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Date: 30 Mon Apr 2013 22:45:18 -0000
From: “Yogendra” ydv.1965@par…net
To: anandamargaglobalnewsletter@gmail.com
Subject: Baba Story: Homosexuality is Anti-Dharma

Baba

This entire email is composed of 2 parts:

(1) Posting: Baba Story: Homosexuality is Anti-Dharma;
(2) Prabhat Samgiita #5015;

Each section is demarcated by asterisks (***).

== BABA STORY: HOMOSEXUALITY IS ANTI-DHARMA ==

Namaskar,
The below Baba story clearly depicts how homosexual relations are sinful and against the ethic and code of conduct in Ananda Marga.

Following is a dramatic account how during dharma samiiksa all-knowing Baba revealed the fact how years ago one young male had indulged in homosexual activity.

Already many had come out from dharma samiiksa and told how Baba is aware about every sin and that it is impossible to conceal anything from Him. So the brother was aware that Baba is omniscient and that nothing can be hidden.

Hearing this from others, the young male was terrified to stand before Baba and feeling very repentant for his past sinful dealing.

When he entered for dharma samiiksa, Baba graciously pointed him out, reviewed the case, and consoled him. Baba furthermore warned not to ever do such things again. Baba graciously reassured him that it was done due to keeping bad company.

Here is that story as published by one Dada who witnessed the whole scene.

YOUNG MALE STANDS BEFORE BABA IN DHARMA SAMIIKSA

(The follow is an excerpt from one Dada’s book)

Brother G from the USA stood in front of Baba. After some personal talk, Baba said, “Your mind is unnecessarily disturbed about the past. You made some mistakes of a sexual nature.”

G’s face suddenly became very red. “Yeah…yes, Baba,” he mumbled.

“When you were younger you had some misunderstanding about the relationship between men and women.”

He stared at the floor, saying, “Yes, Baba.”

“But it was not your fault. As a little boy you were simply influenced by your environment.”

G looked up at Baba. He sighed deeply, smiled slightly and said, “Thank you, Baba.”

“No need of thanks,” Baba said. “I merely convey to you the unadulterated facts. You were unaware. Unaware.”

G approached me after the session, wanting to get something off his chest.

“I never told anyone, Dada,” he said, “but since you were present today, I want to tell you that…that before joining Ananda Marga, I had…homosexual relations.”

He watched for my reaction. Seeing none, he continued, “Even though I’ve been doing meditation for a number of years, it’s always bothered me; I’ve always felt guilty. But now Baba’s freed my mind. When He said it wasn’t my fault, something let go inside of me. I feel so light now; I wouldn’t be surprised if I started to fly!”

(Who’s Afraid of the Tantric Guru by Dada Dharmavedananda)

Note: In the above story, a male had sex with another male – that is the sinful dealing that Baba is pointing uotand this same sin applies to females who have sex another female. So this is a universal teaching that applies go all gays, lesbians, homosexuals etc.

Namaskar,
in His Service,
Yogendra

************ Prabhat Samgiita*****************

Baba

“Nutan jiivan labhiya’chi mora’ nutan us’a’r kiran’e…” (PS 5015)

Purport:

O’ Parama Purusa, by Your divine grace we have all been blessed with new life – in this new light wave of the dawn. The new dawn has come and vibrated the body, mind, and soul.

O’ Divine Entity You have graciously shown us the path: The path of bliss, Ananda Marga. By Your grace, we have left all those outdated, rotten, old dogmas. Except Ista, except You, there is no charm in the life. Your love and grace is resonating in our entire existence.

Baba, we all belong to the same gotra, one family. This whole world lies within this same gotra. With the love of our heart we will awaken the entire world, by Your grace.

Baba, You have blessed us with new life in this new dawn. This is nothing but Your causeless grace…

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Baba

== BABA’S GUIDELINE: CELEBRATION OF ANANDA PURNIMA ==

~ Part 1 ~

Namaskar,
The auspicious and grand occasion of A’nanda Pu’rn’ima’ is coming soon.

The official day is Saturday, May 25 – though in many units celebrations start before then since A’nanda Pu’rn’ima’ is the most significant social function in our Marga.

WE ALL KNOW…

Certainly, we all know that the holy occasion of A’nanda Pu’rn’ima’ signifies the day of advent of Taraka Brahma as Mahasambhuti Baba. And that on this wonderful and blissful occasion there is a morning and evening dharmacakra, collective bath, all-round merrymaking, and a sentient feast etc.

Yet there are also other special components to the celebration of Ananda Pu’rn’ima which Baba has outlined. Some of these are listed and described below and other margiis and WT’s are kindly requested to contribute other plans and programs which they know about that are associated with the celebration Ananda Purnima .

INNER MEANING

Here first though is one of the special ideations linked to the holy festival of A’nanda Pu’rn’ima’.

A’nanda Pu’rn’ima’ signifies the advent of Mahasambhuti who has come to wipe away all the tears and fog from this dusty earth and infuse within all a sense of peace, hope, tranquility and bliss. He has graciously come to establish the lost humanity in divinity – elevating everyone’s standard, and paving the way for the reign of dharma.

WAYS TO CELEBRATE THIS DAY

Here below are a few of Baba’s many recommendations and guidelines for how to make the occasion of Ananda Purnima an even more memorable, joyful, and charming gathering for one and all.

(A) On the grand festival time of Ananda Purnima, all types of age groups should have their own programs that will be appealing to them. Certainly there will be one central place for the entire gathering, yet at the same time specialised plans and programs for the various age divisions should be organised.

For the younger children there should be games and sports and / or a drama production etc.

