Baba
Serious flaw in Dada’s book
Namaskar,
On the spiritual path, bhakti is the most precious gem. In so many discourses and in various ways, Baba beautifully outlines the speciality of different stages of spiritual life. And it is the unique quality of bhakti that establishes one in the Supreme Rank. Unfortunately, one Dada makes a claim in his book that is in direct opposition with Sadguru Baba's divine guideline.
Parama Purusa is your closest companion
First off, it should be cent-per-cent clear that in AM every sadhaka has a close relationship with Parama Purusa. This is the way of our tantric system of meditation. So everyone should feel assured, and think and feel that they have an intimate link with Him, regardless of whether it is their first day on the path or if they are a senior sadhaka. This is everyone’s birthright. However, sometimes, in particular instances mentioned below, one may need to impose the idea that they are close to Him. To achieve this, one may think that, “Parama Purusa, You are my very own, and that You are always watching and helping me.” Such a feeling of closeness should be cultivated during day to day activities and in sadhana. And by this way that inherent feeling of closeness will naturally develop and multiply. Because that is the ultimate truth of this cosmos: Parama Purusa is your closest companion.
Lowly feeling in so-called bhakta is detrimental
Here below Baba describes how those suffering from the ill effects of dogma or a psychic disease may harbour a particular complex is termed as mahimnajinana, also known as mahimnabodh [lowliness]. That means the person thinks that Parama Purusa is too great to be attained. And they may feel this way because they were born into a dogmatic religion or committed a sinful act etc. Whatever the cause, in this stage, the aspirant feels, “How can I go close to Him? I am full of imperfections and He is so high.” This feeling of lowliness is mahimnabodha, i.e. feeling inferior or lowly in front of Parama Purusa. And this feeling is completely antithetical to AM sadhana and spiritual life.
Ananda Marga philosophy states, "In the scriptures the state of feeling insignificant beside the vastness of Parama Puruśa is called “mahimnabodh”[feeling inferior]...spiritual aspirants should not give this sort of inferiority complex and scope to develop in the mind." (1)
So this complex of mahimnabodh - i.e. feeling that Parama Purusa is too great and one cannot go close to Him - is associated with those suffering from some type of complex or dogma. A sadhaka should be wary not to fall prey to this devastating syndrome. A complex like mahimnabodh [lowliness] keeps one far removed from Parama Purusa. That is the unfortunate and undesirable circumstance.
Lowliness cannot co-exist with AM sadhana
Baba furthermore explains that when one comes onto the path of AM, by definition they will have a personal link with Parama Purusa. In that case, as the aspirant engages in their spiritual practices, Baba guides us that mahimnabodha (feeling inferior before Parama Purusa) will ==GO AWAY=. And this is especially the case for those who reach that more apexed stance of parabhakti.
Baba guides us that when one is established in parabhakti, i.e. a very high spiritual state, then the bhakta does not feel any kind of inferiority complex. When one comes within the close proximity of Parama Purusa and is established in the realm of parabhakti, then all feelings of lowliness and inferiority completely disappear. This is all explained in the discourse, "The Path of Salvation" (2). And in this next discourse Baba makes the point perfectly clear.
Ananda Marga ideology guides us, "Those who possess parabhakti or kevala' bhakti are free from Mahimajinana [feeling inferior before Parama Purusa]." (3)
The fundamental point is that as soon as one enters the path of AM tantra they will have a direct link with Parama Purusa, and one will naturally develop greater and greater feelings of closeness with Parama Purusa. Moreover, Baba pointedly tells us in this discourse that the negative complex of mahimnajinana / mahimnabodh [lowliness before Parama Purusa ] cannot exist with parabhakti.
