Baba
Example of liila’ of Parama
Purusa
Namaskar,
This entire topic revolves around the inner meaning of Prabhat Samgiita #4786. This composition is for all sadhakas, and especially for those more involved in dhyana meditation.
Song of highest bhakta
This song depicts how the bhakta has deep bhakti for Parama Purusa and a strong yearning to get Him; but, for such a long time Parama Purusa has not come in the personal and intimate manner in which the sadhaka desires. And just as this song begins, Parama Purusa has come, but in a disguised way; hence, the sadhaka is unaware of his arrival. So the bhakta is still crying out of melancholic longing for Parama Purusa - and lovingly accusing Him of not coming. In the worldly sphere, it is similar to one baby accusing its mother of being late or missing their time together. In that case, the baby will bitterly, yet lovingly, accuse the mother of not caring.
The same thing - to an even greater degree - occurs in spiritual life. In this song, the relation between the bhakta and Parama Purusa is that of madhura bhava.
Ananda Marga philosophy states, "Madhura bha'va is a very exalted bha'va, for this bha'va fills the mind with sweetness and bliss and leads the aspirant to the closest proximity of the Lord." (1)
When a sadhaka feels extremely linked with Parama Purusa, then he has a deep yearning to be with Him always. And if Parama Purusa does not announce Himself and come very near in that most intimate way, then the bhakta will lovingly accuse Parama Purusa and cry for Him to come in a more personal way.
Wherever there is a strong bond of love then this feeling is quite natural. Many sadhakas have felt this in their sadhana, at one time or another. So this song carries that feeling of extreme bhakti between the bhakta and the Lord. Those who do not have such a feeling may not understand the depth of this song, but if they are strict in Sixteen Points and sincere in sadhana then certainly that high spiritual longing will be awakened.
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So in this scene, the bhakta is crying out of a melancholic longing to have Him in a more personal relation. Parama Purusa has gone far away for what seems like ages and ages so the sadhaka is in tears. And now, in His heavenly liila, Parama Purusa has come, but in a disguised manner, so the bhakta is unaware he is in the presence of the cosmic Entity, Parama Purusa. Thus the bhakta is still not satisfied because he feels that Parama Purusa is not responding to his call. He laments again and again why Parama Purusa is not coming as he desires. For this reason the sadhaka is very upset and crying for Parama Purusa to come in his proximity.
As the song begins, Parama Purusa has just arrived, yet in a disguised manner, and is standing before the bhakta and asking him why he is crying. And the below purport is how the loving communication between the bhakta and Parama Purusa progresses in this song.
Prabhat Sasmgiita #4786
"Ka'jal meghe ka'jal cokhe, jala jhare keno balo na'..." (Prabhat Samgiita 4786)
Purport:
1st Stanza
Note: Here Parama Purusa is addressing the bhakta.
O' my close one, what is the matter, what is troubling you? What has happened? Who has turned their back on you? Who has caused you so much pain and sorrow - in your mind and heart, which you could not tolerate? Please tell me why you are crying and shedding so many tears. Your collyrium-filled eyes, which are like black rain clouds, are profusely raining down tears. What is the matter, please tell me, please tell me.
1st Stanza Inner Meaning: Here in this first stanza, in a very indirect manner befitting of His supreme liila, Parama Purusa is announcing that He has come. That is why He is asking the bhakta why he is still crying. Parama Purusa's message is that there is no need to cry anymore - because "I have come, the Entity whom you long for has come." Yet at the same time, because this is the liila of Parama Purusa, the bhakta is unable to recognise His grand arrival. That is why the bhakta is still crying.
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2nd Stanza
Note: Here also Parama Purusa is addressing the bhakta.
Who are you crying for in this untimely way. Who is your cherished One who has not come, causing you to shed all these tears. Now the pre-winter season is coming, the rainy season has ended. This is the time to rejoice and bask in this heavenly season. Yet still your eyes are despondent showering tears as in the rainy season. Which Dearmost has not come, causing you to cry like this.
2nd Stanza Inner Meaning: Here Parama Purusa is telling the bhakta, "When I the Parama Purusa was not here then that was the rainy season. But that dark period is over. Here I am, I have come. The rainy season has gone. No longer is there any need to cry. I have fulfilled your longing by making my arrival." On the one side Parama Purusa is giving us these assurances. Yet in the flow of His transcendental liila, the bhakta does not realise that he is in the presence of Parama Purusa because Parama Purusa has come in a disguised way.
