SRI SRI BABATHAKUR HAS SHED HIS GROSS BODY ON 12 th NOVEMBER, 2009

Sri Sri Babathakur who is the Swasamvedya Swanubhavadeva or the Absolute-Self or the Godhead-Absolute has shed His gross body at New Delhi, in India on the evening of 12th November, 2009.
It is firmly believed that He will live on forever as the " Self " or " I " of every jiva i.e. monad i.e. individual until kalpanta i.e. till the creation lasts.
Sri Sri Babathakur says that GURU NITYA BARTAMAN.
When translated in English it reads GURU IS EVER PRESENT.
His words will inspire every seeker of Truth-Absolute forever. He who would listen and practice the sayings of Sri Sri Babathakur ( Who is none but a Sadguru or a perfect realizer of the Absolute-Truth ) with sinceriety and dedication would definitely find himself upgraded to the state of a realizer in due course, by anugraha and anukampa (Divine grace of the highest order) of Sri Sri Babathakur.
Sri Sri Babathakur's highest discovery is the realization of " All Divine for All Time as It Is. " He says that the realization of 'All Divine for All Time' by the Hrishis or the great sages is already in the Vedanta but 'as It Is' which is the last part of Sri Sri Babathakur's August proclamation " All Divine for All Time as It Is. " is the highest revelation of truth by the Divine Himself through the life of Sadguru Sri Sri Babathakur and will be added to the scriptures in due course.

"The desire to know what is not real is meaningless."----Sri Sri Babathakur

Sri Sri Babathakur who is non other than the authority on Self-Absolute says that the desire to know what is not real is meaningless. From the stand point of Supreme-Reality all the three states through which each and every jiva or monad has to go through, at least for some time are illusory i.e. transitory and not real at all. These three states He says are woken, dream and deep-sleep. In each of these states the existence of the other two is impossible. To make it more clear it can be said that no jiva or man can experience any two of the three states at a time. But, periodically every man goes through these three states every day at least for some time, in general.
Sri Sri Babathakur is pointing out that while in waked state ( jagrata abastha the jiva is jagatik jiva in Sanskrit language ) the jiva or man is a mundane being. In dream state ( in swapna abastha the jiva is a pratibhasik jiva. This pratibhasik state is also experienced by jiva or man in deep meditation and also when a jiva is in his bodiless state i.e. after death till rebirth, in Sanskrit ). In this pratibhaski or dream state the monad or jiva enjoys everything which is mental and not material or causal. This pratibhasik or dream state is made of vital sheath or pranamay kosh, mental sheath or manomay kosh and sheath of intelect or vigyanmoy kosh. Therefore, it is the mental world indeed. In the causal state ( karan abastha or star which is the seed form or prakriti or nature nothing can be known. This state is referred to by Sri Sri Babathakur as the not knowing state i.e. Samasti ajnaner star ba abastha. Nothing can be known at this state. Therefore, after waking from deep-sleep a man can only say that he had a very good sleep and is feeling happy at present. If asked to narrate about his experience he cannot be able to narrate simply because he knew nothing while being in the causal or deep-sleep state; which is also the state of total ignorance.
Therefore, from the stand point of Supreme-Reality, the I-Absolute all the three states are illusory hence unreal. An anecdote is said by the Atmajnya or the Self-Realized personages to clarify the falsehood of the three states of becoming from the standpoint of Self-Absolute. A peasant lived in a village with his wife and child. One morning the child of the peasant died suddenly due to an accident. The wife started crying loudly out of grief. The neighbors gathered and to their surprise found that the peasant is sitting by the dead child somewhat perplexed but not at all grief-stricken. When being asked he said calmly that just before waking up from sleep to know about the accidental death or his child, the peasant had a fanciful dream in which he was a monarch living a lavish, extravagant life with his family comprising of his queen and seven handsome, young and efficient sons. At the break of the dream his monarchy with his sons and queen vanished altogether and he is left to face the death of his child in the mundane life. He said that he is at a loss and do not know for what he should cry; whether his child or for his lost monarchy with his seven sons