You Will Feel A Big Change If You Go Outside

To: anandamargauniversal1@yogasamsthanam.net
From: "Bhakti Bhusan" BB2248@yahoo........
Date: Fri, 10 May 2013 07:34:45
Subject: You Will Feel A Big Change If You Go Outside

Baba

This entire email is composed of 3 parts:
(1) Posting: You Will Feel A Big Change If You Go Outside;
(2) Trailer Quote: Health Guideline: Body Pain;

(3) Prabhat Samgiita #906;

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

== YOU WILL FEEL A BIG CHANGE IF YOU GO OUTSIDE ==

Namaskar,
Whenever opportunity allows, I review my sadhana diary to remind myself of blissful experiences as well as to evaluate what difficulties I am having.

One problem was that when I sit for meditation in my sadhana place, which I made in the corner of my study, then so many distractions and obstructions crop up and divert my mind. For instance, I hear the kids playing, or the phone rings, or the neighbor stops by, or so many things occur.

After some analysis I came to the conclusion that doing sadhana in the house itself is very difficult. So I pondered, "What is the reason behind this? And how can I overcome it?."

Then I recalled one story that I heard long ago from one senior sadhaka.

FIELD WALK WITH BABA IN THOSE JAMALPUR DAYS

(AS TOLD BY A SENIOR SADHAKA)

It was around 10 pm on a spring (phalguna) night. There were three of us along with Beloved Baba. Baba was teaching us about how to manage sadhana and spiritual life while maintaining one's family existence. This was a big issue those days.

Baba told that in the past yogis were leaving the society and family and going away from their town and village and living in the Himalayas where they were doing long sadhana and dhyana etc.'

Baba was saying that, naturally then the general public thinks that sadhana is not possible while maintaining family life and living in the house. And He furthermore said that leaving the society and family is not practical. Our Ananda Marga process of sadhana is easy; you can do it anywhere. There is no need to go to the Himalayas.

Baba continued. For instance, it is not so difficult to go out from the house and sit in one lonely place nearby. Doing sadhana in any isolated place under a tree or in a field or in any natural place will be much better than doing meditation in the house. And if it is nighttime, then one need  search any special place - because during the night there are many lonely and dark places.

Only Baba emphasized how the place should surely be a little isolated, clean, and have plenty of fresh air. Being in an open-aired environment allows for more oxygen and that helps greatly with concentration. Stale air inside the house invites drowsiness and causes one to fall asleep in sadhana. So fresh air and oxygen are critical elements for doing sadhana outside. And most importantly, whatever spot is selected, it should be away from the house and petty interruptions. These were the key parameters that Baba laid down.

Baba concluded by telling that then the quality of sadhana will be improved.

SOME PERSONAL EXPERIENCES

After reflecting on this Baba story, I changed my approach. Now whenever I get time I go outside my house to practice my sadhana. I only face difficulty when it is pouring down rain. Otherwise I like to go out.  And I always find that sadhana is far better outside in comparison to practicing sadhana in the house where there are interruptions and disturbances.

Even if my house is quiet, still my mind gets diverted from my sadhana, especially when I open my eyes and look towards my books, files, and personal items. Whereas, in a lonely field outside and away from the house, such obstructions are not there.

Sometimes when I find that going to a more isolated spot is difficult then I just sit behind the house in the garden or outdoor patio / courtyard etc. Because just being outside is far better than being inside with all those distractions.

MY OWN EXPERIENCES

With each and every step I found that by my concentration improved and the devotional flow in sadhana was enhanced, by Baba's grace.

All in all, sadhana was far easier because when the mind is restless then merely sitting in one posture and closing eyes is difficult whereas when sadhana is good then time passes quickly.

Although doing cemetery sadhana is best, but when it is difficult to go there then I go to any other place outside the house is conducive. It might a deserted field, or some small forested area, or some many place in a natural surrounding without any human disturbances. All those places are very good.                          

The only problem I face is I tell my family members that I am going out for sadhana for a 1/2 hr or so, but always I come very late. Sometimes 1 hr delay, sometimes two, and sometimes even 3 hrs delay. The reason is that by Baba's grace I become absorbed in my meditation and forget about the time. Then my family members become upset with me being delayed in taking my food. However, now they have gotten habituated and they no longer worry if I am late etc, rather they are also going out for meditation on some occasions.

A FEW MORE TIPS AND REFLECTIONS:

WHY TO GO & WHERE TO GO

Doing sadhana in a conducive environment is very important. Some critical disturbances that arise in a collective family and / or joint family living environment include: the noise from the television or radio etc, the smells emanating from the kitchen, general talking amongst family members, etc. In that case it is important to leave the house and do sadhana outside.

However, just going anywhere outside will not do. For instance, if you go to a famous or popular local park, then you will encounter all kinds of problems from those visiting there to play games and sports, or have a picnic, or play an instrument etc. In that case, there are a few options. Try going to that same park in the off-hours when it is not so crowded such as in the early morning or in the later part of the evening etc. During lunchtime also it might be quiet. Another option is to seek out a different place that is less known, perhaps just a small patch of trees somewhere etc. It need not be some grand park; any simple location can work. The key factor being that the outdoor location should be an isolated, quiet place. But it needn't necessarily be far from the home. Finding a place locally that is close by is best.

Once you have selected your spot, then spread your tarpaulin or ground cloth. Then place your sit pad or mat on top of the tarp. Then get seated in the proper asana and begin sadhana.

POSITIVE EFFECT IN PUBLIC

One more aspect I can say is that before I began doing outdoor sadhana, the people in my village mistakenly thought that Ananda Margiis did not to puja at all. They were thinking that way because Ananda Margiis do not participate in idol worship related with different temples, mosques, and church rituals or pujas or ceremonies.  i.e. Durga puja, Kali puja, Ganesha Puja, Shiva Puja, Sarasvati Puja, Laksmii puja, Rama Puja, Krsna Puja and hundreds of Gods and Goddesses related dogmatic rituals, etc.  So dogmatic people had the belief that Ananda Margiis don't do anything, and that we may be atheists.

But when I started doing my sadhana outside the village under some tree, then the negative feelings they held about Ananda Marga vanished because in their own way they thought, "Ananda Margiis are doing something, remembering God."

And in those predominantly materialistic societies where yoga has recently become popular, if people know or see you going to do meditation outside, they may inquire about learning or at the very least come to understand that yoga is not just about twisting the body but includes meditation as well.

So these are a few of the public / social benefits of outdoor meditation

BABA DESCRIBES HIS OWN EXPERIENCE OF DOING SADHANA

OUTSIDE IN THE MOUNTAINS

Here Baba recounts His own experiences of doing sadhana outside.

"I used to go for a walk nearly every day in the mountains east of Jamalpur. I used to sit on the second mountain. One after another, several small and large mountains run parallel to each other. The summit of the second mountain was the highest place among them. I used to arrive there in the middle of the afternoon and stay there until about eight at night." (1)

Here Baba talks more about His experience of doing sadhana outside:

"I was sitting on the peak. It was the bright lunar fortnight...In front of me, that is to the west, on the slope of the mountain, was a dense ga'b forest...The mountain in front of me was completely bare...I was probably the only person for several miles, completely alone...the peak that I was seated on..." (2)

Thus, by doing meditation outside we are following Guru's divine example.

