Baba
This email contains four sections:
1. Posting: Simile in spiritual field
2. Important Teaching: How all languages of the world...
3. Important Teaching: Test: who is a dharmika...
4. Links
Namaskar,
Parama Purusa cannot be compared with anyone or anything. He is anupam and nirupama – beyond comparison. So in that sense, similes cannot be made. But that is all in the eyes of philosophy.
Bhaktas on the path of devotion have their own feeling; their heart is not satisfied by that logic. Such devotees want to glorify Parama Purusa and say something about His greatness and love. And Baba Himself approves of this approach.
Simile and glory and grandeur of Parama Purusa
Prabhat Samgiita is full of similes. So on philosophical grounds one may say He cannot be compared as He is beyond all comparison etc, but from a devotional perspective, a different angle is needed.
In thousands of discourses, Sadguru Baba has guided His devotees to use all kinds of similes. So we must live in this reality that on the one side He is beyond words, and on the other side all kinds of feelings are are shared about His glory and beauty through various similes.
Ananda Marga philosophy is itself is a kind of description of the glory and grandeur of Parama Purusa. Baba has guided His devotees to use similes.
Bhajans and kiirtan aim to say something about the Lord
So we should use similes. Normal human beings or every human being lives in a material, changing world. They know about the world but not about Parama Purusa.
So to say something about Him and to link with Him, one must go from the known to the unknown, from what is familiar to what is beyond one’s understanding. That is what Ananda Marga philosophy is.
Remember also that all our bhajans and kiirtan aim to say something about the Lord so one may link up with Him. Similes bridge the gap between the material world and Parama Purusa so they have their own place and use. So we must accept similes along with their weaknesses.
In Him,
Prakash
This email contains four sections:
1. Posting: Simile in spiritual field
2. Important Teaching: How all languages of the world...
3. Important Teaching: Test: who is a dharmika...
4. Links
== Simile in spiritual field ==
Namaskar,
Parama Purusa cannot be compared with anyone or anything. He is anupam and nirupama – beyond comparison. So in that sense, similes cannot be made. But that is all in the eyes of philosophy.
Bhaktas on the path of devotion have their own feeling; their heart is not satisfied by that logic. Such devotees want to glorify Parama Purusa and say something about His greatness and love. And Baba Himself approves of this approach.
Simile and glory and grandeur of Parama Purusa
Prabhat Samgiita is full of similes. So on philosophical grounds one may say He cannot be compared as He is beyond all comparison etc, but from a devotional perspective, a different angle is needed.
In thousands of discourses, Sadguru Baba has guided His devotees to use all kinds of similes. So we must live in this reality that on the one side He is beyond words, and on the other side all kinds of feelings are are shared about His glory and beauty through various similes.
Ananda Marga philosophy is itself is a kind of description of the glory and grandeur of Parama Purusa. Baba has guided His devotees to use similes.
Bhajans and kiirtan aim to say something about the Lord
So we should use similes. Normal human beings or every human being lives in a material, changing world. They know about the world but not about Parama Purusa.
So to say something about Him and to link with Him, one must go from the known to the unknown, from what is familiar to what is beyond one’s understanding. That is what Ananda Marga philosophy is.
Remember also that all our bhajans and kiirtan aim to say something about the Lord so one may link up with Him. Similes bridge the gap between the material world and Parama Purusa so they have their own place and use. So we must accept similes along with their weaknesses.
In Him,
Prakash
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In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.
For instance, if you are thirsty and thinking of a glass of water, then the the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.
That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.
Only at the fifth stage - at the vishuddha cakra - when the the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.
Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.
Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.
Baba's unique teaching about vocalization
Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."
"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."
"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."
"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."
"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.
"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."
"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."
"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."
In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”
"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."
"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."
"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."
"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."
"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
Ananda Marga ideology guides, "The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is 'yudhi vikramam', or valor in the battle. While in danger, one's great quality is patience." (1)
When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything - they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma - i.e. dhrti (patience).
In contrast, if when in grave danger one's rational brain is still functioning then that person is a dharmika.
Here it does not mean if someone else's house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way according to circumstances.
Reference
1. Ananda Vacanamrtam - 4
© 2016 Ananda Marga Universal Forum. All rights reserved. Ananda Marga Universal Forum content is the intellectual property of Ananda Marga Universal Forum or its third party content providers. Ananda Marga Universal Forum shall not be liable for any errors or delays in content, or for any actions taken in reliance thereon. Any copying, republication or redistribution, part or full, of Ananda Marga Universal Forum content, including by framing or similar means, is against the court of law and expressly prohibited without the prior written consent of Ananda Marga Universal Forum.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stands on their own as points of interest.
* * *
== Section 2:
Important Teaching ==
How all languages of the
world are exactly
the same up to first four stages
the same up to first four stages
In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.
For instance, if you are thirsty and thinking of a glass of water, then the the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.
That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.
Only at the fifth stage - at the vishuddha cakra - when the the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.
Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.
Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.
Baba's unique teaching about vocalization
Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."
"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."
"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."
"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."
"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.
"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."
"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."
"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."
In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”
"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."
"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."
"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."
"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."
"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
==
Section 3: Important Teaching ==
Test: who is a dharmika and who not
Ananda Marga ideology guides, "The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is 'yudhi vikramam', or valor in the battle. While in danger, one's great quality is patience." (1)
When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything - they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma - i.e. dhrti (patience).
In contrast, if when in grave danger one's rational brain is still functioning then that person is a dharmika.
Here it does not mean if someone else's house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way according to circumstances.
Reference
1. Ananda Vacanamrtam - 4
==
Section 4: Links ==
