Archive for February 3rd, 2013

Date: Sat, 02 Feb 2013 21:37:12 -0000
To: am-global@earthlink.net
From: “Manji Deva”
Subject: Baba Wanted To Teach Dance



Here are a few Baba stories about Prabhata Samgiita. There are stories from DMC gatherings, as well as guidelines how we are to pursue our devotional Prabhata Samgiita practice at home also.


One unforgettable scene occurred in Jaipur DMC, 11 March 1984 during the Prabhata Samgiita section. When the performance of the song finished, then per His usual divine way, Baba started giving the purport. On that occasion, Baba also began explaining how the song was based on a blending of Persian and Indian tunes.

As He was concluding His explanation, Baba told in a very sweet way that, It is good that all the margiis have quickly learned how to sing Prabhata Samgiita.

(Note: Here we must remember that at this point the official programme of Prabhat Samgiita had started only one and a half years earlier in Sep 82; so it was still relatively new. By March 1984, at the time of this particular story, there were approximately 1380 Prabhata Samgiita compositions given by Baba in that short time period.)

Then Baba immediately added: I was thinking to teach dance also as this is an essential component of samgiita. But I did not do so because I thought that if I start teaching dance, then I will not have time to do other things. After all, I have so many organizational duties and responsibilities. So if I had started teaching dance then when will I get time for those other important works?

After saying this, Baba Himself kept quiet for a few seconds and everyone present also remained motionless – not saying anything.

Then Baba began smiling and in a jovial & humourous manner way He asked PA Ramanandji, Why is everyone keeping quiet? Is it because they are feeling relieved because if Baba had started teaching dance, then they all will also have to dance during the time of the Prabhata Samgiita. With this fear, all are keeping quiet?

This is the overall meaning of what Baba spoke that day.

By this way everyone understood that through the medium of humor Baba is guiding us that learning the way to dance Prabhata Samgiita is to be considered as highly significant in the life of a devotee – it is one of the essential aspects. And everyone understood that this endeavour of dancing Prabhata Samgiita is to be developed and passed on from one sadhaka to the next.



At Ananda Nagar DMC in the late eighties, when Prabhata Samgiita was going on Baba was giving the instruction that “Everyone has to follow the lead of the singer and try to synchronize their voices in that way – otherwise I will become very upset and scold you.”

Then Baba started smiling and began looking toward PA and then Baba looked back again toward the Margii public, and He told “Alright if you do not like that I should scold then I will not scold.”

Seeing Baba’s most loving and charming expression then all sadhakas present felt a sweetness permeate the environment. And everyone naturally understood through His tender and light expression that underneath was the highly important concept of singing Prabhata Samgiita according to the correct style.

From that point on everyone did indeed try and follow Baba’s guideline to properly follow the leader of the singer during Prabhata Samgiita.


Each and every Ananda Margii is aware that Baba’s Prabhata Samgiita compositions are unique and that the there is no English equivalent term for the Sanskrta word ‘samgiita’. Because Prabhata Samgiita does not just mean merely singing. More precisely samgiita entails three components: (a) song; (b) music; and (c) dance. And when these three components are moving together in a synchronized way, then it is known as “samgiita”.

Baba says, “The collective name of dance, song and instrumental music is sam’giita. The word giita is derived from the root gae plus the suffix-kta.” (1)


In our daily spiritual routine, we Ananda Margiis generally sit in a quiet place to do sadhana. And as we all know before sadhana, singing Prabhata Samgiita is very helpful. That is why an increasing number of sadhakas regularly sing Prabhata Samgiita before starting sadhana.

So singing Prabhata Samgiita has become quite common among Ananda Margiis. In comparison singing Prabhata Samgiita and playing an instrument at the same time is less common. And finally, doing all three simultaneously – singing Prabhata Samgiita playing an instrument and dancing – is still more rare.

Yet in true sense, if song, dance, and musical instruments are not done together, then that is not Samgiita. That can be said to be one-third or two-thirds of Prabhata Samgiita– but not 100% Prabhata Samgiita.