For adolescents & teenagers there should be competitions in the various realms from kaoshikii and tandava to music, art, and literature. And their day should also include sporting events etc.

And likewise for adults, there should be a range of activities and programs from the devotional singing of kiirtan to service projects, plus spiritual talks, dance competitions, and general socialising.

(B) In addition, on Ananda Purnima the head of household can utilise this as the time to arrange annual new clothes for all family members. Plus there should be toys for the children and the sharing of sweet treats. By this way one and all will know that something great is happening and that Ananda Purnima is a grand event.

(C) Ananda Purnima can also be made special by offering moderate gifts and presents or cards etc to those around you as a showing of love and affection.

(D) And like that many, many more points and suggestions are there in relation with the grand and blissful celebrations of Ananda Purnima.

SPIRIT OF OUR AM SOCIAL FUNCTIONS

The magnificent characteristic of all our Ananda Marga social gatherings is that they welcome one and all irrespective of age, colour, race, profession, educational standard, etc, all types from all places are welcome. Indeed everyone comes together for sadhana, games, a feast, and other celebratory activities and by this way one social flow is formed thus making way for a healthy, unified human society.

THE KEY POINT

In this way social functions and festivals are a time for us all to move together in His divine flow, regardless of one’s standard or status – where one and all gather round in the spirit of unity. And top of all our special duty as devotees is to propagate the greatness and grandeur of Sadguru Baba. In a phrase we can say that this is the key point behind the auspicious occasion of A’nanda Pu’rn’ima’: To highlight Baba’s greatness.

“The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings— That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya (intuitional science) to us through the medium of the name and form of Anandamurtijii. Unit beings must be made to appreciate Its majesty.” (1)

Here following are some of Baba’s special guidelines for our collective social functions and festivals like Ananda Purnima.

CARYACARYA GUIDELINES ON ANANDA PURNIMA

“Ánanda Púrńimá: Collective bath with snána mantra, twice collective Iishvara Prańidhána and Varńárghyadána, collective noon and night meals, merry celebrations, spiritual conferences, annual meetings of workers, children’s sports, and procession with táńd́ava dance. (2)

BRING NEW JOY AND VIGOUR

“When people become tired and uninspired, when they can no longer look towards the future with hope, when their colourful dreams are shattered, at that time the sweetness of a festival brings new joy and vigour in life. Thus in individual and collective life, the importance of festivals is tremendous. One should always remember that festivals should be such that all can take part in them without any ostentatious display of wealth, and with an upsurge of their life force. And these festivals should be conducted in such a way that people take part in them from a spontaneous inner urge. I hope that you will make such arrangements so that all are attracted towards your festivals which will be more and more charming – and this will bring about your collective welfare.” (3)

SOCIAL FUNCTIONS:

A GREAT UNIFYING FORCE

“Collective social functions: Many of the ills of society develop because people do not care to know other members of society. This may not only mean ignorance of the condition and difficulties of others, but also leads to intolerance and a lack of interest in the affairs of the other members of society. Common social functions bring different members of society together and are therefore a great unifying force. By performing certain functions collectively, all the members are engaged in doing the same thing for some time, and this brings about a feeling of unity and interest in others.”
“In Ananda Marga such common social functions are especially encouraged. Milita snána [collective bathing] and dharmacakra [collective meditation] provide grounds for common social functions in the physical, psychic and spiritual fields. Common participation in such functions is a very great unifying force. The participants in such functions will have no intolerance for each other, and will instead get more united. Such functions are, therefore, a great unifying force.” (4)

SEE THAT ALL JOIN IN THE FESTIVAL OF ANANDA PURNIMA:

COLLECTIVE MEAL IS IMPORTANT

“Humans are social beings. So every human being likes utsava. It is the desire of all that they will rejoice unitedly. In Europe Puritanism failed in the end, only because the Puritans failed to care for the desires of the general public. They preached their theory only to a handful of devotees of knowledge.”
“Ananda Marga is for the general public. So, considering the necessity of the general mass, proper importance has to be given to the Utsava in social life. Enthusiasm in a utsava is the greatest in the children, in the tender aged boys, in the youths and last of all in grown ups. In the programmes of a Utsava, therefore, you shall think for the children first. Their sweet stammering noises ensure the success of the Utsava. But whatever arrangements you may make for the children, the youngsters, youths, or for the grown-ups, make that there is no dearth of discipline even to the minutest extent anywhere. Let there be complete harmony…”
“A grown up man does not like that others should call him grown up. An old man does not like that others should tell him old. Do you know, why they do not like to be said so? The adults or the aged are nearing death. This means that one is drawing nearer death as one grow up and this is why one does not like to be told grown up or old.”
“Taking this for granted regarding human psychology, you shall arrange for two or three items in the programme for the old to enjoy, so that they may think at least for a short time that they are not old, they have sufficient energy still left in them.”
“Take pains to see that all join in the Utsava. Give full opportunity to all the artists to make a display of their talents in art. Remember that taking food together is a special feature in a Utsava, without which half of the pleasure of a Utsava is marred.” (5)

BABA’S INNER WISH

“That which renews human existence and makes it full to the brim and overflowing with the joy of living is termed a festival…Inspire all people to live with a new spirit like true human beings. Let it inspire them with the fact that all humanity is an indivisible entity. On this auspicious day this is my inner wish.” (6)

Namaskar,
in Him,
Amriteshwar Deva

REFERENCES:
1. Caryacarya II, p.1
2. Caryacarya – 1, Social Functions & Festivals
3. A Few Problems Solved – 5, p.18
4. Prout in a Nutshell – 2, Social Psychology
5. Táttvika Diipiká (Dvitiiya Parva)
6. Ananda Vanii #48

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From: Satiish K Bhatia”
To: am-global@earthlink.net
Subject: Practical Approach of “See The Bright Side”
Date: Sun, 20 Jan 2013 21:53:33 +0530

Baba

== PRACTICAL APPROACH OF “SEE THE BRIGHT SIDE” ==

Namaskar,
Every Ananda Margii is aware that Baba guides us to “see the bright side of everything”. And while at first glance the phrase seems quite simple, there is a greater meaning and application which we should explore. To date, some still have some fundamental misudnerstandings about this key guideline from Sadguru.

