Baba
This email contains three sections:
1. End Quote: How Alsatian dogs and foxes are close relatives
This email contains three sections:
1. End Quote: How Alsatian dogs and foxes are close relatives
2. PS #3331: O’ Parama Purusa, Bathing Yourself in the ocean of form,
3. Links
How Alsatian dogs and foxes are close relatives
== Section 3 ==
Links
http://anandamarganewsbulletin.blogspot.com/2014/01/shocking-misunderstanding-of-dada-m.html
http://anandamarganewsbulletin.blogspot.com/2015/04/akola-story-evil-deeds-of-h-giita-group.html
3. Links
How Alsatian dogs and foxes are close relatives
“The Alsatian dogs are close
relatives of foxes. The dogs of Bhutan, although not
cowardly, closely resemble jackals in cold
countries.”
“Although a fox belongs to the dog family, its relation with the dog is very remote. In spite of some similarity between a dog and a jackal in appearance, there is a wide gulf of difference in their natures.”
“The dog has been a companion of human beings since ancient times. History tells us that dogs have been of use and continue to be of use to people in different ways in their prosperity as well as in their adversity. In the scriptures, a dog has sometimes been shown respect by presenting it as a symbol of dharma. Of course, there is no dearth of people who are opposed to dogs. In northern India some people say: “Only one who is a dog himself maintains a dog.”” (1)
Reference
1. Shabda Cayaniká Part 4: Discourse #27
“Although a fox belongs to the dog family, its relation with the dog is very remote. In spite of some similarity between a dog and a jackal in appearance, there is a wide gulf of difference in their natures.”
“The dog has been a companion of human beings since ancient times. History tells us that dogs have been of use and continue to be of use to people in different ways in their prosperity as well as in their adversity. In the scriptures, a dog has sometimes been shown respect by presenting it as a symbol of dharma. Of course, there is no dearth of people who are opposed to dogs. In northern India some people say: “Only one who is a dog himself maintains a dog.”” (1)
Reference
1. Shabda Cayaniká Part 4: Discourse #27
== Section 2 ==
O’ Parama Purusa, Bathing Yourself in the ocean of form,
You resonate Your divine sound in my heart
"Rúper meláy base tumi, arúp gán shuniye jáo..." (PS 3331)
Purport:
O' Formless One, O' Divine Entity, You have situated Yourself in the festival and grandeur of form [1]. You have created Your advent in this colourful world. You are playing Your flute - singing Your song for me. You have come emanating Your eternal call. Bathing Yourself in the ocean of form [2], You resonate Your divine sound in my heart. From Your eternal formless stance of Nirguna Brahma, You graciously come and have concern for me in both my suffering and happiness. You always watch for my well-being and express Your heart-felt love and affection. From time to time You come on this earth, into this world of form, as Mahasambhuti, but You are ever-present as Taraka Brahma. You fill the heart with devotion and with the irresistible urge to get You. O' my Dearmost, You have come into the world of form and showered Your grace by playing Your eternal flute.
Baba, Your sound - Your divine flute - resonates eternally [3] in animate and inanimate beings, in flora and fauna, in mobile and immobile entities, everywhere. You saturate Your divine mamatá [4] in every thought and in all expressions, in every work.
Baba, You play Your veńu / flute [5] and by Your grace it vibrates in all atoms and in every molecule - in everything and everywhere. O' Parama Purus'a, You are the Na'dtanu [6] of the ages, You conquer the temporal factor. You are beyond time; You are Ka'la'tiita. You are immutable. You remain in one unaltered state in all times: past, present and future. Because of Your immutable characteristics, You are not only beyond the bondage of time (Ka'la'tiita) but also beyond the bondage of space (Desha'tiita) and beyond the bondage of form (Rupa'tiita).
O' Na'dtanu, O' Parama Purusa Baba, I do sastaunga pranam at Your altar...
Notes for Prabhat Samgiita #3331:
[1] Rúper meláy: In the first line of the opening stanza of this song the term rúper meláy is used. The literal meaning of rúper meláy is festival of form, and the practical meaning is the entire creation, i.e. this expressed universe.
[2] Rúpa sáyare: In the second line of the opening stanza of this song the term rúpa sáyare is used. The literal meaning of rúpa sáyare: is ocean of form, and the practical meaning is the entire creation, i.e. this expressed universe.
[3] Tomár dhvani nitya báje: This phrase is related with the first line of the second stanza The overall sense of this relates with Parama Purusa, “Your sound resonates eternally.” And the more detailed explanatory and practical meaning is below:
“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (1)
[4] Mamata': Mineness; In Sanskrit “mama” = mine, and the suffix ta’ = -ness; hence “mineness.” "What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own." (2)
"“Mamatá” means “mine-ness” – “Mama” means “one's own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”" (3)
For example, suppose you are suffering from a fever then naturally you will be concerned about your own health. You will try to cure yourself by going to the doctor and taking medicine etc. If you have mamata for someone else, then if they are sick with a fever you will have the same degree of care for their condition as your own. When one does sadhana then this sense of mamata grows and one ultimately has the feeling of mamata towards the entire created universe. Without sadhana, one’s sense of mamata will be extremely limited whereby one might only care about their own individual existence. So when the mind is extremely narrow one only has mamata for oneself. Those with a slightly broader mind will have mamata towards their parents and family members. And as the circumference of mind expands one will have mamata for other relatives and community members etc. However, it is only with sadhana that the periphery of mind can grow further and further wherein one’s sense of mamata includes all beings and expressions of this cosmos. Parama Purusa has mamata’ for each and every entity - this entire creation, all living and non-living expressions.