Here is one other important point. Singing does not mean the mere repetition of the words. One must know and feel in their heart the meaning and inner spirit of the song.

That is why we find that ardent devotees aim to combine all three aspects together – simultaneously – in their regular practice of sadhana. Only a few play a musical instrument, and dance for Parama Purusa while singing Prabhata Samgiita before each and every session of sadhana. Yet it is something that will surely be incorporated into everyone’s devotional life. Already, more sadhakas are involved in this way.



If song, dance, and musical instrument are done together as true Prabhata Samgiita, then that will not have any comparison. It will give any sadhaka a tremendous boost in their spiritual life.

But one thing is also true: That one may not like to do all this in front of others in public or in collective life. So in fact the best thing is to practice in one’s own isolated place, in closed door room. And then one can see the benefit of what Baba has taught.

Singing Prabhata Samgiita while using the instrument and dancing with mudra for Him – all that can be done in private. By doing all this and expressing their loving feeling toward Him in an isolated room, with proper devotional mood, then in that case it will be called Prabhata Samgiita – in the complete sense of the term.

Those who have not practiced like this can at least start by closing their door and dancing in private in their room. And just practice Prabhata Samgiita for some time. Because singing and dancing alone in an isolated room does not need any real training – especially in this initial stage.

Because in a sincere way those ideas that are expressed in the Prabhata Samgiita can be easily displayed by moving the hands and feet in a natural way. And then step by step, Baba will guide further about how to dance in a more refined and proficient manner. So this is all one key point for moving ahead.

Yet no doubt to even begin to dance, knowing the word meaning and inner meaning of the Prabhata Samgiita song is essential. Otherwise how can one begin to dance since the essence of dance itself is the physical expression of the song’s internal ideation.

This is a devotional topic. Thus for Ananda Margiis, they can understand this very well. And by doing Prabhata Samgiita in its full form, then one will understand the beauty of why Baba encourages dance in Prabhata Samgiita.


Thus as part of one’s individual devotional program, per Baba’s guideline we should do Prabhata Samgiita completely first. And then continue on in our session by dancing laliita marmika while singing kiirtan, and then start sadhana. This will stand as one complete routine.

And we have all experienced that the singing Prabhata Samgiita and Kiirtan helps cultivate the feeling of devotion and helps focus the mind toward Parama Purusa.

Baba says, “Lyrics of the song should directly reflect Parama Purus’a Himself. And this category of song, directly reflecting Parama Purus’a is known as Kiirtana. The other category of song that also reflects Parama Purus’a, but which expresses many tangential ideas before returning to the one central idea of Parama Purus’a, is called bhajana. This is the basic difference between bhajana and kiirtana.” (2)

Thus Prabhata Samgiita is an integral aspect of daily devotional life and may we all strive to incorporate this more perfectly into our daily routine.


“Today and in the future as well, many new rágas and rágińiis can and will be created. No stoppage should be allowed in this matter. I have also created a few new rágas and rágińiis in Prabháta Saḿgiita. However, I have yet to name them.” (3)

Ananda Marga philosophy says, “Songs [vocal] are rooted in the physical world, but their impact is on the subtler layers of the human mind. The mental world is the ectoplasmic world, the world composed of ectoplasmic stuff (cittáńu). Songs produce a vibrational wave which makes our mental waves straight, and these straightened mental waves in turn ultimately touch the point of the soul. Now to touch the embodied soul, the songs must have rhythm, melody and feeling (bháva). If there is no feeling, the song will lack sweetness. Therefore, songs must have deep ideas.” (4)

“Now, regarding dance: dance expresses inner psychic feelings through chanda [rhythm] and mudrá [specialised gestures], without the help of language or words. In occidental dance, there is more beauty in rhythm. But oriental dance utilizes both rhythm and mudrá. These mudrás because of their close association with rhythmic qualities, have become more expressive and beautiful than the rhythmic occidental music.” (5)

