click here for original discourse about Supreme Command

Those who perform sa’dhana twice a day regularly, the thought of Parama Purus’a will certainly arise in their minds at the time of death. Their liberation is a sure guarantee. Therefore every Ánanda Ma’rgii will have to perform sa’dhana twice a day invariably. Verily is this the command of the Lord. Without Yama and Niyama sa’dhana is an impossibility. Hence, the Lord’s command is also to follow Yama and Niyama. Disobedience to this command is nothing but to throw oneself into the tortures of animal life for crores of years.That no one should undergo torments such as these, that everyone might be enabled to enjoy the eternal blessedness under the loving shelter of the Lord, it is the bounden duty of every Ánanda Ma’rgii to endeavour to bring all to the path of bliss.Verily is this a part and parcel of sa’dhana to lead others along the path of righteousness.


Who so ever has some difficulties to understand this above Command has to GO through this words from a view point has a Neo Humanist.
BA’BA’ was so absolute in each and every expression; no body can find such misinterpretation in that SUPREME COMMAND.
Please go through one of the below discourses and other various thoughts of HIS.

BA’BA’ had undergone so much suffering during (end of 1971-till August 1978),because of those men, who were human in demon form explained in the below discourse.

Also Beloved BA’BA’ has descended Himself to give this command to rescue the Virtuous and to destroy the sinners.

If this Supreme Command was not given by Beloved BA’BA’ then, Destruction alone would leave the sinners a chance to regain fresh energy to torment the Virtuous.

So no Virtuous man would ever provoke to comment about this Supreme Command otherwise death is inevitable because Beloved Baba says in one discourse, death also happens due to over sinning.

Purely Original English Discourse from “Jaeva Dharma and Bhagavata Dharma” – click here for full discourse

part of the discourse ….BHAGA is “a collection of six attributes”. Those six are:
1. All the occult powers that is – AN’IMA’, LAGHIMA’, MAHIMA’, ISHITVA, VASHITVA…
All these occult powers collectively, item number one.
VIIRYAM ca that is “command”. HE should have command over all general public.
Because HE is to guide them; that’s why, HE should have ” command on them “. Second meaning “Command”. Urdu is ” HUKUMAT “.
Third one is ” YASHA “, YASHA means “Reputation”. And you should remember here, here “Reputation”, the word “Reputation” has been used both in positive, extremely positive and extremely negative sense. That is positive reputation and negative reputation.
Lord Shiva was about 7000 years ago; and even now there are so many admirers and so many opponents.
IYERS will say, “Oh! Lord Shiva was great;” IYENGARS will say, “No, Lord Shiva was not great.” laughing…….Hmmm.
Lord KRS´N´A was about 3500 years ago; even now you see, you will see there are so many admirers and so many opponents.
That is, when TA´RAKA BRAHMA comes, the entire intellect of the world gets polarized — one north pole, another south pole; one admirer, another opponent.
So the third item for the word BHAGA is one was all the occult powers, second was command, and third one reputation – either positive or negative.
There were GOPABA’LA’KAS of VRINDAVANA who loved KRS´N´A very much, and there were KANSA, there was PUTANA RAKSASI, there was BAKASUR and there was AGHASUR – Polarized.
Then “SHRII”.
What’s the meaning “SHRII”?
“SHRII” means “attraction”, “charm”.
The root is Sha, ra , ii.
Sha – “ta’lavya sha”, ’sh’.
You know, in Vaedic, old Vedic language there was only one sa, dantya sa [dental "s"], pronounced by touching the teeth from inside.

sa Dantya sa.

But from DRAVIDIANS, that is the OLD INHABITANTS OF INDIA, those Aryans who came over here from Central Asia, they learnt the use of ta’lavya sha [palatal "s"] and mu’rdhanya s’a [cerebral "s"].

Dantya sa is the acoustic root of sentient principle, SATTVAGUN’A; Biija mantra of SATTVAGUN’A.

Acoustic root of Sentient Principle, and Ta’lavya sha is the acoustic root of mutative principle, Ta’lavya Sha is the BIIJA MANTRA of RAJOGUN’A and Mu’rdhanya s’a is the acoustic root of static principle, Mu’rdhanya s’a is the BIIJA MANTRA of TAMOGUN’A.
Now sha, then ra, Sha, ra ii makes SHRII.
Ra is the acoustic root of energy.

You know the Cosmic binding principle when she functions within the arena of matter, within the jurisdiction of matter, then she is known as energy, otherwise she is to be known as Principle.
GUN’A, GUN’A becomes “BALA”, GUN’A becomes “BALAM” when functioning within the scope of matter. It cannot function, Balam cannot function without matter.
SHA, RA, II – ii makes it feminine.
The entity that has got the charm of mutative principle and activating faculty of energy is SHRII; SHA, RA, II — actually SHRII means “attraction”, “charm”; rather, “Attractive Stamina”.
Fourth, AESHVARYA, then command, then reputation, then charm – fourth, fifth one is JINA´NAM.
Yes, What is JINA´NAM?
JINA´NAM means “subjectivization of external objectivity”. When the external objectivity is subjectivized by you, then you have acquired JINA´NAM of that entity, of that object.
Now for this subjectivization there should be three entities — the knowing entity, that is the subject; the known entity,that is the object; and the activating faculty that connects subject with object, JINA´NAM.
JINA’TA’, JINEYA, JINA´NAM – three entities.
There may be a defect in the JINA’TA’; there may be a defect in JINA´NAM; and there may be a defect in the emanations of JINA’TA’.
So in case of this JINA´NAM or JINA´NA-KRIYA’, there is every possibility that it will be imperfect due to certain distortions.
So, what is actual JINA´NAM?
Actual JINA´NAM means complete assimilation of external objectivities. Where doth lie no scope for, what should i say – distortion.
JINA´NAM, A’TMAJINA´NA is the only JINA´NAM because in case of A’TMAJINA´NAM, those three entities won’t remain.
Because knower and known are the same entity in that case, A’TMAJINA´NAM — Knowing Oneself, When you know yourself, then you are the JINA’TA’, and your the JINEYA, and there remains no linking faculty JINA´NAM; so all these three faculties, — JINA’TA, JINEYA, and JINA´NAM, they become one in case of A’TMAJIN?A´NAM.
In case of other JINA´NA, there remain three entities.

So A’TMAJINA´NAM is the only JINA´NAM, A’TMAJINA´NA is the proper JINA´NAM in the true spirit of the term,
“A’TMAJINA´NAM is only JINA´NA, other JINA´NA’s are distortions of knowledge, shadows of knowledge, umbras and penumbras of knowledge; hence they are not proper JINA´NA.”
Fifth facutly is JINA´NA, and sixth one is VAERA’GYA.
Vi prefex- ranj root verb+ ghain suffix VAERA’GA.

Vaera’ga, and You know what is VAERA’GA?
What is VAERA’GYA?
Whenever you come in contact with any object, physical or mental, physical pabulum or mental pabula, those objects have got their peculiar colors. Those colors may or may not be visible, but the colors are.
Similarly, whenever you come in contact with any thing, any external object, those objects have got their peculiar acoustic waves also, and those acoustic waves may or may not be audible, but those waves are.
Now when a SA’DHAKA, by dint of his SA’DHANA’, establishes mental equilibrium — mental equipoise — then what does happen?
He remains in the world, he does all his mundane duties with mundane objectivities, but his mind is not assailed by the colors of those entities.
And when his mind is not affected, not assailed by those entities, then we will say that he has established himself in VAERA’GYA.
VAERA’GYA does’nt mean “renunciation”.
It is a defective explanation, interpretation of the term VAERA’GYA.
You should remain in this world and do your duty with a balanced mind.
So the collection of these six faculties — all the occult powers, command, reputation, charm, JINA´NAM and VAERA’GYA and collection of these six faculties is known as BHAGA, and Owner of this BHAGA is BHAGAVA´N.


Why Does Supreme Consciousness Descend?
24 November 1979 evening, Gwalior, INDIA

….If human suffering originates at a particular point in time and then goes away for the time being, that momentary relief is called tráńa.

But that suffering may come back again. You feel hungry, you eat something, and you feel relieved for the moment.

But it is sure that you will feel hungry again after some time.

If, on the other hand, there is suffering and it goes away never to come again, that is called paritráńa.

The present shloka [couplet] says that Parama Puruśa comes to the world in different ages with a view to rescue the virtuous in a way that the suffering may not recur and to destroy the sinners.

Násha [destruction] alone would leave the sinners a chance to regain fresh energy to torment the virtuous; but vinásha [total annihilation] will leave no such scope for the sinners to rear their heads.

That is to say, it is especially for the total annihilation of the sinners that Parama Puruśa makes HIS descent.