Welcome to the 2026 Sripanchami issue of e-Sanai

 by Sri Sandip Dasgupta

 

Joy Babathakur! Joy Babathakur! Joy Babathakur!

Welcome to the Sri Panchami edition of our e-zine. This is the auspicious day when our Master chose to come to this mundane world and enlighten us with His eternal teachings, in a way that can be easily assimilated (and practiced) in the modern day world. In this editorial, I will quote some very useful tips given by our Master to the devotees on April 7, 1988 at Chittaranjan Park, New Delhi. The Master was explaining how one should be performing karma in our everyday lives.

He started off by offering the example of a lotus leaf. The lotus plant itself lives in water, but the lotus leaves do not get wet by the water! The Master pointed out that likewise, we should be doing karma in such a way that we do not get impacted by the reactionary effect of our karmas. We are living in the ocean of Sansar, but the Sansar should not be touching our lives! Such a simple tip for us to remember in our life!

Similarly, he pointed out the example of a boat which is rowed on water. If the boat has a hole, water enters the boat and the boat may capsize! On the other hand, if water does not enter the boat, our journey will be successful and we will reach our destination safely. The Master likened our daily life to the boat and the water to the ocean of Sansar. He further said that most of us drown ourselves in the Sansar, because the Sansar enters our daily life. On the other hand if the Sansar does not enter our daily life, it will be smooth sailing for us. He therefore pointed out that we should be living life in such a way that we are not impacted by the Sansar.

One may ask about the signs of Sansar entering our life. He clearly pointed out that when we retain our sense of individuality, have Ahamkar and indulge in Aami-Amaar Bodh (Individual ‘I’ and myness), then we should know that we are not living life in the right way. The ‘Science of Right Use’ that He has repeatedly told us clearly states that we should always think of the Absolute ‘I’, all actions are because of the Absolute, and that we are living our life powered by that Absolute and hence all results of all actions belong to the Absolute One. When we have established ourselves in this thinking, then we will not be impacted by the reactionary effect of our Karmas and we can smoothly sail on the ocean of Sansar.

So, let us once again dedicate our lives to the Master, and strive to live life according to the teachings of our Master. 

Joy Babathakur! Joy Babathakur! Joy Babathakur!

 

Stories from Galpe Atmavidya (Volume 1)

The following are translations of three Bengali stories appearing in Galpe Atmavidya (Volume 1) by Smt. Mandira Lahiri 

STORY NO. 71 

A Guru has the same amount of love for all his disciples. At times disparity is seen from the outer angle; however there is a reason behind it. This reason is known to Sadguru alone and no one else.

In this context, Prajnanpurush Sri Sri Babathakur narrated a story — At an Ashram of a Guru, there were five disciples who hailed from five different places. The Guru’s behavior with each of them was different. One of the disciples noticed this and inquired, “Why is there so much of unevenness in your dealings with the five of us”? The Guru kept quiet. 

At night during dinner, the Guru served the same type of dishes to everyone. That particular disciple said, “This type of food will not agree with my system.” The Guru replied, “Just the way one type of food might not suit everybody, similarly one type of behavior might not be applicable to all. So, according to the requirement and need of the disciple, the Guru gives his directions.” 

After finishing the story Prajnanpurush Sri Sri Babathakur said — Guru knows best as to what type of instruction is beneficial for which disciple. People should flock to the Guru who is the embodiment of love and well-being, one who removes the ailments of all.  A Guru’s love and affection is immeasurable. He comes just to give. Even if someone doesn’t like him, doesn’t remember him — he still keeps giving all the time—forever. It has been observed that every time one calls him or remembers Him, the Guru grants the needful, relentlessly. As a result, dependence begins. But those who have not taken the refuge of a Guru, do not know that a Guru remaining in the background, keeps assisting us all the time. As a result of this ignorance, they are always much disoriented and not at peace. 

Despite having a Guru if a devotee cannot depend on his Guru, then he becomes restless and unstable. The benefactor Guru works in and through everyone, but this is believed by those who are conscious and aware of it and thus they spend their life stress-free. They are never perturbed, come what may. They believe that Guru-Shakti (Guru-power) will resolve everything. A mind that is full of devotion never wavers. Poverty, disease, grief and other calamities can never affect them. Their demeanor, the way they conduct themselves, is a lesson for all. When we depend on such a high power, with total devotion we get immense peace. 

