Mahaprayan of Dada ji

Baba

Mahaprayan of Dada ji

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Ac. Krsnachandrananda Avt, who was the rector at Pathankot. Dadaji's mahaprayan occurred on 24th April at 6:30pm IST at the AM jagrti at Shivghat Sarkanda, Bilaspur. Due to the current nationwide lockdown in India, Dada ji had been staying there for the last month.

Dada Krsnachandrananda ji became a wholetime worker in pursuit of the grand idealism and dharmic principles of Ananda Marga ideology. He was also vigorously involved in various social service works. Verily, Dada ji was a true friend of one and all and was well liked wherever he went. He will be sorely missed. 

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

in Him,
Caetanya Deva

Note: Alert for those cremating a dead body in India or Indian managed cremation homes around the world. Their custom is to put the burning fire in the mouth of the deceased to initiate the burning of the body. This is prohibited in AM as it is uncivilised. So watch out do not allow this. If you are not careful they will end of doing it. Make them aware ahead of time.

Ananda Marga Caryacarya states, "The practice of putting fire into the mouth of the dead body is repulsive, it should not be encouraged." (Caryacarya - 1, Disposal of the Dead Body)


~ In-depth study ~

We have seen that when somebody dies then in offering their condolences people say now Mr So-and-so is sitting on Baba's lap. On other occasions when telling a Baba story people also say, "Such and such person sat on Baba's lap." But these days the trend is that "sitting on Baba's lap" is used more in connection with death. And that causes some confusion in reader's mind. To unknot the situation please read below.

Dogma: if "on Baba's lap" only used for death

Here are quoted lines from recently posted emails on various forums, wherein the writer uses the phrase - "in Baba's lap" - with the occasion of death:

- "May Parama Purusa Baba accept her in HIS divine lap"

- "We pray to Baba -please give him shelter in his lap... "

- "May his soul rest in the lap of our beloved BABA"

- "Now she is taking rest in Baba's Lap."

- "May Baba accept him in HIS divine lap....."

- "May he rest in HIS loving lap of eternity."

- "We are sure that Baba has taken him in His loving lap."

- "May his soul rest in Baba's lap forever."

- "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."

- "May BABA accept him in HIS divine lap!"

- "May Baba take him in his eternal loving lap."

- "May his soul rest in peace taking shelter in Baba's lap."

- "Please keep him on Your lap forever."

- "We all collectively pray to Baba to take him on Baba's divine lap forever.”

All of the above lines are commonly written in eulogizing the deceased. These days mostly it is used in a eulogy and rarely used to recount one's intimate spiritual experiences - unfortunately. By this way, the phrase "in Baba's lap" is being misused and step by step the real meaning is being forgotten as now people more commonly use the phrase to eulogize those who have died, and much less so to express their inner feelings of bhakti. Unfortunately, the meaning and inner spirit of the phrase is getting lost.

Baba story: "sitting on Baba's lap"

Some time ago after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba. He said, "After being lovingly scolded by Baba for my wrongdoings, 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 factual and historical event, there was a call for questions. Various people posed their queries. Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this. The new sadhaka sensed that something was wrong 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 quite 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 in order to sit on Baba’s lap one has to die. But that is false. Sincere sadhakas regularly sit on Baba’s lap in their meditation. It is His grace. It is just like a child need not die in order to sit on his father’s lap.

The idea is that this phrase - Baba's lap - has been linked with death due to extreme overuse. So for some time if sadhakas use this phrase exclusively for spiritual purposes, that will be best. The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its pure spiritual quality and just refer to one's death. That will be very negative.

Baba would bless bhaktas and place them on His lap

There are tens of 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 mystical 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 sadhana wherein they sat in His lap. And still today this deeply intimate experience is attainable by sadhakas, by His grace.

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

"Mahaprayan" means death of mortals - confirm for yourself
from the Samsad Bengali-English Dictionary

Mahaprayan (Death): Many are aware that mahaprayan (death) is the common term used in India and especially in our Bengal to describe the death of any human being, even ordinary people. 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 term of bhakti 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 bhaktas 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).

Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

Here it should be known that the convention of an annual death day ceremony (i.e. shraddhainjali or mahaprayan) is a foundation of the Islamic tradition. Muslims are well known for this, and their approach of an annual death day ceremony was adopted by the leader of a particular group in AMPS. So no one should think that mahaprayan is some type of sacred event. It is done on the death day anniversary of Muslims.

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 3rd edition on page 848. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it is used to refer to the passing away of even common citizens. And that is the case in this letter also. The term mahaprayan means death and this is the ideal term for this purpose.

Mahaprayan is only for humans not for Sadguru

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being, just like the aforesaid news. This is the proper use of the term: To note a person's departure from this earth. That is the meaning of the mahaprayan term and that is the standard way the term is used in Indian languages.

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. This is grossly inappropriate because when Parama Purusa Sadguru Baba is that Divine Entity who is beginningless and endless and resides always in our heart, then it is entirely 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. Those doing mahaprayan for Sadguru are hypocrites. On the one side in meditation they ask His grace thinking that He is ever-present, and on the other side they think that Baba has passed way. That is their hypocrisy.

Virtuous and sinners + 3 more

Baba

Wrong vs right motivation

Namaskar,

Human beings are motivated in different ways. Sometimes their motivation serves as a perennial source of inspiration for dharmic works and sometimes their motivating force sends them into an inevitable and unenviable state of depression and frustration. We should take a look at the operative factors involved - i.e. what is a person's motivation, and why some tend to get frustrated or quickly give up the work.
http://anandamargauniversal.blogspot.com/

The case of the communists in Bengal

There are some who do things out of reaction. Let us see who they are and if their pathway leads to frustration or not.

One classic case is the communist party members in the early 1980s in Bengal. They became extremely jealous as our AMPS gathered more and more followers and sympathizers by performing service to the needy, poor, and destitute. The common people were rallying around us because of our plans and programs to uplift them from disaster and poverty.

Seeing this, in the early 1980s the communists were seething, i.e. burning with envy. They too then started social service projects - out of a reaction to what was being done by AMPS. In contrast to our works - which were motivated by a sincere desire to serve - the communists were only engaging in "service" as one ploy or strategy to compete and gain popularity. They were jealous of the positive attention we were getting.

The communist doctrine did not assert that service is indispensable in society, nor was this their normal way of working. They were not doing this as their duty, just they were doing it out of reaction. That was their primary motivation. Not surprisingly, it was not long before all their frustrations mounted; their desire fizzled; and, ultimately their projects crumbled into dust.

In His series of discourses on neo-humanism, Baba pointedly warns us about those who have no sincere desire to serve, but use deceptive methods to garner public support. Such persons are doing out of reaction to surrounding events, not out of their own inner feeling. They engage in social service work only to draw favour unto themselves - not to help others; in that case, their stamina will quickly wane, and they will give up the work, as evidenced by the communists of Bengal.

The essential motivating factor underwriting this outlook is trying to outdo their competitors. They are doing out of reaction and when they do not get the results they want, they quickly give up the work. Never are they propelled by a sincere, inner benevolent desire.
http://anandamargauniversal.blogspot.com/


Sole motivation is to "outdo" the other sadhaka

Sometimes a Wt worker sees another person doing long sadhana and then that Dada vows to do sadhana for twice as long. Their approach is born out of reaction and jealousy. That Wt is not guided by the high ideal to serve and love Parama Purusa. Rather, their sole motivation is to "outdo" the other sadhaka and gain the respect that the other sadhaka is receiving etc. For that reason, when they do not get their selfish agenda met, their days of doing "long sadhana" end. Quickly they get frustrated. Actually, they were not doing long sadhana - just they wanted the prestige and when that did not arrive they gave up the task. And there are countless such cases in individual life as well. We can all think of many such examples.


They are just leg-pullers

Whether in individual life or group life, such people who do out of reaction are just "leg-pullers", i.e. just trying to wrestle another party to the ground in hopes of heightening their own standing. They have no greater motivation. In cent-per-cent of these instances, frustration rises quickly, and the entire approach is derailed.

