Archive for May 4th, 2010

Date: Tue 4, May 2010 22:49:37
From: V.J.K. Rajpurhit
Subject: Skipping Pranayama is Detrimental


“Jamiin a’sama’n tumha’ra’, tumha’ra’ jaha’n sa’ra’…” (P.S. 4335)


Baba, this earth & this vast blue sky belongs to You. Not only that,
but this entire universe is Your property. You are the sole owner of
everything. I am Yours; You are mine. I want to move according to Your
direction. You are my everything. You are the source of all energy.
Whatever strength the sun has, it is coming from You. Similarly
whatever fragrance comes from the flower garden, that is Your
fragrance. You are the divine Entity which decorates everyone’s heart.
Baba, You are always with everyone in sorrow as well as in happiness,
equally. You are always residing in my heart; in Your longing my eyes
are showering tears. Baba, You are the controller of everything.
This entire created world belongs to You. You are mine and I am Yours…


Our whole sadhana system is unique as it enables us to reach life divine
and become one with Baba. And verily every sadhaka in AM has experienced
moments like this in their life. And the more sadhana we do the more
intimate our link with Parama Purusa will be.

So our AM sadhana system is the devotional-cum-scientific approach for
becoming one with Brahma. And all the lessons are important. Each lesson
serves a particular purpose and complements our entire journey of
sadhana. That is why not a single lesson should be neglected; all should
be regularly practiced. This we all know.


Of all the lessons, pranayama may be the most delicate as there are many
do’s and don’t related with its practice. For example, if the air is not
clean, if one is not in a sentient frame of mind, if one is not focused
on Parama Purusa– under all such circumstances one is not to practice

The proper understanding of this, of course, is that one should do
pranayama regularly, abiding by the aforementioned points.

Unfortunately, what happens though is that some sadhakas may skip
pranayama entirely, due to the fear that all the conditions are not
proper for its practice. But this habit of unnecessarily skipping of
pranayama is not at all beneficial. Rather skipping is detrimental as
pranayama enhances one’s concentration in dhyana whereby one can reach
the Goal. Indeed, Baba guides us that without pranayama, dhyana is
mostly a waste of time.

Here is a brief overview of some of Baba’s teachings about the highly
important practice of pranayama.


Here Baba describes how the function of pranayama is to control the ten
vital airs and that by this way the mind becomes concentrated.

Baba says, “The process by which the pra’n’as in the body are controlled
is called pra’n’a’ya’ma. Pra’n’a, apa’na, sama’na, uda’na, vya’na,
na’ga, ku’rma, krkara, devadatta, and dhanainjaya – the collective name
of these ten vital forces is pra’n’a’h. If you wish to increase your
apperceptive power you must control the pra’n’a’h. Through regular
practice, the mind will become concentrated. Pra’n’a’ya’ma is meant for
sa’dhakas – it is better for non-sa’dhakas not to take the risk of
injuring themselves by doing pra’n’a’ya’ma.” (CC-3)

So pranayama is one of the key tools for raising our level of
concentration and it is a practice aimed specifically for sadhakas. Thus
all those in the fake yoga movement who do pranayama may be doing more
harm than good. Because pranayama is essentially for those sincerely
involved in spiritual pursuits– i.e. the attainment of Brahma.

Here the main point is that one has to do pranayama in order derive all
the wonderful benefits. By skipping pranayama one is merely robbing
oneself of getting positive results. So skipping pranayama is just
self-cheating, nothing more. So we should do everything possible to be
regular in our practice of pranayama and thereby get all the benefits.


Of all our sadhana lessons dhyana is the most important as it is only
with dhyana that moksa is attained. And here below Baba pointedly states
that without pranayama, proper dhyana is virtually impossible.