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3rd Stanza
Note: Here also Parama Purusa is addressing the bhakta.
Always remember that a friend is one who keeps his promises. If one breaks their promise then you cannot consider them as your friend, Bandhu [1]. Likewise do not accept anyone as your Bandhu who causes you pain and then fails to apologise. Also do not accept someone as your Bandhu if they do not smile and cry seeing your joy and sorrow.
3rd Stanza Inner Meaning: In this last stanza, Parama Purusa is consoling the bhakta. Because of His great love and affection, Parama Purusa does not like to see the bhakta crying in misery. So Parama Purusa is trying to pacify and appease the bhakta in all kinds of ways with the sole intention of easing the heartache and pain of the bhakta, who has been crying for Dearmost Parama Purusa. Parama Purusa wants his tears to dry up. Thus on the one hand Parama Purusa is directly telling not to trust those who do not live up to their promises. And the indirect meaning is that, "You can trust Me because I - the Parama Purusa - have now come. I am your Bandhu and I have kept my promise by coming." Yet on the other hand, Parama Purusa remains fully involved in His evernew liila, and in that way the bhakta is unable to recognise His beautiful arrival because He has come in a disguised fashion.
O' my close one, please tell me why are you crying...
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Special style of communication: Parama Purusa & bhakta
Prabhat Samgiita is the loving communication between the bhakta and Parama Purusa. In most compositions, the song is sung by the bhakta; less frequently Parama Purusa is addressing the bhakta, either using direct or indirect language. But always the song is the loving sharing between Parama Purusa and the bhakta. Never is there a third entity in the song.
In contrast, traditional Hindu bhakti-full== bhajans and writings might employ 2 characters, i.e. bhakta and Parama Purusa, or 3 characters. In those instances where there are 3 characters, then 2 of the them are bhaktas who are friends talking about the third character – i.e. Parama Purusa. For example, one bhakta might ask, “Why are you crying? Is it because your Lord has not come?” This is a common scenario in melancholic, traditional Indian bhajans.
But in Prabhat Samgiita, the communication is exclusively between the bhakta and Parama Purusa – there is no 3rd party. Sometimes the bhakta is talking with Parama Purusa, sometimes Parama Purusa is addressing the bhakta. In either case, the style of communication may be direct or indirect. In some rare melancholic compositions, Parama Purusa addresses the bhakta in a very indirect and disguised manner wherein the bhakta does not even recognise that it is Parama Purusa.
For example, in a melancholic song, if a bhakta is crying in longing for Parama Purusa, then Parama Purusa might come in a disguised way so the bhakta does not even realise it is Parama Purusa. Keeping His identity hidden, Parama Purusa then asks, “Why are you crying? In whose longing are you crying?”
The following song proceeds in this subtle manner. Parama Purusa has come to the bhakta in a disguised way and the bhakta has no idea that Parama Purusa is the One next to him addressing him and asking these questions. In this way Parama Purusa plays His supreme liila.
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Note for Prabhat Samgiita #4786:
[1] Bandhu: This is one of the names of Parama Purusa, i.e. the Eternal Companion who stays with you even after death. Here below are some of Guru’s teachings on the term bandhu.
Ananda Marga ideology states, “What is the meaning of “bandhu”? In Saḿskrta, the meaning of the word “bandhu” is “to bind”. Bandhu indicates that person or entity who cannot stand separation. Parama Puruśa or Saguńa Brahma is closely and intimately connected with this expressed world, or jagata. He is pervasively connected with every individual entity, be it a living being or a crude object. He is also linked through and through with the universe as a whole. In other words, He is indissolubly and inextricably involved (ota prota) with everything. Therefore, He is the only bandhu of this universe. The rest of your bandhus in the physical world are not your eternal friends. Though they are with you now, a day will soon come when they will go away; they will be separated from you. When you depart from this world, these friends will accompany or carry your dead body. But how far will they accompany you? They will accompany your body up to the cremation ground or the burning ghat. Having gone so far, at the most they will return to their own dwelling places. So they are not your real bandhu. There is a shloka in Saḿskrta:”
Atyágasahano bandhu sadaevánumatah suhrd;
Eka kryaḿ bhavenmitraḿ samapráńáh sakhásmrtah.
