio twice aweek,
wednesday and Friday. .

Berlin Sector
Ae. Parameshvarananda Avadhuta, the
Sectorial Education incharge of Berlin Sector
writes in his Sepiember 20 Report 'I formed
a h o s t all Diocese level Boards of Education,
Relief, Social Security, Dharma Pracar.RenaiSSanCB universal and RAWA, Publication
and other Boards for different countries.
Margiia are trying to buy the building
for school in which our present day care

centre is runing. AMUPRESO work is

al,o in progress. Five persons are reddy
for the adopton of five poar children of
India. 12 lectures were addressed in various
colkges & schools and public places.
5 5 new persons were initiated in Iceland.
Org strong enough
Made the ERXWS.
and inspected our school, BP office, food
One remarkable achievement of my
tour in Iceland was that the students of the
biggest college of Rekjavik were so much
inspired by the lectures on Yoga that they
started a signature campaign demanding ,
that Yoga must be included as part of tho

On 4th October last I went to the

llnivervity of Bohol in Zagbiluran city. The
was pleased to arrange a lecture in
the university where more than 400 students
were present. I spoke on different aspects
of Ananda Mnrga-especially
Yoga and
meditation. Many of the persons present
keen interest in Yoga 50 studerlts
were initiated.

college c ~ r r i c ~ l a m The
.
proposal is under
active consideration.
The news was
published in all Icelandic dailies and ~ e r i ~ d i d s for man!' days-'
ER4WS Workers on TV Er Radio

AMURT Relief work is going on in

Davao Fire Dmster. Nearly 100 houses
have heen erected for fire victimes. Regular
Mass.fceding is going on in Davao city,
Cibu city, Paco. Mnkati, Iloilo, Zagbilaron

.4e. Amnrananda -4vadhuta now po$ted

in Lima, Peru was on the Radio explaining
the different aspects of Yoga, Meditation,
and Education. Local newspapers also gate
good coverage of the same.

Devasatyanandr Avadhut a, [he

Sectorial ERAWS Secy. of Hongkong
Sector, gave a R a d ~ o talk at Hwallion
Ac.

21

(Taiwan) and addressed press conferetlcts

in Taiwan. ANANDA MARGA-It's philosophy and Social service -schemes"were
analysed.

Diocese by distributing mats, candk;.,

matchboxes, medicine, food etc.
1

Ac. Krsnapremananda Avadhuta, Secto;

rial RAWA Secy. of Nairobi Sector, now
touring .in -African copntries appeared on
TV in Nigeria on Sept. 10 for 45 minutes,
throwing light on RAWA ideals and songs*
and music.
'

Shri Rajarshi, the Bhukti Pradhana of

ABIDJAN, Capital city of Ivory coast,
~
in Oct. and
appeared on T V ' ABIDJAN
discussed Ananda Marga ideolilgy and cultuial aspects.

A.: Shafitatmananda Avadhuta mow

postdd in Ghaba, appeared on TV i n Accra;
eapital of Ghana on Nov. 8 explaining thk'
ideas of Renaissance Artists and Writers,
Association (RAWA).

A Television Interview with Ac. Dhruvananda Avhdhuta id Sweden was taken and
broadcast from Norkoping giving a positi~e
idea about A. M.
AMURT Relief Work
'

Every year, the Rainy season in India

brings sorrows and miseries to the penp!e
living by the banks and coasts of different
provinces. This year also was no exception.
There were floods. cyclones in certain parts
of the country and the AMURT Relief
Team sprang into action immediately after
the disaster.
SAHARFA (BIHAR1:- The Bhukti
AMURT committee conducted Relief ogeretions at PADMAPUR, BHAEN.4 '-and
MAN.4URI.

