Baba
This email contains two sections:
1. PS #312: O’ Parama Purusa, please remove all my afflictions
2. Links
~ O’ Parama Purusa, please remove all my afflictions ~
Prabhat Samgiita Intro: This following Prabhat Samgiita is the expression of a great devotee. What he feels when in a very exalted state of mind.
“Eso go eso go mor manete, sab klesh násh kare álo jharáte…” (PS 312)
Purport:
O’ Parama Purusa, please come, come into my mind and shower me in Your divine effulgence on me, after eliminating all my suffering. When You come in my mind then the darkness, stains, and accumulated samskara of many lives will be wiped away. There will not by any suffering; the three afflictions [1] - physical, psychic, and spiritual - will be eradicated. By Your grace, my mind will go into the depths of meditation and ultimately reach the world of effulgence - satya loka.
The world is inundated by the sound of Your nu’pur [2]. By Your call [3] every cell of my blood becomes divinely intoxicated. O’ Parama Purusa, please be gracious and remain in my dhyana - seated on the thousand-petaled lotus.
O’ Parama Purusa, Baba, seeing Your smile, all sing together in joy. Your charming smile makes my mental peacock dance in hundreds of ways. O’ Parama Purusa, look [4] please look towards me - into my mind and heart….
Notes for Prabhat Samgiita #312:
[1] What are the Three afflictions in detail
“Bondages are of three types: ádhibhaotika [physical], ádhidaevika [psychic], and ádhyátmika [spiritual]. All kinds of worldly bondages – physical, economic, political, social, literary, and sociological – and also those relating to agriculture, industry, trade and commerce – all these are physical bondages. That is to say, the bondages concerning the quinquelemental world are all physical bondages in the pervasive sense. Psychic distortions, mental clashes, doubts and confusions, superiority and inferiority complexes, etc., are all psychic bondages; and the bondages of reaction of one’s actions, which are generally termed prárabdha [unrequited reactions] are also included in the category of psychic bondages. All bondages concerned with unit consciousness and Supreme Consciousness, and the deeper feelings of inner anguish due to the non-attainment of the highest spiritual stance, are categorized as spiritual bondages.”
“Physical bondages are further divided into three main types – bhávagata bandhan [bondages of dogma], kálagata bandhan [bondages of time], and ádháragata bandhan [spatial bondages].” (1)
What is Bhávagata bandhan affliction
“Bhávagata bandhan afflicts human beings the most. If an idea is imposed on human beings as a dogma, crushing the victim under its heavy weight, people realize that a tormenting bondage has been imposed on them. They well understand that the dogma has immobilized them, caused retardation instead of progress, and brought them to a virtual standstill. They realize that what they considered to be dharma was actually nothing but a colourful procession of various superstitions, and lest they raise their heads against those superstitions and smash that house of cards built on quicksand, certain ideas are constantly whispered into their ears: “You shouldn’t do this, you shouldn’t do that – it will bring about your ruin. If you do that, you will be doomed to hell, or if you do this, your tongue will fall off.” People realize that their voices against dogma have thus been silenced by injecting fear complexes into their minds, and that they have been reduced to useless lumps of cow-dung. Nevertheless, since they lack proper initiative and drive, they willingly surrender themselves to fate, and accept their helpless shedding of tears as their appointed lot in life.” (1)
What is kálagata bandhan affliction
“With changes in the time factor, the temporal bondages also change their condition in different circumstances; and with the changes in the spatial factors, the spatial bondages change their condition also. When people’s feelings are deeply wounded, they decide to leave the state, the country, or the society, just to remove these bondages, and when there is no other way out, they decide to leave the world by committing suicide.”
“By adopting a sublime ideology in personal life, one can overcome all psychic afflictions. One should give up all those factors which are the causes of mental affliction in collective life, and at the same time, promote universal ideas.”
“And spiritual bondage means, “Though Parama Puruśa is my own property, exclusively my own, why am I not able to merge my life in the Cosmic life, to touch the core of my heart to the core of His heart, to blend my own sweetness in the universal sweetness?” This mental agony due to the non-realization of Parama Puruśa is spiritual bondage.” (1)
What is sound of nupur
[2] Nu'pur: The literal meaning of nupur is ankle bell but that does not mean that Parama Purusa is dancing on the stage in a large performance hall with an ankle bell on His foot, just like other dancers do. Rather His divine ankle bell represents the expression of that eternal sound: Omnkara. So the ankle bell is one of the sounds of divine realisation i.e. omnkara. Altogether, this omnkara sound has six stages. These sounds or stages cannot be created or replicated by the human voice or any musical instrument like some ignorant people do.
