Baba
Lack of bhakti difficult
Note: This letter is only for committed margiis. Due to lack of bhakti some may not understand.
Namaskar,
As sadhakas, it is important to regularly reflect on the majesty, import, and beauty of Prabhat Samgiita compositions. As we know, in spiritual life a wide range of personal feelings come in the heart and mind of the bhakta. Those feelings need to be expressed and goaded towards Parama Purusa. Often it is difficult to express those sentimental feelings in a collective setting.
Every sadhaka has their own way in which they wish to communicate their personal longing for Him. It depends upon a person's inner link and relation with Him. Some bhaktas have a special intimate relation with Parama Purusa and some practice another type of bhava with Parama Purusa. It varies from one sadhaka to the next. And the various Prabhat Samgiita compositions enable one to express these different types of feelings towards Parama Purusa. That is why Prabhat Samgiita stands as an ideal personal practice for each sadhaka.
Every song of Prabhat Samgiita has its own unique beauty. And the entire Ananda Marga philosophy is contained within these compositions in seed form. From mystical longing to neo-humanism to Prout, all aspects of Ananda Marga ideology are threaded throughout the collection of Prabhat Samgiita. Some compositions focus exclusively on the spiritual and personal link between the bhakta and Parama Purusa. These songs carry a particular bhava, or personal approach in which the bhakta may relate with Parama Purusa. For instance, the sadhaka may feel that Parama Purusa is their father, bandhu (intimate friend & close companion), master, or child etc. So these compositions enable sadhakas to communicate with Parama Purusa in a way that is most natural for them.
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Intimate songs are not sung collectively
The very intimate songs of Prabhat Samgiita are not meant to be sung collectively like kiirtan etc. Because they depict an inner, sweet relation between the bhakta and Parama Purusa that is extremely personal. These deeply mystical songs are not meant to be sung collectively.
There are, however, songs about social festivals, Prout, and general spiritual songs that are fine for collective programs. So it is not that Prabhat Samgiita should never be sung collectively. Here the central idea is that those very intimate songs are meant to be sung personally, not in a gathering with others around.
That is why songs #0463 and #3189 essentially say: O' Parama Purusa, those songs which I sing with others in public are not my favourite; they do not carry the inner feeling of my heart. Only when I sing to You in a private and secluded place, only then in an intimate way can I express the true feeling of my heart to You, O' my Dearmost, only then can I sing my favourite and most intimate songs.
Those familiar with most of the Prabhat Samgiita compositions know that the large majority of songs are deeply intimate, spiritual songs. So they are meant to be sung when one is all alone to express the very emotional, sentimental, and mystical longing of the sadhaka. This type of inner talking and sharing of the heart with Parama Purusa is not present in kiirtan. So kiirtan is more suitable for collective programs.
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Special importance of Prabhat Samgiita in spiritual life
The human mind is filled with various feelings and sentiments. And it is very natural for a sadhaka to express those thoughts, yearnings, and aspirations in their bhakti practices. And it is only in Prabhat Samgiita that such feelings have been put into words. That is why Prabhat Samgiita has a special place in the life of a bhakta. Just as each and every teaching across the spectrum of Ananda Marga ideology has a unique quality in a particular realm of life, whether it be philosophy, social points, or other aspects. In the realm of bhakti, Prabhat Samgiita helps cultivate that very close link between the sadhaka and Parama Purusa. When one selects such a song that beautifully portrays their inner-heart feeling with Him, then best is to sing that song in a lonely, quiet place.
All these ideas about the value and specialty of Prabhat Samgiita come in mind only if one understands the full meaning of the song. If one does not know the full meaning of these deeply moving and beautiful compositions, or if one only knows one or two songs like the song of Shiva, Jaya shubhavajradhara shubhra kalevara, then one will not be able to understand the ideas expressed in this letter.
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Conclusion
(1) Prabhat Samgiita is given so sadhakas may express their personal feelings towards Parama Purusa. But every song is not for everyone per se; people have different kinds of relations with Parama Purusa, based upon their longing and level of bhakti. Everyone will have their own favourite song. Not all songs will appeal to every sadhaka.
(2) By learning and ideating on His Prabhat Samgiita compositions, as well as doing more sadhana, one can develop a deeper intimate relation with Parama Purusa. So Prabhat Samgiita is His special blessing upon every bhakta. Those songs teach sadhakas how to get closer to Him.