In His discourses on neo-humanism, Baba points out that those who do out of reaction suffer from a psychic disease. Their dark ways stem from a deep craving for attention or mundane power etc. What they do is not from a point of sincerity but is rather filled with conflicting and ulterior motives.
http://anandamargauniversal.blogspot.com/


Hypocrisy unveiled

A second category of people that get easily frustrated are those who resort to hypocrisy. The classic example is any Wt group leader not currently in power. In that case, such a person will walk around and act sweet, soft and humble with all the margiis. They will empathize with the struggles of margii / family life, offer encouragement in sadhana, and act with all kinds of niceties. And they will talk about all the great things they will do for others etc. One might become truly convinced that this Dada really is a gem. But the proof comes later on.

As soon as that Dada comes to power, then their thirst for stature and control knows no bounds. Their years of frustration vent fully, and one can see that this person is a veritable despot, crushing all in their way. Due to their lack of divine inspiration, their tenure will not last long, and one day they are sure to lament about their failed ways.

Whether we look at any particular group leader, they all fall prey to the above formula. They are tried and true hypocrites, destined for frustration. When in power they rule with an iron fist, and when not in power they wear the mask of hypocrisy and pretend to be saintly in order to gain more followers and ultimately overthrow the ruling group. It is just one duplicitous cycle.


Beggars of praise & power resort to hypocrisy

This sort of hypocrisy is evident in anyone desperate for praise or attention or power. In our AMPS, this primarily refers to group leaders and their stooges, but it can manifest in anyone seeking attention, stature, and power - whether they be inside or outside AMPS.

Many do sadhana, asanas, fasting, and read of Baba's books so that others will revere them. But if they do not get the attention they seek or when others are not around to watch, then such persons become frustrated and give up their holy behavior.

Likewise, worldly politicians will visit disaster sites and share in grieving with the masses when they themselves are seeking political office. The moment they step out of the electoral race, they stop journeying from place to place, offering solace to suffering families etc. Then who can say their "empathy" was born out of good will.
http://anandamargauniversal.blogspot.com/

Must protect oneself from such a downfall

The solution is two-fold: To be very sincere in spiritual practices, serve others with honest intention of welfare. Side by side, we are to identify those reactive peoples and hypocrites who are polluting society, both outside and within our Marga.

Becoming a reactive person or hypocrite is a severe blow to the human personality - all should beware. Such a person is destined for angst and frustration and in the future one will suffer the tortures of their past actions.

We should all drastically avoid any such ways and be sincere in Sixteen Points and always ask the Almighty to keep us on the path of supreme benevolence.

Example of AMPS during Emergency

The true path of ideal sadhakas is the path of revolution - boldly pronouncing the truth in all spheres of life, not caring if praise or censure comes our way - not motivated by jealousy or the lust for power.

If anyone has a sincere motivation to (a) help others, (b) bring forth the banner of Ananda Marga ideology, and (c) please the Supreme Entity will invariably will face strong opposition. But frustration will never take hold of them. Always they will be infused with a perennial source of inspiration that comes directly from Him. They will always drift in His bliss.

One great example of all this is what happened during the Emergency period in 1975 in India. The communist government and all their battalions were against AMPS. Sadguru was imprisoned, so many workers were jailed, yet so many in AMPS held strong and kept their ideological zeal and optimism despite the harsh treatment. It almost seemed like the greater the torture, the more inspiration those dharmikas had. No one gave up - because they had an inner urge to serve Supreme Entity. The few who left AMPS had some other crude goal in mind.
http://anandamargauniversal.blogspot.com/

Conclusion

We should always ensure that we are serving and pleasing Him selflessly. If any work is done without that benevolent motive then such persons will bind themselves and destroy their inner peace and tranquility.