[5] Veńu / Flute: “The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute; ... in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way.” (4)
[6] Na'dtanu: This is one of the countless names that describes one of the infinite attributions of Parama Purusa. Specifically Na'dtanu refers to that Divine Entity who is the Lord of all music and dance. That is, the One whose very body is made out of the na'da - the primordial sound - is Himself the Lord of the dance.
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
References
1. SS-1, The Supreme Call
2. Ananda Vacanamrtam - 7, The True Nature of Bhakti
3. AV-1, Pleasing the Lord
4. AMIWL-6, The Expansion of the Microcosm
You resonate Your divine sound in my heart
"Rúper meláy base tumi, arúp gán shuniye jáo..." (PS 3331)
Purport:
O' Formless One, O' Divine Entity, You have situated Yourself in the festival and grandeur of form [1]. You have created Your advent in this colourful world. You are playing Your flute - singing Your song for me. You have come emanating Your eternal call. Bathing Yourself in the ocean of form [2], You resonate Your divine sound in my heart. From Your eternal formless stance of Nirguna Brahma, You graciously come and have concern for me in both my suffering and happiness. You always watch for my well-being and express Your heart-felt love and affection. From time to time You come on this earth, into this world of form, as Mahasambhuti, but You are ever-present as Taraka Brahma. You fill the heart with devotion and with the irresistible urge to get You. O' my Dearmost, You have come into the world of form and showered Your grace by playing Your eternal flute.
Baba, Your sound - Your divine flute - resonates eternally [3] in animate and inanimate beings, in flora and fauna, in mobile and immobile entities, everywhere. You saturate Your divine mamatá [4] in every thought and in all expressions, in every work.
Baba, You play Your veńu / flute [5] and by Your grace it vibrates in all atoms and in every molecule - in everything and everywhere. O' Parama Purus'a, You are the Na'dtanu [6] of the ages, You conquer the temporal factor. You are beyond time; You are Ka'la'tiita. You are immutable. You remain in one unaltered state in all times: past, present and future. Because of Your immutable characteristics, You are not only beyond the bondage of time (Ka'la'tiita) but also beyond the bondage of space (Desha'tiita) and beyond the bondage of form (Rupa'tiita).
O' Na'dtanu, O' Parama Purusa Baba, I do sastaunga pranam at Your altar...
Notes for Prabhat Samgiita #3331:
[1] Rúper meláy: In the first line of the opening stanza of this song the term rúper meláy is used. The literal meaning of rúper meláy is festival of form, and the practical meaning is the entire creation, i.e. this expressed universe.
[2] Rúpa sáyare: In the second line of the opening stanza of this song the term rúpa sáyare is used. The literal meaning of rúpa sáyare: is ocean of form, and the practical meaning is the entire creation, i.e. this expressed universe.
[3] Tomár dhvani nitya báje: This phrase is related with the first line of the second stanza The overall sense of this relates with Parama Purusa, “Your sound resonates eternally.” And the more detailed explanatory and practical meaning is below:
“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” (1)
[4] Mamata': Mineness; In Sanskrit “mama” = mine, and the suffix ta’ = -ness; hence “mineness.” "What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own." (2)
"“Mamatá” means “mine-ness” – “Mama” means “one's own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”" (3)
For example, suppose you are suffering from a fever then naturally you will be concerned about your own health. You will try to cure yourself by going to the doctor and taking medicine etc. If you have mamata for someone else, then if they are sick with a fever you will have the same degree of care for their condition as your own. When one does sadhana then this sense of mamata grows and one ultimately has the feeling of mamata towards the entire created universe. Without sadhana, one’s sense of mamata will be extremely limited whereby one might only care about their own individual existence. So when the mind is extremely narrow one only has mamata for oneself. Those with a slightly broader mind will have mamata towards their parents and family members. And as the circumference of mind expands one will have mamata for other relatives and community members etc. However, it is only with sadhana that the periphery of mind can grow further and further wherein one’s sense of mamata includes all beings and expressions of this cosmos. Parama Purusa has mamata’ for each and every entity - this entire creation, all living and non-living expressions.
[5] Veńu / Flute: “The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute; ... in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way.” (4)
[6] Na'dtanu: This is one of the countless names that describes one of the infinite attributions of Parama Purusa. Specifically Na'dtanu refers to that Divine Entity who is the Lord of all music and dance. That is, the One whose very body is made out of the na'da - the primordial sound - is Himself the Lord of the dance.
Note: If you would like the audio file of the above Prabhat Samgiita kindly write us.
References
1. SS-1, The Supreme Call
2. Ananda Vacanamrtam - 7, The True Nature of Bhakti
3. AV-1, Pleasing the Lord
4. AMIWL-6, The Expansion of the Microcosm
== Section 3 ==
Links
http://anandamarganewsbulletin.blogspot.com/2014/01/shocking-misunderstanding-of-dada-m.html
http://anandamarganewsbulletin.blogspot.com/2015/04/akola-story-evil-deeds-of-h-giita-group.html