SEEING THE BRIGHT SIDE: HOW IT WORKS

In dharmic fashion, Baba sets the tone that in our Ananda Marga we are to see the bright side of everything and side by side oppose all sorts of dogmas, exploitation, and wrongdoings in order to guide the society on the proper path. However a few people do not understand how this is all working together. They reason that seeing the bright side means not pointing out the negativity in society, and / or not fighting against injustice – i.e. just remaining meek and passive etc.

For greater clarity we should see Baba’s practical working style and other related examples to best understand the inner sense of “see the bright side”. By this very system we can clean the organisation – ridding it from dogmas and groupism.

MOTHER ANALOGY

In one regard, it is just like how parents view their children. Proper parents always see the bright side with regards to their children’s growth and development. With love and affection they see everything; they never overlook the lesser qualities. And, by this way, they are seeing the bright side and watching out for their child’s welfare.

For example a mother may think, “Okay my child has 80% good qualities but to help them improve and make them more bright certain aspects of their life need correction.” So the mother lovingly tells her child, “Don’t be lazy. Study more. Go and prepare your lessons.” All those things she tells the child. By this way she identifies and addresses the defective behaviours of the child. All done with the benevolent motive to correct those wrong habits and thus increase the brightness of her child.

So the mother is seeing the bright side, and that means trying to make it more bright. The way to do that is to find the dark elements and have them corrected or removed. Then the bright side will become more brilliant. No one can accuse the mother of criticising the child or seeing the dark side. Who can blame that the mother is not seeing the bright side when addressing her child and only seeing the dark side.

Seeing the dark side occurs when a person does not want to make someone else better. In that case they will only abuse others with the intention of putting them down. Many persons do like that. But this is very bad and this is not at all working hand in hand with seeing the bright side.

That’s why Baba guides us that we should have a sympathetic opinion regarding the person to whom we are dealing. And then find out their mistake, and remove it.

POINTING OUT THE DEFECT AND SEEING THE BRIGHT SIDE GO HAND IN HAND

The whole spirit behind “seeing the bright side” is to rectify the defects in order to build up a seamless and vibrant society. The present humanity is suffering from many ailments. In dharmic fashion Baba exposes all the various problems and ailments that are present in the society. Such as dogma, negativity, exploitation by capitalism, crudity of communism, and many more things. Baba is highlighting the fact in bold letters that now society has very little on the good side. To rectify the situation, Baba guides us to think in a pointed way and remove the disparities and exploitation. Then society’s brightness will come forth and shine.

Hence, by seeing the bright side, the main intention is to fix the problem. To make others aware about the defect and address and repair it. And make the situation better and better. So in Ananda Marga our aim is to fix society’s various problems. Toward that end, Baba has also graciously given the solution to each and every problem as well. So ours is the practical approach.

In contrast, those who just criticize and abuse others without ever offering any solution– that approach is negative. And no well-intentioned person will do like this.

For example, a mother doesn’t only criticize her child. Rather the mother instructs, “Don’t be lethargic and negligent about your health & hygiene. Go and take a bath.” So here the mother’s basic point is: ‘don’t be lazy on the point of cleanliness’. So this is not mere criticism. Because immediately following comes the direction to go and take a bath. And by that way the child will be clean. So the intention of the mother is to improve the child’s condition. This is seeing the bright side.

Similarly if someone says that “My neighbor often gets drunk and may one day hurt himself. We should help him.” Out of a feeling of concern if someone talks this way about their neighbor, then that is not a negative action. Rather, it is positive. Because the person wants to make their neighbor better – he wants to see his brightness more shining. And in that way a solution has been given to help him.

Likewise people wash their clothes with the same positive motive – to remove the stain and make their clothes more fresh. So finding out the stain does not mean one is seeing the negative side or indulging in anything detrimental. Rather by taking the time to remove the dirt one is making everything brighter and cleaner.

DHARMA SAMIIKSA & REPORTING SESSIONS

ARE IDEAL EXAMPLES OF SEEING THE BRIGHT SIDE

The best example of all is Baba’s divine role during Dharma Samiiksa. There, in historic fashion, Baba goaded so many sadhakas unto the path of supreme beatitude by lovingly pointing out their defects and mistakes; by this way, He graciously rectified them and removed their ills. This allowed those bhaktas to move ahead with increasing speed toward their cherished Goal. If Baba had merely praised each person who came before Him for dharma samiiksa, those sadhakas would not have been able to progress. That would have been useless. So Baba lovingly pointed out the defects to help sadakhas become clean and pure, i.e. blemishless. No one can stand there and say that Baba only saw the dark side. One cannot blame Guru in this manner. He lovingly highlighted the wrongs so they could be removed, thereby allowing the sadhaka to feel pure, light, and bright. That was Baba’s magnificent approach during dharma samiiksa, and verily in every reporting session as well. This was how Babs practically showed us how to follow: See the bright side. Who can say Baba was seeing only the dark side and not seeing the bright side.