“For objective adjustment in the physical world, Shiva propounded song, dance and instrumental music in such a manner so that it would directly vibrate the ectoplasm, so that the ectoplasmic movement converges into one point touching the soul point. That is why great people of all ages have encouraged all three aspects of music. In the history of saints, it is known that Maharśi Nárada played violin, sang songs and danced at the same time. In more recent times, Mahaprabhu Caetanya Deva also encouraged these three things: he said that the lyrics of the song should directly reflect Parama Puruśa Himself. And this category of song, directly reflecting Parama Puruśa is known as kiirtana. The other category of song that also reflects Parama Puruśa, but which expresses many ideas before returning to the one central idea of Parama Puruśa, is called bhajana. This is the basic difference between bhajana and kiirtana. In this respect, I fully agree with the previous propounders: I also encourage these three things.” (6)


Here following is the actual Hindi transcription of Baba’s talk about Prabhat Samgiita from the above described occasion of 11 March 1984 in Jaipur:

“करीब-करीब हर आदमी नाचते थे | मुनि-ऋषि लोग उत्सव में नाचते थे | और यह जो जाड़े में लोगों को तकलीफ़ होती है, जाड़े के बाद वसन्तोत्सव, आजकल जिसको “होली” कहते हैं, उस सब में भी लोग नाचते थे | तो यह नाच का fixed rule था | हम सोचे थे कि गाना हम जैसा reorientalization कर रहे हैं, ठीक वैसा नाच में भी करेंगे, classicalize करके | किन्तु देखे अगर वैसा हम करें, तो और काम किस वक्त करेंगे, इसलिए नहीं किये |

तुम लोगों की राय क्या है जी ?

[सभी उपस्थित मार्गी चुप]

सब चुप रह गया | अच्छा, क्योंकि इन लोगों के मन में डर है, कि बाबा अगर नाचना सिखलाना शुरू कर दिये, तो हम लोगों को भी तो नाचना पड़ेगा |

[ऐसा बाबा बोलकर बाबा मुस्कराए |]

[बाबा की बात सुनकर सभी उपस्थित मार्गी हँसने लगे |]” (7)

in Him,
Manjit Deva


Ananda Marga Philosophy says, “Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.”
“Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.”
“The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam.” (8)


Our Ananda Marga books adhere to the Roman Sanskrit / Samskrta form of spelling. According to that system, the proper spelling of Prabhata Samgiita is with an “a” at the end of the term Prabhata. In contrast, some have gotten accustomed to spelling it in this wrong way, Prabhat Samgiita.

1. Prout in a Nutshell – 10
2. A Few Problems Solved – 3, Song, Dance and Instrumental Music
3. The Inner Science of Surasaptaka – Excerpt A
4. A Few Problems Solved – 3, Song, Dance and Instrumental Music
5. A Few Problems Solved – 3, Song, Dance and Instrumental Music
6. A Few Problems Solved – 3, Song, Dance and Instrumental Music
7. Jaipur 11 March 1984
8. Táttvika Diipiká (Paiṋcama Parva)

The section below this mark is an entirely different topic and not related with the subject matter up above.



In His below account, Baba is giving a very descriptive analysis of how medicine advanced over time, from its early use by animals and how they cured themselves up through early humans and present day human beings.

“Not only humans but many other creatures as well are more or less familiar with medicines. However, since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.

There is a basic distinction between voluntary abstention from food and upavása. Voluntary abstention from food (svecchá-anashana) means to not take food willingly in order to keeping the body healthy (an + ashana = anashana). Ashana means “eating”, so anashana means “not eating”. This abstention from food certainly helps to heal disease. However, imposed abstention from food does not have the same effect because forced abstention creates a suppressed agony in the mind which upsets the mental balance and at the same time also upsets the physical balance.

Upavása is undoubtedly a kind of voluntary abstention. However, at the same time there is to some extent a withdrawal of physical activity and a gradual directing of ones mental propensities towards closer proximity with Parama Puruśa. Upa means “near” and vása means “to stay”. Thus the etymological meaning of the word upavása is “to remain near the Lord”.