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Dada confused about bhakti
However one respected Dada is explaining this matter quite differently from Baba. This Dada has given his own version that is not consistent with Baba's teaching. In his book "Glimpses of a Mystery" (p.87), this Dada writes:
"When Parabhakti (absolute devotion) is granted, there is a risk that the devotee can suffer from a special ideation called mahimnabodha [mahimajinana]. This causes the aspirant to feel so petty, so small, so insignificant that he or she feels unworthy of the endless, vast, incomprehensible...Brahma." - Dada B
This misleading statement published in Dada's book is the polar opposite of Baba's divine guideline. (Note: mahimnabodha [lowliness] is the same thing as mahimnajinana; both terms refer to feelings of lowliness in front of Parama Purusa.) Now see here again Sadguru Baba's divine teaching:
Ananda Marga ideology states, "Those who possess parábhakti or kevalá bhakti are free from mahimá jiṋána (the notion that God is too perfect to be attained by a mere mortal)." (4)
So on the one side, Baba guides us parabhakti and the lowliness of mahimnabodh [mahimajinana] cannot co-exist. Where there is parabhakti there is no mahimnabodh, i.e. feeling of lowliness. Yet this Dada has written:
"When Parabhakti (absolute devotion) is granted, there is a risk that the devotee can suffer from a special ideation called mahimnabodha [mahimajinana]. This causes the aspirant to feel so petty, so small, so insignificant that he or she feels unworthy of the endless, vast, incomprehensible...Brahma." - Dada B
Dada's published statement is diametrically opposed to Baba's eternal guideline on bhakti. Dada is wrongly telling that when sadhakas reach the highest realm of bhakti, then still they feel that they are inferior and lowly. Whereas, Baba's 100% perfect spiritual guideline is that when the stance of parabhakti (highest spiritual feeling) is reached then there is zero scope for mahimnabodha, i.e feeling lowly before Parama Purusa. So this Dada's published writing is contrary to Baba's teaching.
By comparing Baba's pure guideline on the one side and then seeing Dada's explanation, it becomes apparent that Dada has gone off the track and that his writings have gone awry.
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Top bhaktas are complex-free in front of Parama Purusa
Ananda Marga is the path of blessedness and when one achieves the highest spiritual state of parabhakti - by His grace - then there is no scope for any complex to creep into the mind. At that point the bhakta does not feel any feelings of duality or difference with Parama Purusa. The bhakta feels completely and intimately linked and attracted to Parama Purusa. There is not any shade of shyness, feelings of lowliness, or fear. The sadhaka's mind is fully complex-free, and they are just basking in His bliss and closeness. It is His grace.
So it is unfortunate that a senior avadhuta like Dada B writes that those parabhakti sadhakas suffer from mahimnabodh / mahimnajinana, i.e. feelings of lowliness in front of Parama Purusa.
About this, Ananda Marga philosophy and spiritual cult is very clear: Those with the highest or even ordinary bhakti - do not suffer from any type of inferiority complex like mahimnajinana / mahimnabodha (feeling inferior) in front of the Lord. Such bhaktas feel intimately close to Parama Purusa - i.e. one with Him. And verily, that personal feeling of closeness with Parama Purusa begins as soon as one gets tantrika diiksa and begins the journey on the path of AM sadhana.
Namaskar,
in Him,
Tapan
Child analogy & bhakti
In one town, a mother served as the police chief. Naturally, all the anti-social elements and gangs were terrified of her. But when that police chief / mother arrives home then her infant child comes rushing towards her and without any fear. The child only wants to sit on her lap. The operative factor is that when one has affection for someone, then they do not feel any complex in that relationship. And when there is more love, there is not even a single iota of any complex. In the aforementioned example, the child is not awed by or fearful of the mother’s qualification or status as the police chief. Rather the child thinks of her as its loving mother. Similarly, bhaktas do not think of the vastness or greatness of the Lord, rather they think that He is my Father, very close family member etc. In that case, Parama Purusa is their very close family member, i.e. one of their own.
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Feelings of lowliness or fear in front of Parama Purusa means one is bereft of bhakti. Because when there is fear one cannot love Parama Purusa. The feeling which a small infant has for its mother, if one has that type of feeling to a higher degree for the Lord, that is the highest bhakti. At that time, the bhakta does not harbour any feelings of inferiority or lowliness before Parama Purusa; rather one feels very close to Him.
~ In-depth study ~
So the whole matter is quite serious and demands our attention because nowadays there is so much fake yoga floating around and what distinguishes the dharma of Ananda Marga from these other so-called paths is the unique approach of bhakti given by Baba.
