How Vibrations Help or Harm Us

Baba

This email is composed of 2 parts:
(2) Trailer Quote: How Vibrations Help or Harm Us;

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How Vibrations Help or Harm Us

“The stamina to stand vibrations differs in different people. Hence various degrees of happiness or sorrow are experienced by different people, and these differences depend on their respective mental constitutions. The subtle causes of these different mental constitutions are their acquired samskáras or reactive momenta, and the crude causes are their nerve cells, nerve tissues, glandular secretions, etc. The sudden vibrational impact on the body and mind makes the mind react violently, resulting in the cessation of the cardiac functions. This also explains the death of a person struck by lightning. The sudden contact of the eyes with an extremely dazzling radiance often results in the total impairment of vision. If we look directly at the brilliant sun for a few moments, our visual power becomes temporarily stunned and we cannot see anything for some time. Similarly, when some very high pitched or loud sound strikes the eardrum, the power of hearing may be destroyed. The sensitivity of every organ may be suspended by the impact of any violent vibration; this stupefaction, if the intensity of the vibrational impact is very great, may even become permanent. Yet sometimes powerful vibrations may help stimulate and restore the power of organs which have not been functioning for years. You must have heard of a person who had been blind or deaf and dumb since his childhood, regaining the lost power of his impaired organs in his latter years either by stroke of lightning or by being suddenly informed of an extremely happy or sad news.” (Subhasita Samgraha – 3, Vibration, Form and Colour)

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Mahaprayan of Shrii K.C. Bhalla ji

Date: Sun 05 May 2013 20:38:03
From: Niramala.1 <nirmala.devii@iff.post...>
Subject: Mahaprayan of Shrii K.C. Bhalla ji
To: ananda-marga-universal-forum-1@yogasamsthanam.net

Baba

== MAHAPRAYAN (DEATH) OF SHRII K.C. BHALLA JI ==

Namaskar,
It is with much sorrow to share with you news of the recent mahaprayan* (death) of Shriii Kailash Chandra Bhalla which occurred on 01 May 2013 at the Umaria master unit, Raipur, India. At the time of his mahaprayan he was 91 years of age.

Shrii K.C. Bhallaji became a family acarya back in 1961 and involved in many works for Ananda Marga Pracaraka Samgha. So Acarya K.C. Bhallaji was a very senior member with a long history in Ananda Marga. In his later years, Acaryaji suffered from various ailments and was essentially bed-ridden.

May we all take solace in the fact that Shrii K.C. Bhalla ji was a devoted bhakta of the Lord. Certainly he will attain mukti or moksa, accordingly. Baba will lovingly bestow His grace.

With deepest regards,
Namaskar,
at His lotus feet,
Nirmala

Note 1: DIFFERENCE BETWEEN REAL MAHAPRAYAN AND FAKE MPD

Here it should be qualified that there is both real mahaprayan and fake mahaprayan. Real mahaprayan marks the death of any ordinary human being. This is the proper use of the term: To note a person's departure from this earth. That is the way mahaprayan is to be used.

Then there is the fake, or so-called, or dogmatic mahaprayan.That is when certain vested interests try to apply the mahaprayan term to Parama Purusa Himself. This is grossly inappropriate because when 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.

Note 2: ASTERISK NOTE ABOUT MAHAPRAYAN

* Mahaprayan (Death):  Many are aware that mahaprayan (death) is the common term used in India and especially in Bengal to describe the death of an honoured or even ordinary person. In that way, the obituary columns of the newspapers of Bengal regularly cite the mahaprayan (death) of various persons of society who died or passed away.

Some may get confused and wrongly think that the word 'mahaprayan' (death) is one extraordinarily devotional term to be used in association with Parama Purusa. But that is not at all the case. Rather to do so is only to undermine the eternal presence of Parama Purusa. That is why no devotees ever use the word 'mahaprayan' in reference to Lord Shiva or Lord Krsna. Because Lord Shiva and Lord Krsna exist eternally. Then there is no question of Their mahaprayan (death).

Those who think that Baba is a mortal human being celebrate Mahaprayan on a particular day of the year related with Baba; but, in the true sense, Baba is Parama Purusa so He is eternal and there is no question of His mahaprayan.

And for those who need still more technical proof then all this can be clarified quite readily by referencing the dictionary. Specifically in the Samsad Bengali-English dictionary on page 742. Checking there it will be confirmed that the word 'mahaprayan' means death. Which is why it used to refer to the passing away of even common citizens.

Note 3: STORY- SITTING ON BABA'S LAP MEANS DIED?
(contributed by one margii)

Recently after dharmacakra, a senior margii was recounting his experiences of having dharma samiiksa with Baba.

He said, "After being punished by Baba, then He called me close and placed me on His lap - I remained there for some time soaking up His love - and He blessed me."

We all enjoyed hearing about his personal account with Baba during dharma samiiksa. When he finished telling his story, there was a call for questions. Various people posed their queries.