“SEE THE BRIGHT SIDE” IS DONE WITH BENEVOLENCE

So in this process of “Seeing the bright side”, the benevolent motive is the main factor. Whereas those seeing the dark side criticize without the intent to help. That is where their approach is wrong and completely poisonous.

For example, take the case of the communist’s approach. Communists always try to destroy capitalists, with that mindset they abuse capitalists.

A related approach happens with political parties in the democratic system as well. One party leader’s only aim is to sabotage the other party’s programs to make them look bad. This manner has nothing to do with “seeing the bright side.”

If one group endlessly involved in undermining and mudslinging,then that is not “see the bright side”. Because their only intention is to put the other group down and gain the power. Righting the organisation by following ideology is not their way.

EXAMPLE OF SEE THE BRIGHT SIDE

Whereas our true approach in Ananda Marga – Baba’s example – is not like that and the directive ‘See the bright side’ works in a completely different way.

Regarding the defects of capitalism Baba outrightly exposes the short-sighted, materialistic, and selfish nature of capitalism. And side by side He provides the Prout – the perfect solution. By implementing Prout everybody will become healthy, and everybody’s face will shine with joy. Step by step, the physical problems will vanish, the psychic ailments will be identified and solved, and people will be able to advance in the field of spirituality. They will thus build up a strong and healthy God-centered society.

No one can blame Baba that He Himself did not follow the teaching that He gave for others: See the bright side of everything. From the getgo Baba was seeing the bright side of human society and by pointing out the ills and defects of capitalism He best helped those capitalists and society.

So all around, Ananda Marga’s teaching is ensconced in the motive of welfare: By pointing out the injustices and negativity, fixing the problem, and leading the whole society along the path together to the final desideratum.

Thus, seeing the bright side goes hand in hand with pointing out the faults. Without pointing out the defects, the bright side will never be able to become more bright. Well-wishers never ignore the problem. When you go to the doctor then that doctor does tests to find the problem and make you healthy – i.e. brighter than before. Same is the case when you bring your scooter to the mechanic. In that moment, the mechanic does not praise all the good qualities of the scooter – rather he finds the problem and fixes it.

And that is what we must do in order to rid our Ananda Marga from groupism: Identify the problem and solve it by implementing Baba’s neo-humanistic teachings.

OUR DUTY

Hence the supreme spirit of “See the Bright Side” is imbibed in each and every moment of Baba’s working style and is embedded within the entire Ananda Marga ideology. Who can say Baba was seeing only the dark side of those He was point out and not seeing the bright side.

Thus as Ananda Margiis we are living in the world, and our duty is that we should help clean the society and make it better. Likewise we are living in this organization (AMPS) so our duty is to not overlook the wrongdoings.

Rather, we should find out the problems and fix them. If something is not going according to Baba’s teaching then we should rectify that. By this way our organization will be better and better.

By properly following the inner spirit of Baba’s divine guideline of “See the bright side” that is the only way to move ahead and build up a healthy and vibrant society free from exploitation.

SUMMARY

Well-wishers always point out the defect in order to remove it and enhance the bright side. Those who refrain from talking about the ills are not seeing the bright side. They may be meek; they may be cowardly; but they are definitely not seeing the bright side. Those who only talk about the negative side with the intent of suppressing others are followers of the dark side. Here is one such example:

Baba says, “There are many teachers who wound the sentiments of a student by ridiculing either his caste or his father’s profession saying, “The plough suits you better than the pen, my boy,” or “You had better join your father at the potters wheel.” Even today such utterances come out of the mouths of many teachers.” (1)

Such a teacher’s sole intention is the put the boy down. That is the dark side.

In Ananda Marga, we only see the bright side: The intention is to purify by removing the stain and making everything bright, shining, and brilliant.

WARNING: HOW BRIGHT SIDE IS MISUSED

Often the statement – “See the bright side” – is misused by selfish and opportunistic exploiters. They try to convince others not to point out the wrongdoings etc. They want people to overlook their defects and talk only of their good qualities. Hearing this, some very naive people are misled and they remain befooled. But this is not the way. So be alert if any immoral elements try to teach you not to oppose wrong wrongdoing.

BABA’S GUIDELINES FOR DEVOTEES

“We cannot call people “good” if they cannot lead people of all walks of life towards welfare. We can call them “goody-goodies” but not good people. Those who are truly good people will move bravely forward and provide inspiration and strength to those mute masses to fight against all kinds of obstacles, and give a clarion call to them to march ahead.” (2)

“Intelligent people should no longer remain silent…They must not act like goody-goodies, seeing evil but continuing to tolerate it. This is very bad.” (3)

“The establishment of an ideal society depends on the mutual help of the members and their cooperative behaviour. This cooperative behaviour depends on the practice of the principles of Yama and Niyama; so, spiritual practices, especially the practice of Yama and Niyama, are the sound foundation of an ideal society…All Ananda Margis, when they see other Margis acting against the principles of Yama and Niyama, must make them shun this habit either by sweet or harsh words or by dealing even more strictly. Thus they will have to make the society strong. Henceforth I direct every Ananda Margi to keep strict vigilance on other Ananda Margi to make them practise the principles of Yama and Niyama.” (4)

“The characteristic of good people is to fight against injustice, to firmly adhere to truth and righteousness, to protect the helpless and fight against all evil persons. Those who are merely simple and are of a meek and goody-goody nature are not good people.” (5)