Nor is this audible to the external ear. This sound is not something physical and cannot be recorded with some device. Nor is it the medical condition of tinnitus. It is something completely internal from the spiritual plane. The proof is that if you cover or block your ears, the volume will increase. Only if a sadhaka is sincere in sadhana then naturally in their meditation they will hear these blissful sounds.
Here is further description about this.
“You know, ghuṋghur – you use it during the táńd́ava dance. In Sanskrit it is called nupur.) Next you will hear the sound of flutes – as if somebody is playing a flute. Then the sound of the ocean, you know? A particular sound is created by the sea. And then, in the fifth phase, taḿ, taḿ, just like bells, the sound of bells. And finally, the sound is just like ooṋṋṋ – the oṋḿkára in pure form. And after that there remains no sound, because after that there ends the realm, the scope, of Saguńa. After that there is the scope of Nirguńa. In the realm of Nirguńa there cannot be any sound, because there cannot be any expression. Not even divine expression, not even supra-psychic expression." (2)
Relationship between sadhana and nupur
Remember, sadhana is not done to hear these sounds. If any sadhaka practices sincerely then naturally such sounds become audible. But the sadhaka should not pay attention to that sound otherwise it will disappear. Because when the mind is concentrated on the mantra then the sound comes. And when the mind is diverted away from its focused concentration on the mantra - and instead tries to just listen to that sound - then the sound will disappear. Overall this sound, nupura dhvani, is very blissful and in a few months of regular practice in a lonely place, any sincere sadhana can hear it.
What is call of Parama Purusa and when one hears it
[3] Call of Parama Purusa: At some point in their life, every sadhaka has experienced the call of the Divine. They primarily hear it during a significant life transition. Actually, Parama Purusa calls everyone - some recognise His call and some do not. Before hearing His call, a person’s life was moving in one mundane direction - name, fame, and fleeting desires etc. When a person hears His call they are aroused and think they should do something meaningful in this life. At that point, they start searching for some path so they may learn sadhana and lead a sentient life. At the age of 5 the call for spiritual life starts. Those with a good samskara hear that call at that time and start doing spiritual practice. Otherwise one may hear that call later on - in their teens or in adulthood. In that case they join the path later on. Some do not hear this call their entire life, nonetheless He is sounding His call. Parama Purusa calls everyone - always - but many do not hear.
“O human beings! You are fortunate. The clarion call of the Universal has reached you. That very call is vibrating in every cell of your body. Will you now lie inert in the corner of your house? Will you now waste your time clutching ancient skeletons to your breast and moaning over them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of the lightning, in the meteor’s flaming fires. Nothing will come of remaining idle. Get up and awaken the clouded chivalry of your dormant youth. The path may not be strewn with flowers – an inferiority complex may seek to hold back your every advancing footstep, but even then you have to proceed onward, tearing the shroud of darkness. You will soon rend the thick darkness of despair on the way to the attainment of the Supreme State, and advance onwards in the swift-moving chariot, radiant with the sun’s brilliance.” (3)
Significance of Look of Parama Purusa in Meditation
[4] Parama Purusa’s gaze upon a sadhaka holds great significance in spiritual life. In mediation, if one feels or sees that Parama Purusa is looking at them that is very blessed stage of sadhana. If sadhana is not good, then that feeling or experience does not arise. Ultimately, His gaze means His grace. So if in mediation one does not feel that Parama Purusa is looking at them, then one must request Him to fix His eyes on them. In meditation, if one feels that He is looking upon them, then that creates a huge upsurge of spiritual vibration and bliss. That is what has been expressed in this song.
References:
1. NSS, Shivas Teachings – 2 (continued) (Discourse 13)
2. AV-30, The Sound of God
3. Subhasita Samgraha - 1
This email contains two sections:
1. PS #312: O’ Parama Purusa, please remove all my afflictions
2. Links
~ O’ Parama Purusa, please remove all my afflictions ~
Prabhat Samgiita Intro: This following Prabhat Samgiita is the expression of a great devotee. What he feels when in a very exalted state of mind.