(3) As we know, bhakti means serving Parama Purusa, yet one cannot serve Him by keeping distant. One must go close in order to serve Him. Through Prabhat Samgiita, one can cultivate greater feelings of closeness and bhakti for Him. As those feelings grow and become more intimate, sadhakas do not wish to express those thoughts in front of others. Rather they prefer to express those intimate feelings while alone.
(4) Those with a heart full of bhakti surely understand this personal connection; and, those who do not have such feelings should try and cultivate a deeper link with Parama Purusa. He will certainly be gracious.
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(5) Without a strong longing and bhakti for Him, without the sharing of the heart and without Prabhat Samgiita, life is dry like the hot desert sand. He has specially graced us by giving this oasis of Prabhat Samgiita to soak our hearts with bhakti.
Namaskar,
In Him,
Saccidanand Deva
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Topic ==
Note: This letter is only for those who have reverence for Sadguru Baba and try to learn and follow His Ananda Marga ideology.
Namaskar,
Those who are great bhaktas have these two qualities:
#1: They think, “Today, I am an human being and I love Parama Purusa. If because of my unknown bad deeds I take rebirth as an animal or a lower being, even then I will go on loving Parama Purusa.”
#2: They think, “Whether Parama Purusa loves me or not, I will go on loving Him.”
Those who have these two qualities are great bhaktas and their feeling is called gopii bha’va.
Within this gopii bhava there are two grades. One is lower and one is higher. As long as a sadhaka is still making efforts to establish themselves in the two aforementioned feelings then they are in lower gopii bhava (gaon’a’ gopii bha’va). When one is fully established in these two above listed qualities, without any imposition or effort, then they are in higher gopii bhava (mukhya’ gopii bhava). Another name of mukhya’ gopii bhava is radha bhava. Radha bhava is the highest bhakti. In a natural effortless manner, these great bhaktas in Radha bhava love Parama Purusa unconditionally. They think, “Whether Parama Purusa loves me or not, I will go on loving Him.”
Ananda Marga ideology states, “जो तगड़े-तगड़े भक्त हैं, उनके लिए दो बातें हैं, तब | एक क्या ? न, "मैं आज मनुष्य हूँ, उनसे प्यार करता हूँ | ख़ुदा न ख़्वास्ता अगर पशु, कीड़ा-मकोड़ा बन गया, तो भी प्यार करता रहूँगा | अगर मैं कुकर्म के कारण, पाप के कारण मेरा नरकवास हो गया, तो नरक से भी मैं परमपुरुष से प्यार करता रहूँगा |" और, दूसरी बात, "परमपुरुष मुझसे मुहब्बत करें चाहे नहीं करें, मैं करता रहूँगा |" यह दो भावनाएँ जिनमें हैं, जिन ऊँचे दर्जे के भक्तों में हैं, उनको "गोपी-भाव" कहते हैं | व्रज के गोपी इसी तरह के थे | (1)
Ananda Marga ideology guides us, “तो, गोपीभाव भी दो तरह का होता है | एक गौणा गोपीभाव, एक मुख्या गोपीभाव | जैसे, अभी तुम लोग तो सुन लिए गोपीभाव क्या है | अब तो, हमें आशा है सबकोई कोशिश करोगे कि अपने भीतर में गोपीभाव आ जाए | अवश्य कोशिश करोगे | यह गोपीभाव की यह जो कोशिश जब तक चलती रहेगी, इसको कहते हैं—गौणा गोपीभाव | और, जब कोशिश की ज़रूरत नहीं, इस तरह की आदत बन जाएगी | समझ गए ? इसको कहते हैं—मुख्या गोपीभाव, या राधाभाव | तो, मुख्या गोपीभाव जो है, वह है भक्ति की पराकाष्ठा |” (2)
Namaskar,
In Him,
Makarand
References
1. V16-04 (H), MGD 2 November 1979 Kullu
2. V16-04 (H), MGD 2 November 1979 Kullu
What is Radha bhava
Note: This letter is only for those who have reverence for Sadguru Baba and try to learn and follow His Ananda Marga ideology.
Namaskar,
Those who are great bhaktas have these two qualities:
#1: They think, “Today, I am an human being and I love Parama Purusa. If because of my unknown bad deeds I take rebirth as an animal or a lower being, even then I will go on loving Parama Purusa.”