BENEFITS OF SECLUDED SADHANA

As sadhakas, we are greatly benefited by going on and doing proper sadhana in an isolated place. Sadhana will be better. i.e. time, length, and quality of sadhana will be multiplied. Baba Himself says that an isolated place is very conducive to spiritual practice.

"It cannot be denied that the noise of the bustling world is a hindrance to intuitional practice and makes solitude very desirable." (3)

"It is desirable to practise various lessons of sa'dhana' alone, in a lonely place." (4)

So everyone will have their own experience about better and better sadhana, when they start doing in an isolated place.

These days the opportunity for sadhana is far greater than it was in the past. Such obstacles in the society are no longer present which made it very difficult in past ages to do sadhana. We should be vigilant to take advantage of and utilize this unique opportunity.

REALIZE THE SUPREME ENTITY IN ONE LIFE

"Later on, with the further development of philosophy and science the number of impediments and obstacles faced by humans became fewer than those which the ancient humans faced while moving along the path of spirituality during the days of backward science and philosophy. The people of today do not have to labour quite as hard as Vaishishta and Vishvamitra had to do in order to discover the way to move ahead, because modern science and philosophy today are valuable aids to human progress. The people of today are able to realize the Supreme Entity in one life, or maybe in 15 to 20 years, for which they had to practice penance for lives together in the past." (5)

Here again Baba guides us:

"Spiritual progress is the only real progress. Those who deem mundane or psychic movement to be true progress are misguided and are wasting their time. Whatever [mundane thing] Ka'l Purus'a giveth with one hand He taketh with the other." (6)

NOTHING IN THIS UNIVERSE IS PERMANENT

   "This quinquelemental universe is a relative truth, a changing reality, a passing phenomenon – a passing flow of constantly changing events. It rests on the three pillars of the relative factors – time, space and person. Space is always changing. It is composed of countless atoms and molecules. With the change in the movement of atoms and molecules, space also changes. That is why numerous rich and beautiful cities of the past are now buried under the earth. Many splendid palaces and mansions, many churches, temples, mosques and synagogues, and many pyramids have been reduced to rubble. With the constant change in the flow of time, how many major changes have occurred in the universe? Similarly, with the change in time and space, people also change. A small two-year old child becomes a smart and active twenty-five year old youth. And the same energetic youth becomes an infirm, inactive, old person in due course. Thus, nothing in this universe is permanent. Many gigantic animals in the past have become totally extinct from the surface of the earth. Royal pomp and opulence, the pride of power, the vast knowledge of mighty scholars have become things of the past, thrown into the dustbin of history. Many objects emerged in the past, remained on earth for a short time, and then disappeared according to the inexorable law of nature."
   "The only eternal truth is Parama Puruśa. He is anadi, beginningless, endless, all-pervasive; an entity beyond the scope of time, place and person. He is the only eternal, undecaying, imperishable, immutable entity. He is the Supreme Source from which the inanimate, plant and animal worlds have emerged. He is the starting-point and the culminating point of everything. Hence, wise people should utilize their physical, psychic and spiritual power to realize that Supreme Omni-Telepathic Entity to become one with Him." (7)

WITHDRAWING THE MIND FROM DEGRADING TENDENCIES

IS CALLED PRATYÁHÁRA YOGA

"You must bring about a revolutionary change in the flow of your judgment and thought, and see how, after overcoming your fascination with external colour, your mind becomes tinged with the His glorious colour. In Ananda Marga Sadhana, the method of withdrawing the mind from degrading tendencies, and absorbing oneself in the colour of the Great, is called Pratyáhára Yoga (the yoga of withdrawal) or Varńárghyadána (the offering of colours). All people have a particular attraction for one or another object or activity and as soon as they become attracted to an object, then their minds become coloured with the colour of that object. You can withdraw your mind from the colour of that object and dye yourself in His colour by offering Him the captivating colour of the object that has attracted you: this is the real Pratyáhára Yoga. The word Pratyáhára means “to withdraw” – to withdraw the mind from its object." (8)

VIDEHALIINA : IF THERE IS NO LOVE FOR PARAMATMA

"There are also some people who have correct Esana [longing] but don't have correct direction. They know that Parama Puruśa is the goal but they don't have the real direction. It is said that spiritual practice should not be performed studying from books. For it, Preceptor is essential. Reading the book or hearing from other if a man starts doing Sadhana, that too is dangerous because in that case a clear conception about the goal is not formed. Hence one does not know where one is going. The boat is sailing but the sailor does not know where the boat will go to. The sailor will get exhausted ultimately and will have some accident in the long run. In that case when such persons die, the state after death is known as Videhaliina. Their existence is not finished herein, but their feelings remain in the ideational world as an abstract. This too is as dangerous as Jada Samadhi. The difference between Jada Samadhi and Videhaliina is that in the former there is a folly because of a hidden desire but in the latter there is no folly but the correct direction could not be had. Hence everybody should know that without direction nothing should be done. Everything should be done with proper direction, proper guidance. As for instance, people utter loudly the word revolution, revolution, but revolution does not mean putting buses and trains on fire or removing the railway lines. This causes damage to government and government is people's. Therefore it is a damage to the people themselves. All these are destructive approaches. The persons who do such destructive approaches lack in knowledge. Just like that, in Sadhana if some hodge-podge is made, it means the lack of knowledge. Because of this, both the individual and the society are harmed. So this is Videhaliina. Hence Videhaliina is sure to be there if there is no love for Paramatman." (9)

Namaskar,
at His lotus feet,
Bhakti Bhusan


REFERENCES
1. Shabda Cayanika - 1, p. 93
2. Shabda Cayanika - 1, p. 94
3. Elementary Philosophy, p.125
4. Guide to Human Conduct, p.40
5. A Few Problems Solved - 3
6. Ananda Vacanamrtam - 12, p.158
7. Ananda Marga Philosophy in a Nutshell - 4, Prápta Vákya and Ápta Vákya
8. Subhsita Samgraha - 3, Vibration, Form and Colour
9. Subhasita Samgraha - 20, Astitva and Shivatva

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above material. It stands on its own as a point of interest.

*******************************************
Health Guideline: Body Pain

"Rheumatism occurs when the vayu bodily air is disturbed due to excess of poisonous acids in the body...When a person's system becomes acid-dominated rheumatism is the consequence. Hence the more a patient takes alkaline types of food, the better. If three-fourths of the food is alkaline, it will cure rheumatism completely within a very short time. All kinds of sweet and sour fruits and roots, are good for a rheumatism patient. Fasting with lemon juice and water on Ekadashi, Purnima and Amavasya days must be observed." (Yogic Treatments, p.44)

Note: For those who are not aware, here below is what rheumatism is.

"Swelling and contractures of the muscles or of different joints, acute pain or deformity of the swollen parts, etc., are the symptoms of this disease." (Yogic Treatments, p. 43)

*******************************************

Prabhat Samgiita #906

"Eso tumi a'ma'r ghare, baso hiya'r a'sane..." (P.S. 906)

Purport:

O' Parama Purusa please come to my humble abode and sit in the inner core of my heart. For ages and ages, I have been longing for You. O' Divine Entity, in one lonely place, in my mind I have prepared a thousand petal lotus for You to sit - and I have decorated it with the love of my heart. 