The real saints and ascetics always want the wellness of all. In whatever state they are, no matter what, they always wish for goodness to prevail in the world. Those who wish for the well-being of the universe at all times are the real Saints.

  

STORY NO. 73 

You have to accept your Guru to be the Absolute Consciousness. Every form, name, idea is made up of one substance, and its objective is the same. Every Sadguru has one aim ---- to make little into big, to make Laghu (small) into Guru (large), to make small into great. Whatever one receives from his or her Guru cannot be obtained from any other person.

Whatever you are hearing from ‘this One’ (Prajnanpurush Sri Sri Babathakur was indicating Himself) is an amalgamation and gist of all the dogmas and doctrines. Consider all Gurus to be your own Guru. There is no conflict between any thought process. The ability to embrace ‘all-acceptance’ should be enhanced. 

Guru should be seated at the doorway of senses, at the threshold of listening, at the entry point of taste and at the threshold of the organs of action. God resides in each one of us, but a sheath of ignorance seems to be covering it. This shroud has to be uncovered. We search for Him elsewhere — hills, mountains, deep inside caves — but all this is futile, this is delusion. He is so close yet we look for him elsewhere — we do this because of a lack of Real Knowledge. A person is wearing his glasses, but he is frantically searching for it as he is under the delusional effect of mind. The other members in the house are also looking for it. No one is observant enough to see the glasses. A passer-by who notices all the confusion in the house comes in and points out that the glasses are on your eyes. Just like that passer-by, our Guru makes us aware of the presence of Ishwar-Atma (God-Self) in all of us. 

If we can embrace the Reality residing in our hearts, then a physical Guru is not required. As long as the presence of our Guru within is unknown to us, a physical Guru is needed. It is not important to look for a Guru far and wide, get disheartened that a Guru’s company is far-fetched, or lament about the missing connect — they are being told again and again that your Real Guru is ever present in the inner realms of your being. Do not make a mistake here. Akhanda (undivided/Infinite) is being indicated as Guru. In Akhanda not only my Guru, but everyone’s Guru resides. If Guru is Knowledge Absolute and Consciousness Absolute, then all Gurus are Jnanmurtis (Knowledge-personified). We think of ‘many-ness’ when we look at the different forms. Akhanda Gurumurti (indivisible Guru Itself) is One in essence but manifests in different forms in the outer nature. 

Sadguru’s function is to make one aware of One Essence, One Knowledge. One Knowledge means the third eye, Samadrishti (i.e. perfectly even outlook). That same one stamp has to be used on everything. Samadrishti is the Real Essence.  I will tell you a story in this context.

Once upon a time a gentleman had five sons. When he grew old, his sons took whatever they wanted from his property. The eldest took the house, the second son took cash money, the third son took his share of the property, and the fourth son also took something of his choice. But the youngest (the fifth son) said, “I don’t need anything, I only want you.” 

Those who desire materialistic things don’t get a true and fulfilling life. They get only material things which are impermanent and are soon lost. The four older boys went berserk managing all the property, wealth and things. But the fifth boy stayed with his father. He went on pilgrimage with his father. His father’s constant company brought about a spiritual awakening within him. Days went by this way until the old man’s end approached. The fifth boy served and nursed his father to the best of his ability. Just before his demise, the old man put his hand on his son’s head and blessed him with his heart and soul. Thus, we see that the fifth boy got the maximum benefit because of the choice he made with his right understanding.

STORY NO. 44 

We cannot transform or change someone in one day. Despite repeated efforts, one cannot bypass God’s will. Whatever is to happen shall happen. Nobody gets everything per his or her liking. You cannot even bring up your own children the way you want to. Their character formation takes place according to their pre-natal impressions. Your personal yardstick cannot be used to assess their character. The only thing we can do is to become a role model for them by following the path of truth, by doing our duties and fulfilling our responsibilities, by being completely detached from the results of our actions — then one’s mind will remain calm and stable in all situations. Listen to the following story in this context.  There was an ascetic who loved to eat sweets. One day a householder brought his young son to him and said, “Baba, this son of mine has a lot of greed for sweets, so much so that he wants sweets every day. He just cannot do without sweets. We cannot dissuade him. I am a poor man. Providing sweets for him every day is a problem for me. He doesn’t understand this. He also falls ill as a result of eating too many sweets. Kindly find a solution to this problem.” 