SRIKAKULAM (A. P.) :-The second

week of Sept.70 witnessed the terrific floodh
in BANSDHARA RIVER. A few fiundred'
villages were marooned in flood water,
thousands of families were renderrd shelterless, there wac widespread loss of lives and
property. An AMURT TEAM from Vizag
immediately arrived on the spot and started
Relief operations in NARSANNAPETA
Taluk of SRIKAKULAM District. The
team worked in about 25 villages by disposing off corpses, carcasses and doing sanitation work. This prompt and extensive
relief work by AMURT Team created a
good ' i n p k s s amdng. rhe local public and
received-'due pbjicitj. i i the local daily
'ENADOA'. Ac. Pareshananda Avadhuta,
Diocese. ERAWS Secy. supervised the '
entire relief operation in the area.
I

The
BERHAMPUR (ORISSA) :suddeu h o d in the B4NSDHARA river
brought about heavy damages to life and
property not only in Andhrpradesh but
also in the adjoining districls of Orissaparticularly Ganjam. Mr. Neerad Chandra
Panda, a Berhampore Advocate and Bhukti
Pradhan of Ganjan District led on AMURT
teams of volunteers for relief WOI k in Kashinagar N. A. C. aren. The report says that
about 500 people of that area were either
dead o r drifted sway by the dangerous spurt
i n water-level. The AMURT distributed
free food, clothes,'medicine, amongst over
1500 people of that affected area.
The
local people also helped the AMURT
group i n relief operation.

RAWA Competit'on at SARSUNA

baloon' the Dentist etc.

appreciated;

A three-day RAWA competition was

held at fjarsuna, in the South Suburb of
Calcutta, under the auspicious of the local
RAWA Committee
by Sri Du'al
Chandra Mondal
About 180 artists of
various age-groups took part in the competition. There wcra four items of musical
competition-Rabindra
Samgeet, Nazrul
Giiti, classical music and Drawing. A
selected group of 12 judges-all noted musicians and artists-judged the perforlnances
of the contestants. Those who stood first,
second and third in the competition will be
awarded prizes on coming 13th December
in a ceremonial function.

~ r ~i u l a Mandal,
l
Sri Paresh Mandal9
Sarvarii Ghosh and other music teachers of
the RAWA Academy spared no m a n s to
make the programme grand Wccess. Actording to the b c a l people, such a lnassive A r t
and music competitioll was not organised in
that area during the last 30 years.

were- specially

R. U. Meeting at Vishakhf~atnam
On 9- 10-80 a tea-meeting of the Rcnaissanec Universal club was arranged at
Vishakapatnam. The topic of the meeting
was Importance of Music in human life.
The president of the meeting was Dr.
Susarala Shankar Shastry and the main
speaker was Dwaram Bhavanarayanam.

Ananda Nagsr
Ananda Marga Academy of Light (AMAL)

AMAL has been started at Anandanagar under the Stewardship of Ac Gurupada

Brc. who received special training in
Calcutta Deaf and Dumb School children
of 6-12 age group will be admitted. The
Cheap Hostel for, the same has also been
started. The boarders will have to pay .
Rs. 100.00 towards monthly expenses of the,
boarder.
Ananda M a r e New life Asylum (AMNA)

The
-- Hindustbbn Standard praises RAWA
mimist
On 1 I t h October '80 there was a Pantomin~eshow a t Santoshpur near Calcutta
by Shankar Dattagupta. Shankar had been
closely associate with RAWA moment
over the last. few years. Tne Hindusthan
Standard, ~n its 11 th October issue, reports
on the show. Mime Cultural Show-Renaiss.\n e Artists and Writers' Association
oiganlred a cultural programme a t Santoshpur
24 Paraganas recently. Young pantomimst
~ h a n k a rDdttagupta presented number of
sketches among fchich "Sensiti\e Boy", 'Gas

An AMNLA has been started under'

the care of Ac. Bhadnshvarananda Avadhuta
A good number of outdoor patients. are
coming daily for the treatment. A

i 23

trained LFT is working as doctor for the

some.
All the ER.4W.S workers are requested
the deserving candidates and extend
co-operation for runing the units properly.

Programmes
During September and October a series
of cultural pFogrammes were held a t various
schools all over Delhi Sector.

News from Overseas Sectors

AM

TA (W. B)-School children 'participated in dramatisation, recitation, Rhymes

and poems. Ac Nityasatyananda Avadnuta
presnted RAWA songs. Ac. Vijayananda
Avadhutri gave a talk on AM concept and
method~lopyof Education.

Ranihati-A nice programme. Nearly

25 schooly children and local musicians
made the programme nice and enjoyable.
G . ~ K I A - I ~ was a big programme
attended hy over 4000 people. The principal of ncllool, Ananda Prajioa Paramita
and other members of the teaching staff and
fhe littlr children laboured hard t o make
the progrimme successful. Many senior
workers of the AMPS (central) were present.