O' Supreme One, for such a long time I have been coming and going onto this dusty earth. In Your system of brahmacakra there is no leisure time for taking rest. Those who have come will one day go, and those who have gone will one day come. So there is no period of rest in Your continuous cycle of brahmacakra. Always one is either coming or going. 

O' Parama Purusa, O' Baba, by Your grace, in one golden dawn, my spiritual journey started - in my mind, in my mind. While moving towards You on this spiritual path, from time to time I go astray and lose the way. I am incapable of walking properly; that is why I go off the path. Please forgive me; and please bless me by showering a wee-bit of Your cosmic grace & bring me back onto the right path.  

Baba, please come in my heart. In my Guru cakra, I have prepared a thousand petaled lotus for You. Please grace me by coming...

For Intense Sadhana

Date: Sun, 07 Apr 2013 21:36:49 -0000
To: am-global@earthlink.net
From: Jayant@eggi....com
Subject: For Intense Sadhana


Baba

This entire email is composed of 2 parts:
(1) Posting: For Intense Sadhana
(2) Prabhat Samgiita #4754

 Each section is demarcated by asterisks (***)

== FOR INTENSE SADHANA ==

Namaskar,
Sadhana is the mainstay in the life of each and every margii. It is an integral part of our existence. At the same time we all know that our progress in meditation is systaltic and that sometimes it is difficult to move past certain plateaus or feelings. Here below in this letter are some points from one senior family acarya for how to intensify one's own sadhana practice.

VIBRATION COMES IN SADHANA

Generally, whenever we do our sadhana then a certain sweet vibration is generated - it happens to everyone. A distinctive blissful energy sweeps through the body and permeates the mind. And this vibration itself is a positive sign that our meditation is working, i.e. that it is fruitful.

THE SPIRITUAL SCIENCE BEHIND IT

From a slightly more technical perspective, we can say that there are certain stages of our sadhana and which represent how the aforementioned sentient vibration results.

Initially by Baba's grace with our iccha shakti - strong desire or will power - we attempt to concentrate the mind. And then step by step the next stages unfold. A sense of surrender develops and with that devotional feeling & yearning we begin the repetition of our mantra. As the practice of our mantra japa continues and strengthens, then mantra'ghat occurs. That is, the mantra strikes on the kulakundalini andthe kundalini begins to rise up. And in result a wave of sentient blissful feelings spreads throughout our being. In brief, this is how that sentient vibration comes in the body and mind.

A SENTIENT VIBRATION SHOULD ARISE, OTHERWISE...

So with our focused mind and right practice of meditation, a blissful flow consumes our existence. That is a sentient vibration is aroused. And this of course is a positive development.

Because if we do not feel any vibration at all when we do our sadhana then we know that the mind was just running hither and thither; and, all in all, our "sitting in sadhana" was just a waste of time. So in proper sadhana, a sentient vibration must arise.

TWO ROADS

Hence the arousal of a sentient vibration indicates a certain degree of "success" in our sadhana. But as we know, this is not the be-all of one's sadhana. Rather at this point one has reached an initial plateau
or crossroads where two distinct options present themselves.

Either with one's developed nerve cells and nerve fibres one can manage and digest that spritual vibration or one cannot. That is, either that sentient vibration can be assimilated internally and one can continue to focus on their mantra japa and delve deeper into their meditation. Or, due to one's less developed nerves and according to their samskara, the sweet vibration aroused in sadhana causes an external reaction - such as crying, shaking, laughing, rolling, somersaulting, weeping, bouncing etc.

SENTIENT VIBRATION MUST BE ASSIMILATED

So the key aspect here is that to further progress in sadhana then one must have the requisite strength to internalise that sentient vibration. Because if we give way to those sentient feelings and allow them to present externally then the mind gets diverted and distracted, in which case one can no longer concentrate on the mantra. And once one's mantra japa gets interrupted then sadhana goes down.

Therefore all those external manifestations in sadhana - such as crying, singing, laughing etc - hinder one's ability to advance. Specifically, they cause one's sadhana to stall since at that point the mind gets externalised towards those outer expressions. In which case the sentient energy created by the mantra repetition just gets drained out.

Here again it should be known that that the initial arousal of a sentient vibration is a distinct sign of progress. But in turn we should not allow those feelings to leak out externally in the form of tears, laughter, horripilation etc. Over time these types of reactions should be controlled, i.e. assimilated within.

So the challenge is to internalise that vibration. Then, by Baba's grace, one will feel bliss inside, yet at the same time the mind will stay focused and continue to devotionally repeat one's mantra. Then one
can reach deeper and deeper into the kingdom of eternal bliss.

A COMMON MISPERCEPTION

Sometimes when we see others crying or laughing or rolling around in their sadhana then the tendency is to think that the person is a great sadhaka or that their sadhana is very high. But actually all it means is that due to a weakness in their nerves the sadhaka could not assimilate those sentient vibrations. And in result that vibration leaked out externally as opposed to being internally channelised to a higher degree of sadhana.

Thus if one is weeping or laughing in sadhana it does not mean that they are the top-most sadhakas. As there may be many others who have reached that same point yet easily absorbed that vibration and by Baba's grace could dive deeper into their meditation.

So this is one aspect for us all to keep in mind: That we should always aim to keep the body motionless and keep the mind focused on our mantra and reach closer and closer to Him.

MANTRA REPETITION: CALLING OUR DEAREST ONE

As we know, our mantra is a divine tool for calling our Dearest One. And with a heart full of devotion we should continue our mantra japa and focus exclusively on that in our sadhana. Then when any sentient vibration is aroused we will easily be able to cross that threshold and become further immersed in His divine flow-- in the kingdom of bliss.

SADHANA IS THE PATHWAY OF LIFE

Here Baba again reminds us that the path of sadhana is the most meaningful endeavour in life.

Vrtha' janma.....

Baba says, "The ideation on Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sadhana. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, 'How much money has he left behind?'. Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry out for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh-- a record of the futility and frustration of your life. So do not waste your time lest you later have to repent." (Subhasita Samgraha - 3, p.63)

Namaskar,
Jayanta

Note: BECOMING MORE AND MORE SINCERE IN SADHANA

It is a constant endeavour for each and every sadhaka to become more and more involved in their sadhana. And for this to happen it demands both sincerity of heart and dedication to our ideal - to Baba. In that case we can all deepen our spiritual practices by His grace. All in all, the above written topic does not at all pertain to those who are just doing 5-10 minutes of sadhana prior to taking food. All the above ideas are related to those who are deeply committed to their sadhana and regularly allot a proper amount of time to their practice. On this regard during holidays & vacations etc, we should all try to spend more and more time focused on our sadhana. Because otherwise in our day to day mundane existence it is not at all easy to deepen one's practice. For that it demands a focused mind and time spent in sadhana. So whenever possible we should leave our house and go outside for sadhana for an extended period of time to practice meditation. Then we will leave behind our worldly distractions and be able to focus the mind on our mantra and call Him with the love of our heart. By Baba's grace we will all move ahead in our sadhana and internally experience His cosmic bliss. By His grace may we all please and serve Him in our sadhana.

Everyone - all family members - are kindly requested to write in with their sadhana realisations and spiritually related experiences.

