Mahaprayan of true bhakta

Baba

Mahaprayan of true bhakta

Namaskar,

It is with much sadness that we share the news of the mahaprayan of Shrii Rakesh Ranjan of Buxar. Unfortunately, he breathed his last as his mahaprayan occurred on Tuesday, 2nd July at 11:23 pm IST at the Buxar hospital. He was bedridden for more than six months leading up to his mahaprayan. Prior he was treated at a medical center in Patna and AIIMS, Delhi. 

Shrii Ranjan was a true bhakta, born into a margii family, and dedicated to Sadguru Shrii Shrii Anandamurti ji. Verily, Ranjan ji was was ever-ready do anything and everything in service to Marga Guru. His life was fully intertwined with our Ananda Marga dharmic lifestyle. With his mahaprayan, our entire Ananda Marga society is losing a very dear brother. 

Ranjan ji was the son of Shrii Shriish Chandra, the longtime bhukti pradhan of Buxar. Ranjan and his family had numerous personal experiences with Baba. Shrii Ranjan is survived by his mother, his wife Rachana and their two children, as well as by his three brothers, Devesh ji of Mumabi, Nandan ji, and Niraj ji of Buxar.

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

in Him, 
Dharmaviira

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.

== Section 2: Links ==

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• Dharma: even in jokes & humour
  

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Avadhuta deceived + 3 more

Baba

Avadhuta deceived

Note: This following letter is about how one senior Wt left during tough times - the worst time of Ananda Marga Pracaraka Samgha. And he returned back when he saw that everything was blooming.

Namaskar,

History is very important, both in individual and collective life. In one's personal life, people remember not to commit the same mistake which they made in the past. This saves them from a lot of suffering. Similarly, in collective life, the history of a country, society, or organisation is of great value. Those who do not pay attention to history commit the same mistakes which their ancestors did, and suffer from those pitfalls. They cannot proceed in a very safe manner.

Here we are presenting the history of when misery fell upon our Ananda Marga Pracaraka Samgha in the 1970’s. But before talking about this “great” Dada, we should know why it is needed to review his misdeeds. So first we examine Baba’s special guideline about how history should be written.
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Why dig out history - 1

Ananda Marga philosophy states, "History has been written and is read – it was written in the past; it will be written in the future. But I suggest that in the writing of history there should be a radical change. The history written so far is a history of kings and monarchs. It should be thoroughly overhauled and completely rewritten – rewritten in the interest of humanity and the universal well-being of the human race...If human beings are to profit from the study of the annals of history, they should reflect the weal and the woe, the hopes and aspirations of the masses." (1)


Example: traitor to Guru

In tantra, the Guru-disciple relation is most significant. That is why Baba has given various conduct rules in Caryacarya about serving Guru.

Ananda Marga Caryacarya states, "The best service to Márga Guru is to work according to His wishes." (2)

As Ananda Margiis we do Guru puja twice daily, at least. The last stanza begins with "Guru Brahma...",  and the idea is that Guru is everything. Any true disciple of Shrii Shrii Anandamurti must have this basic characteristic: To be ever-ready to serve Him.

On the opposite end of the spectrum is betrayal. One must not be a traitor to Guru; that goes against the fundamental characteristic of what it means to be a disciple. If one betrays Guru, nothing is left.

Here in India and abroad, most senior margiis are fully aware about the history of Dada Samanvayananda. But some new or junior margiis and workers do not know of him. For everyone's knowledge and understanding - as well as for our own learning - here is Dada’s story.
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Dadaji's downfall: disobeying Sadguru Baba

When Baba was arrested under false charges and incarcerated, Samanvayananda did not stand by Guru. Instead, he lobbied against Baba, became frustrated, and ultimately went out on his own. And once he left, he was gone, i.e. completely away from Ananda Marga Pracaraka Samgha, for more than a decade.

In December 1971, the day before Baba was to hold DMC, He was arrested. In turn, Dada Samanvayananda - then known as Ac Shivananda Avt - was appointed as Guru's representative for that 1971 Dec DMS held in Varanasi. After that occasion, Dadaji developed a big ego and proudly thought that his next posting would be overseas.