The ascetic told the householder, “You come to me after a month.” The boy’s father went back home and returned after a month as instructed by the ascetic.  That day the ascetic told the boy, “Sweets cause illness. It is not good to eat sweets. Don’t eat any sweets from now onward. I also don’t eat sweets.” 

Listening to this simple advice the householder said, “You could have told this a month ago.”

The ascetic replied, “This advice would not have worked, since at that time I was eating sweets myself. I cannot preach something which I do not practice; it will not give any benefit to the aggrieved person.”

The boy followed the ascetic’s advice and left eating sweets. 

If you are not established in God-Consciousness, if you have not attained Self-Realization, then you cannot give advice to others. Only that person can talk about Truth or God, who is established in it. That is why it is often mentioned that a person is called an ascetic if his behavior is appropriate. Easy, simple, pleasant, sans pomp and show, his dealings with others is totally unpretentious.  An ascetic is recognized by his behavior of Samabodha (evenness of consciousness, tranquility). 

In conclusion Prajnanpurush Sri Sri Babathakur said, “This story is about an ordinary incident which takes place in our everyday life. Mere dry knowledge devoid of practice and implementation cannot inspire others. Mere bookish knowledge cannot transform you and is also of no use to others.” 

In our daily lives we see that inexperienced, ineligible people are giving advice to others all the time.  Some being wise avoid such company but few who are ignorant fall a prey to them. Just as a blind person cannot show the way to another blind man, both of them stumble and fall; similarly both an inexperienced person giving an advice, and the man who follows that advice, end up getting into trouble.

Even though the number of Praajna-Vijna (prudent/wise) and Real Gurus are very few, the number of Sadhus who are posers is so huge that it has become a thing of concern. Real Sadhus or Gurus attain Knowledge by practicing Sadhana and leading a holy life. This way they not only do good to themselves, but also to others. Only the Knowledge that evolves in and through perfection of experience can do real benefit to other human beings. One can use this Knowledge for the welfare of others only after acquiring it himself. The Knowledge Absolute has no substitute. Real Knowledge is difficult to find and it is very hard to find people who want to embrace it. This principle applies both to the presenter and receiver of worldly knowledge. 

Knowledge sans application cannot make an action worthwhile — it can make it useless. The ascetic was aware of this, which is why he called the boy after a month. Any counseling on the first day would not have helped since he himself was eating sweets at that time. His directive worked after a month because he himself had stopped eating sweets. The story is short, but the moral is of great significance.

 

The Real Identity of Sri Sri Babathakur (in his own words)

The following is a transliteration of pages 1 through 4 in Brahma Atmavidya (Volume 1) by Sri Ramen Basu

  

         1.   When someone enquires the name and the identity of ‘this one’ (pointing to Himself) then ‘this one’ says simply that Saccidananda Ghana Paramatma Absolute-I, the very (Paka Ami) is the Real Identity of ‘this one’. ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self’, Self-evident, Spontaneous and Self-perfect. All of you also have the same identity, even though you all have forgotten under the influence of the dual–Consciousness.

 

 

2.           Do listen more – ‘this one’ is the ‘garbastha santan ‘(child in the womb) of Cidanandamoyee Maa. Still now he is not born, and will not be born ever.

 

3.           ‘This one’ (pointing to Himself) is not born and has merged in the womb of Saccidanandamoyee Maa.  The womb of Saccidanandamoyee Maa is inseparable with Saccidanandamoyee Maa. Just verily in this manner the nourishment of ‘this one’ is in and through the nourishment of Maa; there is no need for separate nourishment for ‘this one’. Verily this is the nature of Absolute non-dual idea.

 

4.           Behind Maa is Shiva. Beyond Him also ‘this one’ in the Great Void (Mahashunye). None can experience nor can see ‘this one’ also. ‘This one’ cannot be known also, nor also can be seen.

 

5.           I dwell in all ‘negation’. What human does not know verily that is I; what human does not accept, verily that is I, whatever human does not see, verily that is I. I stay behind the goal-post. Only Cidanandamoyee Maa, the Self sees (Me). Human sees the gross form of Maa and not the Self.  We get four forms of Maa. The Begetter Ma in gross form; the mother-land in the subtle-form, the Mother of the Universe in the subtler form and as the subtlemost form the  Paramatma , the Self Whom is called 'Paka Ami'.  Who can see the Great Void? This Great Void Itself 'Paka Ami' is not Prakriti, not even the Proprietor of Prakriti. ‘Paka Ami’is the very ‘Paka Ami’ only, none else.