Hong Kong Sector

AMURT RELIEF
AMURT volunteers collected clothes.
blankets and other materials for Cambodian
and Indian Relief work. About 50 tons of
clothing are waiting for shipment to Cam;bodia and India. Diocese Secy. Tokyo,
Brother Shyam and other volunteers go out
for weekly D. D. C.,. materal and fund
cnllection.
In thd preGious month, The Toko
Global Supply Centre seat 2a tones of
clothes to Cambodia by a special Relief
cargo ship of Red Cross, 1nternation:il.
All clothes were collected by AMURT volunteers in Tokyo.

I
H o w a h (L)-The ~rograrnme was a
nice one, The principal and teachers of
the schr\,)l and the k P Sri Subodh Mitrn
worked I\:rrd hard for the success of the
progran\rvt

Japan ~ r a n c hof AhfURT up till now

donated 5000 for Czmbodia Relief. This
amount was handed over to Red Cross
International, Japan for the welfare of
C a m b ~ d i a nRefugee Relief.

Brti:~-.Tlie programme was held on

9-1 1-80 Ar. KrpAmaya Brc.
Principal of
the s c h \ b 1 , with co-operatian of the locnl
people. i\rpnnised the p o r g r a m r c

!\'\TRDuAR (L)-The
programme
was h d J ,v, 8. 10-80. Tt was a well organised t':\lt\~r.ll programme.
Mr. A . R.
Chakr.i\ A ! t i , the Subdivisional officer of
Alipur\!u.tr presided over the function and
distrihur~,\rile prizes among the recipients
K ~ o t iMukherjee, Ex. Deputy
Mr. Pfh
speakel of W. 3 Assembly was the chief
guest.
Si'ttlhr Cultural Programmes were held
at k ~ : : a i a , Belonia Ishanchandra, nagar,
P'\,
Kathua J & K etc.
Sagar

Hongkong Basic Supply Centre stnt

20 big boxes medicine to Viecnamcs Refugee
Camp organised by CARITAS MAC.40.
AMURTEL Secy. Didi Sadhann and Acting
A M U R T Secy. Brother Gopal are keeping
in touch with Hongkong Supply Centre and
CAR1 TAS.

Meetings aud Conferences

hleeting in University

Ac. Prrttulananda Avadhuta delivered

a lecture on the benefits of Yoga and Meditation amongst the students of TUNGH.41
Uni\ersity of Taiwan.

--

Meeting in Bausiung

Another m e e t i n b a s addressed to the

xedical students and teaqhe,wby, &c.;Devqsatyananda Avadhuta and Didi Anjali. The
Subject of lecture wds Yog- Health Techniques.
More than1 200 fitujmts: attcnddd
the yoga demonstration and. .slide .show
programme.
1

PCAP : Duriog the months of August

and September PCAPICL, hava been started
at the following places ; Frankfurt-1,
Gibraltar I, Oslo 2, Rome 2,
' I ! '

ERAWS : During the ' ~ n i a n t h s af

August and September, ERAWS Units have
been started in the followin@ places :
Berlin 4,
Frankfurt 7,
Gibralter 5,
London 2, Ohlo 6,
Paris 6,l Rome 11,
Slockholm 5.,

RAWA-One
RAWA programme was
organised i n October at Taichang Jagrti ?f
Taiwan under thelguidance of Ac. Pratu6ananda Avarlhuta.

Medical :, During the months of August

Ib'd September 3 MeJicrl Units started i n
~ ; b r a l , a rand Son;e Region.
Ci~braltar-1, Rome-2.

U. K. K.-2 !I, K. K. programmes

were organised by Ac. Valmlki, Ac. Chandrikd'hnd Xc. Ainjali at ~aip'eiand Kaospung respectively on 18th and 25th October!,
. , ..
I

1980.

Relief Store

In Kongsberg, Oslo, Stockholm, HeG

sinki, Copenhagen, Mainz. , Lyon and
Orleans of France Relief Stores have beell
stdrt'ed.

