Baba
This email contains five sections:
1. Posting: Baba Story: बाबा भक्ति कथा:मूक होहि बाचाल
2. PS #1370: You are with me life after life always - up to eternity
3. Bangla Quote: কোনও রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে
4. Make humanity's existence resplendent- Ananda Vanii
5. Links
गोविन्दपुर (धनबाद जिला) में मेरे पदस्थापन के समय बहुत से लोगों को दीक्षा दिलाई गयी। अच्छा प्रचार कार्य हुआ । एक व्यक्ति थे जो मेरे ही ऑफिस में कार्यरत थे और नाम था उनका श्री अर्जुन पंडित। वे लौकिक रूप में तथाकथित ‘कुम्भकार’ जाति में आते थे। मैंने उन्हें आनन्दमार्ग के बारे में समझाया तथा उनकी पूर्ण इच्छा नहीं रहने पर भी दीक्षा दिलवा दी। पंडित जी जब साधना करने लगे और अनुभूति प्राप्त की, तब उन में भी बाबा-भक्ति जग गयी। एक दिन गोविन्दपुर के बगल के एक गांव ‘बागसुथा’ में कथित ‘कुम्भकारों’ का जिला स्तरीय सम्मलेन हो रहा था। पंडित जी भी उसमे आमंत्रित थे। दीक्षा लिए हुए अभी इन्हें कुछ माह ही बीते थे। वे आवश्यकता से कुछ ज्यादा ही शर्मालु प्रकृति के थे। खड़ा होकर भाषण देना तो दूर की बात थी, वे मंच पर बैठने में भी घबराते थे। लेकिन वहाँ लोगो ने जबरदस्ती मंच पर उन्हें ला बैठाया। कुछ वक्ताओं के भाषण के बाद मंच संचालक ने पंडित जी को अपना भाषण देने के लिए आमंत्रित किया। अब, पंडित जी को काटो तो खून नहीं। “बाप रे बाप , हम अब भाषण कैसे देंगे ? क्या कहेंगे? हमें तो कुछ यह सब आता ही नही। बेकार हम इस सभा में चले आये” – यह सब भाव पंडित जी के मन मस्तिष्क में तैरने लगे और उन्होंने भाषण देने से साफ़ मना कर दिया। लेकिन उत्साही लोग मानने वाले कहाँ थे? वे जबरदस्ती उन्हें माइक के सामने खड़ा कर दिये। पंडित जी का तो हाल बेहाल था। अन्त में कुछ भी उपाय नहीं देख कर उन्होंने अपनी आँखे मूँदी और परम-पिता बाबा श्री श्री आनन्दमूर्ति जी का स्मरण कर उनके सामने आत्मसमर्पण कर दिया तथा विनती की – “हे बाबा, हमें कुछ भाषण–वाषण आता नहीं है। हम यहाँ इसी संकट में घिर गए हैं। हे परमपिता, आप सर्वशक्तिमान हैं, हमारी मदद करें|” बस अब क्या था? श्री अर्जुन पंडित कि आँखें तो बंद थी ही - होश भी गँवा बैठे और अनजाने में ही उनके मुख से धारा – प्रवाह भाषण शुरू हो गया। एक घंटा तक बोले होंगे। तालियाँ पर तालियाँ बज रही थी। अन्त में, जब उनका ‘भाषण’ समाप्त हुआ, तब उन्हें होश आया। लोग उन्हें बधाई देते नहीं थकते थे। और पंडित जी? वे तो अवाक् हो सब देख रहे थे। “क्या कहा हमने – यह तो मालूम ही नहीं है हमें। हमें तो ज़रा भी स्मरण नहीं अपने भाषण के बारे में। निश्चित रूप से परमपिता बाबा ने ही कृपा कर मेरे मुख से प्रवचन दे दिया। धन्य हैं हम और धन्य है ये लोग जो मेरे मुख से परमपिता का प्रवचन सुने|” पंडित जी हमसे उस घटना को कहते नहीं थकते थे और कहते कहते भाव विभोर हो जाते थे उन्हें ये विश्वास पूर्व में नहीं था कि परमपिता उनके जैसे एक साधारण व्यष्टि पर इतनी बड़ी कृपा भी कर सकते है|
परम प्रभु, बाबा चरण में
देवकुमार
Shrii Bhakti jii presents this story:
- We are very grateful to Shrii Bhakti for his immense contribution of putting the hardly legible material into a usable electronic format. Without his efforts it would not have been possible to publish this story. - Eds
"Nayaneri ainjan ma'nasranjain tumi janame maran'e sa'thii mor..." (PS 1370)
Purport:
Note: Those who don't do 6th lesson sadhana, they can not understand this song.