 

Just like in the playground of Foot Ball verily the goal-post is the aim of each player; similarly the aim of all jivas in life is Isvara or Transcendental (Consciousness). But ‘Paka Ami’ (Absolute-I) is trans-Transcendental eternal non-dual Absolute Saccidananda Itself.

 

6.             Maa has kept ‘this one’ (pointing to Himself) as Her the ‘Garbastha Santan’ (child in the womb) or ‘Akonishta Santan’ (the youngest son).

 

The way the significance and the implied meaning of ‘Akonishta Santan’ Maa has unfolded  in the language of Self Conscious Awareness as follows: (a) A–Kanishta, herein the meaning of ‘A’, (the immutable Knowledge Self existing at the core of the heart) Which is hinted at the Awareness of ‘this one’ and by the meaning of ‘Kanishta’ is indicated as the tinier than the tiniest manifestation of Atman (b) Ako-nishta : here Ako means Supreme Absolute Atman or Cidanandamoyee Maa and the meaning of ‘Nishta’ is united through yoga (Yogayukta), the eternal, identical and undivided relation , that is to say, everlasting mental bent (bend), movement, amorous sports and stability in the Supreme Absolute One.

 

7.           None is more ‘murkha’ (illiterate) than ‘this one’ because ‘this one’ does not know whatsoever as to this world. The world to ‘this one’ is void. ‘This one’ knows, sees and accepts verily the One-I. Without I, there is nothing more to ‘this one’.

 

8.          When you get old, then gradually you get bent and become small, isn’t it?  For that you see ‘this one’ so small. So ancient is ‘this one’, the person of many ages. So old, there is no accounting of the age of ‘this one’.

 

9.           ‘This one’ (pointing to Himself) whatever He was, He is and He will be. The past, present and future of ‘this one’ is one and the same. I was in One, am in One and will be in One. Common people say I am but I say I is.       

 

The I-Reality within Its Being reveals spontaneously. In the course of revealing, diverse stages seem to appear and in such stages the I-Reality also appears to be diversified accordingly. That is why in some cases the I-Reality appears as the first person in some cases as the second person and as the third person in some cases.

 

Therefore, in case of first person the I-Reality characterizes as I am; in case of second person as ‘Thou art’ and in case of the third or Supreme Person It characterizes as ‘I is’. These are the secret keynotes of I-Reality in Its revealing nature.                                                                                             

 

In the light of the above, now read the quotation mentioned below: I is born with this Oneness and made of that Oneness. I is talking of Myness, not of my individual appearance; I is talking of the fact that ‘I’ dwells in all as their very own Being/Self (Atman).

 

10.         I is the complete Whole; hence, nothing remains attainable or unattainable. I is in I alone – not in time, not in space and not in causation I is the Self, lives in the Self and in nothing else.

 

11.         In one sense I is the essence and in the other sense I is in essence.

 

12.         I is not Brahman also, Brahman has been bound within two words.

 

13.         Sri Sri Babathakur is the corporeal image of I-Reality, but this body is not Sri Sri Babathakur. I-Reality is eternal, everlasting, infinite, but this body comprises five elements which are gross, changeable, perishable and of imagined imagination.

 

14.        ‘This one’ (pointing to Himself) is not a worker, not a non-worker, not a bhakta, not a non-bhakta also, not a yogi, not a non-yogi also, not a jnani, not an ignorant also, not a sadhu and not a non-sadhu also, not a sannyasi, not a non-sannyasi also, not a renunciant, not an enjoyer, not a house-holder, not a non-house-holder also. All these are attributing adjuncts, but this I is without any attributing adjuncts, the attributing adjuncts are the identities of all mine-Consciousness. ‘I’ is without the attributing adjuncts, ‘mine’ is united with the attributing adjuncts. Verily Saccidananda is the only Real identity of ‘this one’ (pointing to Himself). ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self.’