In early in 1972, Baba was running the organisation from His jail cell. All orders were coming from Him and being carried out in the organisation. In this way, Dada Shivananda (i.e. Samanvayanandji) came to know he was given a posting in India. In disgust, Dadaji opted not to go to his assigned posting. Instead he traveled around Nepal, presenting himself as a guru. Then he was given another posting and again he did not show up.

Later on in the year 1972 Baba gave the order that Shivananda (i.e. Dada Samanvayananda) was transferred to Udaipur (Rajasthan) as DS where he will oversee the school. Hearing this, Dada Samanvayananda / Shivananda again became very upset and frustrated; he did not want this low post.  Dada S had grand visions: First he wanted to go to Rishikesh and become a great guru and then naturally his fame will enable him to travel overseas and the world, garnering respect from all etc. When the posting order came as DS Udaipur, then he felt this was too much. Other workers who were friends with Dada tried in Jaipur to convince him to attend to his post. Ultimately, Samanvayananda went there with some of his own newly made disciples. Upon seeing the school he was to run, Dadaji proclaimed, "You do not know my potentiality."
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Disciples challenges Guru in ugly way

Dada remained at that posting in Udaipur for all of one day. He then went off on his own. Indeed, in that dark hour, Dada Samanvayananda, a.k.a. Dada Shivananda, left Baba and the AMPS organisation, and in a challenging display created his own separate organisation, "Prema Marga". That time, Dada established his own office in the foothills of the Himalayas at Dehradun.

Let us not forget that in those days, Baba was in jail. It was during those difficult times in AMPS when maximum support was needed that Samanvayananda left and created his own organization to compete against AMPS. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi's exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment - never.

Yet, in that crucial period, when Baba was in jail and workers margiis were also suffering, Samanvayananda left to enjoy his own self-created guru-ship, and establish his own separate organisation: Prema Marga. While dedicated Ananda Margiis stood by Guru, Samanvayananda fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Remember, Baba was in jail and everyone was struggling hard to carry on. This went on for years.


Dada Samanvayananda’s betrayal continued

Finally, in 1977, Mrs Indhira Gandhi's regime was ousted, the Emergency (martial law) was lifted, and all were released from jail. The authorities freed everyone except Baba. From His cell, Baba issued a grand pardon to all. Baba was openly welcoming back everyone into AMPS, regardless of what they had done. During Emergency, most of the margiis and Wts were firm and strict in Ista and adarsha and fought courageously and never cowed down - they were heroic. But some few wts, margiis etc had gone to their laokik homes, some were defectors, some testified against Baba in court, some had left their sadhana, others had turned to tamasik eating habits etc. People had gone astray for all kinds of reasons. And in 1977, Baba pardoned all and welcomed everyone back, regardless of their story. By this way, so many returned back including Mangal Birharii ji of Rajasthan and AR Sarangi ji from Bihar and so many more.

But not Dada Samanvayananda / Shivananda. He was living the good life as a self-proclaimed guru, and he did not want to give that up. There was another thought in his mind as well. He was thinking that at any moment AMPS could again fall into tough times. Because Baba was not going to change His teachings and those ideals are too tough for the authorities to accept. So again there will be trouble. Dadaji thought, "Better I should stay in my own guruship at my ashram."

In this calculated manner, Dadaji did not return to Ananda Marga Pracaraka Samgha in 1977 when Baba pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba was released from jail in August 1978. Weeks turned into months, and months turned into years.

Ananda Marga Pracaraka Samgha was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. AMPS was fast spreading all around the globe. The organisation was growing exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji  was still leading the life as "guru" in his ashram. Time and again, Dada’s friends like Dada Aksarananda had pleaded with him to return, but to no avail.
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"Why should I stand here, I am guru anyway” - Samanvayananda

Dada Samanvayananda’s own temple, Prema Marga where he became a pseudo-guru, was not going very well. In other words, his boat was sinking so he thought to leave that boat and ride the waves of Ananda Marga.

Ultimately, it was not until around 1984 or so, that Dada Samanvayananda finally showed up. He came to see Baba in Lake Gardens. Baba refused to see him and did not grant him entry to the compound. So Dada stood outside the gate and waited. Days passed. Dada S grew frustrated and despondent. He was standing outside the gate in civil dress thinking, "Why should I stand here - I can put on my sannyasi dress and return to my own ashram in Dehradun."

