Baba
Story of village guessman
Namaskar,
In hopes of misleading others, one jinani gave their misinterpretation of Prabhat Samgiita #2085. Unfortunately, their interpretation was far off the mark and only served to lead others astray - just like in the following story.
Story: mysterious marks in the village field
One morning in a remote community all the villagers woke up and to their great surprise they saw huge round marks in the ground - big circular indentations in their field. This was indeed something very peculiar and strange for them. Immediately, they all began to give their own explanations and theories about what had happened. Some were telling that ghosts had come, others were telling that the inside of the earth was getting soft, and various persons had their own guesses and interpretations. But no single villager's reply could satisfy everyone in the entire community who had gathered in the field that day.
So finally someone suggested to go get Lal Bujhakkar' - one famous pundit in the village whose name literally means, 'one who has all the answers'. And everyone present immediately agreed that Lal Bujhakkar' would be able to give the most logical and perfect answer. So they sent someone to get him and when Lal Bujhakkar' arrived on the scene he started smiling and said, “Oh, this is so easy, you mean you people do not know what these round spots are.” They all shook their head in the negative. Then Lal Bujhakkar' puffed up his chest told that, “These are deer footprints.” Then everyone was in shock and wondered how could these huge round marks be deer footprints. Because everyone was well aware that deer have small, tiny feet - small hooves.
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Grand justification
Lal Bujhakkar' smiled again and puffed out his chest some more and clarified, “It's simple. Now it is spring season. And just as all of you do your dance and tie ankle bells to your feet to celebrate the arrival of spring, similarly the deer do the same. During the night they attach large, heavy grinding stones (photo appended below) to their hooves and then dance around joyfully to celebrate the arrival of spring season. And, since there is not a lot of free space in their jungle, so they came to this open field to do their dance. That is how all these big, deep, round marks were made on the ground.”
Hearing this the villagers immediately became deeply impressed by Lal Bujhakkar's astute and comprehensive answer; and, they were all very proud he was in their midst. With that, they all dispersed, completely satisfied that they had heard the correct answer. And the pundit Lal Bujhakkar' was feeling mighty proud of himself.
Forestry officials assess the scene
About an hour or two later, some government officials from the Forestry Department arrived in a jeep and began investigating the big round marks in the ground. Immediately, the villagers wandered over to talk to the officials as they were very eager to show off their knowledge to the government personnel. In a very serious and authoritative tone, the villagers began explaining to the officials that it was so interesting how the deer were dancing here in the night with large, heavy grinding stones tied to their feet. And the villagers were talking on and on about how remarkable it was that the deer were doing their dance in the night to celebrate the arrival of spring. They told the entire explanation to the officials; those simple villagers did not overlook a single detail.
Hearing all this, the forestry officials were absolutely flabbergasted by what nonsense they were hearing from those illiterate villagers. Stunned by the ridiculous explanations given by the villagers, those forestry officials immediately asked the villagers who told them this preposterous explanation. Proudly the villagers responded that the great Lal Bujhakkar' lived among them and he was the one who told them this. The forestry officials told them to bring Lal Bujhakkar' to the scene; immediately, the boys of the village went to get him.
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The farce is revealed
When Lal Bujhakkar' arrived he also told the officials his original story how the deer were dancing with large, heavy grinding stones tied to their hooves. And the forestry officials interrupted him and told that this is the most ludicrous tale they had ever heard. The officials then revealed that, “These marks are not from deer dancing with large, heavy grinding stones tied to their hooves. These big marks in the ground are elephant footprints.” The forestry officials continued to explain that, “One zoo from a neighboring region lost their elephants and those elephants obviously came through this field in the middle of the night.” This was the very logical - and indeed correct - answer given by those forestry officials.
In that way, the villagers came to know that everything that Lal Bujhakkar' told was entirely false - and ridiculous. The whole point being that in this world pundits and jinanis - like Lal Bujhakkar'-- often propose fancy theories and give an array of concocted logic to support their claim. But in actuality their statements do not contain one ounce of truth. Unfortunately, in this modern era, this world is full of Lal Bujhakkar' type of people. So we should always be cautious and compare the bogus logic of some jinanis with Sadguru Baba's rational teachings. Then we will not be misled by the tall talks of any jinani.
Preserve the real meaning of Prabhat Samgiita
As disciples of Shrii Shrii Anandamurti ji it is our duty to protect His teachings and literature. We should not allow anyone to alter or mislabel His melancholic songs,
"Tumi esechile ka'uke na' bale" (PS #2085) and "A'ma're phele gele dhula'ya abahele" (PS #4815), as so-called mahaprayan song or death song of Parama Purusa. We should not watch helplessly. We should come forward and save bhagavad dharma.
These deeply intimate compositions are melancholic songs. They should not be mislabeled and used for some other agenda like so-called Mahaprayan.
Ananda Marga philosophy says, "Scriptures containing spiritual injunctions must be totally flawless." (1)
Conclusion
The ideological and spiritual teachings embedded within Prabhat Samgiita will be lost on those who interpret the songs in a superficial manner. Those bhaktas doing proper sadhana will be able to understand the inner essence and render a proper and true interpretation consistent with Guru’s teachings.
Namaskar,
In Him,
Mahasukha Deva
For more about this topic, be sure to see the link appended in section 2 below.