Prabhat Samgiita

"Arun'a'cale natun prabha't elo a'ji elo..." (PS 4754)

Purport:

Salutaions to Parama Purusa, today the glorious new crimson dawn has come - it has come by His grace. In this brilliant, new era, no longer should anyone remain drowsy or in a state of slumber. Now is not the time to look back and waste this precious moment. This is the time to rip off all those bondages of sa'dripu*, as't'apa'sha*, mohaja'l* etc, since they hinder our forward progress. Now on this auspicious occasion we should move on and on towards the Goal - keeping the mind focused on Him.

In the past, before this auspicious hour, in that pitch-dark atmosphere you were unable to see. Your vision was enveloped by the cloak of deep darkness. You could not see; you could not understand what is right and what is wrong - what is dharma and what is sinful. Because of that neither could you move forward, nor could you pull anyone towards the higher Goal. Do not waste your valuable time reminiscing about those dark days of old. Now you should forget those memories and throw away that retarded and detrimental thinking. Just think and ideate on Him - because human life is an ideological flow. Parama Purusa is the Goal.

Behold! A new era has come. Look toward the eastern horizon, the crimson dawn has arrived with the seven-coloured chariot. It is so attractive and charming. By seeing that, the inhabitants of the whole planet have become totally captivated with joyous horripilation. Feeling the charged vibration, everyone is smiling in happiness. Behold, in this auspicious new dawn, even in the mud the lotus has blossomed. And by its aromatic fragrance the mind is divinely intoxicated. By the supreme grace of Parama Purusa ordinary people have started doing extraordinary things; and by that way the whole society is getting benefited in multifarious ways. The dark days have disappeared permanently; the era of neo-humanism has
advented. Now is the time to sing and dance and move forward towards Him...


ASTERISK NOTES (*):

*Sa'dripu: Baba says, "S'at' means 'six' and ripu means 'enemies'. These six faculties in human beings are termed as enemies, as they absorb the mind in crudeness and stop its march towards the subtle. The supreme rank for unit consciousness is subtle, and anything which holds it back from reaching the supreme rank, is its enemy. These six faculties are, therefore, termed as six enemies. Ka'ma (longing for earthly objects), krodha (anger), lobha (avarice), moha (blind attachment), mada (vanity) and ma'tsarya (envy) are the six enemies." (Ananda Marga Elementary Philosophy)

*As't'a'pa'sha: Baba says, "As't'apa'sha means the eight fetters. Anyone bound by fetters will lose his capacity of movement. In the creation we find the movement of human beings is from the crude to the subtle. That is, human beings have to move towards the subtle, but by their leaning towards the eight fetters such as lajja', bhaya, and ghrn'a', they get absorbed in crude things only and their progress towards the subtle is stopped. Bhaya (fear), lajja' (shame), ghrn'a' (hatred), shaunka' (doubt), kula (high descent), shiila (complex of culture), ma'na (vanity) and jugupsa' (backbiting) are the eight fetters." (Ananda Marga Elementary Philosophy)

*Mohaja'l: (Literal: 'Moha' meaning 'blind attachment' + 'Ja'l' meaning 'net'). When human beings get stuck in the net of blind attachment then they cannot proceed towards the Goal. This is Baba's warning so in the above song the sadhaka is paying heed to Baba's guideline and tossing aside this mohaja'l and advancing ahead with the advent of the new crimson dawn.

Mahaprayan of Family Ac Kuladeep Ji

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

Baba

== MAHAPRAYAN (DEATH) OF FAMILY AC KULDADEEP JI ==

Namaskar,
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,
Namaskar,
at His lotus feet,
Dharmaviira 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."

- "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.

+++ NEXT LETTER +++

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

== RE: BABA STORY: GURU MANTRA & ITS EFFECT ==

BABA

 

Namaskara!

 

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:

http://am-global-01.blogspot.com/2013/01/baba-story-guru-mantra-its-effect.html

Baba Story: Guru Mantra & Its Effect

Date: 27 Jan 2013 21:07:38
From: "Indrajit Rai"
To: am-global@earthlink.net
Subject: Baba Story: Guru Mantra & Its Effect

Baba

== BABA STORY: GURU MANTRA & ITS EFFECT ==

Namaskar,
In Ananda Marga, we are blessed to have a Sadguru and the story recounted in this letter about Guru mantra shows how He benevolently teaches and carefully guides us along the path of spirituality - enabling us to grow in the more subtle spheres of life.

Normal type of gurus do not do all of this. They may teach something valuable or not and then leave it at that - never making sure anyone learns the lesson.

SADGURU'S UNIQUE WAY

But being the Sadguru, Baba's divine approach is far, far different. He lovingly teaches us, then creates the circumstances for us to put the teaching into practice. Even then it does not stop there. Because in the next phase, He watches carefully to see if we follow.

And finally, after seeing any weak link, He creates circumstantial pressure - through love, affection, and scolding - for complete redress. By that, we may fully incorporate His teaching into our being. This is Sadguru's divine and special way.

Before recounting the story, there is one more point to discuss.

HOW A PRACTICAL DEMONSTRATION IS NEEDED TO LEARN

In this grossly materialistic era, people mostly learn through sense perception - by having a visible, concrete example for their eyes to see and their hands to touch. Through physical presentations people learn. And that is what they tend to believe in as well. That becomes their living reality.

And even in Ananda Marga, this is true - to some or more degree.

No doubt ours is a spiritual approach, and by His grace sadhakas progress in their intuitional practices, yet at the same time Baba has always done various types of demonstrations to give us a hands-on look regarding the subtle, invisible ways of spirituality. Using various mantras and forces of tantra, Baba would (a) withdraw the life-force from the human body and then make the body come back to life, (b) have sadhakas grab His toe to see others' past lives, or (c) use His cane to reverse an otherwise incurable disease. All these demonstrations, Baba has done to show us that spiritual force is something real, not something imaginary.

Because without that, a very new margii might possibly think that spirituality is just something make-believe because they cannot see its true effect or physical manifestation. One or two very new people might get caught in this myth.

It is just like certain how illiterate Indian villagers refuse to send their children to school because there does not seem to be any practical benefit of going to school all day and getting an education-- since the child does not return home with anything tangible per se; whereas if their child does not go to school and instead stays home then that small boy or girl can collect a whole bundle of sticks during the course of the day. When comparing these two outcomes, the villager concludes that it is far more beneficial for the child to stay at home and collect sticks etc; because going to school does not yield any tangible fruit. This is the way the human mind works.

Similar is the case with spirituality. If people do not see any tangible, practical result in the external world from their mantra japa, then a very new perons might think it is useless or just a waste of time. That is why people are prone to follow avidya tantric gurus who say a mantra and magically make Rolex watches appear out of the thin air etc. Because they see some so-called practical result.

In His own manner, Baba would regularly put forth demonstrations and practical examples to show us that spirituality is the most subtle and powerful force in this universe.

And this below story works in this very direction - where Baba creates special circumstances to teach us the inner value and special force of practicing 2nd lesson. First, for some it may be helpful to review the actual meaning of Guru mantra.

MEANING OF ISTA MANTRA AND GURU MANTRA

By our Ista mantra we are 'lovingly calling' Parama Purusa and in the Guru mantra we remember that 'He is watching me'. These are the beautiful ways Baba has described these mantras.