Berlin Sector

"

AMSAI : During tbe perioq, since p"blication of previous_issue qf this ,~ewsle:ter,

,Ti.
0
one new A M ~ A I (s ~ & l / ~ i"!d ' dreenla"4
I
I
Godthab (Oslo ~ e ~ i o n A) ' * .

, CJothe~
coliection clothes have. been
collected, in Oslo, Kongsberg, Bonn a ~ d
Maioz unit, In Oslo Ravi,haqsent slothes to
lrdia f ~ rchildren Home . and Regional
Secy, cf Frankfurt has dis~atcbed300 kg.
of clothes to poor people in Paraguab , ,

'J

,, , -AMJAS : Druing the lastdonth tw6

new Jagrti schools have been started in' Oslo
Region and Rome Region. ' '
'

Collection Drive-Mane).
have- been
collected in Frankfurt and Berlin Region
by Ac. Yukteshvarananda a'nd- Ac. ~ a r u n a fiahda and by the margiis of Stockholm
Region to help poor and distirute chileren
in India and Africa. In Oslo, Ravi, Fanindra, Dayal and Shankar are planning seri!
ously to collect handsome amount from the
public for helping poor distitute children
and for leprouns and invalid persons. .

AMPES : During the month of August

and September 16 AMPES school have beto
opened in the follow~ngRegions.
,

EMS : During the h o n t h ~ of A U ~ U S

and September 11 EMS, have been opened
.
I
in the following places. Derlin-2 Frankfurt-3+
London-I;
Oslo-I,
Paris-2,

Rope7-2

..(I

. , I

Free Food supply :-Kegular free' food

is being supplied in Reykjavik, %erona',

Liverpool, Pietasaari, Ydrefors and Copenb q c n to the iovafid and mentally sick
.
peopk by the margii brothers and sister.
Prison and Hospital visit :-Ravi the
oectotirl AMUPRESO board secy. is keeping
qqgolar contact with the persons of Oslo
prison. Apart from this he is also planning
and trying to introduce yoga training course
for the mental peace of the prisoners. The
margii brothers and sisters of Reykyavik
and Greenland are having programme to visit
prison and help the prisoners in different
ways for their physical and mental hvelopmerit: They are also going to approach the
doctors at the' hospital for mentally sick
persons

Suva Seator

RU Centre in Adelaide
A new RU centre has been opened in

Adelaide, adjoining the Ananda Marga

AMUS store 'Clearlight'. LocaCcd in the
antral part of the city, it operates as a
sentient snack juice bar during the day time,
while in the evenings members of R U d u b
meetings, lectures and classes are h i d .
The centre also provides a baby sitting
service during the day time.
Prachar in Prison
Prachar in Long Bay Jail Sydney, has
been going r cadily. Since their imprisonnent,
Narada, Govinda, Vishvamitra
Pranavn have classes, personal classo, newsletters and have leading positions in the
prisoners representative group.
Recently they obtained permission for
an Acarya t o come in for weekly religious
visits, and now DC i s conducted in the

nal Independence Day celebration of the

Republic of China a t Presidcntal palace.
(Obviously, it wae the most important
National celebration). I was interviewed
by TV and Radio which was broadcast all
over the Island. Delegates from all over
the world attended the celebratian.

zqI

I went to Tuoghai University in Taichung and had a useful discussion with

many professiors of English Department.
They were all interested in Paractical Yoga."

New Land for Jagrti School

ANANDA MARG.4 bas already,spread

t o over 144 countries. For srnoth administration of Ananda Marga Pracaraka Samgha
activities, the globe has been divided into
Sectors, Sec'ors into Regions, Regions -into
Diocese, Diocese into Districts and so on
and so forth. Our plan is to set up Jagrti,
a rchool, a medical unit, and other welfare
projects wherever we have our .4nanda
Mares Pracaraka ',Samgha' unit. So each
Ananda Marga Pracaraka Sarngha unit
must procure a piece of land in each and
every country.
According to n~onthyreports availale
new land has been arranged at the following
places :-

a plot of 20 acre8 of laad have been arranged for MU.

