Baba
Natural process of death
Namaskar,
For all those who take birth, a day inevitably comes when they die. That is the nature of this ephemeral world. Nobody remains here forever. The irony is that when people see others die, they understand it on the intellectual plane. But that truth does not become part of their own living reality. Instead, in their mind they rationalise in the following manner, "Although, this person has died, but I will continue living; I am not going to die." This is one way they view the situation.
Or, when people see others die, then they momentarily accept that they too will die, and then they quickly forget about it. There is no shift in their way of living that indicates that they realise that their time on this earth is extremely limited. The fact is: Death is a reality. This is something that everyone is going to face one day. That is why one should do good deeds and utilise the time for dharmic pursuits for as long as one exists.
http://anandamargauniversal.blogspot.com/
Here following is Sadguru Baba's divine teaching about what occurs at the time of death.
Death: how the vayus leave the body
Ananda Marga philosophy states, "Due to illness, old age or an unexpected injury, the region inhabited by práńa váyu degenerates and the práńa váyu can no longer maintain its natural functional capacity and flow. In this unnatural condition it strikes against the samána váyu causing the samána váyu to lose its equilibrium. As a result, the navelly-situated samána váyu and the upper body práńa váyu quit their respective areas and merge; the two then create pressure on apána váyu. In this condition the udána váyu loses its normal ability to function under the united pressure of práńa, samána and apána. This condition we call “navel breathing”. As a result of the udána váyu losing its normal functioning, a rattling sound is produced in the throat. This is an indication of imminent natural death."
"At the time of leaving the body, the four united váyus – práńa, apána, samána, and udána – join with the vyána váyu, which is present throughout the body. These five vital forces, having become one, leave the body and join the aerial factor or merge in Mahápráńa [Cosmic Life]. At the time that the práńa váyu leaves the body, four of the five external váyus, namely nága, devadatta, kúrma, and krkara, join with the práńa váyu and leave the body together with it. Only the dhanaiṋjaya váyu remains in the body."
Ananda Marga philosophy states,"Sleep and drowsiness is the work of dhanaiṋjaya váyu. The body being in a state of permanent repose, dhanaiṋjaya váyu remains. After cremation, or when the dead body completely decomposes in the grave, dhanaiṋjaya enters the mahábhúta [five fundamental factors] and merges into the aerial factor. The collective name of the five internal váyus and five external váyus is the five práńas or the ten práńas." (1)
Namaskar,
In Him,
Surendra
Not really dead, only vital energy is paralysed
Ananda Marga philosophy states, "It sometimes happens that due to sudden accident or the attack of a deadly disease, the body is so disturbed that its vital force becomes paralysed. This can happen with cholera (visúciká in Sanskrit), pox (máriigut́iká in Sanskrit), snakebite, death by poisoning, and death by hanging."
"Suddenly, there is an accidental death, but the body is not broken into pieces. Since the vital energy is paralysed, there is no opportunity for navel breathing or only very little. When the vital energy has been paralysed, it seems apparently as if death has occurred while actually it has not – that comes a little later. During this condition, if the respiration can be reestablished by an artificial process, the vital energy wakes up and becomes active or can do so."
"As long as the vital energy is paralysed, there will be no sign of decay in the body. In olden days, whenever a person’s vital energy became paralysed for one of these reasons, the people, rather than cremating or interring the so-called dead body, used to attach it to a raft and float it in water. In the open environment or atmosphere of the river, the vital energy, in some cases, used to become fully active again. Thus, in those days, especially in cases of cholera, pox or snakebite, the people used to float the dead patient in water out of a spirit of welfare. In such cases, where the vital energy is paralysed, there is absolutely no chance of it returning if the body is cremated. If the body is interred underground it becomes even more grievous because that vital energy may reawaken for some time in the grave. After a short struggle the person falls again into eternal sleep in the darkness of the tomb. Thus, after these types of death it is better not to burn or bury the deceased until they have been examined by a competent physician." (2)
References
1. Shabda Cayanika, Disc: 3
2. Shabda Cayanika, Disc: 3
== Section 2: Prabhat Samgiita ==
I know only You
"Ámi tomákei jáni shudhu tomákei jáni..." (Prabhat Samgiita #0907)
Purport:
Parama Purusa, only You I know, no one else. By Your grace I only depend on You. You are my shelter. Since the creation of my mind, from the very beginning I have been with You. Now I am with You, and I know I will remain with You forever. By Your krpa, I understand, believe, and realise this eternal truth in the deep core of my heart.
Unfortunately, I started running after the degrading attractions by the pull of maya. In this mad dash for mundane pleasures, I got swept off my feet by the flooded river of tamasika attractions - going towards who knows where. In spite of that, by Your compassion, in an isolated corner of my inner self, always I am singing Your songs and chanting Your name. The subterranean flow of my mental river always cascades with the water of bhakti. It is Your causeless and infinite kindness.
Since the early dawn, I have remained absorbed in a stream of a dream about Your kindness. But now I am rowing my boat with a firm hand on the path of dharma, by remembering Your vanii. Your ideological teachings are my fuel for moving along the path of life divine and reaching the Supreme Entity. Friends, family, money, wealth, prestige, power, and post are all ephemeral. Such things are shelterless, and depending on them is ignorance. They cannot provide me a base.