So as I was saying, upavása not only has the benefits of voluntary abstention from food. In addition, this practice is especially helpful for maintaining mental balance, that is, upavása is a medicine for both physical as well as mental maladies. There is no doubt whatsoever that a person’s mental strength is reinforced if he or she observes fast in a systematic fashion. This is a truth that has stood the test of time.

Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.

The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.

Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].

However the quest for medicines on the part of human beings and animals has not been limited to fasting, sunlight, water, air and earth. Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history.

There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life.

Where medicines were not effective as external ointments, it became necessary to rub them on the skin or on the nerves where they could be absorbed through the pores. People discovered these rubbing medicines somewhat later. These massage or rubbing ointments were the discovery of a later stage.

Where there was any poisonous effect of the rubbing ointment, there was no recourse but to use it externally. However, people learned to use them without any poisonous effect in the form of liquid medicines by dissolving them in water or other liquid solvents.

There are certain ointments which, if ingested in small doses, have no poisonous effect, but which may have a poisonous effect if taken in large doses. Human beings learned to use them by licking them so that they could act effectively through the nerve fibres. They used to swallow those medicines after licking them with the tongue for a long time. Because the quantity is very small there is no harmful effect; rather one gets the full benefit. Such medicines are called avaleha [licking] in Ayurveda.

People even discovered some medicines that develop certain special beneficial qualities when mixed with other specific substances. In other words, the same medicine when mixed with substance “a” became a medicine for headaches, when mixed with substance “b” became a medicine for diarrhea, and when mixed with substance “c” became a medicine for respiratory ailments. In this case, people gave the name anupána [ingredient] to the substances “a,” “b” and “c”. That is, by discovering that the medicinal qualities varied according to the different anupánas, people began to use them as medicines.

Through their experience, people found that in certain diseases the patient’s vitality diminishes. In these cases, the medicines are effective when they have some alcoholic properties; so they fermented them to prepare different kinds of remedies. These medicines, which are prepared through fermentation, are called medicinal ásava (“elixirs”– ásava means alcohol, for example, wine). In cases where the alcoholic properties of the medicines were necessary, but where the medicine would have a contrary effect if the negative effects of the alcohol were not removed, they altered their qualities rather than keep them in the form of ásava. They gave the name “medicinal ariśt́a” to such medicines; for example, drákśáriśt́a, dasamuláriśt́a.

It was found in the case of certain medicinal herbs and plants that if they were boiled in water and their essences extracted, then their medicinal qualities were greater than in their raw state. This essence is called kváth; for example, catechu kváth, ashvagandhá kváth and various others. People began to use these kváthas as medicines. The kvátha that is produced by boiling different medicinal herbs and plants together is generally known as páṋcan in Bengali.

Medicines that are excessively bitter or insipid, where possible, were cooked and mixed together with rice or any other principal food item, thus discovering a newer method of taking medicines(1). In this way people started deriving medicinal benefits from neem leaves, bitter gourd, pat́ol latá, gandhiká, and such medicines by consuming them with their principal food, such as with rice in Bengal.

Moonlight is not a medicine like sunlight is. Rather moonlight often overwhelms the mind with a different kind of emotion. However, the qualities of medicinal herbs and plants are affected according to the difference in moonlight, that is, in accordance with the lunar day and lunar fortnight. So there are rules for removing medicinal plants from the soil, preparation of medicines and their uses in accordance with the lunar day. The medicinal qualities undergo changes during the different periods of the day, so one should use medicines with that factor in mind; at least it is better if it is done so. Those medicinal herbs and plants or those medicines whose qualities are affected according to the difference in lunar day or planetary position are called kulyá. So you see, this also is a meaning of the word kulyá.