“Eso go eso go mor manete, sab klesh násh kare álo jharáte…” (PS 312)
Purport:
O’ Parama Purusa, please come, come into my mind and shower me in Your divine effulgence on me, after eliminating all my suffering. When You come in my mind then the darkness, stains, and accumulated samskara of many lives will be wiped away. There will not by any suffering; the three afflictions [1] - physical, psychic, and spiritual - will be eradicated. By Your grace, my mind will go into the depths of meditation and ultimately reach the world of effulgence - satya loka.
The world is inundated by the sound of Your nu’pur [2]. By Your call [3] every cell of my blood becomes divinely intoxicated. O’ Parama Purusa, please be gracious and remain in my dhyana - seated on the thousand-petaled lotus.
O’ Parama Purusa, Baba, seeing Your smile, all sing together in joy. Your charming smile makes my mental peacock dance in hundreds of ways. O’ Parama Purusa, look [4] please look towards me - into my mind and heart….
Notes for Prabhat Samgiita #312:
[1] What are the Three afflictions in detail
“Bondages are of three types: ádhibhaotika [physical], ádhidaevika [psychic], and ádhyátmika [spiritual]. All kinds of worldly bondages – physical, economic, political, social, literary, and sociological – and also those relating to agriculture, industry, trade and commerce – all these are physical bondages. That is to say, the bondages concerning the quinquelemental world are all physical bondages in the pervasive sense. Psychic distortions, mental clashes, doubts and confusions, superiority and inferiority complexes, etc., are all psychic bondages; and the bondages of reaction of one’s actions, which are generally termed prárabdha [unrequited reactions] are also included in the category of psychic bondages. All bondages concerned with unit consciousness and Supreme Consciousness, and the deeper feelings of inner anguish due to the non-attainment of the highest spiritual stance, are categorized as spiritual bondages.”
“Physical bondages are further divided into three main types – bhávagata bandhan [bondages of dogma], kálagata bandhan [bondages of time], and ádháragata bandhan [spatial bondages].” (1)
What is Bhávagata bandhan affliction
“Bhávagata bandhan afflicts human beings the most. If an idea is imposed on human beings as a dogma, crushing the victim under its heavy weight, people realize that a tormenting bondage has been imposed on them. They well understand that the dogma has immobilized them, caused retardation instead of progress, and brought them to a virtual standstill. They realize that what they considered to be dharma was actually nothing but a colourful procession of various superstitions, and lest they raise their heads against those superstitions and smash that house of cards built on quicksand, certain ideas are constantly whispered into their ears: “You shouldn’t do this, you shouldn’t do that – it will bring about your ruin. If you do that, you will be doomed to hell, or if you do this, your tongue will fall off.” People realize that their voices against dogma have thus been silenced by injecting fear complexes into their minds, and that they have been reduced to useless lumps of cow-dung. Nevertheless, since they lack proper initiative and drive, they willingly surrender themselves to fate, and accept their helpless shedding of tears as their appointed lot in life.” (1)
What is kálagata bandhan affliction
“With changes in the time factor, the temporal bondages also change their condition in different circumstances; and with the changes in the spatial factors, the spatial bondages change their condition also. When people’s feelings are deeply wounded, they decide to leave the state, the country, or the society, just to remove these bondages, and when there is no other way out, they decide to leave the world by committing suicide.”
“By adopting a sublime ideology in personal life, one can overcome all psychic afflictions. One should give up all those factors which are the causes of mental affliction in collective life, and at the same time, promote universal ideas.”
“And spiritual bondage means, “Though Parama Puruśa is my own property, exclusively my own, why am I not able to merge my life in the Cosmic life, to touch the core of my heart to the core of His heart, to blend my own sweetness in the universal sweetness?” This mental agony due to the non-realization of Parama Puruśa is spiritual bondage.” (1)
What is sound of nupur
[2] Nu'pur: The literal meaning of nupur is ankle bell but that does not mean that Parama Purusa is dancing on the stage in a large performance hall with an ankle bell on His foot, just like other dancers do. Rather His divine ankle bell represents the expression of that eternal sound: Omnkara. So the ankle bell is one of the sounds of divine realisation i.e. omnkara. Altogether, this omnkara sound has six stages. These sounds or stages cannot be created or replicated by the human voice or any musical instrument like some ignorant people do.
Nor is this audible to the external ear. This sound is not something physical and cannot be recorded with some device. Nor is it the medical condition of tinnitus. It is something completely internal from the spiritual plane. The proof is that if you cover or block your ears, the volume will increase. Only if a sadhaka is sincere in sadhana then naturally in their meditation they will hear these blissful sounds.
Here is further description about this.
“You know, ghuṋghur – you use it during the táńd́ava dance. In Sanskrit it is called nupur.) Next you will hear the sound of flutes – as if somebody is playing a flute. Then the sound of the ocean, you know? A particular sound is created by the sea. And then, in the fifth phase, taḿ, taḿ, just like bells, the sound of bells. And finally, the sound is just like ooṋṋṋ – the oṋḿkára in pure form. And after that there remains no sound, because after that there ends the realm, the scope, of Saguńa. After that there is the scope of Nirguńa. In the realm of Nirguńa there cannot be any sound, because there cannot be any expression. Not even divine expression, not even supra-psychic expression." (2)
Relationship between sadhana and nupur
Remember, sadhana is not done to hear these sounds. If any sadhaka practices sincerely then naturally such sounds become audible. But the sadhaka should not pay attention to that sound otherwise it will disappear. Because when the mind is concentrated on the mantra then the sound comes. And when the mind is diverted away from its focused concentration on the mantra - and instead tries to just listen to that sound - then the sound will disappear. Overall this sound, nupura dhvani, is very blissful and in a few months of regular practice in a lonely place, any sincere sadhana can hear it.
What is call of Parama Purusa and when one hears it
[3] Call of Parama Purusa: At some point in their life, every sadhaka has experienced the call of the Divine. They primarily hear it during a significant life transition. Actually, Parama Purusa calls everyone - some recognise His call and some do not. Before hearing His call, a person’s life was moving in one mundane direction - name, fame, and fleeting desires etc. When a person hears His call they are aroused and think they should do something meaningful in this life. At that point, they start searching for some path so they may learn sadhana and lead a sentient life. At the age of 5 the call for spiritual life starts. Those with a good samskara hear that call at that time and start doing spiritual practice. Otherwise one may hear that call later on - in their teens or in adulthood. In that case they join the path later on. Some do not hear this call their entire life, nonetheless He is sounding His call. Parama Purusa calls everyone - always - but many do not hear.
“O human beings! You are fortunate. The clarion call of the Universal has reached you. That very call is vibrating in every cell of your body. Will you now lie inert in the corner of your house? Will you now waste your time clutching ancient skeletons to your breast and moaning over them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of the lightning, in the meteor’s flaming fires. Nothing will come of remaining idle. Get up and awaken the clouded chivalry of your dormant youth. The path may not be strewn with flowers – an inferiority complex may seek to hold back your every advancing footstep, but even then you have to proceed onward, tearing the shroud of darkness. You will soon rend the thick darkness of despair on the way to the attainment of the Supreme State, and advance onwards in the swift-moving chariot, radiant with the sun’s brilliance.” (3)
Significance of Look of Parama Purusa in Meditation
[4] Parama Purusa’s gaze upon a sadhaka holds great significance in spiritual life. In mediation, if one feels or sees that Parama Purusa is looking at them that is very blessed stage of sadhana. If sadhana is not good, then that feeling or experience does not arise. Ultimately, His gaze means His grace. So if in mediation one does not feel that Parama Purusa is looking at them, then one must request Him to fix His eyes on them. In meditation, if one feels that He is looking upon them, then that creates a huge upsurge of spiritual vibration and bliss. That is what has been expressed in this song.
References:
1. NSS, Shivas Teachings – 2 (continued) (Discourse 13)
2. AV-30, The Sound of God
3. Subhasita Samgraha - 1
== Section 2
==
Links
http://anandamarganewsbulletin.blogspot.com/2015/04/ignorance-of-acyutanandaji-3-more.html
http://anandamarganewsbulletin.blogspot.com/2015/03/ignorance-of-our-great-dada-3-more.html
Links
http://anandamarganewsbulletin.blogspot.com/2015/04/ignorance-of-acyutanandaji-3-more.html
http://anandamarganewsbulletin.blogspot.com/2015/03/ignorance-of-our-great-dada-3-more.html