Bhakti is a special aspect in Ananda Marga tantra. So when our own senior Dada undermines the speciality of bhakti in his book by misunderstanding this essential point of parabhakti and mahimnabodha (feeling inferior), then that will confuse readers and new people.
This type of writing in a book by an avadhuta in Ananda Marga is extremely harmful. People rely on our acaryas to be representatives of Baba and Baba's teachings. Thus when their published books go against fundamental points on bhakti, then there is big scope for readers to be led astray.
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Great bhaktas: don't feel lowly in front of Parama Purusa
Ananda Marga philosophy teaches us,"Kevalá bhakti: When one is identified with the goal there remains only one entity. This is called kevalá bhakti. This category of devotion is not attainable by one’s individual effort. One can attain it by the grace of great personalities or Parama Puruśa. This is the highest stage of devotion. In this devotion the sádhaka remains oblivious of the differences and distinctions. This is called mahimna jinána. As long as the sense of differentiation will exist, the sádhaka will hesitate to be one with Brahma." (5)
By thinking "He is too great, I cannot get Him", then one increases their radii from Parama Purusa.
Ananda Marga ideology states, "Tasmin ham'so bhrámyate brahmacakre. And what do the rest of the people do? They think that since Parama Puruśa is so vast and so learned, whereas they themselves are foolish and illiterate – insignificant creatures. Thus they increase their radii, their distance from the nucleus. This psychology that Parama Puruśa is too vast and great for the devotees to attain Him is called mahimnabodha, that which keeps them away from Parama Puruśa. Those who consider themselves to be wicked try to go far from Parama Puruśa, thinking that if they remove themselves from Him they will in this way be spared punishment. But the point is, if someone goes some distance from Parama Puruśa, can he or she avoid punishment in this way? No. So it is better to come close to Him and draw His sympathy and love, and thus become pure and holy." (6)
In bhakti: loving relation with God
Ananda Marga ideology states, "There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha [lowliness] in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms." (7)
True bhaktas have no complex. They are like a drop of water that identifies with and merges into the vast ocean.
Ananda Marga ideology states, "Sam'yoga yoga ityuktah jiivátamá Paramátmanah: when the unit consciousness and the Supreme Consciousness are fused into one, that is the real yoga. When does this take place? When the spiritual aspirants establish a relationship of sweet love with Parama Puruśa. In the absence of this sweet and loving relationship, human beings are bound to maintain a distance from Parama Puruśa out of fear. This is called mahimnabodha [lowliness] in the scriptures. “While Parama Puruśa is such a vast and exalted Entity and I am such an insignificant creature, how can I go near Him?” This sort of inferiority complex on the part of a spiritual aspirant is immensely harmful, and spiritual aspirants must be aware of this. I may be a very small creature, and indeed a drop of water is very insignificant in comparison to the vast ocean of water; but although small, that tiny drop of water is inseparably associated with the ocean itself. That drop never thinks that because it is a mere drop, how can it be associated with the great sea. In the same way, the arduous yogic practice of spiritual aspirants becomes meaningless if they fail to establish a sweet relation with Parama Puruśa." (8)
Self-propaganda
Central to this entire topic discussed in this letter is this following guideline of Baba.
Baba says, "The scriptures should always be interpreted by qualified scholars, competent philosophers, and penetrating thinkers. If one tries to interpret a profound scripture with superficial knowledge, the interpreter appears ridiculous and the audience is confused. There are some people who are neither scholars, nor philosophers, nor penetrating thinkers, but merely wander about interpreting scriptures as a means of livelihood. They utterly fail to present the proper matter in the correct perspective before the audience...[and] do more harm than good to the society. [They] interpret the scriptures just to exhibit their intellect - to procure for themselves a certificate of erudition. They remain far from the living spirit of the scriptures." (9)
Our duty
As noted above Dada Bhaskarananda is the author of "Glimpses of a Mystery". It is now incumbent upon him to issue a statement so readers can correct their books. That is what any responsible person would do.
Everyone should be careful when reading this book because when Dada Bhaskarananda has made such a fundamental error about the highest state of bhakti, there are bound to be innumerable other problems as well.
