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Saturday, March 15, 2025

Mahaprayan of Nagpur DS Shivatmananda Avt

Baba

Mahaprayan of Nagpur DS Shivatmananda Avt

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Ac Shivatmananda Avt. Dada ji had been in a coma of late, completely unresponsive. Two months ago Dadaji was in an accident where he cracked the frontal bone of his skull, but he survived and was prescribed medications etc. Now, sadly, he has undergone his mahaprayan.

May we all take solace in the fact that Baba will lovingly bestow His infinite grace.

in Him,
Harideva

Note: Here is an alert for those cremating a dead body in India or Indian managed cremation homes around the world. Their custom is to put the 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 up cremating the body in this manner. 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 the minds of readers. 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, and 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 how 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 grand 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. By 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 a 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 away. That is their hypocrisy.


== Section 2: Links ==

Postings to Read

Selecting a song: express your bhakti
Blissful days of 1970
Sadhana: all lessons needed

Loudly singing kiirtana + 3 more

Baba
Loudly singing kiirtana
Namaskar,

In our Ananda Marga sadhana system, certain practices are done out loud while others are done in a quiet manner. The first part of this letter addresses practices done out loud, and the second part examines practices done quietly.
https://anandamargauniversal.blogspot.com/

~ Part I ~

When Ananda Margiis sing kiirtan loudly, that is not done because we feel that Parama Purusa is far away - i.e. up in the sky - heaven etc. We do not feel that He is far and that is not why we sing kiirtan loudly. We sing kiirtan loudly so other people can hear the glorious name of the Lord. That is why we sing kiirtan loudly: To propagate the Lord's glory to those around us.

Ananda Marga ideology states, "Why does kiirtana have to be vocalized? The science behind it is that when you do kiirtana loudly your mind remains engaged. It cannot do anything else. At that time it is not possible to abuse someone or to have a worldly conversation. The mind is busy vocalizing, rather I will say that it is given over to the vocalization. The vocal cords are busy in that, the mind is employed in that thought, and the ears are hearing it, they don’t have any chance to go here and there. For this reason the rule of vocalizing kiirtana loudly makes it both heard and sung. Kiirtan is not done softly." (1)


Kiirtana is more beneficial than bhajana


Ananda Marga ideology guides us, "The easiest way to do this is to sing the glories of the Supreme Entity whose very thought automatically elevates the mind. Chanting the name of Parama Puruśa aloud is called kiirtana; For, the vibration created in the atmosphere by kiirtana will influence others also. But if one’s mental ideation is conveyed only to Parama Puruśa without affecting other human beings, this is called bhajana. So bhajana is purely personal; it has no collective aspect. Kiirtana is more beneficial than bhajana, and hence it is said kiirtaniiyah sadá harih: whenever you find time, do kiirtana loudly and you will never become degenerated because by chanting the Lord’s holy name the mind remains elevated." (2)

In Ananda Marga, we sing kiirtan loudly so that others may hear - and be benefitted. We do not sing loudly to Him because we think He is in a distant world. Thus our reason for singing kiirtan loudly is only so that this kiirtana mantra will also reach the ears of others.
https://anandamargauniversal.blogspot.com/


~ Part II ~


In this part, Baba is describing various approaches that are done quietly like japa, dhyana, iishvara pranidhana, and other lessons and practices.


Reciting prayers in loud voice is meaningless


Ananda Marga ideology guides us, "Those who call out loud to attain Him wrongly believe that He is far away from them. However loudly they might call, their call will never reach Him. To call that Supreme Entity the mind must be introverted with proper ideation. The scriptures describe three types of incantation: vácanik (verbal repetition), upáḿshu (muttering repetition), mánasik (mental repetition). Verbal repetition means to call Parama Puruśa loudly on the supposition that He is far, far away. In muttering repetition there is a slight movement of the lips causing the incantation to be audible to oneself only. In the third category of incantation it is the mind which utters and listens to the incantation; no one even gets the least hint that you are engaged in iishvara prańidhána ." (3)

Ananda Marga ideology states, "Perhaps you know that japa is of three kinds – vácanika, upáḿshu, and mánasika. Vácanika japa, the attempt to attract His attention by reciting prayers in a loud voice, is absolutely meaningless. Respect, affection, sincerity and devotion are attributes of the inner heart and are not to be expressed loudly in the language of flatterers. Vácanika japa, therefore, serves no purpose." (4)


Your Iishvara is not deaf


Ananda Marga ideology states, "Those who don't have this feeling and think that Parama Puruśa is far away, may cry themselves hoarse, yet their sobs will not be heard by Him. The actual truth is that the Supreme Entity lies covert in the small “I” feeling of all living creatures. So He is not far from anything; rather, He is the very “I” of each and every microcosm. With this idea or feeling in mind, spiritual  aspirants should start their spiritual practice. To be ensconced in this supreme idea is the culminating point of all sadhana." (5)

Ananda Marga ideology guides us, "Iishvara prańidhána means to move with accelerated speed towards that Supreme Shelter, God. Therefore, Iishvara prańidhána is absolutely based on bháva, or ideation – it is a mental effort in its entirety. Shouting at the top of one's voice for a big crowd to assemble, or showing devotion by beating drums, etc., has got no place in it. Your Iishvara is not deaf. Don't shout to convey your mental feelings to Him." (6)


Mother & daughter


Some religious followers call or shout out loudly to reach God whom they think is up in heaven. They think that their God is far away so a booming voice is needed to reach Him. That is dogma. 
https://anandamargauniversal.blogspot.com/

It is just like if a mother and daughter are sitting near each other then they speak softly, and if they are very far apart physically, they will yell to convey their message to one another. Same is the case of those shouting to Parama Purusa in hopes of getting His favour or boons etc. Tragically, they do not feel He is near.