Again his friends like Aksarananda came to his rescue. They pleaded with him to be patient and wait for Baba's approval. An entire month passed, Baba refused to see or look at him. Still Dada S was thinking to go back to his old ashram in Dehradun, and never considered donating his ashram to Ananda Marga Pracaraka Samgha. Instead he kept that as his "safety-net" in case he ever wished to return there.

Then one day, Baba gave the order that Dada should be accepted back, and after training, he was given the name Ac Shambunath Brc. And he was assigned to the very simple and basic post of ZO, i.e. zonal organizer within SDM. Later on he became CO, or circle organizer. Even then, Baba barred him from attending all kinds of meetings and reportings. And for quite a whilevhe retained the name  Shambunath Brc, until on one occasion in 1990 Baba granted general amnesty and restored avadhutaship to all sinner Wts. At that point his name became Smanvayananda Avt.

All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent - just enjoying the high life as a self-appointed guru. Even worse, after that time, Dada Samanvayananda never expressed an ounce of repentance or remorse for what happened in those days.
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Sinful chapter: gloated over betrayal period

While he was named as Samanvayananda, he used to talk about how great Shivananda was and how he (Shivananda) used to have so many siddhis and do long sadhana. With that unrepentant ego, he would talk about himself in the third person as a means of praising himself up to the sky. Dada marched around with an extreme sense of entitlement - and not a lick of repentance.

Plus, Dada Samanvayananda shamelessly glorified his days in Dehradun in his book. He never once admitted that he betrayed Baba or that what he did was wrong. Dada was never open and honest with himself or others about this. Rather he tried to present this as his own greatness.

He wrote his own book 'Glories of ...'.  And in that book he mentioned many times about his great work in Dehradun. When Sadguru Baba was wrongly jailed and facing so many injustices, and all workers and family margiis were struggling tooth and nail to survive, Dadaj S went against Guru and made his own separate organization known as Prema Marg. Not only did he leave Ananda Marga Pracaraka Samgha, but he created a parallel ashram that was directly challenging Baba's organisation and the path of Ananda Marga.

Yet about all this Dadaji says that this was his "great" work. In his book Dada Samanvayanandji writes on page 57:

"I had established an ashram at the foot of the Himalayas...in Dehradun District of UP."
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Conclusion

Indeed, Dada Samanvayananda did not have an ounce of repentance for his betrayal to Baba. He does not write, "Unfortunately blinded by my own ego I left Ananda Marga in that key hour." Nor did he write, "How can I ever forgive myself for leaving Baba when so many inimical forces attacked Him." In his book, Dadaji did not express an iota of repentance etc. Just he basks in his own so-called glory that he built up his own ashram.

And even after publishing his book he did not express any remorse. Not a word of repentance did he express for those black days in which he left Baba and created his own organisation. In simple language, this is betrayal to Baba and backstabbing to Guru.

We should not hold Dada's example in some divine manner - this sin should not be repeated - others should not emulate Dada S's approach. When times are tough that is not the occasion to depart and plant one's flag of glory elsewhere.

Namaskar,
in Him
Shubhankar Deva

How Samanavayananda created loads of bad samskaras

Baba pardoned Samanvayananda, but unfortunately after getting pardoned Samanvayananda repeatedly indulged in sin. For instance, in his book he glorified his old dealings and was constantly gloating about his days as a guru in his various talks. 

The same type of thing happened with those who got dharma samiiksa; Baba freed them of their old sins Baba but then afterwards they created more fresh sins. This is the liila of Parama Purusa. Humans have tremendous ability to create negative samskaras in a very short time - in a matter of minutes. Dada S is one of them. 

So regarding his bleak future, we are not talking about his old sins, but rather he newly created negative samskaras after being pardoned. It is just like one wt who did sexual crime and Baba punished him but then the next month that same Wt did another sexual crime and repeated it again and again. In that case, even after Baba lovingly purified him through punishment then again that Wt invited a whole new pile of samskaras by his sinful acts.  

Same is the case of Dada S. He was always bragging about Dehradun ashram and how he was a "great" guru those days and wrote about it also. Up to the end of his life he did not bring his old disciples to AMPS rather they would come and stay with him. Dada S kept them separate. All this happened after Baba's pardon. So after the pardon from Sadgru, Samanvavayananda created a heavy boatload of negative samskaras for himself. 
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~ In-depth study ~

Nobody should ever commit such grotesque sin

Dada Samanvayananda wrote: "I had established an ashram at the foot of the Himalayas...in Dehradun District of UP."

