Archive for March 9th, 2012

Date: Fri 09 Mar 2012 18:33:28 -0000 (GMT)
From: Tanmay_Deva
Subject: Mahaprayan (Death) of Ac Liilamaya Brc



It is much sadness that we share with you the mahaprayan (death) of our respected Dadajii, Ac Liiilamaya Brc. As many will attest, Ac Liilamayaji was a truly sincere and dedicated worker who was ever-ready to serve the Marga and Baba. His mahaprayan (death) is truly a loss to us all.

Most recently, Ac Liilamaya was posted as Kanpur DTS. And prior to that he was working in Centre as a personal cook / attendant. Dadaji was a good-spirited worker who was loving and trusting toward all.

To date the cause of Acaryaji’s mahaprayan (death) is unknown. It is our duty to find out why his mahaprayan came so suddenly. Those familiar with that area should seek out more information. We should know why we lost this dedicated worker. Please inform us what led to his demise.

It is our loss that Ac Liilamayaji has encountered his mahaprayan (death). Acaryaji’s presence on this earth will be greatly missed. May we all take solace in the fact that Ac Liilamayaji was practicing sadhana regularly so certainly he will attain mukti. Baba will certainly bestow His grace.

With deepest respects,
Yours brotherly,


We know that one can sit on the lap of Parama Purusa in dhyana and so many of our devotional practices. This is well accepted idea in our Marga.

Baba says, “Now if the same humans address Parama Puruśa with appropriate humility, saying, “Oh Lord, show us the way, take us to Your feet and allow us to sit on Your loving lap” – this is devotion. If this devotion is present, everything else will automatically take care of itself.” (SS-11, What Is the Way?)

Baba says, “Intelligent people who move firmly along the path of dharma and sit on the lap of Iśt́a are destined to be victorious.” (SS-12, Where There Is Dharma There Is Iśt́a, and Where There Is Iśt́a There Is Victory)

Baba says, “One who doesn’t entertain any thought about past, present or future, but simply says, “I have come to take shelter in You,” is sure to get the shelter of Parama Puruśa and will certainly be lifted onto His lap.” (AV-5, Taking Refuge Is the Final Word)

By Baba’s above teaching it is very clear that by surrendering to Him with love and devotion, one is sure to attain His lap. This may happen in dhyana or other spiritual practices. That is Baba’s expressed guideline.

If however, this phrase – “sitting on the lap of Parama Purusa” – is only used at the time of death, then new people will come to associate “sitting on Baba’s lap” with death (mahaprayan). This is the way slang (street talk) develops.

If some start thinking they can only attain the lap of Parama Purusa upon death and not in dhyana etc, then if someone reads that by dhyana one can sit on Baba’s lap, then they will think that dhyana means that “one is going to die”, i.e. mahaprayan.

It will be very similar to what happened with the the term harijan, which became exclusively associated with being an untouchable – not a child of God. People forgot the real meaning of the term harijan.

We should not let the phrase “sitting on the lap of Parama Purusa” meet a similar fate. None should mistakenly think that “sitting on the lap of Parama Purusa” can only occur at the time of death. The phrase should not be limited in this way.

Rather, as His disciples we should remember and think that when one is sincere in their devotional approach then anytime Parama Purusa can lift a sadhaka onto His lap. This is Baba’s stated teaching. Veritably, with proper effort and sincerity, during the culmination of dhyana one will always sit on His lap.

The conclusion is that people should use this phrase – “sitting on the lap of Parama Purusa” – on other occasions also. Now it has become the tradition to use it at the time of death (mahaprayan) and not at other times. By this way in the due course this phrase will become untouchable.


Here it should be qualified that there is such a thing as both real mahaprayan and fake mahaprayan. Real mahaprayan remarks the death of any ordinary human being. This is the proper use of the term: to note a person’s departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan and that is when certain agents try to apply the mahaprayan term to Parama Purusa Himself. This is totally inappropriate because when Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is totally wrong to proclaim that He is gone.

That is why rational margiis are protesting and labeling the Oct 21st program as so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for groupists to declare his “mahaprayan” is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings.


* Mahaprayan (Death): Many are aware that mahaprayan (death) 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 (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word ‘mahaprayan’ death) 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 (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba, but in the true sense Baba is Parama Purusa so He is eternal and there is no question of His 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. Which is why it used to refer to the passing away of even common citizens.

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From: “Shivadayal Deva”
To: am-global@earthlink.net
Subject: Special Significance of Dolya’tra



Spring festival has come. Of course for sadhakas, the change of season itself is not such a dramatic of critical event. Morever, our interest in spring festival is its spiritual meaning.

