Mahaprayan of Shrii Gangodakam jii

Baba

Mahaprayan of Shrii Gangodakam jii

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Shrii Gangodakam jii, which occurred today itself. Shrii Gangodakam jii was staying with his youngest son in Bangalore. At the time of his mahaprayan, Gangodakam jii was 89 years of age. 

Shrii Gangodakam jii was a well-known, senior Ananda Margii who was blessed to have spent much time with Sadguru Baba. Gangodakam jii had many devotional experiences and stories to share. And all who knew him understood he was a true sadhaka who had great love for Baba. Indeed, he will be missed by our entire AM family. 

May we all take solace in the fact that Shrii Gangodakam jii was a bhakta of Sadguru Baba. Certainly he will attain mukti or moksa, accordingly. 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 ==

Recent Postings

• Baba story: how to protest

• Why Baba referenced such persons

• All can do pracara & svadhyaya

• Two names, one Supreme Entity

• Guru's special blessing

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana

Why Baba referenced such persons + 3 more

Baba

Why Baba referenced such persons

Namaskar,

In His discourses Baba cites the names of various spiritual leaders and thinkers: Bhagavan Buddha, Bhagavan Mahaviira Jain, Bhagavan Shankaracarya, Caetanya Mahaprabhu, Tulsi, Kabir Das, Surdas, Mirabai, Ramprasad, Chandidas, Ramakrsna, Vidyapati, and Swami Vivekananda etc. Plus Baba refers to various social thinkers: Ravindranath, Subhasa Chandra Bose, Mahatma Gandhi, and Karl Marx etc. And Baba refers to numerous poets: Padmadanta, Jaya Deva, Valmiki, Rahim, Raskhan, Saraha, Rupgoswami, Krttivas, Bhusuku, Bharat Chandra, and Mr. Carl Sandburg, etc.
https://anandamargauniversal.blogspot.com/

Putting whose photos on the wall

Some readers mistakenly think that Baba has approved of that person and all their teachings. And in response those readers started buying all of so and so’s books and putting their photos on the wall etc. And in pracara they started propagating that Ananda Marga supports all the teachings of so and so etc. However, this is the wrong approach to take. The main theme of Guru’s discourses is that He is putting forth the new and revolutionary teachings of Ananda Marga philosophy, and He is using their teachings as a stepping stone for readers to understand AM teachings. Baba’s aim is not to highlight any particular philosopher or poet etc.


Why Baba gives these examples

Ananda Marga philosophy is wholly unique; everything Sadguru Baba has given is completely new. People cannot understand it until Baba tells people something that is similar to what they know. So Guru brings points of reference if someone in the past has commented on a particular matter.

For example, if you want to teach someone about an elephant and that person has never seen or heard of an elephant, then you will describe the elephant by using references familiar to the person. You will say that the tail is like a rope because the person knows what a rope is. By that way, he will have a little idea about what an elephant’s tail is like. Even though that rope has nothing to do with how an elephant’s tail really is.
https://anandamargauniversal.blogspot.com/

Similarly, Baba is trying to teach the otherwise incomprehensible Ananda Marga philosophy in an easy, palatable way. So He gives examples of what Buddha says on that topic. People know about Buddha so they can relate to it. But it does not mean that Baba appreciates all that Buddha told. Just as when a person uses the analogy of a rope to describe an elephant’s tail, it does not mean that person is wholly sponsoring that rope manufacturer.

Baba merely brings those commonly known names to make it easier for people to understand Ananda Marga philosophy. One should never mistakenly think that Baba is explaining or wholly supporting the philosophy of Buddha, Shankaracarya, or others teachings. Just He is using those examples as a reference point to convey His new and revolutionary teachings of Ananda Marga.