In addition to those places :1) Albtiquerque city ( New Mexico ),
2) Reykjavik (Iceland),
3) Kalna,
4) R a j m u n d r ~(AP), 5 ) Diphu (Assam),
6) Halfloan (Assam),
7) Pindrajore
(Dhanbad Dit),
8) Kakinara (W. B.),
9) Ranihati (W. B.)

arranged for a large master unit. Educational, Cultural Industrial and commercial
units will soon be set up.
Ghana :-In Accra Region two
of
land have been arrangrd a t Accra (half)
Acre) and at HO (5 Acres).
Mozambique :-In

Mozambique r e g i o ~ ,

Babas Botanical Garden, Museum and Art gallery

Acharya Chandranath
We were near the main gate in front
of the botanical garden as the time of BQbS's
appearance was closed. There were about
twenty men present, ail eager to hear from
BhbP about the rare collections. I was also
waiting in company with Naginajii and Ram
Bahadurjii from Muzaffarpuc. Others in tho
company wem contestants t o receive prizes
for the welfare works accomplished in thcir
respective areas.
Bdba is seen coming out
the door
after climbinp down the stairs from the first
floor of His residence. The compound of
this house has beeo coverted intoa botdnical
garden with rare collections from all over
lhe world. ~ 6 b Aapproached
walking
magestically with a pointer in His hand. He
gree!ed ail of us with s w e t words "Welcome
to gentlemen and ladies." He further said,
"I will have a short duty to perform." q-hs
trouble to be taken by Him in showing
&x~lainiW
to US about the rare and luxurious
c~llectionsin the garden and also the valuable

time, inspite of His being bery busy and

heavily burdened witb very bigh responsibilities
for the welfare of the world, t o be spent in
obliging us have probably been termed as a
short duty. He starts the performance of
His "short duty". I started taking notesstanding and moving. Failures on my part
may be excused.

'

Our earth is a very small planet and

a very junior one also. Its present age is
hardly four hundred crores of years. The
present liviog creatures first appeared about
two hundred fifty crores of )ears ago. he
first among the creatures to appear was
tortoise etc. Our earth was then in liquid
form. This became solid about eighty lakhs
years ago. In that age first came plant life.
In the primordial phase of the plant life
appeared moss like things, 10 the second
phase came big ones like palm
~ r o m a t i cplants of later age.

trees.

~ i i b h points out to the Jasmine

( y ~ t h i k h )the s w e t scenting flower on the

I
I

Tbere are orchids, .that , is pajasites,

gate and says-that it& found in lndia and
Central pacific area. Jasmine Indica flowers
They live on gther plants, Under congeoial
atmosphere orchids will not die even if sepaduring rainy season. Jasmine Pacifiica
rated. Here are given only pebles, stones
bears flowers throughht the year. Its
(
etc. There are more than five hundred varisan~skrit
name is YGthik!.
He pointed (a
I
tie$ 01 0ic6ids.
*planinext to Jasmine wb'ose: name niither
. f
li
'." '
.1 I
could I note nor do I remember." Its
Syrup
habiscus
(LAitin!,'
Madhu
Java
in
original home is America. Then we sak
Samskrt, is sweet in taste, gives better taste
Amaranthine from the coastal belt of
with
saltdand pepper fnGn miric diye i h b h i
Netherlands.
This comes out in winter.
---aur
bhilo).
There small groups of Habiscus
It is a kind of lily. Then we came tohave their original house land in small
sandalwood plant.
These are of two
islands
of Pacific ocean.
different species-Indonesian and Cylonese.
The one present here is of Cylonese origin.
Bird plants are,called Nandan viyat? in
B A B ~ Q fixed
* ~ (Hit p b j n p 0.2
j&sklt;, N
~
~
~
~*hn.
~
.
ati in &me f i r champak is Magindica:
Vtiyasa means white crow. These are of
dblia. This one is'long Champak-diirgha
-eight-kinds, La@+ameis phlur. . .
Champsk is samskrit. Next we s8w'%f?Sinda'.-""-''
philipics-]ul,iy8 Kgqum lip Sanskrit. In2tbip
-This iiillt ,lliild;k
f;i elllid9
,-garden there are fivq p~ ,s i .kinds
~
of this
ib7~8rnsdrt,'~a'rsinga'h
tn 'I-Iicdi add
71 I '
'
iecluding the gne of indian origin.
,
, I Skphili
SeJihnli in Bengali. 'This 'is"6f red co'Iour
hhd is a r a i i vaiiety. Its 'oliginal h&id i6
~ h b 6 kept -on mqving from plant
Tibet.' ~k havi &?'it frcim tlie ubpdr regiori
pointing each, [elling jts pame and givillg
bf
the 'Himalays.
details with ?lace of origin. Wh.ltever 1
(

F$t~$x<

.-.-.,-.