Not only have human beings used plant substances for medicines since ancient times, they have also prepared medicines extensively from animals. In the Ayurvedic, Vaidyaka and Unani systems of medicine, animal substances, such as the livers of different animals and partridge fat, were used extensively. Who is not familiar with the medicine prepared from the body of a goat and oil from the hornbill? Medicines used to be prepared from the livers, pancreases, etc., of different animals in the allopathic system of treatment. In recent times they have been used for insulin. Cod liver oil and shark oil are frequently used. They are used not only as oral medicines but also in injections. Medicines such as naja, cina, and apis in homeopathy are completely of animal origin. Killing an animal in order to save the life of a human being may not be a very good practice, but it can be done when there is no alternative. This is a universally accepted principle. But when medicines are prepared by killing animals, it should be done as far as possible from those animals which are the born enemies of human beings. Those who are not the born enemies of human beings but are their natural friends should not be killed.

Different kinds of metals and non-metals have been used for medicinal purposes since ancient times. Gold, silver, tin and mercury especially have been used since ancient times for medicinal purposes. The famous Ayurvedic medicine makaradhvaja is prepared from a combination of mercury and sulphide. There is no dearth of medicines produced from calcium in homeopathy, allopathy, Unani, Ayurveda, whatever system it may be. Medicines produced from the conch shell, which have generated excitement since ancient times, are actually nothing but calcium phosphate, calcium carbonate and calcium hydroxide.

The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons. Within Ayurveda, members of the royal family of Cochin in the state of Kerala were pioneers in this. At one time there was a good deal of individual research into poison treatments. My maternal grandfather, the late Dr. U. M. Basu (allopath) conducted research into the medicinal use of scorpion poison, but he died before his research findings could be properly documented. The science of allopathy does not seem to have made much progress in these treatments, but there are endless opportunities for making progress in this respect.

Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.

Now let us return to the matter of kulyá. Those medicines that need to be kept dry, but which are difficult to make into tablets, were preserved as powders. Medicines preserved as powders are called cúrńa in Ayurveda, for example, bháskara salt cúrńa, gámbharii múla cúrńa, gud́ucii sharkará cúrńa. Medicine preserved in powder form is also called kulyá.” (Shabda Cayanika, Kulya to Kuvela (Discourse 34))

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Date: Sat 02 Feb 2013 17:49:04
From: Dharmaviira Deva
Subject: Mahaprayan of Family Ac Kuladeep Ji



It is with much sorrow to share with you news of the mahaprayan* (death) of Family Acarya Kuladeepji of Bhagalpur. Respected Acaryaji’s last breath and mahaprayan took place yesterday 01 Feb at 2:30pn IST at Godda (Bhagalpur).

As many may know, Family Acarya Kuladeepji was one of the senior members of Ananda Marga. He touched the lives of many through by his service, humility and kindness. At the time of his passing, he was 83 years of age. Acaryaji will be very much missed.

May we all take solace in the fact that Ac Kuladeepji was a devoted bhakta of the Lord. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
at His lotus feet,
Dharmaviira Deva


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.”

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

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

– “now he is in beloved Baba’s lap”

– “May his soul get peaceful place in His lap”

– “He is now in BÁBÁ’S loving lap”

– “May Baba bless him with a seat in His lap.”

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


Subject: Re: Baba Story: Guru Mantra & Its Effect
Date: Tue, 29 Jan 2013 03:49:54 GMT
To: am-global@earthlink.net




Great article.

I have found over the years the best way to follow brahmacarya and Guru mantra (Madhuvidya) is to employ the method of Subject-Object as often as I can. In this way, I don’t need to stop between each action or thought to internally recite and feel the meaning of guru mantra. So, it is a natural flowing way to remain established in Subject-Object.

By thinking, seeing, or feeling that He is always watching me up through my sahasrara cakra, whether going to the mail box, starting the car, or walking the halls at work, I feel the connection to Him-always. With persistence this practical technique becomes easier and it works.

I invite all to try this way to do guru mantra.

Baba Nam Kevalam!

Here is a link to the original letter of this series:


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