Those who speak the truth and whose thoughts, words, and deeds are guided by the feeling of universal benevolence are the real aspirants. Their inspiration comes directly from Him, and their sole aim is to please Parama Purusa. With this type of approach, all kinds of great works can get done, and one will never feel tired, frustrated, or exasperated. Invariably one will be infused with His divine inspiration.

In Him,
Gunadhiisha

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Main Topic ==

Virtuous and sinners

"E kii toma'ri liila', toma'ri khela'..." (Prabhat Samgiita #0544)

Purport:

My Parama Purusa, what a supremely divine play You have created; what a grand liila this is of Yours. On the one hand You are virat, and on the other end of the spectrum You are hiding in each and every tiny molecule. You are formless; yet, You are floating Your raft in this expressed universe, manifesting Yourself in the multifarious expressions of this world. You remain both in the expressionless cosmos as well as within each and every unit entity. Baba, Your divine liila is beyond conception.

Baba, You are omnipresent. Where are You not; You are everywhere. You are in the depths of my mind, in the soft, gentle breeze, in the fragrant flower pollen, and in the beautiful blue sky. You are everywhere. When I contemplate Your greatness, I cannot find any direction where You are not. You make those who think of You full of immense longing. You fill their heart with an irresistible attraction for You.

Baba, Your exquisite love knows no bounds; it is vast and limitless. You transform meagre beings into something vast, great, and immortal, and look upon everyone with equal love and affection. You never discriminate between one human being and another, between the virtuous and the sinners, between the dharmic and the adharmic, between the good or the bad, but graciously lift everyone onto Your lap. You accept all. Baba, with Your soft, lotus hand, You lovingly shower Your causeless
Grace-compassion.

Baba, Your divine liila is unfathomable. Nobody can conceive of the greatness of Your liila. It is very beautiful and has no comparison...


Notes for Prabhat Samgiita #0544:

[1] Vira't'a: Literally meaning immeasurable, unfathomable etc. Only Parama Purusa is virat, not any worldly entity.

Ananda Marga philosophy states, "Parama Purus'a is very great, very very great. When the greatness becomes immeasurable, unfathomable, it is called vira't in Sam'skrta. Parama Purus'a is very great and very vast." (1)

Ananda Marga ideology says, "Anything big having no boundary lines is known as vira't'a in Sanskrit. Parama Purus'a is vira't'a." (2)

References
1. Prout in a Nutshell - 17, The Significance of Language
2. Subhasita Samgraha - 21, Unit Spirit and Cosmic Spirit

== Section 3: Important Teaching ==

What is linguistic imperialism

Ananda Marga philosophy states, “People must raise their socio-economic consciousness, know who their exploiters are, expose psycho-economic exploitation and become imbued with fighting spirit. While you should encourage the use of all tongues, this does not imply opposing the study of other languages. Language in itself is of secondary importance; of primary importance is the cultural and socio-economic consequences of linguistic imperialism. (1)

Reference
1. Prout in a Nutshell - 15, Some Aspects of Socio-Economic Planning

== Section 4: Links ==

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Easiest way to befool oneself + 3 more

Baba

Easiest way to befool oneself

Namaskar,

Baba’s grand tenet of “subject approach through objective adjustment” is a unique and revolutionary teaching, but is sadly often misunderstood - and in some cases even misused. First let’s gain a clearer understanding of this guideline and then investigate how it is being misapplied by some nowadays.

(A) Subjective approach means that the purpose of life is for realising Parama Purusa. That is the chief and only aim: attaining Him. To that end, all one’s thoughts and works throughout the day are for the sole intention of spiritual advancement.

(B) Objective adjustment means that all one does in the mundane world should be in support of one’s subjective approach. For instance, the food one takes should be 100% sentient as that will aid one on the path of sadhana; it will help one progress along the path of supreme subjectivity. Taking rajasik and especially tamasik food will derail one’s movement on the path of God realisation.

(C) The main equation is that one’s objective adjustment should increase one’s speed along the path of subjective approach. It should make one’s journey faster towards the Supreme Entity. That is the proper application of objective adjustment as it leads to one’s final liberation.