As many sadhakas may be aware, the practice of Guru Puja is deeply linked with the inner spirit of spring / colour festival. Here following then are some guidelines about Guru Puja which have been sent from our family acarya.

Most margiis know that Guru Puja means the offering of our mental colours to Guru. Hence Guru Puja is also termed as Varnarghyada’n– the offering of colours. And how one ideates during Guru Puja is highly important. Using the various tanmatras in our Guru Puja helps greatly in this process. Below are some techinques for consideration.


Of course in the practice of Guru Puja, every sadhaka offers a lotus flower. So after kneeling in the proper posture one should close their eyes and with the palms open visualise the form a mental lotus.

The colour of the lotus will be the colour of that worldly object which is most dominating or disturbing to our mental flow during sadhana. For instance if one is facing financial difficulties or if one is just greedy for money, then that sadhaka should visualise a green lotus– or the dominant colour of money in their locale.

The idea being that each every material object has 5 tanmatras, or inferences. All the tanmatras should be utilised in Guru Puja when offering a mental lotus. This gives one very strong and positive effect. And the five tanmatras are: Sound, Touch, Form, Taste, and Smell.

So money has its own crumpling sound when it gets stuffed into a bag or taken out of a wallet. And it has a special touch of smoothness because it is paper.

So when doing Guru Puja the lotus takes on the sound of a crumpling type of sound and the touch or texture of that lotus will be very smooth like paper.

And since the third inference is form, then that is the time to visualise the colour of the louts, which in this case is green.

Then 4th tanmatra is taste. And the taste of money is known to all. So when doing this practice then in one’s hand the green coloured lotus made of smooth paper is there. And if ever one will taste it, it will taste like chewing on dry paper.

Then the 5th and final inference is smell. That also should be utilised in Guru Puja. Hence the whole lotus which get pictured in the mind takes on the smell of money.

This is the first aspect for performing Guru Puja.


When these five inferences of sound, touch, form, taste, smell are present in the mental lotus, then one may start chanting:

“Akhanda mandala karam…”

But at the same time we should be strictly aware not to prematurely begin the chanting of the Guru Puja mantra until step by step, all the tanmatras are properly incorporated into one’s mental lotus. Then and only then should the chanting of the of Guru Puja mantra be started.

‘Then after completing the chanting of each round of our Guru Puja mantra:

“…Gurureva Parama Brahma, Tasmae Shrii Gurave Namah”.

Then one should offer that very mental lotus at the feet of Guru Shrii Shrii Anandamurtiji- Who is sitting in front of me.


And here following Baba Himself has given this below guideline which is highly linked with how tanmatras are to be used in that practice of Guru Puja.

Baba says, “Any object which creates bondage in the mind has its own particular colour. In those early days people used silver coins. While thinking of those silver coins, their minds would be coloured silver. Today, people’s minds are coloured by the thought of paper currency. When someone thinks of an iron safe, one’s mental object becomes the iron safe. When someone goes to the bank to deposit money, the bank’s signboard becomes his or her mental object… All such things become a person’s mental objects, one by one. The mind always takes something as its object, each object having its specific colour.” (NKS, ’97 Edn, p. 174)

And like that each and every tanmatra or inference takes effect in the mind. So in our Guru Puja practice they should all be offered to Guru. Baba guides us as follows.

Baba says, “Surrender all one’s mental colour to Parama Purus’a, and thus free oneself from the bondage.” (Namami Krsnasundaram)

Baba says, “This is significance of the Dol Liila’, the Spring Festival.” (NKS)


Hence the process of Guru Puja is closely related with colour festival / spring festival. Now again, for those living in the northern hemisphere, the day of spring festival, or color festival has come.


Before further examining the inner spirit of spring festival, Baba guides us what is the misguided traditional understanding of this festival– also known as Holi in India.

Baba says, “In Indo-Aryan mythology there is mention of a king named Hiran’yakashipu. His sister, Holika, was a woman of violent nature. She was a cannibal. (You should note that she was a cannibal, not homivorous. A human eating another human is called a cannibal, whereas an animal eating human flesh is called homivorous. Holika was a cannibal, whereas a tiger is homivorous). The people out of anger burnt Holika alive the night before the full moon, and to celebrate this occasion, they arranged a festival of joy which was called Holikadahana (the burning of Holika). That is why even today in northern India particularly in the Punjab and Uttar Pradesh, this Holi festival is Celebrated.” (AFPS-5, p.4)


This following teaching of Baba represents the inner spirit of color festival.

Baba says, “The inner significance of the Dolyatra [Color Festival] is this: ‘By surrendering all the colours of my mind to You, I want to become colourless.’ This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn’a’rghyada’na (offering of colours):’Oh Lord, make me colourless so that I may move towards You without any hesitation’.” (NH-LOI, ’99 Edn, p.29)

And once again Baba gives another inspring aspect of this special occasion of Spring Festival.