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References
1. Ananda Vacanamrtam - 8, The Lord of Mortality and Immortality
2. Reference Subhasita Samgraha Part - 11, page 39
3. Ananda Marga Ideology and Way of Life - 7, The Highest Category of Devotion
4. Ananda Marga Ideology and Way of Life - 7, The Highest Category of Devotion
5. Tattva Koumudii - 3, Bhakti and Krpá
6. Subháśita Saḿgraha Part 11 - The Supreme Desideratum of the Microcosms
7. Ananda Vacanamrtam - 5, The Social Order and Superiority and Inferiority Complexes
8. Subhasita Samgraha - 11, The Path of Salvation
9. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 14)
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Rushing headlong towards the Incomparable Entity
Note: Only those bhaktas who feel a deep spiritual vibration in their heart can understand this song in the depths of their core.
Prabhat Samgiita Intro: This song expresses the highest realm of bhakti where the bhakta internally feels that the whole universe is dancing in His sublime flow, where everything is revolving and rotating around the Supreme Nucleus, Purus'ottama, Parama Purusa.
"Vishva doláy dol diyecho, liiláy bhuvan nácee..." (Prabhat Samgiita #2777)
Purport:
My Parama Purusa, supreme bliss-personified, You have lovingly made this whole universe sway in the swinging of the swing. Everything is dancing in the flow of Your divine liila. In close and far, and in all the ways, You have inundated this whole cosmos with various tunes and melodies in the rhythm of Your spiritual song. Baba, everything is revolving around You and vibrating in Your bliss.
In this ra'saliila, by Your grace, that supreme flow has made everyone forget all the differences and distinctions between themselves and others. Now each person feels that all are their own - that all are part of this same universal family. Baba, by Your krpa the boundaries of isms == have been shattered, and the doors and windows are open; everyone is mine - ours; all are one. All the dogmas and narrowness have been wiped away by the cosmic swing. Now there is no time for bickering and infighting. Having forgotten, all fear, shyness, jealousy, and hatred, now there is only one collective march, moving towards You, rushing headlong towards the Incomparable Entity. The whole creation is dancing in unison, by Your mercy.
Baba, this whole manifestation is nothing but the display of drama of Your grand liila. Everything is possible by Your wish. All happens according to Your desire. If You like, the positive can become negative, and the negative can become positive. "No" can become "yes", and "yes" can become "no". The impossible becomes a reality, and vice-versa. Your thought is the be-all, end-all. In this auspicious moment, when all are blissful and floating in Your rasa, then there is no question of crying about the problems or requesting a solution. Rather everybody's heart is satiated in the sweet spiritual rhythm. Everyone’s mind is fully content and floating on the waves of joyous spirituality. This is the time to continue basking in the eternal flow of Your ra'saliila.
Baba, Your endless liila is unparalleled, the whole universe is swaying in ecstasy, I surrender at Your lotus feet...
Notes for Prabhat Samgiita #2777:
In His diverse and colourful manner, Baba expresses His divine teachings in various ways: Spiritually through song, theoretically through philosophy, and a mix thereof using both devotion and theory. It depends on each and every sadhaka, on each and every human mind to decide which one they prefer at any given point in time.
So in His above Prabhat Samgiita, Baba is explaining His ra'sa liila in a purely devotional manner. And now in this below quote He is explaining His ra'saliila using a mix of devotional expression and theoretical philosophy. So this quote stands as another way of expressing nearly the whole of this Prabhat Samgiita.
Ananda Marga ideology says, "When devotees realise that all beings are created from a'nanda, exist in a'nanda and return to a'nanda. This realisation causes a radical change in their outlook - no longer can they differentiate between rich and poor, highborn and low-born. They observe an ocean of a'nanda flowing within and around all created beings. 'Rasa vae sah'- all are flowing in the same rasa, the same ocean of bliss. In that divine flow the devotees see Parama Purus'a dancing with each entity. In philosophy, this dance is called 'ra'saliila' [divine play in the flow of bliss]. It does not mean that someone is actually playing a flute with all the humans and cows dancing around him. Rather, it means that all the entities of this beginningless and endless universe are floating in the ocean of cosmic bliss." (1)
Baba's above guideline is a mix of bhakti and philosophy and in this next quote He is explaining the overall concept of this Prabhat Samgiita in a more theoretical manner, in philosophical parlance.