Every true bhakta has realised that they can communicate with Him silently in dhyana - or anytime. Because always Parama Purusa is present - He is aware of their every thought. We know and feel that He is within and that He hears our quietest whisper and even our mental communications.


Conclusion


(A) Kiirtana should be done loudly so others can hear. It should not be done mentally or in a whispering voice. The purpose of singing kiirtana is to raise the glory of Parama Purusa loudly so others may hear. 

(B) At the same time, since Parama Purusa is very close there is no need to call Him out loud to communicate your feelings. Sadhana and japa are done quietly. 

(C) While singing bhajans, bhaktas sing to the Lord with a soft voice to express their own satisfaction. Parama Purusa can hear whatever the bhakta thinks, but the bhakta likes to sing in a soft voice. 
https://anandamargauniversal.blogspot.com/

So kiirtana should be done out loud; sadhana and japa should be done quietly; and bhajans should be sung in soft voice. 

In Him,
Shefali Roy

~ In-depth study ~

When we sing bhajans (Prabhat Samgiita), we think Parama Purusa is near and we simply wish to convey what is in the mind. So one’s selection of songs should be well thought out that reflects the feeling of your heart. And certainly over time, that can change and one may have a different feeling to convey to Parama Purusa.

In Ananda Marga, sadhakas sing bhajans thinking that, “Parama Purusa is very close and that He is listening to all I think and say, whether I sing quietly or loudly it makes no difference. He always hears my mental flow.
https://anandamargauniversal.blogspot.com/

References
1. Ananda Vacanamrtam - 9, “Always Do the Kiirtana of the Lord”
2. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
3. Ananda Marga Ideology & Way of Life - 6, Microcosm and Macrocosm
4. A Guide to Human Conduct, Iishvara Prańidhána
5. Ananda Vacanamrtam - 4, He Is Even Nearer Than You Think
6. A Guide to Human Conduct, Iishvara Prańidhána


== Section 2: Main Topic ==

Charming or loathsome - all are Yours 

“Bhálobáso sabáy tumi, ámi jáni, ámi jáni…” (Prabhat Samgiita #3897)

Purport: 

O’ Parama Purusa, You love all. This divine truth I know. I know this by Your grace. There is no entity and no expression that You have forsaken; You wholeheartedly embrace all as Your very own. You love the smiling dawn, and You also love the cimmerian dark night, as well as the sweet moonlit evening. You love everything, whether it be good or bad, charming or loathsome. All are Yours. 

Baba, O’ Lord, You love flower blossoms as well as the swaying of the colourful blooms. Even those who do not love You, You love them to their heart’s content. There is no one whom You disavow or renege. You look compassionately upon one and all, regardless of whether they care about You. 

O’ Parama Purusa, You love the mirage of the desert as well as the hills, oceans, and shade of the trees. You have great feeling for the entire natural world. O’ Supreme Entity, You also love Your own coming and going. You take great joy in playing Your divine liila of hide and seek. You love all the contrasts that exist in this cosmos: the tales of woe and despair as well as the stories of smiles and triumphs - everything, both the good and the bad, the small and vast, the single blade of grass to the Creative Faculty. 

Baba, by Your mercy, I have realized this eternal fact that You love everything and everyone….


== Section: Bangla Quote ==

মুখ ৰুজে

“ভাল মানুষ সে নয় যে ৰসে-ৰসে মার খাচ্ছে, অপমান সহ্য করছে, বা শোষণের পর শোষণের পালা চলেছে | আর সে মুখ ৰুজে সেটাকে বিধিলিপি ৰলে মেনে নিচ্ছে | এ সমস্ত ভাল লোকের লক্ষণ নয় | ভাল লোকের লক্ষণ হ’ল যে অন্যায়ের বিরুদ্ধে সংগ্রাম করে, ন্যায়কে দৃঢ় হস্তে ধরে থাকে, দুর্ৰলকে রক্ষা করে, পাপীর বিরুদ্ধে সংগ্রাম করে---সেই ভাল | Goody-goody boys যারা, they are not good boys |” (1)

Reference
1. Transcribed ver.MGD 25 Aug 1980 Calcutta


== Section: Prout ==

What about universal spiritual family

Prout philosophy states, “Ánanda Parivára or establishing a universal spiritual family involves not only a World Government but also a Universal Government. More correctly it is a universal social order. The question is, how can such a Parivára be established? This will certainly come through revolution which may be democratic or undemocratic; or it may be a pyramidical, palace or nuclear revolution. Among all the types of revolution, nuclear revolution is the best. The nucleus of creation is Cosmic Consciousness. It is also the goal of revolutionaries, and whatever they do by way of revolution with this goal in mind leads them to the culminating point of their life’s march. Revolution must have an ideological goal. In essence, revolution means controlling all the three nuclei of the universe – physical, psychic and spiritual. It is possible to make people conscious of Proutistic ideas in a democracy. This consciousness will have a repercussion in elections. Even before elections are held this consciousness may launch a revolution to change the social order.”(1)

Reference
1. Talks on Prout


== Section 3: Links ==

Postings to Read

Selecting a song: express your bhakti
Blissful days of 1970
Sadhana: all lessons needed


SUBJECTS TOPICS