“By observing people’s conduct one will easily notice those who are absorbed in divine love…Those who have attained Iishvaraprema can never and will never exploit others. They will raise their voice against all sorts of tyranny, injustice, and exploitation. Those who do not possess that kind of honest courage to oppose all wrongs are nothing but fakes – they are never genuine [devotees].” (6)

“I have already said that Ananda Marga is the first movement aimed at liberating spirituality from the unwholesome influences from dogma. Hence you must not in any way encourage dogma. Rather, you should carry on an endless fight against dogma. And while fighting against dogma, you will realize the actual truth, and when you will come in contact with truth, you will be established in real spirituality…human beings have got to be established in human excellence and carry on a ceaseless struggle against dogma.” (7)

BABA’S SPECIAL TEACHING FROM THE ORIGINAL HINDI DISCOURSE NOTED BELOW

If a family member or close person is doing something wrong then one must point out their defect. Never tolerate such things. Ironically, the general tendency is to overlook the faults of your close people etc. But that is very dangerous – it is more dangerous than if they were distant. If someone is insincere and does not have a sadhu mentality, then they must be pointed out, opposed, and rectified. Only then will that person be able to grow. This series of guidelines is especially critical if that person is close to you.

Think in this manner: A snake in the wild is not as dangerous as a snake that is in the house. Thus close persons must always be pointed out and corrected. That is the gist of Baba’s following teaching noted below in the original Hindi.

“साधना की जो मुख्य बात है, कि—सत्याश्रयी बनना | “सत्याश्रयी” माने यहाँ, sincere बनना | कहा गया कि आज के जीवन में मनुष्य में बहुत कुटिलता तथा जटिलता आ गई है | मनुष्य पहले के माफ़िक, सीधे नहीं रहे | यह बात आज से दस हज़ार साल पहले जितना सत्य था, आज उससे भी अधिक सत्य है | अर्थात्‌ दस हज़ार साल पहले भी देखा गया था कि—मनुष्य क्षणिक लोभ के लिए, क्षणिक सुख के लिए, धर्म से हट जाते हैं | और, तुलसी जी भी कहते थे कि—”कौन मनुष्य कितना perfect है, उसका प्रमाण मिलता है विपद के समय में | धैर्य, धर्म, नारी, और मित्र का परिचय मिलता है, विपद में |

छोटा-सा लोभ, ख़ूब छोटा-सा एक सामयिक लाभ के कारण मनुष्य धर्म के रास्ते से हट जाते हैं | प्राचीन काल में ऐसा नहीं था | क्रमशः मनुष्य के मन में जितनी जटिलता बढ़ रही है, मनुष्य उतना insincere बन रहा है | और इसके लिए मुख्य ज़िम्मेवारी है, so-called intellectual लोगों की | अपनी कमज़ोरी को ढाँकने के लिए, छिपाने के लिए, उन लोगों ने क्या किया ? बड़ी-बड़ी बात जनता को सुनाई है | मगर अपने ज्यों का त्यों रह गए |

मूड़ मुड़ाए जटा रखाए, मस्त फिरें जैसा भैंसा |
और खलड़ी ऊपर ख़ाक लगाए, मन जैसा तो तैसा ||

तो, यह जो intellectuals, यही आम जनता को विभ्रान्त किए हैं | और हम बोले, क्या ? sincerity first, sincerity second, sincerity always | साधनामार्ग में sincerity सबसे बड़ी चीज़ है | और, sincerity क्या है ? Sincerity is always सत्याश्रयी | Sincerity माने ही सत्य में रहना, मज़बूत रहना |

अपना आदमी हो, घर का आदमी हो | कोई सत्य से इधर-उधर हट गया, sincerity की कमी जिनमें है—उसका विरोध करो, बर्दाश्त मत करो | अपना आदमी है तो क्या है | अपना आदमी अगर असाधु है, insincere है, तो, और भी अधिक ख़तरनाक है | क्यों ? बाहर में अगर साँप रहा, वह जितना ख़तरनाक है, घर में अगर साँप घुस गया तो और भी अधिक ख़तरनाक है | इसलिए, और भी, उसका अधिक विरोध होना चाहिए |” (8)

Namaskar,
in Him,
Satiish

NOTE 1: NEGATIVE LEFTIST APPROACH

We have seen how communists only indulge criticism after criticism without any practical intention to remedy the situation.

Baba says, “Those who are leftists in the world are even more dangerous…they are deliberately seeking out the dark and dirty aspects of life and, like flies, growing fat on the secretions of society’s festering sores. It must be remembered that flies do not heal sores– rather they exacerbate them, because the very puss of these sores provides them with their vital juice. So the filthy aspects of society are the only wealth on which these [leftists] subsist.” (9)

Note 2: REFERENCES

1. Human Society – 1, p.8
2. Ananda Vacanamrtam – 22
3. Liberation of Intellect: Neo-Humanism, Disc: 2
4. A Guide to Human Conduct
5. A Few Problems Solved-5
6. Ananda Vacanamrtam – 7, p.12
7. Prout in a Nutshell – 18
8. EGD 25 November 1978 Bombay, NP,Taking Shelter in Satya is the Essence of Sadhana
9. Prout in a Nutshell – 10, p. 24

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Date: Wed 16 May 2012 13:27:38 -0000 (GMT)
From: Tanmay_Deva
Subject: Mahaprayan (Death) of Ac Dhruvananda Avt
To: AM-GLOBAL

Baba

== MAHAPRAYAN (DEATH) OF AC DHRUVANANDA AVT ==

Namaskar,
It is with great sorrow that we share with you the mahaprayan of our respected Acarya Dhruvananda Avt. Dadaji’s mahaprayan occurred this evening (IST) – May 16 – in a hospital in Ranchi. Dhruvananda Dada had been suffering severe health issues these last few years, so his mahaprayan (death) comes after a long battle.