(D) In contrast, if one’s objective adjustment decreases or retards one’s speed along the path of subjective approach, then one is involved in negative pratisaincara. That is slowing down one’s journey towards the Cosmic Entity, i.e. going in reverse gear. If one is smoking, stealing, engrossed in sensual lust etc, then that will hamper one’s progress. That is not objective adjustment, rather it is gross indulgence. 

(E) One’s adjustment with the world should always be aligned with the Supreme Goal and make the journey faster unto Him. One’s objective adjustment should never undermine one’s movement on the path of subjective approach, i.e. realising Him.
http://anandamargauniversal.blogspot.com/

A few case examples

The following case examples are given with the idea in mind that one’s worldly dealings should reflect proper objective adjustment, i.e. actions that hasten one’s journey towards the Supreme.

• If someone engages in pornography then that is not objective adjustment as it degrades the mind and pushes one farther from the goal, i.e. the Cosmic Entity.

• If one resorts to drinking alcohol and opens a wine shop then that is not objective adjustment as this crude intoxication and sinful earning retards one’s movement on the path of supreme subjectivity.

• If one falls into the rut of cronyism or groupism then those dealings are not in concert with objective adjustment as those factional activities divert one away from the Supreme Entity, Parama Purusa.

• If one chases after name and fame then that way of living cannot be called objective adjustment as those selfish and small-minded pursuits undermine one’s ability to go close to Taraka Brahma, rather one drifts endlessly away from Him.

An action only comes within the umbrella of objective adjustment when it hastens one’s journey unto Him. Doing longer sadhana, following Sixteen Points, serving others, preaching the ideology, and engaging in all sorts of pure, selfless, and virtuous deeds are all within the scope of objective adjustment as they lead one closer to the Supreme Entity.
http://anandamargauniversal.blogspot.com/


How it is misunderstood or misused nowadays

Nowadays, those who fail to abide by the tenet of subjective approach vs objective adjustment fall in one of two categories:

(#1) Genuinely confused: These naive people simply do not understand Baba’s teaching of “subjective approach through objective adjustment.” Instead of ensuring that their day to day dealings are in concert with and accelerate their journey on the path of supreme subjectivity, they get lost in the mire of the prevailing mundane values etc. For instance, if they go to a relative’s house during the holidays then in the name of objective adjustment they may eat onion and garlic, or partake in the feast while those around them eat turkey etc. Or if one is busy and time is short, then in the name of objective adjustment the first elements one cuts from their routine are sadhana and asanas. Such persons are not well established on the path of Sixteen Points and spirituality. Rather they are just half-sadhakas or half-margiis. They compromise on points of dharma at every turn, naively thinking that that is what is meant by objective adjustment. Due to their naivete and misunderstanding they fall far from the path, sadly enough.

(#2) Conniving mentality: These persons are cunning to the bone. They know the difference between right and wrong; and, they understand the spirit of “subjective approach through objective adjustment”. But, to satisfy their lustful, greedy desires, they plunge themselves into gross sensuality and materialism, and then cunningly justify that they are only doing this because of “objective adjustment”. A classic example of this is those avadhutas who gossip with, hug, tease, and massage etc members of the opposite sex and then openly proclaim that they are only doing this to “adjust” with the local culture. With their tall talks and haughty demeanor, they befool others in the name of “subjective approach through objective adjustment”. In their heart of hearts they know what they are doing is not objective adjustment, but using their guile and wily manner, they preach their bogus philosophy so they can continue to indulge in their degraded way of life. Such persons are not avadhutas, rather they are demons in human form.
http://anandamargauniversal.blogspot.com/

Conclusion

Sadguru Baba’s dharmic teaching of “subjective approach through objective adjustment” is the ideal method for leading spiritual life. In the past, seekers were never given the right guidance of how to live on this earth as a sadhaka. And in the end, they fell victim to various dogmas or harmful ways. Whereas, the teachings of Ananda Marga shine a bright light and present the exact way to proceed along the path of supreme fulfillment. First and foremost, there must never be any compromise on spiritual values; that is what is meant by subjective approach. Secondly, those actions are consistent with objective adjustment if they hasten one’s journey towards the final goal, Parama Purusa. With this perfect formula of “subjective approach through objective adjustment”, one is sure to be successful, by His grace.