So in our devotional life we are to practice these two mantras accordingly. In the repetition of our Ista mantra we are calling out to Parama Purusa in a deeply loving and personal way - requesting His close proximity. And by our Guru mantra we recall His ever-present gaze, helping to keep the spontaneity and presence of Guru in our daily actions & spiritual lives.

Thus Guru mantra does not mean the mantra Guru uses, but rather the term Guru means that this mantra is very significant and very important for the practitioner.

MUST DO SECOND LESSON BEFORE EVERY WORK

We all know that second lesson, Guru mantra, madhuvidya, and brahmacarya are all one and the same.

And in the beginning Baba's basic guideline was that Guru mantra should be taken before doing any work. That does not just mean taking second lesson before performing an initiation or before starting a long journey. Rather we are to do second lesson always - before each and every action. Before bathing, before going to work, before making any small or big decision, before sleep etc. Always.

So that means upon waking up one should repeat Guru mantra, then it should be repeated before attending to natural call, before washing your hands, before taking bath, before doing asanas, before eating food, before washing the dishes, before getting dressed, before answering the phone, before going on the bus, before your meeting, before going the the store, before buying anything, before exiting the store, before calling a friend, before preparing food, before reading an article - in all times and before all activities one must ideate and repeat their Guru mantra. By this way, sadakhas develop the right habit and feel His divine vibration before starting any work, big or small.

Some dogmatic communities think that one should only repeat their mantra when involved in pure work, but that it should not be repeated while on the toilet (commode), or when picking up garbage etc. But in Ananda Marga, we do not adhere to such distinctions. One's mantra should be used in all circumstances, whether the work be "pure" or "degraded".

So in Ananda Marga, we repeat our mantra before each and every activity. A new margii may feel that it is just something ritualistic and not very meaningful. With practice, however, they will learn.

Some of our acaryas feel that already their lives are "fully dedicated for Baba" then in that case what is the need to practice all the lessons. They were thinking that, 'Already my life is holy' etc. Such was the misunderstanding of a few dadas.

Baba wants to teach us that we are always to keep the mind absorbed in spiritual ideation, and that second lesson is one of the best ways to do this. And by so doing, all kinds of negative microvita get destroyed and we will be protected. That is also one of the benefits. And that is what the below story also highlights.

BABA'S RULE:

DO SECOND LESSON BEFORE ENTERING BABA'S ROOM

It was the general style that Baba would go to the hall to carry out reporting. This happened for years and years; and then in the latter era, around 1989-90, Baba would call people to His room for conducting reporting. All along it was understood that it was Baba's distinct rule that one must do second lesson when entering His room, or wherever He was holding reporting.

Thereafter, one may do sastuanga pranam if there is space or one may just remain standing in the back of the room - all depending on the situation. But regardless, everyone had to internally say their Guru mantra when entering Baba's room.

On many occasions during various reporting sessions or even general darshan,  Baba would lovingly point out how a particulat person did not repeat their Guru mantra upon entering. Baba would explicitly state their name(s), and make them stand in front of everyone. The goal in all of this was make people habitiuated to using their Guru mantra consistently before doing any work - physical or psychic.

From time to time, Baba furthermore told that if anyone did not repeat Guru mantra then they would have to face the consequences.

How far everyone was worried about facing the consequences or not is another matter, but it was everyone's long-standing habit to repeat their Guru mantra when entering Baba's room or place of reporting. This was especially the case with PA Dada and the various central workers who were regularly around Baba. It became part of their life to automatically repeat their second lesson when walking into Baba's room or any other place where Baba was.

BABA'S DIVINE LIILA: WHAT HAPPENED ON ONE DAY

Then one day, Baba called several Dadas for reporting in His room, and one of the Dadas in that group was usually posted in a far away place. He was a senior Dada no doubt, but since this Dada was not usually around Baba, it was not his habit nor was he consciously aware about the long-standing rule to repeat Guru mantra before entering Baba's room, or whereveer Baba was conducting reporting.

So when reporting was called, then all the regular Dadas, naturally or out of fear, repeated their Guru mantra upon entering, but this other Dada just walked into the room without taking second lesson.

Immediately that Dada fell on the ground and was half-dead. No one could revive him. He was just lying there lifelessly on the floor of Baba's room, near the entryway.

With His sattviika krodha or sentient anger (see note 1), Baba immediately became furious with the all the Dadas present for not reminding and warning this other Dada about the dangers of not repeating Guru mantra when entering His room. Baba scolded them again and again for being remiss in reminding him. Because now this Dada was basically dead on the floor. This drama continued for several minutes and all the Dadas stood there silently - accepting Baba's rebuke.

Finally Baba lovingly said, 'What shall I do - shall I save him?'.

Then all the Dadas replied, 'Yes, yes, Baba, please save him'.

Then in His divine liila, in a playful manner, Baba then countered: 'But do you not understand that this boy committed a crime by not repeating Guru mantra before entering the room. Should he not get punishment for this?'

The room once again became quiet.

Then Baba said, 'Now who is advocating that he should be saved'.

No one replied; none of the Dadas came came forward. The room was silent.

(Those Dadas were thinking that Baba wanted this Dada to be punished; so they kept silent thinking that they were complying with Baba's wish.)

Then, with His magical charm, while smiling at everyone, Baba again turned the tables, 'You are all worthless! Someone is suffering terribly and lying on the floor nearly dead and you do not think that he should be saved. Have you no compassion! Have you no shame! You are all worthless human beings.'

Then quickly the Dadas all spoke up and begged Baba again and again to please save their fellow Dada. They understood Baba's dramatic and loving manner.

And accordingly Baba was gracious and that Dada was saved - he was granted life and became completely normal once again.

BABA'S TEACHING: SECOND LESSON IS PRACTICAL

This was Baba's special way of teaching everyone that second lesson is something very practical and very powerful and that it should be incorporated into our life - before we undertake any action. This is the very clear-cut lesson Baba was giving through this above scene. And everyone present understood and never forgot it. Because Baba was showing us that second lesson counteracts all kinds of avidya shakti and negative microvita.

So none should become lazy or remiss in any of their spiritual duties and just think that our practices are part of the world of make believe etc. None should fall into such a chasm.

Rather we are to always remember that Guru's grace is everything and by taking second lesson we are automatically remembering Him and getting His grace. And by that way, we are protected from so many negative forces. Because, our Ananda Marga siddha mantras are the most potent force in the universe as they are empowered by Gurushakti - Guru's infinite grace.

So from the above story we should always remember to repeat our Guru mantra - before each and every thought and before each and every actions-- no matter how big or small. Always we should repeat our second lesson mantra.

RELEVANT QUOTES ON GURU MANTRA & GURU'S GRACE

By second lesson, by repeating Guru mantra, we remember our Goal and enter the abode of Brahma. That is Baba's special guideline.

"One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa'dhana' in this way enter the abode of Brahma." (1)

"When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord." (2)

"All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas." (3)

"“Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma." (4)

"Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere." (5)

"In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid." (6)

"You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature." (7)

"Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi." (8)

"If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties." (9)

   "Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”...Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind."
   "Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”" (10)

BABA'S BLESSING

By Baba's grace through the regular and proper use of Guru mantra our mind will always be in a positive flow - ensconced in His bliss. In that case, no harm can come to us.