..

could catch, I noted,

I'

Desert magnolia-its
original , home
laad is G n t r a l Ameriw,, It was brougbt in
Indis by the Portuguese about four .hundred
years ago. H e r 6 3 i~ called Katiilij pampa'.
The flower is of bikgir size.
I

<

'

Madhu mallikb i s af sino-Nippoh origin.

I t is called PBryl In Bengali.
b

This is Vicitra pardB Karavi. This one

is Phulberia phulica from Central Pacific.
Its Samskrt name is Gulaiqas, in Bengali
too it has the same name. In Amgikh 11 is
called Gulaciina. Japnese lily flqwer. As
lotuq is the national flora of 'India so it is
for Japan (Nippon). The Japanese name
of Japaii is Nippon. We come to a flower
red in colour cal!ed Rakta Mekhali iu
Samckrt. Its original borne is mid Atlantic.
'

iakta

South Antratic ocean (dakshin meru

mahrisigara) has 6mall islands. These
islands have hot currents.' ORD is a small
river flowing in on6 'of these island$. ' On
the bank' of the ORD river grows this kind
of habiscus. Its Samskrt name has h e n
given by ~ h b i - T a t h Javl. This habiscus
planted here bas the biggest flower of indian
origin ( I measured and found the diameref
of a flower seven inches'from the end i6f end
, : I..
petal to that of another).
I

,>

.,

31;

811

,,
This ii' syeta; d n n d a n ~ of Malsgiaa
origin.
I
!,>".J
I

Margo Iadica ( N ~ i m ain Samskrt) is

found all over India. Latin name is O a n e ,
sia from Portuguese Gangesir from Ganga
jii. This Gangesia (Niima Mahhiima) b
of Himalayan origin.

bt grown in Oangetic are#. It has mediciXd

l value.
I

Baku1 (grafted) is of' 1ndia.n origin.

May grow eighty feet high. Its seed may
give oil of medicinal value.
'

This 'plant of mango is called ~ B b u s '

, PuranikC (dhenkii sdkajis the plapt of
and Dhbus in Mahara3htra. ~ o r t u ~ u e s e '
oldest origin on the eath stilj, surviving,
called it Alfanso. This particular kind of
1
Alfanso is of extremely dwarf nature.
Then we passed throug and saw:
There are varieties of orchids hanging
Pandans ( ~ ~ ~-a , variety
i :
from oasil
in pots d u e to paucity of apace.
(Marodyha). K y o ~a and Marod) dna are
Samskrt..

(We see three rows of plants of different

varieties hanging in pots against the high
compound wall on the west).
This sweet scenting magnolia is of
Campak group. ( Here BBb% steps to
explain the difference between sweet scenting
and sweet scehtod. When an object has its
own scent, it is scenting. When scent is
added to an object from outside, it is called
scented
So, this magnolia i s sweet scenting not sweet scented. Its Samskrt name is
. .
Kenduka Campak, Moyara C&npk in'
~
~ (RPbindra
~
~ ~ Tagore
l t h has uyd the
ward B inpiA for what others write Bengali).:

LI ,/

Then we came across r6me flowers

& g ~ that
~ iq
~ sea
k
flower because most of them came from
touth of .India.

R B ~ Ocallq them ~

Licii named after Li cii son of Fi cb. In'