#2: They think, “Whether Parama Purusa loves me or not, I will go on loving Him.”
Those who have these two qualities are great bhaktas and their feeling is called gopii bha’va.
Within this gopii bhava there are two grades. One is lower and one is higher. As long as a sadhaka is still making efforts to establish themselves in the two aforementioned feelings then they are in lower gopii bhava (gaon’a’ gopii bha’va). When one is fully established in these two above listed qualities, without any imposition or effort, then they are in higher gopii bhava (mukhya’ gopii bhava). Another name of mukhya’ gopii bhava is radha bhava. Radha bhava is the highest bhakti. In a natural effortless manner, these great bhaktas in Radha bhava love Parama Purusa unconditionally. They think, “Whether Parama Purusa loves me or not, I will go on loving Him.”
Ananda Marga ideology states, “जो तगड़े-तगड़े भक्त हैं, उनके लिए दो बातें हैं, तब | एक क्या ? न, "मैं आज मनुष्य हूँ, उनसे प्यार करता हूँ | ख़ुदा न ख़्वास्ता अगर पशु, कीड़ा-मकोड़ा बन गया, तो भी प्यार करता रहूँगा | अगर मैं कुकर्म के कारण, पाप के कारण मेरा नरकवास हो गया, तो नरक से भी मैं परमपुरुष से प्यार करता रहूँगा |" और, दूसरी बात, "परमपुरुष मुझसे मुहब्बत करें चाहे नहीं करें, मैं करता रहूँगा |" यह दो भावनाएँ जिनमें हैं, जिन ऊँचे दर्जे के भक्तों में हैं, उनको "गोपी-भाव" कहते हैं | व्रज के गोपी इसी तरह के थे | (1)
Ananda Marga ideology guides us, “तो, गोपीभाव भी दो तरह का होता है | एक गौणा गोपीभाव, एक मुख्या गोपीभाव | जैसे, अभी तुम लोग तो सुन लिए गोपीभाव क्या है | अब तो, हमें आशा है सबकोई कोशिश करोगे कि अपने भीतर में गोपीभाव आ जाए | अवश्य कोशिश करोगे | यह गोपीभाव की यह जो कोशिश जब तक चलती रहेगी, इसको कहते हैं—गौणा गोपीभाव | और, जब कोशिश की ज़रूरत नहीं, इस तरह की आदत बन जाएगी | समझ गए ? इसको कहते हैं—मुख्या गोपीभाव, या राधाभाव | तो, मुख्या गोपीभाव जो है, वह है भक्ति की पराकाष्ठा |” (2)
Namaskar,
In Him,
Makarand
References
1. V16-04 (H), MGD 2 November 1979 Kullu
2. V16-04 (H), MGD 2 November 1979 Kullu
== Section 2: Prabhat Samgiita ==
Note: In this song one bhakta is using indirect language and explaining about his condition on the spiritual journey, pleading to Parama Purusa for mercy.
"Sharan'a'gat snaran'e kla'nta d'a'kiche toma're saka'tare..." (Prabhat Samgiita #1375)
Purport:
My Parama Purusa, one sadhaka wants shelter at Your lotus feet. This person is very fatigued and tired, crying and calling for You desperately; he is helpless. Lord, please look towards him with Your compassionate eyes and listen to his tales with deep love and affection. Kindly understand his desperate situation.
In his journey of trying to reach You, he is facing huge thunderstorms, cyclones, hurricanes - so many obstacles are crossing and blocking his path of sadhana. All along the way, he is encountering such types of serious problems and crises, surrounded by pitch darkness. Still he is confronting those challenges and marching towards You.
My Divine Entity Baba, do not forget that You called him by the resonance of Your exquisite music. Because of that attraction, he is desperately seeking You. But on the way, huge hindrances like mountains are making the journey very difficult and tiring. So he is very exhausted. Please understand his situation. This fellow is struggling with so many worldly attractions, even then he is moving towards You slowly, struggling to cross so many obstacles and knots of nets. Smashing them slowly, gradually he is moving on Your path by Your grace. Will You not look upon him with Your loving eyes; he is surrendering and calling You in fatigued and tired voice. Baba please look towards his direction and shower Your grace...