Baba says, "[Some] think, 'I have nothing of my own. Everything is gone. I am undone.' Such a negative outlook can only be cured with the constant auto-suggestion, 'Parama Purus'a is mine,' which in the language of Tantra is called guru mantra." (11)

Baba says, "You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra...one experiences an unbroken flow of bliss in one’s mind." (12)

Namaskar,
Sastaunga Pranam to Baba,
Indrajit

Note 1: SATTVIKA KRODHA

Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba - Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Note 2: REFERENCES

1. Ananda Marga Ideology and Way of Life - 10
2. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
3. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
4. Ananda Vacanamrtam - 1, The Glory of Pranava
5. Ananda Vacanamrtam - 14, What is Yoga
6. Yoga Psychology, Are Ghosts Hallucinations
7. Caryacarya - 1, Commencing A Journey
8. Ananda Vacanamrtam - 30
9. Ananda Marga Ideology & Way of Life - 11
10. Ananda Vacanamrtam - 12, Puńya All Twenty-Four Hour
11. Ananda Marga Philosophy in a Nutshell - 8
12. Ananda Vacnamrtam - 7, 'An Exemplary Life'

Hiranmaya Kosa in Prabhata Samgiita

Date: 25 Jan 2013 11:03:26 -0000
From: "Divyacaksu"
To: am-global@earthlink.net
Subject: Hiranmaya Kosa in Prabhata Samgiita // Prabhat Samgiita

Baba

== HIRANMAYA KOSA IN PRABHATA SAMGIITA ==

"A'lor rathe a'sabe tumi a'j ja'nii nishcoy..." (PS #978)

Purport:

Baba, I know that You will certainly come today riding the chariot of effulgence and You will remove all the darkness of ignorance and avidya maya from my mind and make me fearless.

Baba, day and night, I waited for You with a garland in hand. Time passed like this. At last, on this night, all my doubts have vanished; the auspicious hour has arrived. I see that You have come - You are here, O' my Dearmost.

Baba, in the resonance of Your tune [1] and the stage of the insurmountable effulgence of the hiranmaya loka [2], I have been ensconced in Your dhyana for ages, counting the prahara [3] and tithis [4] for Your arrival.

Baba, today You have come; I received Your causeless grace. O' my Lord, I surrender everything at Your lotus feet. Please accept me...


Notes For Prabhata Samgiita #978:

[1] Resonance of Your Tune: This is a metaphor. When the sadhaka's mind reachs hiranyamaya kosa and hears the omnkara sound, that is the "resonance of Your tune." That is what the sadhaka is experiencing in this song.

[2] Insurmountable Effulgence [Dyutite Durjay: because of its brilliant effulgence it is very difficult to go beyond]: In deep meditation, when the mind reaches up to the hiranmaya kosa, then one sees only a golden effulgence. In that state, the sadhaka becomes one with Cosmic Mind, i.e. mukti. Beyond that is satya loka where Nirguna Brahma resides. When one reaches satya loka, that is salvation, moksa. Because of its unimaginable and exquisite effulgence, the hiranmaya kosa is insurmountable. In that state one can get mukti, but not moksa. That is what has been described in this Prabhata Samgiita.

The hiranmaya kos'a is the subtlest layer of mind, and Nirguna Brahma resides beyond the hiranmaya kos'a. So when the mind is below satyaloka, the sadhaka does not realise Nirguna Brahma. They do not attain salvation. To realise Him, the mind must go beyond the hiranmaya kos'a. Thus, only when the mind reaches beyond the hiranmaya kos'a can one merge into Parama Purusa. Hence, the hiranymaya kos'a is the final gateway for reaching up to Him. And the colour of the hiranmaya kos'a is golden and there one hears the omnkara sound. Beyond that state, in satya loka, there is no sound and there is no colour. The sadhaka merges in the bliss of expressionless Nirguna Brahma. That is salvation, or moksa.

To cross that golden effulgence of the hiranmaya kosa, His grace is needed. Without His grace, it is not possible to get moksa. In the above song, the sadhaka has been basking in the effulgence of the hiranmaya kosa, waiting for Parama Purusa to shower His grace and lead him across - i.e. grant Him salvation.

   Baba says, "The subtlest expression of mind is in the hirańmaya kośa, which is the first expression of mahattattva. Establishment in this kośa in a universal manner is Savikalpa samádhi. When after emerging from the Samśkara, the hirańyamaya merges in attributeless Brahma, then this is called nirvikalpa samádhi."
   "Those who have attained the kámamaya kośa will say that it is not proper to steal since, if we steal, others may also steal from us. This is the trend of thought of the materialists. Their thinking is distorted with selfishness. One should not steal for the sake of keeping the mind pure. That is the correct approach."
   "The paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of yama and niyama [and the various lessons of sadhana]. The annamaya kośa is perfected through asanas (physical postures). Yama and niyama sádhana perfect the kámamaya kośa. The manomaya Kośa is perfected through pránáyáma. Through pratyáhára the atimánasa kośa is perfected. The vijinánmaya kośa is perfected through dhárańá and the hirańmaya kośa through dhyána. Only dhyána samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the paincakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the paincakośa is not Dharma, but sectism." (Subhasita Samgraha - 1, Invocation of the Supreme)

Baba says, "The loka above this where the hiran'maya kos'a (subtle causal mind) is established is what we call devarloka (satya loka). When sa'dhakas merge their petty I-feeling from the realm of the devarloka (where this I-feeling is not very much evident) -- into the bearing of the Great, they establish themselves fully in Sagun'a Brahma (Qualified Consciousness -- the collectivity of Parama'tman, Macrocosm and Microcosm). In this loka, if the whole of the I-feeling (asmita) ia shattered and merged in Purus'a, the unit attains total identification with Nirgun'a Brahma (Unqualified or Objectless Consciousness). This loka is the satyaloka -- this indeed is the Brahmaloka. The one who is established in this loka is alone the Brahman'a (Bra'hmin')." (Subhasita Samgraha - 4)

Baba says, "Hiranmaya Kos'a: In this kos'a the body even the knowledge of 'I' is not much in evidence the consciousness of individuality is present, ill defined and unclear. This is the subtlest layer of mind around the a'tman.  In fact feeling of 'I' is reflective in this kos'a only because of its close proximity to the vijinanamaya kos'a. Here sattva is dominant, rajah is less and tamah is least."

Hiranmaye pare kose, Virajam Brahma niskalam (Vedas)

"This kos'a is derived from the Tapah or Hiranmaya loka; its name means 'made of gold' and hence it is as pure and beautiful as gold.  The Satya Loka which is the finest loka in the cosmic mind and where Brahma resides does not exist in the form of a kos'a because kos'as are limited while satya is unlimited and imperishable.  Satya loka cannot therefore be part of any limited and perishable body formed of five kos'as.  In Satya loka the a'tman alone exists; only due to the influence of Prakrti five kos'as or realms come into existence." (SS-5)


[3] Prahara: A measurement of time equal to 3 hours.

[4] Tithis: One day in the moon calendar. In the moon calendar, each month is comprised of 28 days.