Perhaps above all else, Ac Dhruvanandji was known for his many years of service as Wt Trainer in Sweden. More recently, he was caught between the struggle for power amongst the different groups and that was no doubt hard on him.

It is a loss to our entire Marga family that Ac Dhruvananda Avt has encountered his mahaprayan (death). May we all take solace in the fact that Dada Dhruvanandji was a devotee of the Lord and was practicing sadhana regularly so certainly he will attain mukti or moksa, accordingly. Baba will certainly bestow His grace.

With deepest respects,
Yours brotherly,
Tanmaya Deva

Note 1: DIFFERENCE BETWEEN REAL MAHAPRAYAN AND FAKE MPD

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.

Note 2: ASTERISK NOTE ABOUT MAHAPRAYAN

* 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.

Note 3: STORY- SITTING ON BABA’S LAP MEANS DIED?
(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.

QUESTION BY A NEW MARGII

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.

MUST NOT ONLY REFER TO DEATH

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.

MUST NOT MEET SAME FATE AS 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.

A VERY DEVOTIONAL EXPRESSION

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.

RECENT EXAMPLES

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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Date: Sat, 03 Mar 2012 19:18:33 +0530
To: am-global@earthlink.net
From: RM SINGH
Subject: Baba Story: My Realisation in PC

Baba

== BABA STORY: MY REALISATION IN PC ==

Note: The following is the first-hand account of Shrii Vibhuti Narayan Singh, a long-time margii who worked as a district officer in the Indian government. He is a very active and important margii who arranged the land for the Samastipur jagrti – still today that jagrti sits on that lap. Everybody knows he is a good devotee of Baba.

Namaskar,
I was initiated in 1978 in Samastipur (Bihar) and on various occasions Baba blessed me. By His grace I had deep faith in Him.

In those days, I would only see Baba when He gave general darshan. I used to hear stories from various margiis that Baba knows everything and that when sadhakas go for personal contact (PC), dharma samiiksa, and reporting, then He punishes them for their mistakes in order to rectify them etc. I had so much fear about this that I dared not go and have PC with Baba.

FIRST TIME GOING FOR PC

Some of my close margii friends tried to get me to go for PC and I always refused their invitations and requests. Ultimately on one occasion, they dragged me into the line to get PC. I was standing in the queue to see Baba. I was extremely nervous and frightened about what might happen. Without telling anyone I Ieft.

When my margii friends heard this they tried to encourage and inspire me to go back for PC to get Baba’s blessing. They valiantly attempted to infuse me with the strength and courage, but I refused.

SECOND TIME GOING FOR PC

One day they again took me to see Baba. By that time I had the realisation that Baba is Parama Purusa because He appeared before me once in the form of Lord Shiva with His tiger skin, matted locks and trishul (trident). That story I will narrate another time.

So I had deep faith in Baba; it was only out of fear that I did not want to go close to Him in PC etc.

On this second occasion I was again in queue for PC. In total, there were 13 people in the line; and I was 7th. As those ahead of me came out from their PC with Baba, I carefully watched their facial expressions and acutely listened to their tales. I asked each of them about their experience.

There were a few themes that they all told:
1. Baba knows everything and one cannot hide anything from Him;
2. They got beaten by Baba for their past misdeeds and sins.

This much everybody told as they emerged from PC that day.

Hearing this I started repeating Baba’s name. I was standing in line for PC, yet mentally asking Him, “O’ Lord, You are God incarnate and my only desire is that my number should not be called this time for PC. That is my only request. Being the all powerful Divine Entity, please grace me.”

Actually I would have run away like I did last time, but my friends were keenly watching to ensure I did not leave. I could not run away this time. For this reason, I was mentally requesting Baba to relieve me and not call my number.

As I was getting closer to the front of the line, my fear multiplied exponentially. At the same time my request intensified: “Baba, please have mercy – do not call my number.”

The line was getting shorter. Then the person directly before me entered for PC. I was next in line. My fear had reached extreme heights. I was absolutely terrified and I was mentally requesting Baba again and again not to call me.

The person in front of me emerged from Baba’s room – his PC was over. The margii walked by me. I was next. PA Dada stood in front of me. I was certain he was going to grab me for PC. I continued my pleadings to Baba not to call me for PC.

Suddenly, PA Dada came directly to where I was waiting and announced, “Baba will not conduct any more PC’s today.”

Lo and behold, by His grace, my number never came! I was next in line and now suddenly I did not have to go in for PC. I was overjoyed and indebted to Baba.

I thought, “O’ Baba, You heard my request. You are so gracious.”

I was completely overwhelmed with emotion. I was so happy that Baba fulfilled my desire. That was the last day of the program so it was certain I would not get PC.

That moment my belief that Baba is Parama Purusa became even more strengthened. I became more dedicated. I thought everything was perfect. But that feeling did not remain with me forever.

STILL TODAY I AM REPENTANT

Now 25 years later, when I think about the past, I feel repentant. Why was I so ignorant that I did not go for PC and dharma samiiksa. I had the opportunity but I did not go.

I know my repentance will remain with me so long as I am on this earth – my whole life. Baba graced me in so many ways but this episode of PC is a big, empty vacuum in my mind. How was I too frightened to go for PC. This feeling comes again and again in my mind: Why did I not go? I missed the opportunity. Every morning and every evening I think about this – it plagues me.

At this very moment I repent.

In closing, please allow me to share that although you may not call this my story about PC, but I call it the story about my PC.