This is how he was describing the time when he left AMPS to establish his own ashram. We all know that in the general society, people's quality, qualifications, and attributions are measured on the grounds of various superficial variables. But according to Baba's Neohumanistic philosophy, character, dealing, behavior, conduct are one's true qualifications. Baba says such things everywhere in His countless discourses.

Ananda Vanii says, "Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal." (3)

Baba's message is quite clear and without ambiguity: We Ananda Margiis are to evaluate others - and oneself - on the point of one's character and conduct - not on points of money, power, avadhuta dress, purodhaship, kapalik sadhana, vishesha yoga, age, seniority, and Central Committee, Acarya board and Purodha board, or even post of Purodha Pramukha.

So we should evaluate one's calibre by their conduct alone. Other relative factors like money, post, and power are so-called qualifications and essentially valueless. To evaluate the quality and qualifications of this senior avadhuta, the late Samanvayananda, we should look to his conduct. Then we can clearly see how Dada Samanvayanand's conduct contravened essential guidelines and the ideal of Ananda Marga.

Why dig out history - 2

Ananda Marga philosophy states, "The annals of human history should show which communities brought about which amount of progress and prosperity in which area of social life and in which part of the world – only such significant events are worthy of being recorded. History should also maintain special records of the trials and tribulations which confronted human beings, how those trials and tribulations were overcome, how human beings tackled the numerous obstacles to effect greater social development, and so on. Only such history would I call the complete history or complete cultural history of the human race." (4)

Ananda Marga philosophy states, "The history of the human race should be written according to the inherent special characteristics of human beings. Only then will we know how successful the human beings of the past were in developing their latent noble qualities, and how much they have progressed today." (5)

References
1. A Few Problems Solved - 4, Let History Be Rewritten
2. Caryacarya - 2, Society, Pt #20d
3. Ananda Vanii #13
4. A Few Problems Solved - 4, Let History Be Rewritten
5. A Few Problems Solved - 4, Let History Be Rewritten

*        *        *

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

*        *        *

== Section 2: Important Teaching ==

Solution: divert negative desires

Ananda Marga philosophy states, "The recommended psychological stance is that a ripu [internal enemy] must be kept under control, and under no circumstances should it be allowed to run counter to the society or to societal norms. Suppose someone has a strong weakness for eating. Overeating or eating prohibited food can naturally lead to sickness or premature death. So that person restrains their greed in such a manner that their greed is satisfied and at the same time potential disease is prevented. Suppose someone addicted to drink has become a slave of liquor under its strong influence. If they can sublimate their alcohol addiction into a passion for music or painting or any other finer art, then their passion will be satisfied without any injury to themselves." (1)

Reference
1. Shabda Cayanika - 4, Ku to Kuiṋjara (Discourse 27)

== Section: Important Teaching ==

One singular human family

Prout philosophy states, "Every atom and molecule of this universe is the common property of all living beings. This has to be recognized as a matter of principle. After recognizing this fact, statements such as, “This is indigenous and that is foreign”, “So-and-so is qualified for the citizenship of such-and-such country while others are not” and, “Such-and-such community will get certain political rights, neither more nor less than that”, are totally irrelevant. In fact, such statements nakedly expose the vested interests. Where the people of one country suffer due to lack of land or food, while those of another country have abundant land and plentiful food, what else is it but a type of capitalism!" (1)

Reference
1. Problems of the Day, point #16

== Section: Important Teaching ==

How nobody can live alone

Ananda Marga philosophy teaches us "You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s     affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furor in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework." (1)

Reference
1. A Few Problems Solved Part 6, The Spirit of Society

== Section 3: Links ==

Related with above letter

• Australian Newspaper Article

• Why not write to higher authorities these days

Recent postings

• "Follow my Anti-AM order"

• Sign of cowards

• For committed sadhakas

• False info in AM publication

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• Story—Maniiśánanda’s expulsion: Bangalisation, Clash

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• Rudrananda with his main henchmen

• Pranavatmakananda spread false things in book

• Why abortion is sinful in AM

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