Only particular aspects of someone's teachings

In that process, Baba cites others’ teachings as a point of reference for the reader in His propagation of Ananda Marga ideology. So Baba mentions the names and particular aspects of their philosophy merely as a footnote to guide others about His tantric teachings. Because, till now, no single thinker or philosopher of the past could expound a set of teachings that are wholly free from defects. Even the most revered teachers and leaders have dogmatic and harmful elements incorporated into their teachings. That is why it was needed for Him to come and give Ananda Marga ideology.
https://anandamargauniversal.blogspot.com/

As His disciples, we must clearly understand that we may support particular aspects of someone's teachings - like Bhagavan Shankaracarya's proclamation that bhakti is the best path - but in no case do we as Ananda Margiis embrace the notion that their entire philosophy is proper. There is not a single example of any thinker whose full spectrum of teachings is dharmic. Only Parama Purusa as Mahasambhuti is able to present a perfect ideology that properly guides all people in all circumstances. That is what Parama Purusa Baba has graciously given and bestowed upon the humanity.

As Ananda Margiis it is important that we understand how and where past thinkers have erred, and know that only Ananda Marga ideology is complete unto itself and veritably perfect. Remember, only Parama Purusa Mahasambhuti can truly guide the society in all the realms of life. Only Mahasambuti's teachings of Ananda Marga are perfect across time and space, and always represent dharma and the path of universal welfare.


Conclusion

Baba brings those commonly known names to make it easier for people to understand Ananda Marga philosophy. One should never mistakenly think that Baba is explaining or wholly supporting the philosophy of Buddha, Shankaracarya, or others teachings. Just He is using those examples as a reference point to convey His new and revolutionary teachings of Ananda Marga.

Namaskar,
In Him,
Cidambar


Why Baba mentioned Yudhisthira

Here following is a case study of King Yudhisthira, the eldest Pandava brother of the Mahabharata era. As we know, he was a good and pious man, and some of his teachings were very dharmic, such as his guideline about pranayama.
https://anandamargauniversal.blogspot.com/

Ananda Marga philosophy states, "When práńáyáma is performed with the mind fixed at a particular point along with Cosmic ideation, it is called Yudhiśt́hira práńáyáma. [The eldest Pandava, Yudhisthira, was the first person to popularize práńáyáma according to this method.]" (1)

So Baba highlights this teaching because in Ananda Marga sadhana, pranayama is done at a particular point imbibing Cosmic ideation. Of course, Ananda Marga pranayama is far more advanced and scientific. Yet in referencing Yudhisthira, readers can gain an understanding about Ananda Marga sadhana. It will help seekers understand the spiritual teachings of Ananda Marga. For that reason alone, Baba has made reference to Yudhisthira.

So, Ananda Margiis should not be led to believe that all of Yudhisthira's guidelines and answers were perfect and blemishless. We should take to heart that no person on this earth has ever put forth a truly proper philosophy. On this point, the guidelines of Ananda Marga ideology stand unparalleled. Indeed if we see more closely in the light of the dharmic teachings of Ananda Marga ideology, it is quite clear that Yudhisthira's example sometimes contravenes basic codes of spiritual morality etc.

Reference
1. Yoga Psychology, Questions and Answers on Meditation #13

*        *        *

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 ==

Your karuńá is everywhere

"Somya sha'nta cetana'nanda, caran'aa'rabinu da'o go a'ma'y... " (Prabhat Samgiita #0327)

Purport:

My Parama Purusa You are Shánta, the ever-tranquil One - the personification of pure consciousness, ever blissful. Please bless me by allowing me to remain at Your lotus feet. Divine Entity, You are the very hope of those who are sad and hopeless, the soothing balm of love to an afflicted heart, and the final shelter for the shelterless. Supreme Being, my singular desire is to surrender unto You. Baba, please allow me to remain at Your lotus feet - always.

My Illumined One, You exist in all realms from beginningless to endlessness. And You go on saturating my whole existence with a perennial inspiration like the Phalgu dhara (river). Your boundless grace flows endlessly simultaneously in all ten directions - north, south, east, west, up, down etc. Your karuńá is filled everywhere. You are the most cherished and most loving One - the most adorable One - who is beyond the reach of all human intellect and erudition.