What is Fearful and Fearless Love for Parama Purusa

Date: Mon 31 Dec 2012 20:26:57
To: am-global@earthlink.net
From: Kamalakanta_margii@u.pub....
Subject: What is Fearful and Fearless Love for Parama Purusa

Baba

== WHAT IS FEARFUL & FEARLESS LOVE FOR PARAMA PURUSA ==

Namaskar,
This letter addresses some key aspects of devotional life and dhyana, and how we can cultivate a deeper, more intimate relation with Parama Purusa.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN MUNDANE LIFE

In Baba's teachings, it is given that sadhana is the journey from fearful love for Parama Purusa to fearless love for Parama Purusa. To best understand and benefit from His divine guidelines, let's first investigate fearful and fearless love on the mundane level.

There are many examples how fearful and fearless love plays out in mundane life. We will also investigate exclusively fear-based relations. For instance:

(a) Suppose a child breaks something in the house and then runs away and does not go back home. That child is just hiding at the neighbor's house. Such a child is quite fearful. The child's mother is calling and calling for them to return home, but that child does not budge. After a while the neighbor cajoles, prods, and ultimately carries the child to its mother. The child went unhappily. Such types of kids do not have love for their parents; rather their relationship is based on fear. 

(b) Let's say a child breaks a clay pot in their home, then they may run over to the neighbor's house to hide. Although they do not really want to stay at their neighbor's house, but nor do they wish to face their parents. They are scared to go back to their own house. But when mother starts calling the child then after a few rounds of calls, and after mother gives her assurance, the child returns home. That child has fearful love for their parents.

(c) Lastly, a child breaks something in the house and is overcome with sadness, but does not run away. That child is feeling repentant for their mistake, and when the mother calls the child immediately runs into her arms. In that case, we can say that the child has fearless love for her.

Finally in the case of ideal parents, we often see that kids have fearless love for their mother and fearful love for their father. This is not the rule per se, but perhaps a general trend.

EXAMPLES OF FEARFUL AND FEARLESS LOVE IN SPIRITUAL LIFE

Those pre-historic humans had only a fear-based relationship with God. That continued for thousands of years. It was only with the divine advent of Lord Krsna that a revolutionary shift occurred. Then bhaktas began having a loving relation with Parama Purusa. This is evidenced by the poetry and writings of Surdas, Meerabai, Caetanya Mahaprabhu, Vidyapti etc.

Still today some religion preach a fear-based relation with God, gradually though more seekers are being drawn to having a loving relation with Parama Purusa.

Here are a few examples that show the continuum from fear-based relations with God, to fearful love for Parama Purusa which gets transformed into fearless love for the Divine Entity.

(a) In some extreme cases of fear-based relations with Parama Purusa, followers think that, "God is ferocious and can curse and destroy me. I have done sin and He will leave me to burn in hellfire." Some dogmatic religions adhere to this extreme tenet. In that case there is only fear.

(b) Next, some sadhakas think they are unable to follow all the rules and codes of conduct and they will never be up to the mark. So they opt not to go close. Instead they prefer to do pranam from a distance. They have love for Parama Purusa, but do not want to go close and talk etc. They prefer to sit in the back for general darshan and DMC; and internally they vow to themselves never to go to any meeting or reporting. In that smaller venue, they may be punished and pointed out, so they prefer not to go themselves, but they like to hear about it. There were some margiis and wts who followed this pattern. They did not wish to go close but they had love for Baba so they came and stayed in Ananda Marga. Those who left Ananda Marga entirely and never came back, they had a fear-based relation with Parama Purusa.

(c) Then there are those sadhakas who have committed wrongs and they think, "How can I go close to Parama Purusa, He will be furious with me." Such persons also have fearful love for the Lord.

(d) Another section of devotees think that, "If I do wrong then Parama Purusa will be unhappy with me." Actually they have yet to engage in any wrongdoing, but the very thought of that is enough for them to think that the Lord will be displeased with them. They too harbour fearful love for Parama Purusa.

Here are a few examples of fearless love for Parama Purusa:

(a) When devotees experience strong sadhana and potent mantra japa by His grace, then their fear automatically dissipates. They think, "My Parama Purusa loves me and whatever mistakes I have made will not be cause for Him keeping me away, rather because He loves me He will take me on His lap, regardless of my past wrongs." Such a bhakta has fearless love for Parama Purusa. They request Parama Purusa, "Ok, I have committed many mistakes but it is Your duty to make me alright. It is up to You to cleanse me and give me strength." Such bhaktas do not have fear. Some even accuse Parama Purusa, "Why did You allow me to do wrong? Why did You not keep me clean." Some sadhakas really think like this, and it is not just some external show. They truly feel this way inside their heart. They do not brag about this or beat the drum. This is just their natural devotional expression.

(b) Any sadhaka who has experienced deeper and more intimate relations with Him in dhyana will naturally have fearless love for Him.

Baba furthermore states in the last chapter of Subhasita Samgraha - 25, "Iishvar Prem Tatha' Usake Sa'th Bhay", that it is okay and natural for sadhakas to begin their spiritual journey having fearful love for Parama Purusa. By this way they will be careful to follow all the do's and don'ts. Then, slowly over time, or depending upon their approach in sadhana, they become more mature and focused and strictly abide by all those codes of conduct. Their devotional link with Him deepens and their fear fades away as they progress along this continuum. It is Baba's grace.

In this posting, and for all bhaktas, the transition is from fearful love to fearless love for Parama Purusa. Please read Baba's following guidelines.

BABA'S TEACHING ON DHYANA

In many places  Baba guides us that that dhya'na is our highest practice which has no comparison.

Baba says, "Dhyana is the unbroken flow of the mind-stuff, or citta, in one continuous stream, like the flow of oil, where all the propensities of the mind are fixed on the Goal." (Ananda Marga Caryacarya - 1, Sadhana, pt #7)

Our scripture says, "Dhya'na yoga which elevates human beings through constant self-analysis, obliterates the very existence of the non-spiritual, and expedites one's elevation into the supreme spiritual stance." (Microvita in a Nutshell, p. 92-3)

By these sadhana teachings it is clear that dhya'na is that distinct practice which leads us unto Him.

FEARFUL LOVE TO FEARLESS LOVE

In this passage Baba vividly tells us that sadhana - dhya'na - is the process of yojana't, whereby we move from the stage of fearful love to fearless love for Him.

Sadguru says, "Yojana means unicity with Him. The final goal of a sa'dhaka is to become one with Him....The spirit of sa'dhana' is to get oneself unified with the hub of this universal wheel, not united but unified."

"Now this sa'dhana' which is sa'dhana' for complete merger, for unification, starts with fearful love. Love must be there. Unless and until there is love, there can not be unification. So love must be there but it starts with fearful love and ends in fearless love : and the space between fearful love and fearless love is the space of sa'dhana'. What is sa'dhana'? Sadhana' is transformation of fearful love into fearless love."

"When this attraction is for any non-integral entity, or for any small entity this is called ka'ma. When that attraction is for that integral entity, and the integral entity is only one and that one is Parama Purus'a -- it is called Prema."

"Yojana't starts with fearful love and ends in fearless love and the process of transformation of fearful love into fearless love is called sa'dhana' (Intuitional Practice)."

"Sa'dhana' starts with fearful love:..One name of God is bhiis'an'a because everybody is afraid of Him. Everybody starts their sa'dhana' with fearful love but that sa'dhana' ends in fearless love - because unless and until one becomes fearless one cannot become one with Him." (Subhasita Samgraha - 18; Salem, Madras, D.M.C. 9-12-64)

SPECIAL GUIDELINE FOR ENHANCING DHYANA:

UNIQUE TEACHING FROM BABA

Furthermore, here is Baba's special sadhana guideline for enhancing one's pratice of dhyana.