O' Parama Purusa, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; You are with me life after life, in birth and in death, always - up to eternity. O' Divine Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become completely captivated and devotionally ensconced in You.
O' Parama Purusa, in this expressed universe which is situated in the mirror of Your maya. Everything is resonating in Your divine sound - nu'pura [2]. Please grace me, by looking towards me; please shower me in Your divine compassion. O' Citta-cor / Chit-chor [3], O' Parama Purusa, You are captivating my mind in all the ways.
Baba, O' my adored one, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. I want to surrender my entire being unto You. O' Lord, please grace me and allow me to concentrate all my feelings and surrender my whole existence at Your feet. You are my Goal; You are my Ista. You are like the moon and I am the like the cakor / chakor [5] bird, always involved in Your ideation.
O' Divine Entity, O' Baba, You are my everything; You are the Goal of my life. My only desire is that You please grace me and give me a place eternally at Your lotus feet by granting me parabhakti...
Notes For Prabhat Samgiita #1370:
[1] Ma'nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one's object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard's mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.
When Parama Purusa graciously colours a sadhaka's mind with devotion, they remain wholly ensconced in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with devotion. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.
Depending on the nature of one's thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Purusa exclusively will have a white-coloured mind; it will be white effulgence. A violent person's mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind - nothing else.
Ananda Marga ideology has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other's mind. Then that devotee would be able to clearly see the colour of the other sadhaka's mental plate. Still today this is possible. When one advances in sadhana, they can easily see another's mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.
Parama Purusa, in His role as Ma'nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.
Ananda Marga ideology says, "'rainjana', which means 'the One who colours' - that which colours the mind." (1)
So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.
We all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.
[2] Nu'pura: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: a-u-ma. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
“Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (2)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If the mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all depend upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colourblind they are only see a one or two of the colours.It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
In the case of Parama Purusa, He is always basking in that omnkara sound as that is the sound emanating from His own mind.
[3] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the devotee's mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the devotional sphere, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of unsaturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter. Even new people believe this.
[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest devotion. In that blessed state, devotees want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything.
Ananda Marga ideology says, "When one wants Parama Purus'a from Parama Purus'a, then that bhakti is para'bhakti...And what is para'bhakti? 'O Parama Purus'a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not -- but I want You...I want You. And why do I want You? Because I want to serve You'." (3)
[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon - wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In above devotional song, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.
References
1. Ananda Vacanamrtam - 1
2. Ananda Vacanrtam - 14, Acoustic Roots
3. Subhasita Samgraha - 24, p.97
== Section 3 ==
This email contains five sections:
1. Posting: Baba Story: बाबा भक्ति कथा:मूक होहि बाचाल
2. PS #1370: You are with me life after life always - up to eternity
3. Bangla Quote: কোনও রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে
4. Make humanity's existence resplendent- Ananda Vanii
5. Links
बाबा भक्ति कथा:मूक
होहि बाचाल
गोविन्दपुर (धनबाद जिला) में मेरे पदस्थापन के समय बहुत से लोगों को दीक्षा दिलाई गयी। अच्छा प्रचार कार्य हुआ । एक व्यक्ति थे जो मेरे ही ऑफिस में कार्यरत थे और नाम था उनका श्री अर्जुन पंडित। वे लौकिक रूप में तथाकथित ‘कुम्भकार’ जाति में आते थे। मैंने उन्हें आनन्दमार्ग के बारे में समझाया तथा उनकी पूर्ण इच्छा नहीं रहने पर भी दीक्षा दिलवा दी। पंडित जी जब साधना करने लगे और अनुभूति प्राप्त की, तब उन में भी बाबा-भक्ति जग गयी। एक दिन गोविन्दपुर के बगल के एक गांव ‘बागसुथा’ में कथित ‘कुम्भकारों’ का जिला स्तरीय सम्मलेन हो रहा था। पंडित जी भी उसमे आमंत्रित थे। दीक्षा लिए हुए अभी इन्हें कुछ माह ही बीते थे। वे आवश्यकता से कुछ ज्यादा ही शर्मालु प्रकृति के थे। खड़ा होकर भाषण देना तो दूर की बात थी, वे मंच पर बैठने में भी घबराते थे। लेकिन वहाँ लोगो ने जबरदस्ती मंच पर उन्हें ला बैठाया। कुछ वक्ताओं के भाषण के बाद मंच संचालक ने पंडित जी को अपना भाषण देने के लिए आमंत्रित किया। अब, पंडित जी को काटो तो खून नहीं। “बाप रे बाप , हम अब भाषण कैसे देंगे ? क्या कहेंगे? हमें तो कुछ यह सब आता ही नही। बेकार हम इस सभा में चले आये” – यह सब भाव पंडित जी के मन मस्तिष्क में तैरने लगे और उन्होंने भाषण देने से साफ़ मना कर दिया। लेकिन उत्साही लोग मानने वाले कहाँ थे? वे जबरदस्ती उन्हें माइक के सामने खड़ा कर दिये। पंडित जी का तो हाल बेहाल था। अन्त में कुछ भी उपाय नहीं देख कर उन्होंने अपनी आँखे मूँदी और परम-पिता बाबा श्री श्री आनन्दमूर्ति जी का स्मरण कर उनके सामने आत्मसमर्पण कर दिया तथा विनती की – “हे बाबा, हमें कुछ भाषण–वाषण आता नहीं है। हम यहाँ इसी संकट में घिर गए हैं। हे परमपिता, आप सर्वशक्तिमान हैं, हमारी मदद करें|” बस अब क्या था? श्री अर्जुन पंडित कि आँखें तो बंद थी ही - होश भी गँवा बैठे और अनजाने में ही उनके मुख से धारा – प्रवाह भाषण शुरू हो गया। एक घंटा तक बोले होंगे। तालियाँ पर तालियाँ बज रही थी। अन्त में, जब उनका ‘भाषण’ समाप्त हुआ, तब उन्हें होश आया। लोग उन्हें बधाई देते नहीं थकते थे। और पंडित जी? वे तो अवाक् हो सब देख रहे थे। “क्या कहा हमने – यह तो मालूम ही नहीं है हमें। हमें तो ज़रा भी स्मरण नहीं अपने भाषण के बारे में। निश्चित रूप से परमपिता बाबा ने ही कृपा कर मेरे मुख से प्रवचन दे दिया। धन्य हैं हम और धन्य है ये लोग जो मेरे मुख से परमपिता का प्रवचन सुने|” पंडित जी हमसे उस घटना को कहते नहीं थकते थे और कहते कहते भाव विभोर हो जाते थे उन्हें ये विश्वास पूर्व में नहीं था कि परमपिता उनके जैसे एक साधारण व्यष्टि पर इतनी बड़ी कृपा भी कर सकते है|
परम प्रभु, बाबा चरण में
देवकुमार
Shrii Bhakti jii presents this story:
- We are very grateful to Shrii Bhakti for his immense contribution of putting the hardly legible material into a usable electronic format. Without his efforts it would not have been possible to publish this story. - Eds
== Section 2
==
You are with me life after life
always - up to eternity
"Nayaneri ainjan ma'nasranjain tumi janame maran'e sa'thii mor..." (PS 1370)
Purport:
Note: Those who don't do 6th lesson sadhana, they can not understand this song.
O' Parama Purusa, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; You are with me life after life, in birth and in death, always - up to eternity. O' Divine Entity, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become completely captivated and devotionally ensconced in You.
O' Parama Purusa, in this expressed universe which is situated in the mirror of Your maya. Everything is resonating in Your divine sound - nu'pura [2]. Please grace me, by looking towards me; please shower me in Your divine compassion. O' Citta-cor / Chit-chor [3], O' Parama Purusa, You are captivating my mind in all the ways.
Baba, O' my adored one, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. I want to surrender my entire being unto You. O' Lord, please grace me and allow me to concentrate all my feelings and surrender my whole existence at Your feet. You are my Goal; You are my Ista. You are like the moon and I am the like the cakor / chakor [5] bird, always involved in Your ideation.
O' Divine Entity, O' Baba, You are my everything; You are the Goal of my life. My only desire is that You please grace me and give me a place eternally at Your lotus feet by granting me parabhakti...