 

15.       ‘This one’ is not sadhu-sannyasi, yogi-rishi or gods and goddesses verily nothing of the sort. All these words are not the modesty of ‘this one’, the way the Truth has been Self-revealed that has been said. ‘This one’ has no right to say ‘some ananda’ etc. as the identity. ‘This one’ is not included in any sect.

 

16.       ‘This one’ (pointing to Himself) is not a Guru also and ‘this one’ is not the disciple of any. ‘This one’ has no Guru, neither has any disciple. ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self’ in the Absolute even Consciousness, in One Consciousness, in all-perfect Consciousness. ‘This one’ is wandering all by Oneself in one’s Own Consciousness, in Bliss and Love of the Self. This is the identity of ‘this one’, that is to say, the identity of Absolute Self-Divine. No dual was in ‘this one’ and there will not be any dual and the dual will not ever come. Verily this is the Nitya-Leela (Eternal Divine Sports) of the Supreme non-dual (‘the Sportful dramatic sameside game of Self-Consciousness).

 

17.       This I has no party neither any opponent – alone for All Time. ‘This one’ is Supreme/ Absolute Nectar of Wisdom, Homogeneous, Sky-like the True nature of Me, Changeless, Absolute Silence, without any Specialty. Beyond the Consciousness of ‘Negation’…Whatever remains when everything is negated is that Great Void, that is to say, beyond the void and no-void. Therein Shiva-Shakti gets dissolved also. Shiva as all forms also is not there, Sarbani Shakti also is not therein. ‘This I’ is that Absolute Supreme, Imperishable, Immortal… Parameshwar ‘This I’ - ‘Paka-Ami’ (Absolute-I).

 

18.        I is the Truth of truth, the Knowledge of knowledge, the Bliss of bliss, the Love of love and the Peace of peace; the Reality, Identity, Immortality, Liberation and Non-duality, Perfection, Oneness etc. are not attributes or qualities but verily the true nature of I-Reality.

 

19.         I is verily the Selfness of the Self, Divinity of the Absolute Godhead and the Absoluteness of the Absolute Brahman, I is all-revealing, all-abiding, all embracing, underlying Essence of all, life-pervading Truth, the All-ness of all, Oneness of all and Oneness of One.

 

20.         I is ‘Satyam Shivam Sundaram’ meaning Truth, Goodness and Beauty; verily I is. I is ‘Shivam, Sundaram, Shantam, Advaitam’ meaning Goodness, Beauty, Calm, and One without a second verily I is. I is the highest object of Love and also lovable verily I is.

 

21.         I is ‘Light of light’ or Cit, ‘Knowledge of knowledge’ or ‘Awareness of awareness’, ‘Beauty of loveliness, beyond the reach of mind and words or incomprehensible to mind and intellect.

 

22.         I is the essence of all scriptures, knowledge and understanding, nectar of bliss, immortality and Supreme Oneness  –  which is changeless, actionless, egoless, desireless, errorless, and fearless.

 

23.         I is the totality of all. All I is and I is verily all, I is the supra-mental, supra-intellectual, supra-intuitional Consciousness and verily the Consciousness Absolute.

 

24.         I is the fire which burns away the yes or no to the One beyond yes or no.

 I is the fire which burns away the Karma to the One beyond Karma.

 I is the fire which burns away the sorrow to the One beyond sorrow.

 I is the fire which burns away the desire to the One beyond desire.                     

 I is the fire which burns away the body to the One beyond the body.                  

 I is the fire which burns away the bondage to the One beyond bondage.             

 I is the nectar as homogeneous as the sky.

25.        I is the Supreme Tattva and the Essence of all Consciousness, I is free from universal attribute, ever-perfect Truth or Silence.

 

26.        I is the Infinite and the all-Perfect, I aloe exists. Self-identity of this I is – I in I.I of I, I from I, I for I, I by I, I with I, I to I, I on I, and beyond and beyond.

 

27.        They who are able to attain the purity of the innate nature or are born with the past dispositions with the purified innate nature, have understood the inner significance and the implied meaning of these sayings (Bani) that life of ‘this one’ and also everything of ‘this one’ is Supreme Divine and Truth beyond Time which is in all respects Self-guided, Liberated, full of the nature of originality. Verily that is the Real Identity of ‘this one’. ‘This one’ has eternal identical relation with the Truth for all Time. Without ‘I of this one’ not any I is the Absolute Truth.

 

 

Submitted to the lotus feet of Sri Sri Babathakur