Baba says, “There is an inseparable relationship between the va’yus of
the body [ten basic energy flows] and the mind. Unsteadiness of
respiration means unsteadiness of mind and vice versa. Pra’n’a’ya’ma is
the scientific process to control respiration and hence the mind, as a
result of which sa’dhana’ is especially facilitated. The practice of
dhya’na becomes a time-consuming affair if pra’n’a’ya’ma is not
adequately practised.” (CC-1)

By His above guidelines it is clear that pranayama is an integral link
for doing dhyana. Hence if due to fear or anxiety or if for any reason
one is not doing pranayama regularly, then for them dhyana will just
remain a dream only. That is Baba’s direct warning. Indeed one will also
struggle in first lesson as well.

So skipping pranayama unncessarily because one is fearful that ‘all the
conditions are not right’ is not good, rather it will be habit forming
and one will constantly justify in the mind that ‘for this or that
reason I should not do pranayama today’. The end result of which will
be, that one’s entire sadhana program will suffer, if not collapse.


Here Baba provides us with some special questions and answers about the
practice of pranayama.

“Question: What is pra’n’a’ya’ma?”

“Answer: Pra’n’a’ya’ma is defined as:”

Tasmin sati shva’sa prashva’sayoh gativicchedah pra’n’a’ya’ma.

“That is, pra’n’a’ya’ma is the process of breath control along with the
imposition of the ideation of Supreme Consciousness. It helps the mind
in concentration and meditation.” (YP)

“Question: What is the spirit of pra’n’a’ya’ma?”

“Answer: Pra’na’n yamayati es’ah pra’n’a’ya’ma. That is, the word
pra’n’a’ya’ma literally means “controlling the pra’n’a’h [vital
energy]”. The psycho-philosophy behind the practice of pra’n’a’ya’ma is
that the spiritual aspirant tries to let the pra’n’endriya [ten
vital-energy currents] remain in a state of pause so that the paused
unit mind will merge into the ocean of consciousness.” (YP)

By His above answers we can understand that pranayama is that special
process which helps concentrate the mind and ultimately allows the
sadhaka to drift in that infinite ocean of Supreme bliss.

By this we can understand that we should take every possible effort to
do our pranayama properly, 2 or 4 times a day.


Here below Baba issues one of His chief warnings about the practice of
pranayama. Specifically Baba warns us what will happen if the mind is
lodged in a selfish way of thinking when doing dhyana.

Baba says, “There are abuses of pra’n’a’ya’ma also. If sa’dhakas during
the period of pra’n’a’ya’ma-induced contraction, indulge themselves
merely in the parading of their own petty vanity instead of using that
force of contraction for the inculcation brahmabha’va (cosmic ideation);
that is, if they devote themselves to the expression of their own little
egos, they will gradually tend towards crudeness…Pra’n’a’ya’ma is
exceedingly harmful – devastatingly disastrous – for those without
cosmic ideation or Brahmabha’va.” (AMIWL-5)

So when doing pranayama we should be in a devotional state of mind–
focused on our Ista. And indeed, in general when doing sadhana we are
involved in thinking and ideating on Baba, in which case our practice of
pranayama will be highly beneficial. So due to fear or worry if one
needlessly skips pranayama then that will hinder their progress on the
path of sadhana.


So pranayama is an essential element of sadhana which not to be skipped.
And here below Baba guides us about the unparalleled importance of doing

Baba says, “The main purpose of human beings coming here to this earth
is to do spiritual practice. One is to render social service, one is to
learn, one is to go through books, one is to help others, one is to do
anything and everything just to encourage and accelerate the process of
sa’dhana’. Sa’dhana’ is the main theme of life. Whatever you do in the
world, you should do it with a view to promote your sa’dhana’ and help
the sa’dhana’ of others. Human beings come to earth to practise
sa’dhana’, to move closer to Iishvara, the Supreme Goal – to come closer
to Parama Purus’a. Thus, the deeds of human beings will not be like the
deeds of animals. Whatever human beings will do, they will do in such a
manner that the progress in their sa’dhana’ will go on accelerating.”
(20 July 1990, Calcutta)

So when sadhana is the main reason for our coming on this earth and when
pranayama is such an integral element of enhancing and perfecting our
sadhana, one is missing out on the entire aim of life by unnecessarily
skipping pranayama.