QUESTION BY A NEW MARGII

Towards the end, one new margii raised his hand and asked, "How did Baba bring you back to life?"

Everyone stared at the new margii in amazement. There was a look of astonishment all around - people were really shocked to hear him say this.

The new sadhaka sensed that something was awry.

He said very matter-of-factly, "I thought that sitting on Baba's Lap means that he (the margii) died - that is why I asked that question."

This was 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 all who have died have accumulated there. Many emails have been written this way.

MUST NOT ONLY REFER TO DEATH

At that moment I thought that everyone, new and old, should be clear about the real and devotional meaning of this phrase, "being on Baba's lap." It should not become stigmatized such that it only means death. Because in its true sense, the phrase "being on Baba's lap" really does carry a highly devotional and sweet feeling.

It is just like how a small child sits on its parent's lap. In a similar way, a spiritual child (human being) sits on the lap of Parama Purusa. By Baba's grace this can happen anytime in one's sadhana, especially in dhyana. Such a phrase then should not become  stigmatized because too many people only use it at the time of death.

We should be careful that we do not relegate "Baba's lap" only to the point of death. All these following terms and phrases also only refer to death:

ve bhagavan ko pya're ho gaye
(he has been loved by God)

ve svarga sidhar gaye
(he has gone to heaven )

ve guzar gaye
(he passed away)

mahaprayan hoyeche
 (he died)

We should ensure that the same death connotation does not get attached to, "being on Baba's lap." Because the phrase - "being on Baba's lap" - is a devotional experience that can happen today itself in sadhana, and especially in dhyana. The phrase "being on Baba's lap" should not lose this quality and only mean death. It should not meet the same dark fate as happened with the term harijan.

MUST NOT MEET SAME FATE AS HARIJAN

As we all know, these days in India nobody uses the term harijan to mean "a devotee". Whereas 70 years ago it was used in that way. The term harijan did mean bhakta. But ever since the time of Gandhi when he glued the harijan term to the lowest so-called caste, i.e so-called untouchables, nobody uses the the harijan to mean devotee. Never. Because the term harijan has been stigmatized to mean "untouchable". Nobody uses it to mean "devotee", but that is the original and true meaning of the word.

The phrase, "sitting on Baba's lap", should not meet a similar fate. It should not lose its devotional quality and just refer to one's death. That will be very negative.

A VERY DEVOTIONAL EXPRESSION

There are thousands of recorded stories by sadhakas where they use the phrase, "on Baba's lap", when describing their experiences of being with Baba: He used to bless them and bring them on His lap. People should understand the deeply devotional value of this expression, and not just think that Baba's lap means death, i.e. that you can only sit on His lap at the time of death. Still today there are thousands of margiis walking this earth who sat in Baba's lap. And not only that, there are countless more sadhakas who were blessed by Baba in dreams and dhyana wherein they sat in His lap. And still today this deeply devotional experience is attainable by sadhakas, by His grace.

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

RECENT EXAMPLES

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

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

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

- "Let her rest peacefully in Baba's Lap - which she always desired."

- "now he is in beloved Baba's lap"

- "May his soul get peaceful place in His lap"

- "He is now in BÁBÁ'S loving lap"

- "May Baba bless him with a seat in His lap."

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

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

All of the above lines are commonly written at the time of death. Of course it is fine to write like that. Here the point is that this same phrase "in Baba's lap" should be used when describing one's devotional practices and experiences as well.

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Story: Conversion

Baba

Story: conversion

Note: The following is Ac Sujiit jii's first-hand account of the first-ever Prout conference which was held in Jamalpur in 1959. I did not add or edit any part of Acaryaji's portrayal.

This is the story of how the Prout discourse "A Discussion" came into being. The note after the story reveals how this discourse, originally given by Baba in English, was converted by certain publishers into "from the original Bangla".

Read this historical and dramatic story. If you have any doubt please confirm with respected Acarya Sujiit Kumar. It should also be known that Acaryaji was the first person in AM who had a revolutionary marriage. All followed after his marriage.

Here then is his first-hand account...

Namaskar,

"In 1959, Baba called me to attend His upcoming conference in Jamalpur."

"Specifically Baba held this conference over a 6-day period, from 17 Oct 1959 - 22 Oct 1959. He delivered one discourse each day; all of which were given in English. The conference itself focused exclusively on Prout philosophy and was the first-ever conference on Prout."

"During that week, I noted down all that Baba spoke, as did Ramtanuk jii, Lalan jii, Suresh jii, plus two more persons. In total, there were six of us taking notes."

"Over the course of the conference, Baba discussed a wide array of subjects."

"The six of us took extensive notes on each of Baba's six discourses. Thereafter, we compared and checked our notes and created one final draft in English to give to Baba for confirmation. Upon His review, Baba made a few corrections and we incorporated those changes."

"The resultant document became the publication: "A Discussion". "

Baba told, "This is the the philosophy of Prout."