Baba, my being is bound by the three relative factors: time, space, and person; my origin is within the boundary of this material world, in this creation. I cannot think of any entity which is beyond these three relative factors. If my mind goes beyond them, it loses its existence. So I cannot know You, as You are outside and across the boundary of this created world, which is within the realm of relativity. Baba, with Your blessing when I meditate, my mind goes beyond the boundaries and merges in You. The inner jewel of my unit self is like the aroma full pollen of the ketakii flower. My “I-feeling”, my whole existence, is pinpointed and rushing towards You.

Baba, I only wish to lay prostrate unto You, always….


Notes for Prabhat Samgiita #0327:

 [1] Shanta: Ananda Marga ideology says, “In every place one has both friends and foes. When one fights against external enemies and brings them under one’s control, it is called an act of “shamanam”. One who has the quality of shamanam is called “shánta”. Sham + anat́ = shamana. Sham + kta = shánta, which means “a person who has achieved control over the external world.” Similarly, dam + anat́ = damana. Damana is the state of achieving control over the internal enemies or the depraving or debasing propensities or activities. Dam + kta = dánta, which means “one who has control over the internal enemies.” According to Indian mythology, the duty of the God of Death or Yama (Pluto) is to keep the world’s population to a limited number. Thus, he is also called “Shamana”. “Namah Shiváya Shántáya”. One who establishes control over each and every entity is called “Shánta”. So the virtuous people, the spiritual aspirants, will have to attain control over their debasing propensities.” (1)

[2] Phalgu Dhara: The water in the Phalgu river runs continuously, but in the summer or dry season one must dig down through the sand to see that the water is running - otherwise it looks like it is dry. Similarly, the life of the sadhaka is full of ups and downs. It is not blissful all the 24hrs. Sometimes one’s mind goes down and the heart feels dry. But if one digs deeper they will see that Parama Purusa is supplying an eternal flow of inspiration. That is why in the song the sadhaka uses the metaphor of the Phalgu river. To show that Parama Purusa is supplying perennial cosmic inspiration to humans always, whether they realise it or not, just like with the Phalgu Dha’ra’.

[3] Karun'a': In the second stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
 
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
 

Difference Between krpa' & karun'a'
 
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
 
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
 
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
 

Reference
1. Ananda Vacanamrtam - 8, The Ten Characteristics of Dharma

== Section: Important Teaching ==

New tombs in AMPS 

Namaskar, 

As Baba guides us, AM is completely against all sorts of religious dogma like idol dogma and tomb dogma etc. But now take a look here at what is going on. H group has imposed the ritual of tomb dogma everywhere. Verily, the growing concern is that this has turned into an ongoing issue / dogma.

Tomb of Ac XYZ

Every so often they complete the construction of a tomb dogma site of Ac XYZ. One such effort was led by the notorious Sanjiivananda. But as we know, such tombs are completely against the ethics of dharma for multiple reasons: 
 
(a) Caryacarya rejects tomb dogma. 
(b) There is a shortage of arable land in the world whereby people are forced to live in the slums.
(c) AM wholly condemns all forms of religious dogma like tomb worship etc. 
(d) The life of an avadhuta is supposed to be a life of service. To be punished with a tomb for being the first dogmatic rector master of XYZ master unit completely undermines the spirit of what it means to be an avadhuta. 
(e) Even naive and simple people understand that this is an Islamic dogma. 
(f) Our Wt cadre will turn this into a race over who can make the biggest tomb in their honour, which is completely dogmatic.

For all these reasons and more our AM ideology is completely against this dogmatic trend of tomb dogma.

Dadas branded as dogmatic

And here are a few more tragedies surrounding the construction of this dogmatic tomb. First, Ac Viirvratananda was a simple and honest Wt who was keen to follow Sadguru Baba’s central tenets, and now at the time of death, unbeknownst to him, he has been punished by this dogmatic tomb and forever labeled as dogmatic. This is a complete injustice. Dada ji led a life based on dharmic principles, and now he will be more blamed and labeled as a grand dogmatic proponent for this dogmatic tomb that Sanjiivananda has constructed in his name. How sad and ironic.  

