Kaoshikii Day
The Girls Proutists and the Women’s Welfare Department of the Delhi Sector jointly organized Kaoshikii Day on September 14, 2025.
Kaoshikii Day was celebrated at over 45 locations, including a large number of Ananda Marga schools, from Bangladesh and Kolkata in the east to Bhavnagar, Gujarat in the west, Jammu and Ludhiana in the north to Shimoga, Karnataka in the south.
Special programs were successfully organized at all locations, beginning with offering garland to the photograph of Shri P.R. Sarkar, Prabhat Samgiita, and an inspiring address on the benefits of Kaoshikii dance. Over 1,000 girls and women enthusiastically participated, demonstrating the widespread interest and dedication to this unique form of spiritual practice.
In addition, Kaoshikii dance training followed by a group Kaoshikii dance performance created a lively and enthusiastic atmosphere. Participants were presented with certificates of appreciation by dignitaries.
To further encourage talent and enthusiasm, participants submitted videos for a competition for first, second, and third place across Delhi sectors.
The winning teams will be formally awarded trophies during the upcoming DMS in Jamalpur.
Speaking on the occasion, Dr. Ashu Didi, one of the key organizers, explained that on September 6, 1978, Sri Sri Anandmurti Ji gave this wonderful dance, Kaoshikii, to the world. Kaoshikii means “expansion of the mind.”
This dance is very unique. It is not just a dance—it is also an excellent exercise and a wonderful medicine. It helps keep many diseases at bay and provides both health and happiness.
For women, Kaoshikii is a great boon. It keeps the body flexible, relieves fatigue, bestows beauty and attractiveness, and is also helpful during pregnancy and safe delivery. It treats problems of the spine, joints, bladder, and kidneys. It also helps alleviate fear, sadness, and insomnia, strengthening and calming the mind.
But Kaoshikii is not just for the body. It is also a spiritual practice. Each action has a meaning:
Raising the hands means: “I want to connect with the Supreme Being.”
Bending to the right means: “I know the right path to approach You.”
Bending to the left means: “I accept Your will.”
Bending forward means surrender.
Bending back means the courage to face life.
The final beat says: “O Lord, I follow Your rhythm.”
Thus, Kaoshikii brings balance to the body, mind, and spirit.
Dear sisters, this dance was given especially for women, as a companion to the Tandava for men. But Kaoshikii is equally good for everyone. When we practice together, it brings joy, unity, and inspiration.
So let us make Kaoshikii a part of our daily lives. It will make us healthy, happy, and spiritually strong.
On this Kaoshikii Dance Day, let us remember: we women are not weak—we are strong, beautiful, and full of potential. Through Kaoshikii, we can move forward toward the ultimate.
The members of the organizing committee—Avadhutika Anand Danvrata Acharya, Avadhutika Anand Deshna Acharya, Avadhutika Anand Prabha Acharya, Avadhutika Anand Madhurima Acharya, Dr. Ashu Didi, Meera Singh Didi, and Meetu Singh Didi—expressed their best wishes for the good health and well-being of all participants. They also heartily appreciated the dedicated efforts of the organizing secretaries at each location.
Reported by Meetu Singh
Impediments are Helpful in Reaching the Goal : A talk by Brother Haranand
Report from GPIF
The Girls Proutist Intellectual Federation organized a talk, dated 21st September 2025 on Zoom, on the theme “Impediments Are Helpful in Reaching the Goal.” The session was conducted by Brother Haranand, who has been extensively researching Prabhat Samgiita for over four years. He has delivered numerous lectures highlighting the profound depth and spiritual significance of these compositions, and in this talk, he explained the subject with the help of selected songs from Prabhat Samgiita.
The meeting began with a devotional atmosphere as sister Katyayani led the session with a Prabhat Sangit. Following this, brother Harananda delivered the main discourse on Anand Sutram, Chapter 3, Prabhat Samgiita10, which highlights the coexistence of beauty and hardship in life, symbolized by “roses among thorns.”
Brother Harananda explained that human tendency is to dwell on obstacles rather than appreciate the divine presence in every situation. He connected this idea to Shakespeare’s “To be or not to be” soliloquy, illustrating how people often struggle with life’s dilemmas and chase “useless things” instead of recognizing the essence of Brahma within all. He emphasized that the first step toward spiritual realization is acknowledging one’s ignorance and expanding perspective beyond partial views of reality.
Several songs from Prabhat Samgita were cited to enrich the discourse. Prabhat Samgiita 3347 asked why one would sit among thorns while being in a rose garden, stressing the importance of focusing on life’s beauty rather than its challenges. Prabhat Samgiita 4856 reflected on the thorns present in lotus and rose stems, symbolizing unavoidable struggles. Prabhat Samgiita 3618 resonated with Hamlet’s dilemma, while songs of Prabhat Samgiita1563 and 1796 contrasted joy and sorrow, day and night, highlighting life’s dualities. Brother Harananda also referred to Kabir Das’s verse about water existing both inside and outside a pot, symbolizing divine omnipresence.
The discussion underscored two key functions of life’s struggles: awakening inner strength and enabling deeper appreciation of joy through sorrow. These ideas align with the broader Bengali spiritual and poetic tradition, including themes found in Tagore’s works.
Overall, the meeting emphasized the need to recognize divine presence amidst challenges, shift perspective from negativity to positivity, and avoid attachment to material accumulation. Participants concluded with the understanding that life’s obstacles are not mere hindrances but opportunities for spiritual growth and realization.
Reported by Meera Singh
Madhu Vidya: The Science of Sweetness – A Talk by Brother Arnavananda
In a recent spiritual discussion, Arnavananda offered a profound explanation of Madhu Vidya (the Science of Sweetness), describing it as a path to realizing the self-luminous nature of divine knowledge. Drawing on the metaphor of the sun, which shines independently without depending on anything else, he emphasized that the Supreme Consciousness (Param Purush) is similarly self-sufficient—the original source of light and wisdom.
A central theme of the session was the relationship between light and shadow. Just as shadows point back to their original source, reflections in life can guide seekers toward understanding true consciousness. Instead of becoming entangled in the “shadows” of external objects, practitioners are encouraged to focus on the source itself.
The second lesson of Madhu Vidya focuses on managing sanskars (mental impressions). Arnavananda explained that the mind acts as a container that stores these impressions, created through actions shaped by one’s mental framework. The spiritual challenge lies not in filling this container with new sanskars, but in systematically emptying it. When emptied, the mind returns to its original state of purity.
This process has direct implications for the cycle of rebirth. Sanskars are the binding force that carry consciousness from life to life. By preventing the formation of new impressions and dissolving existing ones, seekers can gradually free themselves from karmic momentum.
Arnavananda noted that meditation plays a key role in this journey. It provides the disciplined practice through which the mind shifts from external dependence to inner connection with the Supreme Consciousness. When awareness rests in this self-luminous source, sanskars lose their power, leading to liberation from the cycle of birth and death.
The session also touched on the dual nature of existence—objective (form) and subjective (essence). Recognizing that all phenomena originate from the Supreme’s creative imagination allows seekers to reorient their minds toward higher realization.
The gathering concluded with devotional singing (kirtan) by Katyayani, reinforcing the sweetness at the heart of Madhu Vidya—knowledge that is not only liberating but deeply blissful.
Reported by Meera Singh