== Section 3: Important Teaching ==
Defect of western psychologyAnanda Marga philosophy says, "According to general belief, psychology is a part of general science, and should therefore not be included as a part of philosophy. Thus psychology has been accepted as a branch of science in the West. But in A'nanda Ma'rga, psychology has been included as a part of philosophy. Moreover, according to A'nanda Ma'rga the scope of psychology is wider than what is usually accepted by psychologists." (1)
Note: Often we find in the west that psychology is taken as an intellectually dry subject, or some utopian idea, or something that does not have a link with our higher Self. Universities commonly categorise psychology as one of the social sciences. This started primarily because the western approach to psychology is dry - i.e. aspiritual. It does not have any link with the Supreme Entity. In the true sense, the western approach towards psychology lacks sweetness and spiritual feeling. Perhaps that explains why we find that many western psychologists lead imbalanced lives.
In contrast, Baba's teachings in His book "Yoga Psychology" are completely different. This subject is not a purely intellectual study, but a practical approach that is deeply connected with spiritual life. So it is our duty to remove the confusion in the minds of non-margiis about the subject of "psychology" and give it its rightful place.
Reference
1. Ananda Marga Philosophy in a Nutshell - 4, Our Philosophical Treatise
== Section: Important Teaching ==
Way to free the masses from isms
Ananda Marga philosophy states, "You will have to advance with the true spirit of genuine social service, because the very characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable. Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”."
"The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”. Just as religions did in the past, the “isms” are criticizing each other today, betraying their spirit of intolerance as they try to gag each other’s voices. It seems that they have no other goal than carping, criticizing, and slandering each other. They are befooling the ignorant masses by painting rosy pictures of service, peace and happiness. On the other hand they themselves are going far away from the path of selfless service and welfare. To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrowisms because every thing of this entire universe comes within its vast periphery."
"It is only with the help of átmánátma viveka that the human beings can emerge from the mire of the present century and move towards universalism with firm steps. By virtue of átmánátma viveka people can realize that Brahma is the Eternal Singular Entity, pure Consciousness." (1)
Reference
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience
== Section: Important Teaching ==
Which defective philosophy
Read the question and the quote, and then see if you know the answer.
Question: Who propagated this defective philosophy
Ananda Marga philosophy says, "At one time people were told that this world is for human enjoyment only, so the existence of all the plants, of all the birds and animals, in the world is intended merely to provide objects of enjoyment for human beings. Their hopes and aspirations, their intense desire to live, their pains and pleasures, their affectionate family or community lives are simply without value. However much a baby goat may wish to live, the main consideration is how much meat that kid carries on its frame. This defective philosophy has made people ruthlessly violent – even more dangerous than blood-thirsty tigers. Tigers kill only to fill their stomachs, to preserve their physical existence; whereas human beings kill animals mostly out of greed. Generally people have resorted to hypocrisy to camouflage this instinct of greed; they have killed animals on the pretext of pleasing the gods, while actually their main motive in doing so was to please their own tongues. These are all the inevitable results of such defective philosophies." (1)
Answer: This is done by the semitic religions, i.e. Islam, Judaism, Christianity. The theology of these religions claims said that all the animals are for human consumption and enjoyment. These animals do not have their own independent existential value. Humans can keep or kill them according to their desire. Animals have not intrinsic value or right to exist on their own. According to their theology, God created animals for human use and desire.
Reference
1. Namah Shiváya Shántáya, Disc: 14
== Section: Important Teaching ==
Question of compensation
Prout philosophy states, "Among those who support the elimination of private ownership, some consider that adequate compensation should be paid before taking over landed properties, factories and commercial enterprises. Others consider that, until now, the capitalist owners of such enterprises have perpetuated immense exploitation, so the question of compensation cannot arise. If the payment of compensation continues for a long time, it is very true that the rapid welfare of the people will not be possible. Hence, the proposal to purchase the properties of capitalists cannot be supported."
"It is also true that the owners of such properties are not always physically fit or financially well off. The owner of a property may be a helpless widow or an extremely old invalid. In such cases, certainly, a pension should be arranged for them. Of course, if the owner of a property happens to be a minor, then, definitely, a stipend has to be arranged for his or her upbringing and education! Even in the case where the owner is a strong and healthy man, if there is no other means of livelihood, suitable opportunities will have to be made for his income, according to his qualifications and capacities. This is the proper humanistic arrangement." (1)
Reference
1. Problems of the Day, point #12
== Section 4: Links ==
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