Baba
Sweetness in Guru puja
Namaskar,
Those who rush through Guru Puja are generally the first ones to start gossiping after dharmacakra. Sometimes those who speed through Guru puja drag the whole collective into their hasty flow. These are the very same persons who start talking loudly immediately after dharmacakra concludes.
The cause of doing fast Guru puja - as if they have to run somewhere - is poor sadhana. And that is why they start talking as soon as meditation is over. By their behaviour it is apparent such persons could not experience any spiritual flow during dharmacakra. Sadly, their mind could not derive any benefit. By rushing through Guru puja and talking loudly afterwards about mundane things, they disturb dharmacakra for everyone else also.
Proper sadhakas easily recognise such persons; they can tell who is who. But in the spirit of common courtesy they may not say anything then and there. But everyone is aware that those who rushed through Guru puja / pratyáhára could not do proper meditation, unfortunately. Once again to avert such instances, best is to have one person lead the Guru puja chant at a proper pace with a sweet flow of bhakti and have everyone else follow in that same rhythm.
Individual Guru puja: what is the best way
In our individual life, we also do Guru puja - at minimum two times per day. The question is what is the most effective way to maximize the benefits of this sacred practice. Because, after all, this is the time when a sadhaka can clear their mind by offering everything at His lotus feet. It is a unique and special practice whereby one can become rid of their entire load of samskaras. This is the great gift of Guru puja / pratyáhára. So we should also think about the best way of doing Guru puja in our personal sadhana practice.
Basically in individual life, there are two ways to do Guru puja: silently or out loud. When doing silently there is the tendency to go more quickly - even to skip over entire lines and verses. To ensure this does not happen, one solution is to chant Guru puja out loud - even when doing it individually. By chanting out loud one will be sure to pronounce each word at a proper pace. And one other special benefit happens. By using the vocal cord to speak and the ears to listen, the mind is more fully involved and concentration is better. This also enhances one’s ideation. So reciting Guru puja out loud - even when alone - has value.
Here Baba explains why Guru puja should be done out loud in our individual lives. Using the example of kiirtan, Baba shows us how having multiple indriyas involved brings great benefits to the sadhaka.
Ananda Marga Ideology teaches us, "When kiirtana was first invented, the psycho-philosophy behind it was this: at the time of kiirtana, the vocal cord sings, the ears hear, and the hands and feet dance, and thus all the organs are kept preoccupied with the divine. They are not allowed to move wherever they want but are kept engaged. If the sensory and motor organs are not kept engaged in the attainment of the divine, they may lead one astray. Kiirtana is therefore most beneficial as it keeps all the organs fully engaged in a spiritual pursuit." (1)
So the same science which Baba describes above about the benefits of chanting kiirtan applies to our practice of Guru puja as well. By chanting out loud more indriyas (organs) are involved and that helps the mind to further involve in the practice, thus bringing success.
The more indriyas involved the better
When we chant Guru puja out loud then more of our organs (indriyas) are involved and that enables the mind to take in the sweet vibration in multiple ways. Here Baba explores this science of speaking out loud and using multiple indriyas by using the example of academic life.
Ananda Marga philosophy says, "How can you become more attentive? Usually you acquire academic knowledge by studying with the help of the eyes. To aid the process of memorization, however, you may also use your tongue. That is, while reading loudly, two sense organs are used, the eyes and the tongue, and thus you will derive a double benefit. Moreover, if you read aloud, your ears will also hear those sounds, and thus this method of reading is more beneficial for students." (2)
In His above teaching, Baba says reading is more beneficial if the mind receives the message through multiple organs: eyes, mouth, ears etc. By this way the information gets more deeply set in the mind.
In the same way, if we do our Guru puja mantra out loud, then that gives the mind the maximum opportunity to become deeply ensconced in the practice. Because that devotional vibration touches the mind in multiple ways through multiple organs. In our private lives, in our individual lives, we should all try the practice of reciting Guru puja out loud. And if we find the experience fruitful, then we can incorporate it into our regular practice.