“He who loves [[so much that]] he can never sustain the grief of separation, is known as “bandhu”. In this sense, nobody can have any bandhu in this world. Only that Jagatabandhu – that Parama Puruśa – can be your bandhu. No one else is your bandhu. Only He is your real friend.” (2)
References
1. Namami Krsnasundaram, Disc: 27
2. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
==
Section 2: News ==
Hypocrisy of Rudrananda
~ The below is courtesy of margii VK's post on Facebook ~
क्या फायदा?
साधना सीख कर शपथ नही निभाई।
तो दीक्षा लेने से क्या फायदा।।
जानबूझ कर अपने मन से धूल नही हटाई।
तो दिखावे की साधना करने से क्या फायदा।।
जातवाद, भाषावाद पर अपनी धाक जमाई।
तो अनंदमार्गी बनने से क्या फायदा।।
अपने आचरण से दूसरों को प्रभावित नही किया।
तो आचार्य बनाने से क्या फायदा।।
सत्ता भोगने के लिए सेंट्रल में पोस्ट पाई।
तो पुरोधा बनने से क्या फायदा।।
पी.पी. बनकर संस्था न संभाल पाई।
तो पुरोधा प्रमुख बनने से क्या फायदा।।
खुद को गुरु बनने की इच्छा पाई।
तो बाबा को गुरु मानने से कई फायदा।।
बाबा मार्गी की जगह दादा मार्गी बनने की इच्छा पाई।
तो संस्था में रहने का क्या फायदा।।
संस्था के प्रोजेक्ट को हड़पने की मंशा जताई।
तो दिखावा करने से क्या फायदा।।
कोर्ट में दुसरो पर झूठे केस करना ही है।
तो तात्त्विक, आचार्य, अवधूत एवं पुरोधा बोर्ड बनाने से क्या फायदा।।
बाबा के आदर्श पर जब चलना ही न हो, तो USA में पुरुस्कार लेने से क्या फायदा।।
संस्था की संपत्ति को जब बेचना ही है।
तो नई जमीने लेने से क्या फायदा।।
.......
संस्था को जब विभाजित करना ही था।
तो सिस्टम का बहाना बनाने से क्या फायदा।।
जब अपना बैंक बैलेंस ही बढ़ाना ही है।
तो झूठ बोलकर कलेक्शन करने से क्या फायदा।।
जब स्वंयम्भू सुपर बनने की इच्छा बनाई।
तो चमचों को पुरोधा बनाने से क्या फायदा।।
जब अपने विरोधियों को एक्सपेल करना ही है।
तो सिस्टम का नाटक करने से क्या फायदा।।
जब संस्था को ही ध्वंश करने की कसम खाई।
तो झूठा संत बनने से क्या फायदा।।
जब बाबा सिस्टम की जगह अपना सिस्टम बनाया।
तो बाबा की संस्था में रहने से क्या फायदा।
जब धर्म को छोड़कर अधर्म अपनाया।
तो लंबी उम्र रखने से क्या फायदा।।
बाबा पर अपने आप को समर्पित कर दो।
फायदा, फायदा, फायदा ही फायदा।।
~ The above is courtesy of margii VK's post on Facebook ~
== Section 3: Important Teaching
==
Apparent morality in materialism
Ananda Marga philosophy states, “The characteristic (dharma) of the mind is to seek the infinite. The mind attains this goal by concentrating on a particular ideation. As material objects are finite, those who accept them as the aim of life eventually feel frustrated. They fail to attain bliss because neither wealth nor material objects can be enjoyed infinitely. Moreover, those who make material objects their aim in life find their self-interests in conflict with those of other people. They try to deprive others, to protect their own endless greed for wealth and material objects. There will have to be a continuous pressure on the minds of these people to keep them away from material objects. People cannot tolerate such imposition and, on becoming disgruntled, take the path of revolution or counter-revolution against those who pressurize them.”
“Materialism functions by imposing social pressure on people to enjoy material objects, and accepts that as the only mode of operation. Thus, in materialistic countries or societies, people look at one another with suspicion and act according to the information given by the intelligence agencies. In the absence of spiritual ideas, firmness of morality cannot be established. The apparent morality in a materialistic society is nothing but an immoral alliance to protect self-interests.” (1)
Reference
1. Tattva Kaomudii, Questions and Answers on Ananda Marga Philosophy #45
== Section
4: Links ==
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