Ananda Marga philosophy says, "Knowingly or unknowingly everyone is moving around Him. Everyone is bound to move, otherwise they will lose their permanent shelter, they will dissociate from their permanent nucleus. This movement is a natural propensity born out of love for Parama Purus'a. Love for the Supreme is a natural propensity. Intelligent people develop their natural propensities through their sa'dhana', their constant endeavour. The outlook of such people is called Ra'dha' bha'va." (2)
Personal Way of Viewing This Prabhat Samgiita
The above song is related with the life of each and every sadhaka. When sadhana is good then one realises the essence of this song. Then all hatred, fear, and shyness dissipates and people forget about their differences with others and see everything as an expression of His divine flow. On that occasion when their mind is immersed in His bliss then this feeling of ra'saliila is dominant in their mind. So this song is not something beyond the reach of common sadhakas. This song shows how one looks at the world and behaves with others when they are having better sadhana. By His grace, at some point or another, this is something we have all experienced.
References
1. Ananda Vacanamrtam - 7, Devotion Is the Life-Force of a Devotee
2. Namami Krsnasundaram, Disc: 15
== Section: Important Topic ==
Bhakti & cowardliness cannot co-exist
If an Ananda Margii uses intoxicants that is against the ideology. In a similar way, if a sadhaka is afraid with anybody it means they are not following the ideology. If one is drinking liquor that is anti-ideological and if someone is suffering from fear that is also unideological. The reason is that srsti (this creation) is in the mind of Parama Purusa. And He loves His bhaktas more than anyone else. And the person who is scaring you is also getting their energy from Parama Purusa. But because Parama Purusa loves you more and everything is in His control, then there is no reason to be afraid. Being afraid means not trusting on Parama Purusa. For example, suppose you visited your parents after a long time. And this is the first time you are meeting your mother’s new, large ferocious dog. And mother is greeting you with her menacing dog on a leash, then by seeing the dog will you be afraid? If you are afraid it means you do not trust your mother. In the same way, being an Ananda Margii, if you are afraid with anyone it means you do not trust Parama Purusa. And not trusting Parama Purusa means one is not following the ideology. This is the gist of what Baba explains in the following teaching.
Ananda Marga ideology states, “As I have said previously, our ideology maintains that no one need be afraid of anything under any circumstances. If anyone does become afraid, it should be understood that he or she is doing something opposed to our ideology. So you should remember that no situation will ever arise in this world which will give you cause for fear. It has been said that Parama Puruśa is the fear of fear. That is, fear is as afraid of Parama Puruśa as humans are afraid of [objects of] fear. Bhiiśańaḿ bhiiśańánám – “He is the dread of all dreaded things.” A feared object is as afraid of Parama Puruśa as others are afraid of it. So, as you are the progeny of Parama Puruśa, who or what can possibly give you cause to fear?” (1)
Reference
1. Kolkata, 14 November 1978, As-Is version
== Section: Important Topic ==
Launder your kośas
