Baba
Journey to Madhupur
Namaskar,
Throughout the ages, great bhaktas and spiritualists - like Vidyapati have described the ecstasy of divine love using metaphors. Such metaphors - given in plain and simple language - help inspire the common people to understand that there are higher aspects of spiritual life. In turn, a section of the population will seek out the deeper meaning via inquiry and sadhana. Hence, there is great benefit to such writings.
Our Sadguru Baba has also used indirect language, double-entendre, and metaphors to describe the more intimate relation that develops in higher dhya'na. By this way, we are aware about and strive to realise that type of mystical love and communion in our own sadhana. At the same time, in the past with regards to the writings of Vidyapati and Kabir, as well as in the present with Prabhat Samgiita, there are some confused spokespersons who have misinterpreted those metaphorical teachings and led the common people astray.
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By gaining a clearer insight as to the meaning of metaphors in spiritually-oriented literature, we can all move more pointedly toward the Goal.
Why metaphors are needed
Language is inherently limited - it can neither capture nor express the full gamut of human emotions and feelings. Just as a young couple infatuated with one another cannot put their feelings into words - let alone try and explain that to others, the same is true on the path of sadhana. Those highly intimate thoughts and feelings of dhya'na like madhura bhava are not easily expressed in words. Yet those feelings exist and are well within the range of human experience. It is just that language is often incapable of conveying those subtle states of bhakti.
Guru bob se shiis'a' ka'l...
Ananda Marga philosophy says, "It has been said that when someone wants to tell another about Parama Purus'a, at the time of speaking neither is the symbolization of the words possible, nor is the symbolization of what is heard by the listeners possible. That is, for both speaking and listening the symbolization of words is difficult. It is indeed a difficult state and the Guru becomes dumb and the disciple becomes deaf. What can the Guru [do] except become dumb? Because of the limited scope of language, He cannot express Himself. How can Parama Purus'a be symbolized in words?" (1)
Thus, given the inherent limitation of language, yet the very real need to convey a particular idea, great poets have expressed their realisation through metaphors, using common language and analogies to hint at their main idea.
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Common words to convey a sublime idea
The great sadhaka Vidya'pati has written many poems about higher sadhana experiences, one of which is "Hari gela' Madhupura' ha'ma kulaba'la'". In this poem Shrii Vidya'pati is using very common words to convey a sublime idea. That way the general population can have a glimpse of what he is talking about. Those with some insight will understand that Vidya'pati is indirectly describing a very high state of mind, whereas some will just take it as face value, i.e. in a literal manner. Those who understand the spiritual significance will educate the common people as to the meaning of those writings.
Hari is a boy's name; Madhupur is a city in North Bihar; ha'ma means I am; kula means prestigious family; and, ba'la means daughter. Thus the literal meaning is that, "I am a daughter of a prestigious family, and I am on my way to see my boyfriend Hari in the town of Madhupur."
That is one way to understand - albeit a grossly literal one - and interpret Vidyapa'tis poem. Those with greater curiosity and deeper insight realize that the meaning must be something more than that. After all, Viaya'pati was a great sadhaka and poet - surely his intention was something more.
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Jiivatma restless to go see my Lord in Madhupur
Baba has graciously given us the ideal explanation of the metaphor which Vidya'pati has used in his poem.
Ananda Marga philosophy says, "The kulakun'd'alinii resides in the kula, that is, in the last bone of the vertebral column. In Sanskrit kun'd'alinii means “coiled”, “serpentine loop”, “serpentine coil”. Jilipii [a fried sweet] is also called kun'd'alinii in Sanskrit because it is coiled. The poet Vidya'pati has said: Hari gela' Madhupura' ha'ma kulaba'la' [“The Lord is in Madhupur, that is, in the sahasra'ra cakra; I am kulaba'la'”]."
"Where is Hari [the Lord]? He is in Madhupur. “Madhupur” means the sahasra'ra cakra. In Vaes'n'ava Tantra, the sahasra'ra is “Madhupur”. >From “Madhupur”, “Madhura” and “Mathura” have been derived. So Mathura is not only the town in Uttar Pradesh, it is also the sahasra'ra cakra. Ha'ma kulaba'la' – “I am kulaba'la',” that is, “I am the jiivashakti [divinity of the individual] sleeping in the last vertebra.” Kulaba'la' does not here mean “the daughter of a [prestigious] family”." (2)
By Baba's illustration the meaning is perfectly clear. Hari refers to Parama Purusa; Madhupur means the sahasrara cakra (madhu means nectar and pur means place) or the place where nectar secretes; kul refers to the base cakra; and, bala refers to the unit being. The overall meaning is that, "I the jiivatma am restless to go see my Lord in Madhupur." It refers to a sadhaka's deep desire to bring the mind from the lowermost point up to the crown cakra, the place of divine communion.