Furthermore, this tomb was made to blame Dada ji and anoint him as a some religious leader for being the first rector master and founder of the Ananda Trivenii MU. This sets the precedent that any Wt who starts a school, funds a service project, begins a press, or builds a jagrti will be cursed with a dogmatic tomb upon their death. This completely undermines their life of service and makes AM look like Islam etc. This is indeed an awful precedent. But sadly this is not an isolated incident. It is part of an ongoing and growing dogma.

Growing list of tombs in AMPS
 
Take a look around and see how this dogma of tomb construction sprouted from nothing and is now beginning to dot the countryside. 

Most notably, Dada Acintananda treated Nigamananda like a dogmatic cleric and led an effort to construct a tomb in Ananda Nagar for Ac Nigamananda Avt. Indeed, those harmed and tortured by the ruthless dealings and thuggish / hitmen acts of Nigamananda come to the tomb to curse him. 

In the same manner, dogmatic tombs have been constructed for the following Wts as they are treated as dogmatic religious zealots as well:

• Ac Arteshananda 
  
• Ac Ramananda
  
• Ac Arteshananda
  
• Vishvatmananda
  
• Nirmeghananda

Conclusion

For all these reasons and more AM ideology is completely against this dogmatic trend of tomb dogma. 

In Him, 
Bhavanii

Ananda Marga philosophy states, “I have already said that Ananda Marga is the first movement aimed at liberating spirituality from the unwholesome influences from dogma. Hence you must not in any way encourage dogma. Rather, you should carry on an endless fight against dogma...So human beings have got to be established in human excellence and carry on a ceaseless struggle against dogma.” (1)

Reference
1. Prout in a Nutshell - 18, Various Forms of Exploitation

== Section: Important Teaching ==

This is very constructive

Ananda Marga ideology states, “Sulocana” means the man who only sees the bright side of everything, only the positive qualities, only the good side, and not the bad side. Such a person never supports any sort of destructive criticism, rather always constructive criticism. The person who always sees the good side of everything, is “Sulocana” in [the] masculine; in [the] feminine it will be “Sulocaná”. One "a" is to be suffixed to the word.” (1)

In His above guideline, Baba equates “seeing the bright side” with constructive criticism. That means if anyone points out the problem in order to make the situation better, then they are “seeing the bright side.”

For instance, suppose sadhaka X contravenes the code of conduct and indulges in negative things. If sadhaka B points out the problem with the aim of raising the standard of sadhaka X, then sadhaka B is “seeing the bright side”.

All too often some are confused about this. One should know that when pointing out is done in a constructive manner then it is a positive approach. Then they are “seeing the bright side.”

Reference
1. Ananda Vacanamrtam - 12, One Should Know Everything

== Section: Important Teaching ==

How to measure your financial status

Prout philosophy says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists." (1)

Commonly in society - especially when dealing with laborers - people demand a certain wage. They think that that wage or salary defines their wealth. When in actuality, the value of that wage is only relative to the cost of living / purchasing capacity. For instance, if a person was making $5 per hour and they got a pay raise to $7 per hour, but the cost of living (food, housing, medicine etc) doubled, then that pay raise is meaningless. Because their purchasing capacity actually decreased. That is why Prout philosophy states that real wealth is determined by one’s ability to afford the requirements of life. That is one’s purchasing capacity. And if one’s purchasing capacity increases then that has value. Because it means they can buy more with the money they have. Whereas if one’s wage or salary increases but their purchasing capacity remains the same or decreases, then that pay raise is meaningless.

Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt B

== Section 3: Links ==

Recent Postings

• All can do pracara & svadhayay

• Two names, one Supreme Entity

• Guru's special blessing

• Story: Baba's assurance about calamities

• How corporations cheat consumers

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana