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Date: Wed, 15 Oct 2008 9:49:26 (IST) From: Singh_Manindra Subject: Mahaprayan (Death) of PP Dada To: AM-GLOBAL Baba
Namaskar, It is with great sadness that we convey the news of the Mahaprayan* (death) of PP Dada. It was at 9am IST of 15th Oct 2008 that Revered Purodha Pramukha Dada passed away at Modi Seva Sadan hospital, Ranchi India. PP suffered from a urinary infection. PP Dada will be cremated in Ananda Nagar tomorrow, reportedly. On this occasion of his mahaprayan, may our dear PP Dada gain his eternal place under Baba's divine shelter. With brotherly love and affection, Manindra *Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way the newspapers ofBengal are regularly citing the mahaprayan (death) of various persons of society who died or passed away. Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death). 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.

Phase of Pause in Sadhana

To: AM-GLOBAL Date: Tue, 14 Oct 2008 23:01:47 -0000 From: NJK Majumdar Subject: Phase of Pause in Sadhana Baba "Ke go tumi ele man ma'ta'te manorathe..." (PS 412) Purport: O' Divine Entity, by Your grace on this auspicious morning You have come and stirred my consciousness. You have come on a mental chariot and divinely intoxicated my mind. You are so gracious, please tell me Who You are. O' Gracious One, please grace me by revealing Yourself fully. O' Divine One, You have come moving along the path of effulgence. You have taken away everyone's unit feelings and removed their personal desire. You satiated their heart and mind by pouring Your infinite cosmic bliss. O' Baba, You have reached me by moving long the path of melody and tune. Baba, by Your grace You have taken away everyone's unit rhythm and infused everyone by pouring Your divine cadence. You have come to sing the divine song to everyone and satiate their heart. Baba, with Your divine song You have inundated the entire universe; You are ever-gracious...
Namaskar, As sadhakas, it is perfectly natural for us to go through "ups" & "downs" in our practice of meditation. At the same time we all wish that we could always be in an "up" phase. So when a "down" phase invariably comes then we should all know what it means and how to handle it. Recently one senior tattvika responded to my queries on this topic and with his permission here below I am giving a summary of his replies-- all of which the senior tattvika has reviewed and approved.
As Baba discusses in so many discourses-- whether about sadhana, economics, education, social progress, quantum physics, or literature etc-- each and every movement in this universe moves along a systaltic path. Baba says, "As you know, in this universe of ours nothing moves - no force, no expression, no manifestation, moves - along a straight line. The movement is always pulsative; the movement is always of systaltic order, order of pause and start. There must be a stage of pause, and another stage just following the stage of pause - a stage of movement." (AV-8) So according to Baba, the "ups" & "downs" in spiritual life are totally natural and to be expected. And His own terminology for these "ups" & "downs" of life are known are periods of speed and periods of pause.
Each and every sadhaka must know that sadhana itself moves in phases of pause and speed. This is the normal and natural pathway for everyone. This is what Baba says. Baba says, "While doing sa'dhana' in the spiritual sphere, the state of pause may come. Sometimes people say, 'How strange! A few days ago I was having excellent meditation, but these days I can't seem to concentrate at all. That's very sad.' Or at times one may say, 'The other day while meditating my body began to quiver. It was quite a pleasant experience. Why don't I get the same experience today?' This sort of blissful experience during meditation or in concentration comes within the scope of assimilation. It becomes internalized. But if it does not find any expression within the mind, you can never experience it. Maybe after a few days you may experience an even greater bliss during incantation or meditation. All this means that even in the spiritual sphere also there is pause and speed." (PNS-7, 'Dynamicity and Staticity) So while we should always put forth maximum effort in sadhana and never skip any lessons, at the same time no one should become overly concerned when sadhana is not as good as it once was. Because it is sure that in the near future a new period of speed will come and one will advance ahead on the spiritual path. This is Baba's above teaching.
Given the fact that it is an inevitably that we will experience periods of pause in sadhana, there are certain approaches we can do to help push our sadhana back into a period of speed. One point is to practice our lesson of tattva dharana-- or third lesson. As we know that this energizes our being, enhances our concentration, and purifies the cakras. So it is a very good lesson to do when experiencing a period of pause. Certainly though, sitting for long or even short session in viira'sana (the posture for 3rd lesson) is not particularly easy. Because the toes are curled underneath and there is a lot of pressure applied to the joints of the toes. In that case, one can place some soft clothing articles or a piece of foam underneath one's feet when doing third lesson. In that way viira'sana will feel more comfortable and one will be able to remain in that position long, thus getting the many benefits. And certainly over time doing this lesson will become physically easier and easier in which case the sadhaka can involve purely in the psycho-spiritual plane.