Baba, You fulfill all my longings as well as all of my physical, psychic, and spiritual needs. Besides You there is no one whom I can rely upon. In this universe only You are mine...
"Ámi tomákei jáni shudhu tomákei jáni..." (Prabhat Samgiita #0907)
Purport:
Parama Purusa, only You I know, no one else. By Your grace I only depend on You. You are my shelter. Since the creation of my mind, from the very beginning I have been with You. Now I am with You, and I know I will remain with You forever. By Your krpa, I understand, believe, and realise this eternal truth in the deep core of my heart.
Unfortunately, I started running after the degrading attractions by the pull of maya. In this mad dash for mundane pleasures, I got swept off my feet by the flooded river of tamasika attractions - going towards who knows where. In spite of that, by Your compassion, in an isolated corner of my inner self, always I am singing Your songs and chanting Your name. The subterranean flow of my mental river always cascades with the water of bhakti. It is Your causeless and infinite kindness.
Since the early dawn, I have remained absorbed in a stream of a dream about Your kindness. But now I am rowing my boat with a firm hand on the path of dharma, by remembering Your vanii. Your ideological teachings are my fuel for moving along the path of life divine and reaching the Supreme Entity. Friends, family, money, wealth, prestige, power, and post are all ephemeral. Such things are shelterless, and depending on them is ignorance. They cannot provide me a base.
Baba, You fulfill all my longings as well as all of my physical, psychic, and spiritual needs. Besides You there is no one whom I can rely upon. In this universe only You are mine...
== Section 3: Important Teaching ==
Ruh, spirit, soul and átmá
Ananda Marga philosophy states, "Ruh, spirit, soul and átmá are not exactly the same thing. A ruh can rise up from the grave; a spirit can move around and frighten people; a soul can come close to God and sit beside Him; while a non-attributional átmá is not bound by the bondages of time, space or person. This entity beyond the realm of nature was the contribution of the vipras. Their intellectual struggle against the hostile aspects of nature, assisted by the kśatriyas, gave them the opportunity to imagine this kind of puruśa [consciousness] entity beyond the realm of nature." (1)
Reference
1. Human Society - 2, The Vipra Age
== Section: Important Teaching ==
Nature of utilization of different persons
Prout philosophy says, “The method of utilization should vary in accordance with the changes in time, space and person, and the utilization should be of a progressive nature. Take a particular example. Suppose a physically strong person serves the society as a rickshaw puller or a market porter. As the rickshaw may become out dated some day, the method of utilizing their physical strength should vary. If a person is intellectually developed but has the same physical strength as others, their intellectual potentiality should be utilized. Thus the process of utilization will not be the same for all people. Better methods of utilization should be continually developed, but the process of utilization should be progressive in nature.” (1)
Reference
1. Talks on Prout
== Section ==
बाबा, तुम मेरी भलाई, सर्वात्मक कल्याण सदा करते हो, परन्तु बदले में तुम कुछ भी नहीं लेते
"Tumi, ámár bhálo ceyechile,vinimaye kichu cáoni,
supathe calite bolechile, kono, arghya tuliyá náoni..." (Prabhat Samgiita #1467)
हे प्रभु, बाबा, तुम मेरी सब प्रकार की भलाई, सर्वात्मक कल्याण चाहे,और आज भी मेरे ऊपर तुम्हारी शुभ कामना है. परन्तु बदले में कुछ भी नहीं चाहते हो, देने पर भी नहीं लेते हो। तुमने मुझे आध्यात्मिक पथ पर चलने का मार्गदर्शन दिया, परन्तु तुम्हारी पूजा में जब मैं कुछ चढ़ाता हूँ, तुम उसे छूते तक नहीं हो. हे प्रभु, तुम करुणामय और निःस्वार्थ हो।
हे प्रभु, बाबा,घनघोर भयानक अँधेरी रात में, तुम दिया लेकर मेरे साथ-साथ चल रहे थे, तुमने मुझे खतरे से बचाया। तुमने मुझे राह दिखाई, मेरा कष्ट दूर किया। परन्तु तुम्हारे चरणों में जब मैं कुछ अर्पण करता हूँ, तुम उसे लेते तक नहीं हो।
हे परमपुरुष बाबा, आँधी तूफ़ान, बिजली की चमक, वज्रपात में मैं जब-जब फँस गया उस समय तुम मुझे बचाने के लिए सदा उपस्थित थे. तुमने खुद वट वृक्ष की छाया के समान मेरी रक्षा की. सारा आँधी तूफ़ान, बिजली, वज्रपात बर्षा खुद भीगकर अपने सहे, और मुझे बचा लिया, मुझे भीगने नहीं दिया। तुमने मेरे लिए बहुत कष्ट उठाया। तुमने मुझे अपनी गोद पर बैठाया और प्यार किया। हे बाबा मैं तुम्हारे प्यार को कैसे भूलूँगा
- Gopi
== Section 5: Links ==
Recent postings
Other topics of interest