Notes For Prabhat Samgiita #1370:
[1] Ma'nasrainjan: The mind is affected or coloured by whatever one thinks about in day to day life. Every thought has a particular colour and that colour varies based on one's object of contemplation. If a businessman is thinking primarily about his business, then his mind is coloured in that way. A drunkard's mind is coloured with the thought of wine. When the mind is completely obsessed with a particular thought, the mind becomes fully coloured in that manner, whether it be tamasik, sentient, or spiritual etc.
When Parama Purusa graciously colours a sadhaka's mind with devotion, they remain wholly ensconced in the thought of Parama Purusa. If a new sadhaka cannot do sadhana at all, then we can understand that their mind is not coloured with devotion. And if someone longs to do more and more meditation, we can understand that their mind is deeply coloured with with divinity.
Depending on the nature of one's thought, their mental colour changes. It may be black, red, yellow or white etc. Those bhaktas who think of Parama Purusa exclusively will have a white-coloured mind; it will be white effulgence. A violent person's mind will be red in colour. Remember, this colour is not their skin colour, nor any other external colour. Here we are only talking about the colour of their mind - nothing else.
Ananda Marga ideology has given countless demonstrations on this. He used to make two sadhakas sit facing one another. Then He would bestow upon one the power to see into the other's mind. Then that devotee would be able to clearly see the colour of the other sadhaka's mental plate. Still today this is possible. When one advances in sadhana, they can easily see another's mental colour. Immediately, they can understand what type of person they are. In that case, nobody can hide. There is no scope for hypocrisy.
Parama Purusa, in His role as Ma'nasrainjan, is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.
Ananda Marga ideology says, "'rainjana', which means 'the One who colours' - that which colours the mind." (1)
So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.
We all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without innate love for Parama Purusa one can never succeed.
[2] Nu'pura: This universe exists in the mind of Parama Purusa and is marked by three processes: Creation, sustenance, and destruction. Those process are represented by three sounds: a-u-ma. That is the sound of omnkara. Thus Parama Purusa is dancing in the rhythm of creation, sustenance, and destruction. These are the sounds emanating from the ankle bell of Parama Purusa.
“Listen to these three sounds of aum: a, u, ma. They represent the creation, the retention [or preservation], and the destruction. The first sound, a, represents creation; the second sound, u, represents retention; the third sound, ma, represents destruction. So all those innumerable sounds, all those fifty sounds, are represented by these supreme sounds, a, u and ma; and collectively a-u-ma becomes aum.” (2)
For unit beings the sound they hear depends upon the degree of their realisation. If, by His grace, their mind is in an exalted state then they will hear the full omnkara sound. If the mind is less elevated they will hear a different type of sound like the roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisation the sadhaka can hear these sounds as detailed in the discourse, “The Six Stages of Realization.”
So it is all depend upon the quality of mind. That determines which sound a person will hear. It is similar to someone looking at a very colourful flower. If their eyes are perfect they will see all the colours of that flower. And if their vision is compromised in any way or if they are colourblind they are only see a one or two of the colours.It depends upon the quality of their vision. In the same way, hearing the omnkara sound is wholly dependent upon the quality of mind of the aspirant.
In the case of Parama Purusa, He is always basking in that omnkara sound as that is the sound emanating from His own mind.
[3] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the devotee's mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm - whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcor - the Stealer of the mind.
And to some degree this happens in the mundane realm as well, though it is degenerating and not long-lasting. There are numerous worldly examples where a person's mind is stolen. For instance, if they lost money, if they are infatuated with mundane attraction, if they are anxious about something - in all such cases when the person's mind runs again and again in that direction. So to some degree their mind has been stolen. The person's mind is no longer their own - they do not have control over it. Over and over, their mind is thinking of something - yet that something is not eternal but rather short-lived. So the effect is degenerating. Because their I-feeling has become attached to something mundane. In the real sense that is not citcor, but rather a reflection of a reflection of the stage of citcor.
The Entity that causes someone to lose control of their mind is Citcor - the stealer of the mind. And this is a deeply spiritual state. In the devotional sphere, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of the Supreme, i.e. Parama Purusa. This is an elevating experience and has a wholly beneficial result.
Ultimately, when this condition climaxes, in that culminating state the unit mind - the jiiva'tma - becomes one with Supreme Consciousness.
Lastly, another name of Citcor is Makhan Cor (Butter Thief).