As we all know in our sahaja yoga system-- i.e. the six lessons of sadhana-- the lessons can be separated into two basic catergories: sa'dhana' & sa'dhana'unga. Our first lesson (iishvara pranidhana) and our sixth lesson (dhya'na) are the only two lessons of sadhana. The former leads to mukti and the latter brings moksa, by His grace. So those are both sadhana lessons. Whereas our others lessons-- numbers 2 through 5-- are helping lessons of sadhana known as sa'dhana'unga. These include: Madhuvidya (2nd lesson), tattva dharana (3rd lesson), pranayama (4th lesson), and cakra shodhana (5th lesson). All of these are helping lessons in sadhana. The point then comes that when should one do 1st lesson and one should 6th lesson be done. Here are some basic guidelines that everyone can try and experiment with. 1. If one is struggling a lot in dhyana either because one cannot visualise Baba or because one is not feeling that sweet, heart-felt connection inside, then one can try to switch over to first lesson. Because first lesson is comparatively easy. 2. And it should be remembered that first lesson itself is a devotional lesson. So just after one completes the stage of cittashuddhi (the last step of one's withdrawal process) then before starting the practice of mantra japa, first one infuse a strong feeling of devotional love for Baba. And then after arousing that devotional feeling one can then repeat their is't'a mantra. Then that mantra japa will be fruitful by His grace. Here the whole point is that one's mantra repetition should be saturated with devotional feeling and yearning for Him. That is one key point for first lesson. 3. And then as first lesson build momentum and spiritual flow and one is getting support from the other lesson as well, then that is a good time to again engage in the practice of dhyana. 4. So one should always remember that first lesson is easier than dhyana. That is one point. And next is that normal dhyana is easier than very intimate and deeper dhyana. So one should proceed according to one's own mental feeling.
5. We can say that the most important point is that a sadhaka should always be natural in their approach to sadhana and not be artificial or hypocritical. One should do as one feels. 6. For example, when a small child has a strong desire to sit on his mother's lap then that little baby is going to cry and cry until that mother lifts him onto her lap. And this is quite natural and the mother feels that she must respond to the child's cry. Because that is the child's pure and natural feeling. In contrast, if that same mother also has an 18 year old son and if all of a sudden that elder son also starts crying and crying and demanding that he be placed on his mother's lap, then that is not going to bear any fruit. Because the whole scene is unnatural; that is not what 18-year-old boys are supposed to do. And no mother is going to take such an old child onto her lap. It does not work that way. Rather there are other ways for that 18-year-old son to get his mother's attention and concern. Here the whole point is that one must be natural in their approach. 7. Similarly in sadhana also, one must follow a natural approach-- especially in dhyana. One should approach Baba and communicate with Him according to one's internal feeling. One should not act in any fake or unnatural manner. Sincerity is the key for progress in dhyana. 8. There are some who may say that dhyana is the only lesson that one should practice-- but that is not at all proper. Rather all the lessons have their utility and speciality, and they all help promote deeper dhyana. So the way to develop a sweet and more intimate feeling in dhyana is by doing all the six lessons and by being sincere and true in dhyana.
9. And perhaps the most important point in sadhana is to directly ask help from Baba. One may repeat, 'I cannot do anything, I am helpless, so Baba please grace me so I may move towards You'. Requesting His grace in this way will invariably help one to move ahead on the path. This type of constant request is needed for getting His grace. And certainly this type of request should be carried out with all the sweet and sincere feelings of one's heart. Only then will it be successful. And this whole entire concept of asking got Baba's grace is His direct guideline. Baba teaches us that each and every sa'dhaka should do like this. Baba says, "They will have to approach Parama Purusa with these words: 'Parama Purusa I want to move towards You, but I do not have sufficient strength to move. Please give me strength, I want to move on." (SS-18, p. 9-10) Namaskar, Nagendra Note: All the above points are a senior tattvika's explanation of points originally given by Baba Himself. And by His grace all these guidelines help a sadhaka in sadhana, especially if one is experiencing a period of pause. Whereas when one is in a period of speed then by His grace all the lessons are flowing naturally and one becomes completely lost in the ocean of Cosmic Bliss.
************************************** A New Era of Spiritual Age Will Be Coming Spontaneous Spiritual Experience in Tomorrow's Humans
Baba says, "To move ahead from physicality to intellectuality is the Proutistic order. It is the surest movement of human life -- it is the surest movement of human destiny...human beings will be making tremendous progress in the realms of intellectuality and intuition. The human beings of that future age will be very sensitive. The efferent nerves will be more active than the afferent nerves, and subtle experiences will be more common than they are now. Today human beings seldom have subtle experiences, but in the future they will occur naturally and spontaneously." (PNS-17, p.36)

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