Ananda Marga ideology guides us, "The paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of yama and niyama [and the various lessons of sadhana]. The annamaya kośa is perfected through asanas (physical postures). Yama and niyama sádhana perfect the kámamaya kośa. The manomaya Kośa is perfected through pránáyáma. Through pratyáhára the atimánasa kośa is perfected. The vijinánmaya kośa is perfected through dhárańá and the hirańmaya kośa through dhyána. Only dhyána samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the paincakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the paincakośa is not Dharma, but sectism." (1)
Ananda Marga ideology says, "The loka above this where the hiran'maya kos'a (subtle causal mind) is established is what we call devarloka (satya loka). When sa'dhakas merge their petty I-feeling from the realm of the devarloka (where this I-feeling is not very much evident) -- into the bearing of the Great, they establish themselves fully in Sagun'a Brahma (Qualified Consciousness -- the collectivity of Parama'tman, Macrocosm and Microcosm). In this loka, if the whole of the I-feeling (asmita) is shattered and merged in Purus'a, the unit attains total identification with Nirgun'a Brahma (Unqualified or Objectless Consciousness). This loka is the satyaloka -- this indeed is the Brahmaloka. The one who is established in this loka is alone the Brahman'a (Bra'hmin')." (2)
Reference
1. Subhasita Samgraha - 1, Invocation of the Supreme
2. Ananda Marga Ideology & Way of Life - 5, This World and the Next
== Section ==
~ मेरे प्रभु! तुम्हारे यश की कहानी आकाश की आभा में फैल रही है ~
प्रभात संगीत 3287
"A'ka'she a'loke bhese ja'y, tava mahima'ri katha'..." (PS 3287)
भावार्थ
हे परमपुरुष! तुम सर्वाधिक भव्य हो, तुम्हारी भव्यता और यश की कहानी आकाश के हर अणु में व्याप्त है और तुम्हारी आभा सब जगह फैल रही है।
मेरे प्रभु! तुम्हारी कहानी, सदा उपलब्ध उस प्राचीनतम की कहानी, सभी स्तरों पर चमक रही है--दोनों भूलोक और द्युलोक में, भौतिक और आध्यत्मिक संसार में। तुम परमकृपालु हो।
हे प्राचीनतम! तुम अलौकिक रूप से चिरनूतन हो। तुम सब के साथ आन्तरिक रूपसे उनके जीवनबल, प्राणों की तरह जुड़े हैं। तुम हमेशा भावना, विचार और प्रेरणा में रहते हो। यही कारण है कि मेरे हृदय की अलौकिक चाह केवल तुम्हारे और केवल तुम्हारे प्रति ही है।
हे बाबा! प्रकाश के आनन्दोत्सव की चमक के प्रवाह से, मेरे मन को रंग कर, मेरे ध्यान और चिंतन की गहराई में विराजमान रहा करें। कृपा कर मेरे हृदय के एक कोने में अपनी दिव्य वीणा बजाते रहें, मुझे अनदेखा न करें। कृपा कर मेरे मन को दिव्यता और अमरता के पथ कीे ओर जाने की प्रेरित करते रहें।
बाबा! मेरे प्रभु! कृपा कर अपनी अहेतुकी कृपा की वर्षा करें, मैं तुम्हारे चरण कमलों में समर्पित हॅूं।
Note: If you would like a copy of the audio file of PS #3287, kindly let us know.
प्रभात संगीत 3287
"A'ka'she a'loke bhese ja'y, tava mahima'ri katha'..." (PS 3287)
भावार्थ
हे परमपुरुष! तुम सर्वाधिक भव्य हो, तुम्हारी भव्यता और यश की कहानी आकाश के हर अणु में व्याप्त है और तुम्हारी आभा सब जगह फैल रही है।
मेरे प्रभु! तुम्हारी कहानी, सदा उपलब्ध उस प्राचीनतम की कहानी, सभी स्तरों पर चमक रही है--दोनों भूलोक और द्युलोक में, भौतिक और आध्यत्मिक संसार में। तुम परमकृपालु हो।
हे प्राचीनतम! तुम अलौकिक रूप से चिरनूतन हो। तुम सब के साथ आन्तरिक रूपसे उनके जीवनबल, प्राणों की तरह जुड़े हैं। तुम हमेशा भावना, विचार और प्रेरणा में रहते हो। यही कारण है कि मेरे हृदय की अलौकिक चाह केवल तुम्हारे और केवल तुम्हारे प्रति ही है।
हे बाबा! प्रकाश के आनन्दोत्सव की चमक के प्रवाह से, मेरे मन को रंग कर, मेरे ध्यान और चिंतन की गहराई में विराजमान रहा करें। कृपा कर मेरे हृदय के एक कोने में अपनी दिव्य वीणा बजाते रहें, मुझे अनदेखा न करें। कृपा कर मेरे मन को दिव्यता और अमरता के पथ कीे ओर जाने की प्रेरित करते रहें।
बाबा! मेरे प्रभु! कृपा कर अपनी अहेतुकी कृपा की वर्षा करें, मैं तुम्हारे चरण कमलों में समर्पित हॅूं।
Note: If you would like a copy of the audio file of PS #3287, kindly let us know.
== Section 3: Links ==
Recent postings
Other topics of interest