In His discourse, 'Chariot and the Charioteer', Baba explains about pra'na wherein He specifically guides us that pranayama and dhyana should be done in sequence - i.e. when the mind is very calm then one can do pranayama, and, directly thereafter, one should do dhyana. That's to say, pranayama should always be followed by dhyana.

Pranayama and dhyana are very important and closely linked as Baba Himself has written the significant aspects of the practical process
in His books.

Here is the one of the special and unique ways in which pranayama and dhyana are related. Here Baba guides us that pranayama is a necessary complement for proper dhya'na.

Baba says, "Pra'n'a'yama is the scientific process to control the respiration and hence the mind, as a result of which sadhana is especially facilitated. The practice of dhya'na becomes a time consuming affair if pra'n'a'yama is not adequately practised." (Caryacarya, Sadhana, pt #4)

By the above teaching it is clear that pranayama plays an important role in the practice of dhya'na. And through sustained effort in dhyana the sadhaka develops fearless love for Him and ultimately becomes one with Him, by His grace.

BECOMING ONE WITH HIM

Baba says "A genuine spiritualist will have to establish a relation of love with Parama Purus'a. Those who remain oblivious to this truth become unsuccessful in their mission." (Subhasita Samgraha - 11, 'The Path of Salvation')

Ananda Marga scripture says, "Tasmin haḿso bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy."

Prthagátmánaḿ preritáraḿca matvá.

"As long as human minds dwell on the duality that “I and my Lord are separate entities,” they keep on moving around the periphery of Parama Puruśa. Instead of this, people should think, “Parama Puruśa is my Father – He may be great and wise, but after all I am His child.” Now in the worldly sphere, if a father is learned and the son or daughter is illiterate, this does not at all undermine the sweet and loving relationship between the father and his child; rather instead of going away from Parama Puruśa, it is better to come close to Him so that the influence and wisdom of the Supreme can elevate His sons and daughters. And those who are wicked and sinful also need not be worried because they are also equally His children." (Subhasita Samgraha - 11, The Supreme Desideratum of the Microcosms)

Sadguru says, "There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms." (Ananda Vacanamrtam - 5, The Social Order and Superiority and Inferiority Complexes)

Baba says, "The real spiritual unification is defined as Saḿyoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa." (Subhasita Samgraha - 11, The Path of Salvation)

Baba says, "Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jiṋána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma." (Ananda Marga Philosophy in a Nutshell - 4, Bhakti and Krpa)

MORE OF BABA'S DIVINE TEACHINGS

Taraka Brahma says, "Try, O sa'dhaka, to know only Him, in Whom are held the sky, the world and the void, in whom are ensconced the mind, the five vital forces and the sensory and motor organs. Shun all other pointless considerations except your efforts to know Him. You are mortal, subject to death. Your desire of establishing yourself in deathlessness has been with you from eternity. And that very Brahma is the bridge leading to that state of deathlessness. So you will reap the real good, if you can only know Him." (Subhasita Samgraha - 2, p.30)

Ananda Marga ideology says, "The Entity whom you are trying to attain – Parama Purus'a – is your own innermost self. Your relation with Him is not external, to be defined by courts, laws, or society. It is a family relationship. The desire in your mind to meet God is only born when He is inclined towards you. It is the result of His desire to meet you. Your meeting with God is not a unilateral affair, it is a mutual thing. You walk one step towards Him and He will come twenty towards you."

"When an infant starts walking, the parent first asks it and goads it to walk a little. It tries to walk, but falls. Then the parent advances and lifts it up onto his or her lap. God does the same. Make the slightest effort, and He will pick you up and place you on His lap."

"Your relation with God is personal. No one can sever this relationship. It is part of your being, your birthright." (Ananda Vacanamrtam - 23)

IN ORDER TO TEACH, ONE MUST PRACTICE

Although it is a sensitive matter, everyone should be very clear that only those acaryas who are strict and sincere in all lessons of sadhana can teach meditation to others. Failing that, their instuctions for dhya'na will be hazy and confusing. Those who do not practice dhya'na in their practical life cannot guide others.

Baba furthermore tells us in different discourses that "A'caran'a't Pa't'hyet Yah Sah A'ca'ryah".

Only those who teach by their conduct are acaryas. If their conduct is not good, then they cannot be treated as acarya. So acarya does not mean the title of acarya or wearing a certain colour of clothing. The critical meaning of acarya is those whose conduct is exemplary. (Reference Ananda Vacanamrtam - 23 'Silent Action', and Ananda Vacanamrtam - 31, Conduct of Acarya.)

Baba says, "Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas."

"Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an ácárya. Just as it is the duty of a father to educate his children properly by his good conduct, an ácárya or ácáryá should always instruct by his or her exemplary actions and words."

"In every period of history, some people are heard saying: “Today’s society is ruined, the people degenerated. Life was better in the old days.” The same view is expressed in every era. Have human beings really lost their humanity? Don’t they hold the highest position in the evolution of living things?"

"All the psychological diseases of humanity are the result of not having bhúmadrśt́i (Cosmic outlook) in life. The diseased persons do not consider others, but think only about themselves. They are busy thinking about their own families, employers, etc., and they forget everyone else. This is a terrible malady. But it is a mere expression and symptom of narrow-mindedness, the real root and reason for psychological disease. The cure is to reverse the trend of behaviour to rid the fallen human beings of narrow-mindedness. The medicine is one and only one: Brahmabháva [ideation on Supreme Consciousness]. But just adopting the supreme goal does not immediately establish one in that. It is the work of the ácárya to recognize if a person is on the right or wrong path and course of action. The ácárya should give direction and guidance in every work, big or small. When he or she is to impart any duty to anyone, he should be strict, strong and exact, like a diamond. He or she should never consider social position, wealth, rank, etc. Only those who are established in Yama and Niyama [moral code] and practise sádhaná can be given any responsibility." (Ananda Vacanamrtam - 31, Conduct of Acarya)

Namaskar,
at His lotus feet,
Kamalakanta

PRABHAT SAMGIITA

"Timira'vrt ama'ra'trir a'ndha'r bhediya' esecho..." (P.S. 1329)

Purport:

O' Baba, on this pitch-black amavasya night which is enveloped by the cimmerian darkness, on this very night by piercing through the cimmerian
darkness You have taken advent.

O' my dearmost Baba, You have saturated my entire existence with Your divine effulgence and You have situated Yourself in the depths of my heart.

Baba, I go on ideating on You - ensconcing my mind in Your ideation. O' my Dearmost, You are mine and mine alone. I do not have fear of anyone or anything, because when I know in my heart that everything is situated within You, then why should I have any fear.

O' Parama Purus'a, I will not harbour any feelings of hatred towards anyone on any occasion. Because when everyone is within You,  then how can I have hatred towards anyone. I cannot.

O' Parama Purusa with Your thunderous voice You are revealing this eternal Supreme truth: That You are the Supreme Controller of this great
universe.

Baba, You have graced me by coming after piercing through the cimmerian darkness. Your glory cannot be written - it is indescribable...