Baba says, “The main object of the Spring Colour Festival (Vasantotsava) is not playing with external colours; it is meant to offer Him the colours of different objects which have dyed the mind. When this practice of offering your own colours — your own attachments, becomes natural and easy, you will then merge in Him. Then you will have no need for any colour, for you will become colourless — you will go beyond the reach of any colour. Your unit-ego will become one with the Cosmic Ego. Whichever way you look you will see only Him in His ever-surging glory.” (SS-3)

And in a similar light Baba guides us as follows.

Baba says, “The inner significance of Dolya’tra is, in the swinging vibration in which the entire universe is vibrating, I will also be vibrated.” (AFPS-5)

Shivadayal Deva


Here below Baba reveals that dogmatic, externally-oriented festivals like Holi etc have absolutely nothing to do with the dharmic inner spirit of Dolyatra (color festival).

Baba says, “The psychology behind this [internal] Dolya’tri festival is to give one’s mental colour to Parama Purus’a. The inner idea is, ‘Let my mind vibrate in the same way as the Cosmic mind is vibrating’. This [internal] Dolyatra has no relation to the Holi festival of north India or the Phalguy of central and east India, for it [the internal offering of colours] is something purely psychic.” (AFPS-5)



Baba says, “Those of the same age will play with colours and flowers among themselves in the morning of the full-moon day. The youngsters will offer the same at the feet of the elders, and the initiate at the feet of his a’ca’rya. (But the elders will not offer colours and flowers to the youngsters.)”
“Then, in the afternoon, all will perform collective Iishvara Pran’idha’na and Varn’a’rghyada’na (using a’viir [coloured powder] or flowers of colours of their own choice). At the end, all will play among themselves with this a’viir or these flowers without distinction between young and old, initiate and a’ca’rya. Do not offer these colours or flowers at anybody’s feet. But if, while people are playing, they do touch anybody’s feet, that should not be considered wrong, in A’nandamu’rtijii’s opinion. (Men and women should not exchange colours and flowers with each other.) Finally, there will be a collective meal.
“The following day, continue merry celebrations at your residence and have a procession with ta’n’d’ava dance in the afternoon. Continue collective merry celebrations in the evening.” (CC-1, p. 45)


“Toma’r tarei kato vyatha’ tumi ki ja’no na’ balo more…” (P.S. 3636)


Baba, You are the all-loving and omniscient One. Then how is it that You do not know how much longing and pain I have for You in my heart, please tell me. Days come with the hope that You will be coming withYour sweet smiling face, and I will receive You by offering a garland. In this hope my days pass in waiting, but in the end the night come and my eyes floats in my tears. The whole night passes in my unfulfilled longing for You.
Baba what a tragedy I have brought upon myself by loving You. Why I love You I do not know. My whole life has passed crying in longing. Even then my mind does not want to forget You. You have tied me in the bond of Your love.
In the distant sky the shining of crimson sum tells me that ‘I am not alone’. O’ my eternal Sakha*, across the cimmerian ocean You are ever-awake.
Baba please grace me; without Your grace I cannot reach unto You…

*Sakha = Baba says, “‘Samapranah sakha smrtah’. Where love and devotion are so overwhelming that it appears as if there is only one entity in two bodies, such a pair of is known as ‘sakha’. The bhakta, the devotee, is the sakha of Parama Purusa, because the bhakta can never think of Him as a separate entity from Him. Here he altogether forgets that he is separated from God. That is why Parama Purusa is also a sakha to His bhaktas and the bhakta is the sakha of Parama Purusa…You should also know– you should remember this truth– that the only well-wisher that you have in this universe…the only sakha is Parama Purusa.” (AV-6, p. 75-6)

Special Creation

Baba says, “There is one defect in jinanis. Two jinanis cannot agree on any point. Among them, many jinanis believe that agreeing means accepting one’s defeat. Indeed there are some godly qualities in jinanis. Such as they can speak in flowery language. Or that with their grandiloquence they can prove day as night, and night as day. If in daytime one jinani tells to anyone that it is night, or if during the night they tell that it is day, and if the next person does not accept what the jinani is telling, then the jinani will use the their logic and reasoning to prove that person as a top-grade fool. And he (the jinani) will make it look like this one simple thing the next person could not understand. Because of this in the scriptures is it said, ‘Mathitva…’ Meaning, that if an unfathomable amount of milk is turned into butter and whey, then jinanis argue and quarrel about the whey and in so doing the butter gets rotten and destroyed.” (Varna Vicitra (H), p. 49-50)

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