China, somewhere, ' it is called Li cd. In.
Bengai, too, it is called Li cG.
Smallest variety of bamboo, only about two'
feet high. B i b 5 stops t o remark, "daYanii)d
dashh dekho", that means sea itq pitiable
plight.
~~~t quality of banana from sauth ~~~~i~~
Cherry of chines8 origin:

,I

,I

SOdh Indian vimgoiid (dakshioi ~urn6akhl.l

',
~ a p a ~ a s - & o r ethan two hundred Lsrietier'
--Chinese, hfexico, ~ a b c hetc.
i .7
2 . .,
~ Betle
~ nut
~ tree-gives
~ ~ , fruits alround the year,
Jasmine called ,Tyageshvara jilhii by BdbB
I

This corniferious plant is just lrke urnbrella becauie it grows in snow fa1 areas.
Bab6 has given it Samskrt name Chatra,
Shikh~rA. Its original homeland i s coastal
are^ of Norway. This is the best material,
for best quality of paper- Greek name is
Papirous.

Kanaka Campaka that is golden mggnofia.

Jaiphal from Cylone--has medicinal V ~ V C .

This is havender, most sweet scenting

flower. It grows in Temperate area May

Ros& of rare collection; in abundance.

Heie Baba gave out that Some kinds o f '

Habiscns, commonly known a s orhuly

name Java.
Ardericarr ~~h tree
ggra~170 feet high.

29

f b u d d . ' ~ e i a l lfossilGd
~
t r d n ~ l o fmahmoth
a!W&o-&6ef
5 i d with mcfalsls:: ' ' ~ b s s &
6fti&'s*w*s, to&, f r d ~there. ' ~Lboutone
thousahti Bcais a& lions Rved in-?hat area:
The wnolc area; in which ~'naddhnajar
falls,.is called ~ i d a . There is a long cave
The neighbmring
near A'nandaoagaq.
village is Sirnhaghagharh. A'carya ~ r n i t i
nanda AvqdhJta had gone inside t)le&a\c
to see.
.
I

BAgamati variety mango coffirrr..r~~'

ka1led
i i
ci,ydhi!. , .:I i l ,

Selndal babiP(Candana' Tdsi) b aedibna)

,t cP5i:
value for cough and COH:-

Then we saw , fo~silised ,jaw of a

mammoth. This is called carvana danta
(chewing tketh) in Samskrt. , 7bis is f r o v
~ o o c h b i h h . Thqre weie, In the early bays,.
big forests with&t hurnah habitation.
Later oame hmnan , habitattbn and'"then..

dcphaat.

;d-f
"', ,

I,q'

'

."",

hJ?
-

,I

" + I %

., There is+a piece q&ironrock ,from Aru-

qka1i-t (Pacywima Kunda), If melccd iron

- . After showing us the gardm LCSA tak&

us to the museum. 00the fint fL/n whem
BQbA lives in a. room
. - the museus ,I m o m o dated. The museum though :-:.all ?nd_
a&~rnodatedin a very small s t 6 4 can - be'
11:

called very rich, full of rare it! Valua&

collections.
Bhbh started talking. Frorr. ffl lakhs
O ~ Olived
maiimoth on this earth. Toda? they are
fossilised, formed inio stone ";hifibhuta
Rau~kAla). In the womb of carit, !bete are
coal, diamond, graphite. These we fdmed
out of pr+sure ofe~t.4.- Therc 916 fossils,
.
we say
too, due to pressure- and rebare,
fos$ls and, s t ~ n e s f r o m A'oktldanagar..
A'nmdunagarjs very ancient. I t was then,
full. Of g r e p t - -NOW
. .,fo;sjls
. and ,lbnc;
,
oT years to 40 lakhs yeaars

C^

..C

srC

2i21:

can be had. .Rukmini, one of the wivts bf

the Lord Krishna, hailed from there.
Moth of -biggest -size Aound i o lower
pa1 ts of BhGtina and the Himalayas. '

--

"

We saw 1a;a from Havai island ,and

from Iceland. ~ d b hhad been to lceiand
on the invitation of our brothers and %islers
of that Jand.
~ h a r m aMahAcakra .was
held there on +he occasion. On this land
there is only lava Earth is imported from
outside to grow plants inside glass houses.

Then therc are numerous presents from

all the cotncrs of the world. 'The ideals of
the MPrga have reached everywhere from
loeland t o Argentioa'through the dedicated
rnissionery workers of the Mhrga. . ~ C n i b & s ~ '
of A'nanda ~ h r ~ r aac i r a k aSamgha have
~ w d f u e qf t h e mffetaken up w ~ r fk o the
ring
. . b u m a n ~ ~- y. , e ~ e r ~ w?ith
h a r egreat zed.

pole 'area-~apland. Thai ;r!

on
peculiar traditional cup 'and saucer
G k t e m a l a (Centraf Kmerica), and so
~ t g &preredts pouring in prictically

glass,
from'
many
every

We were shown bhurja patra 0 ) tala

Patra (palm tree leaves) from yarhwal'
valley of flowers (Nandana Kanana). Vedas