The speciality of Guru puja / pratyáhára
Here below is another of Baba's teaching about the special practice of Guru puja / pratyáhára. He guides us that when done correctly Guru puja helps us become one with Parama Purusa.
Ananda Marga philosophy teaches us, "'By surrendering all the colours of my mind to You, I want to become colourless.' This surrender to the Supreme Consciousness propels human beings towards Him. So this colour festival is not merely an outward play; it is purely a psycho-spiritual phenomenon. This very psycho-spiritual phenomenon is operating behind the process of varn'a'rghyada'na [offering of colours]: 'O Lord, make me colourless so that I may move towards You without any hesitation'." (3)
Next, Baba has bestowed upon us this below mantra to conclude Guru puja / pratyáhára. The sweetness of this mantra resonates in the heart and mind of every Ananda Margii. By our consistent and sincere practice of Guru puja the mind becomes lighter, more free, and colourless. This is the great outcome of our practice of Guru puja.
Tava dravyam' Jagatguro Tubhyameva samarpaye.
Ananda Marga ideology says, "Everything of mine, along with my mind, is offered at Your altar. Please oblige and accept it." (4)
Conclusion
In sum, there are two major points:
#1: In collective functions, the 'call and response' type of Guru puja / pratyáhára should be done where one designated individual is leading the reciting of the mantra, and thereafter everyone else will repeat it - line by line.
#2: In our individual life we should chant Guru puja aloud so as to be sure to recite each and every word correctly and so that the mind receives the message through multiple organs.
By these two above approaches, we can best heighten the devotional quality and sweetness of our Guru puja practice.
In Him,
Omprakash
Those who hurry through Guru puja, as if they are just interested in eating food, expose themselves. By their behaviour, everyone can easily see that such individuals could not do proper sadhana during dharmacakra. That is why their mind is restless and anxious, and rushing through Guru puja. But again this whole issue can be alleviated and solved entirely by having Guru puja / pratyáhára led by one designated individual during dharmacakra, and then everyone else present will recite thereafter, line by line. This is something we should all try at our various collective spiritual functions like: paincajanya, avarta kiirtana, dharmacakra, etc.
~ In-depth study ~
As Ananda Margiis, when we do sadhana in public, it is interesting to see how others interpret our practices like Guru puja etc. Most often, they have their own separate idea of what is going on.
One humorous scene took place when I was traveling by train. After completing my sadhana and doing Guru puja, one Muslim man came over to me. And he said that, “We Muslims do something very similar.” I smiled and asked him more about it. Then he replied that, “When we kneel in that position and motion with our arms and hands then we are asking God to give us something.” Then he said, “Isn’t that what you are doing?” I smiled and replied, “Actually, we do the exact opposite. In our Guru puja, we are making an offering to God.”
On rare occasions
In the late 1980s, when DMC lasted a long time whereby Baba was on the dais for hours and hours, then Guru puja was done in an abbreviated manner. Because in those days DMC was ending close to midnight, and many families had their children with them as well, so the standard protocol was not followed. Whereas in the early years and at smaller venues, always Guru puja was done in a very precise and slow way during DMC.
References
1. Ananda Vacanamrtam - 8, 'Sadhana, Abhidhyana and Kiirtana'
2. A Few Problems Solved - 7, 'Faculty of Knowledge-5'
3. Neo-Humanism: Liberation of Intellect, 'Inner Asset'
4. Ananda Vacanamrtam - 3, ‘Prańáma Mantra’
== Section 2: Prabhat Samgiita ==
I could not find You anywhere
"Tumi utta'l sindhute na'co, utta'l sindhute na'co..." (Prabhat Samgiita #1182)
Purport:
O’ my Parama Purusa, You are expressing Yourself as the dance of the high tide of the roaring ocean. You are encircling everyone by Your endless waves and have taken the form of that crashing surf. It is very difficult to get close to You. I want to get You; but You are not easy to receive. I run towards You with the desire to hold You close; but, shaken with the fear, I return back because Your vibration is as ferocious and rough as the high tide of the turbulent sea. Baba, externally You are rough but inside You are like nectar.