Namaskar,
Vibhuti Deva

REFLECTION

The above heart-felt story recounted by Shrii Vibhuti Narayan Singh contains many gems and jewels for us all.

First, Guru satisfies all requests. Best is that one should not ask for anything as only He knows what is best for us. If Parama Purusa asks us again and again, “What do you want?” Then the sadhaka should say, “I want You”, “I want parabhakti”, or “O Lord, please lead my intellect unto the path of Supreme Benevolence.”

Baba says, “It is better not to ask Parama Puruśa for anything. Without cherishing any desire in one’s mind, one should proceed towards Him. If at all one cannot do that, then one may pray to Parama Puruśa, “Oh Lord, lead my intellect along the path of benevolence. Keep my intellect united with the Supreme Benevolence.”” (Ananda Vacanamrtam – 4, Remain United with the Supreme Benevolence)

Second, in contrast, if we ask Him for anything then He will certainly satisfy our request. In that case we will repent, as happened with Shrii Vibhuti Narayan Singh. No doubt the temptation comes to ask something but one must resist.

Third, if we ask for something then so much time gets spent in satisfying that request. That is the way it goes. That is what happened with Singhji. In the above case he was about to get PC but his whole longing was not to get PC. And that is what happened – his desire was fulfilled – he did not get PC. And now he is repentant and he realises his mistake.

Fourth, he should have asked: “O’ Lord, I want to come close to You. Please be gracious and remove all the fears and obstacles that are in the way.” With that request his concerns would have vanished and he would have gotten PC. But he chose differently and now he repents.

The conclusion is that humans ask for all kinds of things and thereby invite so many problems. No matter the temptation, one should never ask anything from Him; rather use the time in singing His name.

Namaskar,
Ramdhan Deva

OUR SANSKRIT NAMES

Little by little we should all be accustomed to following Baba’s below guideline and begin at least by using Deva when we sign our emails.

Baba says, “The word deva should be suffixed to the name…the more the usage of deva as a title, the better it is. The Sanskrit name should be used in all worldly dealings.” (Caryacarya-1)

Note 1: WHAT TO ASK FOR

Here Baba guides us what we should ask for from Parama Purusa.

Baba says, “So the devotees with kevalá bhakti in their hearts do not ask Parama Puruśa for anything. Even if Parama Puruśa proposes to give them this or that, the aspirant will say, “No, Lord, I don’t want anything but You. I want to remain with you. What You are offering to me is a trivial thing; I want You and You alone, nothing else.”” (Subhasita Samgraha – 14, Yoga, Tantra, and Kevalá Bhakti)

PRABHAT SAMGIITA

PS Intro: Progress occurs in waves, via periods of speed and pause. In the spiritual field, sometimes the mind is very lucid and sometimes quite dry. In Prabhat Samgiita, the dry mind is represented by the hot, barren summer and the lucid mind is expressed by the lush, rainy season. This following composition is the song of the rainy season.

In this rainy season, new plants and grasses have started growing. The lost beauty of the forest is slowly returning back; the barrenness of summer is gone. Now everything is getting decorated in a new way.

The sadhaka is asking that invisible, Divine Entity, “Who has come and changed the entire scene of the forest?”. By all these changes it is clear that someone has come – all these changes reflect the arrival of one Entity. The dress of that Entity is expressed by the lush green vegetation.

“Ta’l tama’liira vanero ma’jhe ke go ele nava sa’je…” (PS 3004)

Purport:

In the palm and tama’l woods, in this rainy season, Who are You Who has come in new dress and form? It is Your grace that You have allowed me to come close to You. You have captivated my heart. Opening the door of the mind, You have filled me with devotion and engaged me in Your work – in Your sadhana, in Your service.

The earth is inundated with rain. The puddles, small ponds, and lakes [1] have become one. There is water all around. The dust of summer is gone. My vibrated mind is filled with You – in Your ideation, in Your thought, in Your meditation – in the atmosphere of that nandan [2] aroma.

The sky and the underworld have become one in their vibration, both are dancing in the same rhythm. Now, the sky is no longer just the sky and the underworld is not simply the underworld – both have become divine. All are dancing in one rhythm – in the rhythm of Parama Purusa. All these expressions have become a vibrated necklace of that one effulgence – yearning for an iota of Your divine grace.

O’ Lord, please shower Your causeless grace on me…

NOTES FOR PRABHAT SAMGIITA #3004:

[1] Lake: One of the terms in Samskrta for lake is hrd. Baba has clearly mentioned this in His grammar books. But those who are confused wrongly translate hrd as “heart”. In that case their attempt at translation only serves to mislead the reader.

[2] Nandan: In the above song nandan refers to that beautiful attracting aroma. When human beings come in contact with certain expressions they derive much happiness. It is because of that derived happiness that they seek out those objects.

That is why various tourists or nature-lovers visit various places: Because they feel attracted. In return, they wish to give pleasure as well. They donate money or work to protect and keep those places pristine. The goal is to derive and give back pleasure.

Those engaged in nandan vijiana are attracted to various worldly things, knowingly or unknowingly: Art, dance, drama, music, paintings – these are all expressions of nandan vijiana, or aesthetic science. Some other examples including decorating one’s hair, landscaping, beautifying the home or office, and sightseeing (going to museums and art galleries etc).

In the field of kiirtan also, nandan vijiana plays a role. In the initial stage, devotees do kiirtan to derive pleasure – that is nandan vijiana. When their mind becomes ensconced in Parama Purusa then their sole desire is to give pleasure to Him. Then their mind is above nandan vijiana and it is in mohan vijiana, or supra-aesthetic science.