In Him,
Vibhuti

~ In-depth study ~

Ananda Marga philosophy says, “You are all human beings. You are all dignified human beings. Forget all fissiparous tendencies that sometimes function within human mind. Remember, you are the loving children of the Parama Puruśa, and your goal is the Parama Puruśa. Your goal is the Supreme Entity. Yours is a subjective approach through objective adjustment. Your movement is towards the Supreme Entity. But while moving towards the Supreme Entity, you are to do all your worldly duties in social, economic and all other spheres. That is, your hands should be engaged in worldly duties, and your mind moving towards the Supreme Entity.” (1)

Harmful ways of the past => Why phrase came into existence

Although the aspect of subjective approach was embraced by certain eastern religions, their overall method was filled with dogma as they ignored the world. This is best evidenced by Shankaracarya’s dogmatic teaching of maya vada, or illusion theory. Those followers did not accept the world as something real. And in result, they were completely impractical and instead of advancing along the path of spirituality they ended up harming themselves. For instance, they would stand on one leg in the freezing, cold water all night long in hopes of gaining virtue. But during that time of torture in torment, they did not think about the Supreme, just their were focused on their own pain and suffering. And when they emerged from their water in their morning their nerves and muscles were destroyed. In the end, they degraded their minds and ruined their physical body. Nothing was gained; there was only loss.
http://anandamargauniversal.blogspot.com/


References
1. A Few Problems Solved Part 4, Subjective Approach through Objective Adjustment

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Unknowingly I fell in love

"A'mi na' jene bha'labeschi toma'y, jene dekhi a'cho bahu du're..." (Prabhat Samgiita #4318)

Purport:

Baba, to love You is such a liila. So long as I do not think about Your greatness and grandeur, then by Your grace I can get Your intimate closeness - I love You. But when I think that You are so vast and that You are the Supreme Lord of this entire universe while I am just one lowly being, then I feel that You are very far from me. Baba, by Your divine krpa I get You in my dreams, and I hold You closely in my dhyana. But when I open my eyes and look around then You are beyond my reach. Your liila is unfathomable.

Baba, You are so gracious. You have bestowed upon me Your abundant, boundless, and overflowing grace. And with my two small hands cupped together, I try to catch it all; but, it is far more than I can hold. So much just gets wasted. Baba, Your mercy is bountiful and knows no limits. Still today Your infinite compassion is showering upon me.

My Dearmost, my world is composed only of You and me. Our love is everything. Without You, my existence is meaningless. Except You there is no one else in my life. You are my everything; You have all the qualities. But if You try to forget me then You will lose Your attribution of being all-merciful.

Baba, when I do not think about Your glory and greatness, I feel that You are very close and loving. And when I contemplate Your stature, then I feel You are very distant. Baba, Your liila is indescribable…

== Section 3: Important Teaching ==

Take the fast track

Ananda Marga ideology states, “Suppose you have incurred a loan of a thousand rupees. If you repay the loan in monthly instalments of one rupee it will take you a thousand months to clear the loan. One rupee being such a small amount, this will hardly cause any suffering at all. But if you want to free yourself from the debt quickly, you will have to pay a larger amount every month, which will obviously cause more suffering. Likewise, if one does not feel the need to be freed of one’s reactive momenta quickly, one can undergo less affliction, but then one may have to wait ten or twenty lives to exhaust all the reactive momenta. Moreover, within those ten or twenty lives one will probably undergo psychic degeneration, and due to one’s mean actions imbibe new reactive momenta.” (1)

Reference
1. Ananda Marga Ideology & Way of Life - 8, Sádhaná

== Section 4: Links ==

Recent postings

• Solution: can't visualize
  

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Other topics of interest

• New BP manual by B group

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More important letters

• Rudrananda with his main henchmen

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