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How poets describe high spiritual experiences
So Vidyapati's poem is full of spiritual meaning and significance and he used such simple yet indirect language to attract the common people. As words alone fail to fully convey a sadhaka's sublime experience in dhya'na, the poet had to resort to a metaphor which even common people could begin to understand.
Verily, over the course of history, so many greats - from Jayadeva in the "Giita Govindum". to Kabir in his poetry, to Tagore in Ravindra Samgiita - have described high spiritual experiences using metaphors in plain and simple language.
Conclusion: unique metaphor
Various types of metaphors have been used in Prabhat Samgiita. But they should not be taken literally. For instance, in one Prabhat Samgiita, the metaphor has been given that my Parama Purusa is “sona’r a’loy dha’ka’”, i.e. My Parama Purusa is covered in golden effulgence. But this should not be taken literally. This means that my Parama Purusa can be realised after crossing the hiranmaya kos’a. The hiranmaya kos’a is golden colour and humans experience how Parama Purusa is covered in golden effulgence. In order to reach Him one has to uncover the golden coloured veil of the hiranmaya kos’a.
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So in Prabhat Samgiita, it has been described that, “My Parama Purusa is covered in golden effulgence.” The hiranmaya kos’a term is not used because it is a metaphor. There are thousands of such examples of these types of metaphors in Prabhat Samgiita. To understand Prabhat Samgiita, one should be keenly aware how to unlock the metaphor. Otherwise the real meaning that is conveyed is untenable.
Namaskar,
In Him,
Devarup
References
1. A Few Problems Solved - 6, Expression and Symbolization
2. Discourses of Krsna & the Giita, Krśńa Unparalleled
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Important Teaching ==
Why so few dharmikas
Ananda Marga ideology states, “Suppose there is a virtuous discussion going on somewhere. If you invite two hundred people to this discussion, you will find that only sixty invitees have turned up, at the most. Out of these participants about ten or twelve people at most listen with patience and devotion to the talks; and out of these listeners, only some properly understand the subject discussed. Then again, out of this small group that has understood, only a very few may retain in their minds what they have understood. Lastly, only one or two persons of this last group may practice in their daily lives what they have learnt and understood. This is only due to the clash between vidyá and avidyá in the mind, and in this clash the triumph of avidyá or the extroversive force means running from the introversive bent of vidyá. It is because of the saḿskaras of animality that the introversive momentum is rare in the average human mind. The sensuous desires of avidyá continue to infiltrate into every thought process. Such a situation continues for a long time in a sádhaka’s life.” (1)
Reference
1. Subhasita Samgraha - 3, Shreya & Preya
== Section: Important Teaching ==
Nothing to brag about
Ananda Marga ideology says, “Suppose in one’s garden there is a big rose; obviously the owner of the garden will boast to other people about the size of the rose. Perhaps the flower was as big as a fig, but the owner will describe it as huge...”
“[But one should remember that] Human beings are made of flesh and bones. If their heart or lungs stop functioning, then they will have no other option but to be carried upon the shoulders of 4 other persons and placed onto the funeral pyre. When this is the situation of human beings, where is the scope for self-glorification?” (1)
Reference
1. Ananda Marga Ideology and Way of Life in a Nutshell Part 11, Taking the Opposite Stance in Battle
== Section: Important Teaching ==
Hardships of retrenchment
Prout philosophy states, "For the all-round welfare of human beings, society needs to follow some fundamental socio-political principles. Without the firm foundation of such principles, disunity, injustice and exploitation will flourish."
"First people should not be retrenched from their livelihood unless alternative employment has been arranged for them."
“In India during the time of the British, many small kingdoms were ruled by rajas and maharajas. When India became independent, these kingdoms merged into India, and the Indian government decided to pay the former monarchs a stipend. However, this scheme was not a good idea, because many former monarchs wasted money and lived luxurious, sycophantic lifestyles. After a particular leader became prime minister, the scheme was abandoned at short notice. This caused economic hardship for some of the less well-off recipients who were unable to make alternative financial arrangements. Some old people in particular found it difficult to adjust. While the government should not have adopted the scheme in the first place, having adopted it, the government should have withdrawn it gradually and taken the responsibility for looking after the elderly people on humanitarian grounds.”
“Now you understand the consequences of retrenching people without arranging a suitable alternative livelihood for them.” (1)
Note: Here it should be understood that the term retrenchment means losing one's job. The worker has been dismissed, fired, or let go whereby they no longer have a job. The term retrenchment is commonly used in Australia and South Africa. People from other regions may not be familiar with this usage of the term.
Reference
1. Prout in a Nutshell-16, Three Cardinal Socio-Political Principles
== Section 3: Links ==
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