were first written on these leates in ~ha'rdA
script Shrasvata Brahmins' of KasSmiir about
1 300 years ago.

people.

. --

Conch shell.
- ,
Trio (Trimcdii),
*

. ..

Fossi{ised tree from Italy,

Image of Buddba,from China.
There is a n art gallery on the ground
floor. ,The-work is progressing and will be
completed in near future. One an see 41,
the important works done by Kr$a.
he so

tries and a cursed diamond.

This cursed
a
queen
.of Arabia
diamond belonged to
who presented it to her daughter who was
married to a Prince of Turl;ey ~b~ cursed
diamond bar been pre'ented for the museum
hy.ralit& D&i. This is the Samskrr ndme
given to her when she becarre MBrgii.

~ d b completed
i
His '.short 'duty9' by.
6 20 P. M. He afforded to us the chance,
purely His d a c e , of b e h g with ~ i t i for'
i
two hours Len minutes. ~ l thc
l time ~ d l 5 d .
k&*t on 'hlaving and 'talking a%fl .the'
plants, the fossils, the stones of very anc'ent
art, history, geography and many
- -.origin,
other matters of general knowledge. The
Thtrt4s a book written in Sarda script
which is now on verge of extinct. This was
group of men obliged by Babh on this occapresented by Bhukti Pradhan of Shrinagar.
sion was a fairly big one with the contes.
tants and invitees inclusive of respectable
Then there are other presents placed in
from the general public. Bib6
the m u s c ~ m . A few of there are enumarasummed u p with a short but inspiring
ted below :
address to the contestants. The batch of
Chinese nrts from Taiwan. B&P stayed in
contestants in this group has not accomTaiwan as State guest.
plished the welfare works entrusted. As
such, they did not deserve to be obliged on
td
Milk white marble statue of Krgna Jr.om
this occasion as a matter of right. BBba
Bhopal.
"'-?ncluded them in this group by HIS Grace.
Manipuri dace.
have been asked to come and claim it
Pirtha SBrathi on qandal wood from Karnat-as a matter of rigbt and not on g r x e . He
'P
tak.
eicpressed His dissatisfaction. He directed

$4
( 31

them to d o the job and ?me as a matter *f

right,

.-

On my part l sum up with this 'litt*

note. This small botanical gardea is miraculous.
Plants collected from various
couotries and varied climate are not only
surviving in Calcutta but are flourishing
well. This garden serves as nursary, too,
in qs much as plants ar.e given as prizes for
being plaited in differ& p r t s of the world.
The species of one place will thus spread to
other parts on this earth. These collections
along with the collection in museum and the
art pdlcr9 lead us i o "nivers~1 bioth$rhood.
Talk by Babs was very infoimative ikd
educative.' I have little knobledge of botany
and geology. 'Behg"tf)bs bandiccaped 'I
could not take p r o b r ! botes of -all BBba
gave. Also, time was short BBb4 was
kind enough @ give mole than two hours
but the subjects are vast. What B6ba can
give in tbe field of knowledge is known to
many of us 7HereI would like to mention
about a gent1em.p wbom B h b i gave some

details. when he came in contact with Him

regarding Tantra. The gentleman submitted
a lhesis and got D. Lit He is now lecturer,
He may o r may not acknowldge the gratitude
but we know the fait. So many collections
accomobated in such o small place well
arringed with kstbetic sense and mapcged
so efficiently is in itself a wonder. Also,
BIbA is giving impelus to the Margiis to do
elfa are work with zeal to win the prize.
Bhbi bas command in all fields of knowledgo
and is always giving us many things but it
is our shortcoming that we retain so little.
BBbh teaches us oot only the way to salvation but also to lead othbrs to the path of
bliss. ~ h b dhas come wipe the tears of
suffering humanity. He has come with definite to p ~ r p o s uwHeh Be wilt get done.' Those
will participate, credit will de theirs. Bib$
can mot be codpared with anybody o r
anything. ~ A b isi ~ d b al6ne.
a
Let us try
to know Him fully with the help of Sadhana,
service and sacrifice. .
'

26 Oct. 1980.

L
A