Archive for September 2nd, 2012

Date: Sun, 02 Sep 2012 20:50:29 -0000
To: am-global@earthlink.net
From: “Vidyasgar Deva”
Subject: Some Sadhakas Can’t Do Blissful Dhyana – Why?



It happens that some try and do dhyana but quickly become frustrated. This letter addresses this problem and offers a key solution.

As every Ananda Margii knows, our whole sadhana system is unique as it enables us to reach life divine and become one with Baba. Verily every sadhaka in AM has experienced moments like this in their life. The more sadhana we do the more intimate our link with Parama Purusa becomes.

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’ts related with its practice. For example, if the air is not clean, or if one is not in a sentient frame of mind, or if one is not focused on Parama Purusa, then one is not to practice pranayama.

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 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.” (Caryacarya – 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. We should do everything possible to be regular in the practice of pranayama and thereby get all the benefits. Here regular means two or four times per day, per the direction of your acarya.


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.” (Caryacarya – 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 unnecessarily 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.” (Yoga Psychology, Questions and Answers on Meditation, Question #11)

“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.” (Yoga Psychology, Questions and Answers on Meditation, Question #12)

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 pranayama.

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.” (Ananda Marga Ideology and Way of Life – 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 sadhana.

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, Kolkata)

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. Indeed, by this way, by practicing regularly, one will overcome any feelings of frustration in dhyana and instead experience it in a sweet and blissful way.


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.” (Ananda Vacanamrtam – 23)



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 iishvara 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.” (Ananda Vacanamrtam – 23, ‘How to Concentrate’)

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.


“A’ma’y du’re rekho na’ko, tha’kite ca’i ye ka’cha’ka’chi…” (P.S. 495)


Baba, please grace me, please do not keep me at a distance. I want to remain close to You – side by side. Baba, I am always struggling to maintain my tune along with Yours; this way I am surviving, this way my time is passing.

Baba, my each and every moment of the day & night is passing thinking about Your sweetness & Your glory. Even though I am surrounded by hundreds of pains, sufferings, and agonies, I am dancing with happiness, by Your grace. This way You keep me alive – floating in Your bliss.

Baba, when the sky is filled with the torture of the scorching desert, when my whole existence is burning due to the heat of the fire, in that circumstance I ask for the the soothing balm of Your divine grace, which is like the cool, refreshing, green shade. Thinking about You, Your ideation gives that soft, sweet, cool touch – and the burning heat changes into sweetness.

Baba, please grace me and give me shelter at Your lotus feet…

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Date: Sun 02 Sep 2012 09:37:11
From: Rajendra Singh
Subject: Mahaprayan of Respected Acarya Bhuvaneshvariji



Last week, we all bore witness to the mahaprayan* (death) of our respected and senior family Ac. Bhuvaneshvariji of Bettia, Bihar. At the age of 87, Ac Bhuvaneshvariji breathed his last on Saturday, 25 August 2012.

As many know, Ac. Bhuvaneshvariji was a long-time, family acarya and quite active in our Ananda Marga. Along with the more than one thousand initiations he performed, Acaryaji was also BP (Bhukti Pradhan) and PKB (Purna Ka’lika Bandhu), hosted seminars at his house, and arranged revolutionary marriages for his sons and daughters. His life was filled with Ananda Marga activities and projects as he had great love for Baba.

In addition, in his professional life, he was a doctor of veterinary medicine and served in the governmental post as district doctor in the animal husbandry department. In that capacity he treated local farm and domesticated animals like cows, buffaloes, and goats etc. He had great neo-humanistic feeling and wished to serve all beings. One of his sons has also taken up this practice of doctor of veterinary medicine.

It is our loss to that Ac. Bhuvaneshvarijii has encountered his mahaprayan (death). Acaryaji lived a long, illustrious, and successful life. He did much to propagate the great cause of dharma and his efforts will long be remembered on this earth. Toward the end, in his mortal frame he suffered from much illness.

May we all take solace in the fact that Ac. Bhuvaneshvariji was a strong sadhaka and practicing sadhana regularly; certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
Rajendra Singh


Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks 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.That is when certain vested interests 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; because the Oct 21st program is so-called mahaprayan. So-called means that something is fake. Parama Purusa is eternal, thus for some vested interests to declare “mahaprayan of Parama Purusa” is nothing but so-called mahaprayan.

Mahaprayan only really happens in the case of human beings, not Parama Purusa.


* 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 obituary columns of the newspapers of Bengal regularly cite 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.

(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, “After being punished by Baba, then He called me close and placed me on His lap – I remained there for some time soaking up His love – and He blessed me.”

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.


Towards the end, one new margii raised his hand and asked, “How did Baba bring you back to life?”

Everyone stared at the new margii in amazement. There was a look of astonishment all around – people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, “I thought that sitting on Baba’s Lap means that he (the margii) died – that is why I asked that question.”

This was totally eye-opening for those of us in the room: Through our language and expression we had unknowingly taught someone to think that being on Baba’s lap is the equivalent of death. Because it seems that nowadays people only use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap”, as if all who have died have accumulated there. Many emails have been written this way.


At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, “being on Baba’s lap.” It should not become stigmatized such that it only means death. Because in its true sense, the phrase “being on Baba’s lap” really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent’s lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba’s grace this can happen anytime in one’s sadhana, especially in dhyana. Such a phrase then should not become stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate “Baba’s lap” only to the point of death. All these following terms and phrases also only refer to death:

ve bhagavan ko pya’re ho gaye
(he has been loved by God)

ve svarga sidhar gaye
(he has gone to heaven )

ve guzar gaye
(he passed away)

mahaprayan hoyeche
(he died)

We should ensure that the same death connotation does not get attached to, “being on Baba’s lap.” Because the phrase – “being on Baba’s lap” – is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase “being on Baba’s lap” should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.


As we all know, these days in India nobody uses the term harijan to mean “a devotee”. Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean “untouchable”. Nobody uses it to mean “devotee”, but that is the original and true meaning of the word.

The phrase, “sitting on Baba’s lap”, should not meet a similar fate. It should not lose its devotional quality and just refer to one’s death. That will be very negative.


There are thousands of recorded stories by sadhakas where they use the phrase, “on Baba’s lap”, when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba’s lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba’s lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

There are so many ways an aspirant can reach unto Baba’s lap including in sadhana and especially during dhyana. That is the main idea that should be preserved. Sadhana is a devotional practice and one can sit on Baba’s lap in dhyana. We should make it cent-per-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.


Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase – “in Baba’s lap” – with the occasion of death:

– “We are sure that Baba has taken him in His loving lap.”
(written by Dada Kalyaneshvarananda on 01 May 2012 in reference to the death of Ac Pratapaditya ji)

So the above line was just posted today by Dadaji. Here following are more examples related with the recent passing of a respected margii sister. Here too the phrase, “in Baba’s lap”, is used in conjunction with death.

– “May her soul rest in Baba’s lap for ever.”

– “Let her rest peacefully in Baba’s Lap – which she always desired.”

– “now she is in beloved Baba’s lap”

– “She is now in BÁBÁ’S loving lap”

All of the above lines were written at the time of death. And it is fine to write like this – only the point is that this same phrase “in Baba’s lap” should be used when describing one’s devotional practices and experiences as well.

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