So the idea is that in nandan vijiana the goal is to give and get pleasure whereas in mohan vijiana the sole desire is to give pleasure to Parama Purusa. Nandnan vijiana starts with worldly expressions and builds up to the entry into spiritual life.

Those running after purely physical things are in a lower state of mind. When their sentient factor is awakened and the mind is more elevated, they lose interest in physical crude pleasures and they seek out psychic pleasure such as creative writing (novels or plays), critical thinking (philosophy) , and reading etc.

Those interested in higher aspects nandan (art and music for spirituality), and mohan vijiana (pure kiirtan, sadhana) may overlook lower aspects of nandan vijana (crude movies, pseudo-culture fashion etc).

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Date: Tue 28 Feb 2012 15:46:06 -0400
From: Divyajyoti_Deva
To: am-global@earthlink.net
Subject: Sitting on Baba’s Lap Means Died?

Baba

“Ceye gechi toma’re, shato rupe shato ba’re…” (P.S. 2503)

Purport:

Baba You are mine; my everything is depending on You. You are my Ista; You are my Goal. Baba, I long to see You in hundreds of forms, hundreds of times – again and again. But, You only got held in name, song, melody, and tune. I only got You in those few ways. Baba, with my deep yearning, I search for You very near in the depths of my heart; I do not ever want for You to remain far away.

O’ the Devata of Divine Effulgence, please come more close – silently, please smile in my “I-feeling”, in the deep core of my heart. Baba, please fill my whole existence in Your divine effulgence, in Your undying love, with parabhakti.

Baba, by Your grace I have a deep longing and earnest desire to have You close, with the bond of love, in Your rhythmic expression and resonance. Baba, I want You close, in the land of the sweet resonance of the divine flute, in each and every blissful moment, in the world of the divine effulgence and beyond – eternally.

Baba, please shower Your ahetuki krpa’, Your causeless grace, and make my existence successful. O’ my dearmost…

== SITTING ON BABA’S LAP MEANS DIED? ==

Namaskar,
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.

QUESTION BY A NEW MARGII

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 on use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap.” Many emails have been written this way.

MUST NOT ONLY REFER TO DEATH

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 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:

bhaotik dehtya’g (leaving physical body),
bhaotik shariir tya’g (leaving physical body)
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 phase “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.

MUST NOT MEET SAME FATE AS 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.

A VERY DEVOTIONAL EXPRESSION

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-pet-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.

Namaskar,
Divyajyoti

Note 1: RECENT EXAMPLES

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

The above lines were written in response to the recent passing of a dear margii, Gayattrii Devii. 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.

Note 2: ON BABA’S LAP

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.

The culminating portion of one’s dhya’na practice is sitting on His lap. Those who practice dhyana regularly understand this. In dhyana there are two parts. The first part is serving Him and the second part is sitting on His Lap and merging in Him.

Furthermore even those who could do proper sadhana during their lifetime, but if they at least attempted to sit twice daily, they too will get mukti and that symbolically means sitting on the lap of Parama Purusa.

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.

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Date: Tue 28 Feb 2012 15:46:06 -0400
From: Divyajyoti_Deva
To: am-global@earthlink.net
Subject: Sitting on Baba’s Lap Means Died?

Baba

“Ceye gechi toma’re, shato rupe shato ba’re…” (P.S. 2503)

Purport:

Baba You are mine; my everything is depending on You. You are my Ista; You are my Goal. Baba, I long to see You in hundreds of forms, hundreds of times – again and again. But, You only got held in name, song, melody, and tune. I only got You in those few ways. Baba, with my deep yearning, I search for You very near in the depths of my heart; I do not ever want for You to remain far away.

O’ the Devata of Divine Effulgence, please come more close – silently, please smile in my “I-feeling”, in the deep core of my heart. Baba, please fill my whole existence in Your divine effulgence, in Your undying love, with parabhakti.

Baba, by Your grace I have a deep longing and earnest desire to have You close, with the bond of love, in Your rhythmic expression and resonance. Baba, I want You close, in the land of the sweet resonance of the divine flute, in each and every blissful moment, in the world of the divine effulgence and beyond – eternally.

Baba, please shower Your ahetuki krpa’, Your causeless grace, and make my existence successful. O’ my dearmost…

== SITTING ON BABA’S LAP MEANS DIED? ==

Namaskar,
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.

QUESTION BY A NEW MARGII

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 on use the phrase “Baba’s lap” when a person has died, such as “Let him rest peacefully in Baba’s lap.” Many emails have been written this way.

MUST NOT ONLY REFER TO DEATH

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 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:

bhaotik dehtya’g (leaving physical body),
bhaotik shariir tya’g (leaving physical body)
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 phase “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.

MUST NOT MEET SAME FATE AS 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.

A VERY DEVOTIONAL EXPRESSION

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-pet-cent clear to one and all that the phrase, “sitting on Baba’s lap”, does not mean death.

Namaskar,
Divyajyoti

Note 1: RECENT EXAMPLES

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

The above lines were written in response to the recent passing of a dear margii, Gayattrii Devii. 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.

Note 2: ON BABA’S LAP

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.

The culminating portion of one’s dhya’na practice is sitting on His lap. Those who practice dhyana regularly understand this. In dhyana there are two parts. The first part is serving Him and the second part is sitting on His Lap and merging in Him.

Furthermore even those who could do proper sadhana during their lifetime, but if they at least attempted to sit twice daily, they too will get mukti and that symbolically means sitting on the lap of Parama Purusa.

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.

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