By Baba’s grace He has given us all the tools and blessings to achieve
the height of sadhana and become one with Him.

Baba says, “Now by dint of sa’dhana’, one is to arouse and exalt that
sleeping divinity. That svayambhu’liunga becomes one with
shambhu’liunga. But for this one requires divine help. And I know one is
sure to get divine help. And I know further that one is getting divine
help. And I know still further that in future, for infinite time and
infinite space, one will be getting this divine favour. And you are all
sa’dhakas. You will certainly attain that supreme stance and enjoy that
divine blessedness. You are sure to enjoy it, my sons and my daughters.”



Here is one special point. Many of the things we do in our spiritual
routine are supportive aspects for doing sadhana. In particular asanas
and pranayama are helping tools for our sadhana lessons of ishvara
pranidhan and dhyana, i.e. first and sixth lesson.

Baba says, “A’sana and pra’n’a’ya’ma, for example, are helping items.
They are not sa’dhana’, they are called sa’dhana’unga.” (AV-23, ‘How to

Our other lessons of meditation like tattva dharana (3rd lesson) and
cakra shodhana (5th lesson) also fall in the realm of sa’dhana’unga.
That is they are helping lessons for doing our primarily lessons of
sadhana which are first and sixth lesson, respectively.


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Date: 04 May 2010 22:41:10 -0000
From: “Gurucharan Yadav”
Subject: Mahaprayan of Dr Naresh Prasad



It is with deep sadness and respect that we share the news of the
mahaprayan* of respected margii, Dr. Naresh Prasadji of Ranchi.

Our esteemed elder brother underwent his mahaprayan on 4 May 2010
at 20:00 IST in his house in Adalhatu, Murabadi maidan, Ranchi, Jharkhanda,
India. He was in his mid-sixties.

Dr Prasad was a very senior margii initiated in the 1960’s when he was
a college student in Barh mokama near Patna, Bihar. He played an important
role in constructing Ananda Shiila MU and Ranchi BQ.

He also had a great role in pracar and ashram construction in many places.
He bought land and constructed the ashram at Sasang village in Chandava
block and at Henjala of Chaho block of Ranchi.

Dr Prasad arranged the RM of his son and daughters. He was a very good example
of “Karte karte maro aur marate marate karo”. He was a silent worker who
served without ever expecting name and fame.

His eldest son is a sincere margii living in Delhi.

Given his many contributions and devotional approach, it is totally
disrespectful to say he died – when the higher, more respectful term of
mahaprayan is available. Of course Parama Purusa is eternal and never
dies so there is no question of using the mahaprayan term with Him. But
in the case of Ananda Margiis like Dr Prasad, it is totally appropriate
and deserved to use the term mahaprayan.

With his mahaprayan, we pray that our dear brother Dr Prasad has found
eternal peace on Baba’s lap.


* Mahaprayan: Many are aware that mahaprayan is the common term used in
India and especially in Bengal to describe the death of an honoured or
even ordinary person. In that way the newspapers of Bengal are regularly
citing the mahaprayan of respected persons of society who died or passed

Some may get confused and wrongly think that the word ‘mahaprayan’ is
one extraordinarily devotional term to be used in association with
Parama Purusa. But that is not at all the case. Rather to do so is only
to undermine the eternal presence of Parama Purusa. That is why no
devotees ever use the word ‘mahaprayan’ in reference to Lord Shiva or
Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then
there is no question of Their mahaprayan.

And for those who need still more technical proof then all this can be
clarified quite readily by referencing the dictionary. Specifically in
the Samsad Bengali-English dictionary on page 742. Checking there it
will be confirmed that the word ‘mahaprayan’ means death of a respected

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