"Prior to this, no such document was in existence. Certainly Baba had previously put forth the 5 Prout principles, but the series of discourses delivered in English in October of 1959 - initially published as "A Discussion" - was the first elaboration of Prout philosophy."

FURTHER DETAILS

The above account given by Ac Sujiit jii details when Baba delivered His Prout discourses for the book, "A Discussion".

Some of the topics covered in that series of discourses include: Our universal human family, world government, business and industry, the dowry system, social movement, capitalism, politics, sadhana, nationhood, revolution, sadvipras, law and justice, and so much more.

That series of discourses, originally titled as "A Discussion", has since been retitled as "Discourses on Prout" and published in Prout in a Nutshell, part 4.

Furthermore, such publishers now falsely claim that Baba delivered these discourses in Bengali. Such is the publisher's claim on the title page of Prout in a Nutshell, part 4. More about this is explained in the note below.

Namaskar,
Jagadnath Deva

KEY ISSUE RELATED WITH THE ABOVE STORY:

BANGALISATION OF BABA'S DIVINE DISCOURSES

1. Since long, they are intentionally taking discourses originally given by Baba in other languages like English and Hindi and labeling those discourses as having been given by Baba originally in Bengali. That is the type of mischief and Bangalisation that is going on.

2. They are reluctant to detail the real history of those discourses not given in Bengali. Rather, in due course, they will label such discourses as having been given originally in Bengali. This is their proven track record. This is their systematic manner: The Bangalisation of Baba's divine discourses.

3. Baba's series of discourses given in English and titled as "A Discussion" must not meet a similar fate. But see the tragedy that is going on. The latest printing of "A Discussion" is in Prout in a Nutshell Part 4 where "A Discussion" is titled "Discourses on Prout". And in the title page of PNS-4 it is stated, "Translated from the Original Bengali." Such is their hypocrisy. Because it is well-known that the series of discourses which comprise the publications "A Discussion" were delivered by Baba in English.

4. These 6 people - Ac Sujiit jii, Ramtanuk jii, Lalan jii, Suresh jii, and the two others - did not write in Bangla. They wrote in English because Baba spoke in English. That is the real history. No one can claim today or in the future that "A Discussion" was originally given in Bengali.

5. In the past, in the name of religion, people were forcibly converted from one faith to the next. Now a new trend is occurring: The conversion of non-Bangla discourses into Bangla discourses. Those discourses originally given by Baba Himself in Hindi and English are being forcibly labeled as originally given in Bengali.

WHY BANGALISATION??

6. Indeed their goal is that in the future, margiis should think - nay the entire world should think - that Baba only spoke and knew Bengali. They want to convert the entire shastra of Ananda Marga as "originally given in Bengali". Then they can easily proclaim that "Baba is Bengali."

(Note: This is being done in various ways such as even in the recently published book "The Jamalpur Years" (2010) by Devashish where on page 34 he writes that Baba is "Bengali".)

PROOF OF FURTHER WRONGDOING

7. Indeed those discourses Baba originally delivered in English when touring overseas are getting marked as originally given in Bengali. Here is the proof:

As we all know, on different world tours Baba visited Philippines (Maharlika), Taiwan, Switzerland, Germany, Jamaica, Venezuela, Iceland and etc. And in those places Baba delivered HIS discourses in English. Those discourses are printed in Subhasita Samgraha, Ananda Vacanamrtam and different book series.

Unfortunately those in Publications Dept noted those books as "Translated from the original Bengali" on the Publishers page. If you open the book you will find it. You can confirm by yourself. Yet, Baba originally delivered those discourses in English, not Bengali.

For example if you open the English version of Subhasita Samgraha part 12 published 21 Oct 1992, you will see on the Publisher's page, "Translated from the original Bengali". But what a mockery this is. Because many of the discourses from this book were given in Europe. Such as in Fiesch Switzerland, where obviously, Baba spoke in English. And one discourse from the book SS part 12 is titled "The Noumenal Cause and the Personal God". That very discourse was given by Baba in Timmern Germany and that very discourse appears on the CD 'Baba in Fiesch'. By listening to that discourse anyone can easily understand that Baba delivered that discourse in crystal-clear, perfect English.  But in the Publisher's page of that book it says, "Translated from the original Bengali".

Unfortunately this type of serious distortion has occurred with not one, but with so many books. The following books contain discourses delivered by Baba in Patna, Bombay, Bangalore, Madras, etc. Senior Margiis and Wts are aware that in these places Baba either spoke in Hindi or in English, but not Bengali. But in the Publisher's page, the wrong information has been given as: "Translated from the original Bengali".

Here are but a few of such books: Ananda Vacanamrtam part 7, Ananda Vacanamrtam part 8, Subhasita Samgraha part 3 (1992), Subhasita Samgraha part 11 (1992), Subhasita Samgraha part 18 (1992), and many more books.