~ In-depth study ~
How one person went awry
This same type of event occurred on one email forum with the interpretation of Prabhat Samgiita #1047. One person gave his public assessment that is a song about death - i.e. that the sadhaka in the song is praying for his own death. When in fact the real meaning of the song is the direct opposite. In that Prabhat Samgiita #1047 composition, the sadhaka is embracing a new pathway in life. Here are a few lines of the English translation of the song so everyone can see for themselves. Prabhat Samgiita #1047 says:
Let me go as a silent one…
I bid my pranam to everyone...
So goodbye for today...
The night is ending, the dawn is blossoming.
Let me go out, let me open the door.
By this, anyone will understand that in the above song the sadhaka is embarking on a wonderful new pathway in life - leaving behind the darkness of old. This optimistic song is about someone entering a bright new phase of life where “the dawn is blossoming.” That is the meaning of the song and that matches the very positive outlook of the Prabhat Samgiita compositions and Ananda Marga ideology.
But, the person missed the meaning because he was proclaiming that song #1047 is a song about someone's death - painting life as one dark, morose event. And even worse is that he led others astray. That is the real danger.
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Positive & dharmic interpretation of PS #1047
When ideating on and singing Prabhat Samgiita #1047, we can think of it in a variety of positive ways. For example, we can view this song as a time when someone has decided to go for WT training. Where they are saying goodbye to their old, mundane friends and preparing to embark on a blissful journey as they dedicate themselves to a life of blessedness. This is one way to interpret the song.
Or the song can refer to someone who has just taken initiation into Ananda Marga and is leaving behind their old, materialistic or dogmatic way of living. Or the song can be about someone who is retiring from their mundane job and now they will lead a life of 100% service to humanity. All these types of interpretations are in harmony with Ananda Marga ideology and the essence of Prabhat Samgiita.
Verily, there are numerous positive and rational ways to interpret Prabhat Samgiita #1047 that embody the spirit of Ananda Marga ideology. Those bhaktas with a spiritually-vibrated mind will always think in this way. Only Lal Bujhakkar type of jinanis will drift away thinking that this is a morose and morbid song about one’s own death. When in fact this song is about the glorious unfolding of a bring new phase of life.
In that way, Prabhat Samgiita #1047 is not a song about one’s own death, but rather an inspiring portrait of a sadhaka leaving behind outdated ideas and advancing along the path of spirituality.
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More how the jinani misinterpreted the Prabhat Samgiita
Instead of linking up with the blissful teachings of Ananda Marga, this person wrongly interprets the song in his own morose way. And by his interpretation, the 'blossoming dawn' means death, and the phrase 'Let me go out' is the person praying to die. By such an analysis, each and every line of the song takes on a morbid meaning. So by his entire interpretation, the person paints life as one terribly negative experience where the only escape is to pray for one's own death. Yet, every Ananda Margii knows that Baba strongly warns us never to refer to life in a negative manner.
Baba says, "Under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life." (2)
Ananda Vanii says, "Don't compare life to a pool of muddy stagnant water. Life resembles an ever-flowing spring..." (3)
Ananda Marga ideology guides us that life is something entirely positive and vibrant. Anyone can see then that the interpreter is going against Baba's basic, fundamental guideline. Because they are describing life as something totally negative, sorrowful, and stained - like muddy stagnant water etc. So they are way off the mark.
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Meaning of Prabhat Samgiita: life is blissful
Each and every Prabhat Samgiita perfectly mirrors Baba's divine teachings-- one of which is that our AM is the path of bliss.
"A'nanda'ddhyeva....a'nandam' prayantyabhisam'vishanti."
Baba says, "This quinquelemental world has been born out of bliss, is being maintained in bliss..." (4)
So in the above shloka Baba describes how life is one blissful journey-- where each and every day of our existence is filled with bliss: Singing His divine name and dancing in the showering of His grace. So in Ananda Marga life is something sweet & joyful-- blissful. We never think that we should pray for our death or harbour any type of suicidal thoughts. Nor do we think that life is painful or that only after death will we be happy. This is not our way - this is not Baba's teaching; & no Prabhat Samgiita follows this negative approach.
Baba's story about Prabhat Samgiita
On a few different occasions Baba has told that not all people are capable of interpreting and explaining Prabhat Samgiita. In particular Baba describes that one's mind must be above the vishuddha cakra - means one's mind should be spiritually vibrated. Otherwise they will interpret the song in a crude, mundane type of way. Because everything in life-- including Prabhat Samgiita-- can be seen or understood in multiple ways. So those whose mind is not up to the mark will misinterpret the song each and every time. This is Baba's warning. That is why Baba guides us that only those whose minds are drenched in spiritual ideation should take up the job of explaining Prabhat Samgiita - all others such as this jinani should simply keep mum.
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Ananda Marga philosophy states, "If one is not able to give the people proper guidance, then at least one should not misguide them. One must not divert them from the proper path." (5)
Baba says, "We will not deviate an inch from our ideology, nor will we allow others to do so...If one is not able to give the people proper guidance, then at least one should not misguide them [the common people]. One must not divert them from the proper path." (6)
Large, heavy grinding stones used by the dancing deer
References
1. Namah Shivaya Shantaya, Disc: 14
2. A Few Problems Solved - 3, Dynamicity and Staticity
3. Ananda Vanii #6
4. Namami Krsnasundaram, Vrajagopála and Aesthetic Science (Discourse 25)
5. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 14)
6. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 14)
== Section 2: Links ==
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