A number of dogmatic worshipers think that Lord Krsna is a butter-thief and they portray Lord Krsna as a small child who has stolen butter whereby the child Krsna is eating a lot of unsaturated fat. The sages tried to teach the common people with analogies but due to a very low standard the people took it in a literal way until finally it became an entrenched dogma. They do not like to hear the real truth of the matter. Even new people believe this.
[4] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest devotion. In that blessed state, devotees want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything.
Ananda Marga ideology says, "When one wants Parama Purus'a from Parama Purus'a, then that bhakti is para'bhakti...And what is para'bhakti? 'O Parama Purus'a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not -- but I want You...I want You. And why do I want You? Because I want to serve You'." (3)
[5] Cakor / Chakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and stares at the moon - wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is said that the cakor bird has a deeply loving relation with the moon. In above devotional song, the bhakta is compared to the cakor and Parama Purusa is likened to the moon.
References
1. Ananda Vacanamrtam - 1
2. Ananda Vacanrtam - 14, Acoustic Roots
3. Subhasita Samgraha - 24, p.97
== Section 3 ==
কোনও
রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে
“কোনও রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে---যা চরম সত্য, তাকে স্পষ্ট ভাষায় স্বীকার করৰার মধ্যেই মানুষের মহত্তা রয়েছে | স্বীকার করাটা কি ? না, “আমি সত্পথে চলি, আমি অন্যায়কে সহ্য করি না, প্রয়োজন ৰোধায় আমি অন্যায়ের বিরুদ্ধে সংগ্রাম করি” | এইটাই সাধুতার পথ | নইলে তলে-তলে প্রস্তুতি চলাচ্ছি, আর মুখে শান্তির বাণী আউড়ে যাচ্ছি, এটাতে আর যা কিছু থাক না কেন, সাধুতা বা সরলতার লেশমাত্র নেই | এটা কপটতা |” (1)
Reference
1. Giitay Dharma Deshana-2
== Section 4 ==
“The despondent humanity, in the monumental task of searching for veracity, sees the beacon leading to the path of effulgence. This immense task makes humanity’s existence resplendent and illumines its path of movement with the blazing tenderness of humanism. You are the blessed travellers on that effulgent path. Let the unique blending of your profound wisdom and intense urge for action rend asunder the mists of sinful deeds and smash to dust the jagged rocks of hypocrisy, and establish you in the realm of supreme fulfilment. This is my wish for you...”
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis which are fabricated by most of the groups - H, B etc.
“কোনও রকম বক্রতার কুটিলতার প্রশ্রয় না দিয়ে---যা চরম সত্য, তাকে স্পষ্ট ভাষায় স্বীকার করৰার মধ্যেই মানুষের মহত্তা রয়েছে | স্বীকার করাটা কি ? না, “আমি সত্পথে চলি, আমি অন্যায়কে সহ্য করি না, প্রয়োজন ৰোধায় আমি অন্যায়ের বিরুদ্ধে সংগ্রাম করি” | এইটাই সাধুতার পথ | নইলে তলে-তলে প্রস্তুতি চলাচ্ছি, আর মুখে শান্তির বাণী আউড়ে যাচ্ছি, এটাতে আর যা কিছু থাক না কেন, সাধুতা বা সরলতার লেশমাত্র নেই | এটা কপটতা |” (1)
Reference
1. Giitay Dharma Deshana-2
== Section 4 ==
Make humanity’s existence
resplendent and
illumines its path of movement - Ananda Vanii #71
illumines its path of movement - Ananda Vanii #71
“The despondent humanity, in the monumental task of searching for veracity, sees the beacon leading to the path of effulgence. This immense task makes humanity’s existence resplendent and illumines its path of movement with the blazing tenderness of humanism. You are the blessed travellers on that effulgent path. Let the unique blending of your profound wisdom and intense urge for action rend asunder the mists of sinful deeds and smash to dust the jagged rocks of hypocrisy, and establish you in the realm of supreme fulfilment. This is my wish for you...”
Note: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis which are fabricated by most of the groups - H, B etc.
==
Section 5 ==
Recent letters
Most misunderstood Baba teaching
Extremely bitter life-saving pill
Other topics of interest
Prior section of Hindi story
Wt health issues
Recent letters
Most misunderstood Baba teaching
Extremely bitter life-saving pill
Other topics of interest
Prior section of Hindi story
Wt health issues