O’ my Eternal Bandhu, all want Your touch and are pulled by Your charm. But they do not go near due to their mental complex. People run in Your direction with the desire to catch You, but shaken with the fright, they retreat. Baba, only when You really want to be held can You be held. It is Your liila’.
O’ Parama Purusa, I was searching You externally in this material world, studying the shastras and scriptures, listening to the sermons of various scholars, and walking from one so-called holy land to another. Any place where people falsely claimed You were, there I went to meet You. But I could not get You. I also went to dogmatic, religious places and other so-called holy places like Ananda Nagar, Tiljala, and Jamalpur. But, unfortunately, I could not find You anywhere. Baba, I was unable to realise You as my very own, as my everything.
O’ Parama Purusa, in the end, You have made me understand that You are hiding in the inner recesses of my heart - in a very sweet and intimate way....
Note for Prabhata Samgiita #1182:
The above song, through the symbolism of the 'high tide', is expressing that at the time of Dharma Samiiksa, or Personal Contact, or in reporting, then many margiis and Wts wanted to go close to Him. But at the same time they thought that it was too dangerous because Baba is scolding and abusing everyone so much. Baba is Love Personified and He does everything for one’s welfare, even then some were scared. With that fear and anxiety many persons did not want to be in His close physical proximity. So that is one sense of the meaning of 'high tide'. Naturally, the best way to have Him in a close and intimate way is through sadhana, in one's dhya'na.
"Tumi utta'l sindhute na'co, utta'l sindhute na'co..." (Prabhat Samgiita #1182)
Purport:
O’ my Parama Purusa, You are expressing Yourself as the dance of the high tide of the roaring ocean. You are encircling everyone by Your endless waves and have taken the form of that crashing surf. It is very difficult to get close to You. I want to get You; but You are not easy to receive. I run towards You with the desire to hold You close; but, shaken with the fear, I return back because Your vibration is as ferocious and rough as the high tide of the turbulent sea. Baba, externally You are rough but inside You are like nectar.
O’ my Eternal Bandhu, all want Your touch and are pulled by Your charm. But they do not go near due to their mental complex. People run in Your direction with the desire to catch You, but shaken with the fright, they retreat. Baba, only when You really want to be held can You be held. It is Your liila’.
O’ Parama Purusa, I was searching You externally in this material world, studying the shastras and scriptures, listening to the sermons of various scholars, and walking from one so-called holy land to another. Any place where people falsely claimed You were, there I went to meet You. But I could not get You. I also went to dogmatic, religious places and other so-called holy places like Ananda Nagar, Tiljala, and Jamalpur. But, unfortunately, I could not find You anywhere. Baba, I was unable to realise You as my very own, as my everything.
O’ Parama Purusa, in the end, You have made me understand that You are hiding in the inner recesses of my heart - in a very sweet and intimate way....
Note for Prabhata Samgiita #1182:
The above song, through the symbolism of the 'high tide', is expressing that at the time of Dharma Samiiksa, or Personal Contact, or in reporting, then many margiis and Wts wanted to go close to Him. But at the same time they thought that it was too dangerous because Baba is scolding and abusing everyone so much. Baba is Love Personified and He does everything for one’s welfare, even then some were scared. With that fear and anxiety many persons did not want to be in His close physical proximity. So that is one sense of the meaning of 'high tide'. Naturally, the best way to have Him in a close and intimate way is through sadhana, in one's dhya'na.
== Section: Important Teaching ==
Tandava & kaoshikii discourse in Hindi
बाबा प्रवचन: ताण्डव और कौशिकी
बाबा प्रवचन: ताण्डव और कौशिकी
[Ta’n’d’ava aor Kaos’ikii se Tristariiya Vika’sa, V22-20 ताण्डव और कौशिकी,MGD 5th March 1984 Jammu ]
[मनुष्य का जीवन] जो है, त्रिस्तरीय है | There are three strata in human existence. One physical stratum, second psychic stratum and the third one is spiritual stratum | जहानी, जिस्मानी और रुहानी—तीन पहलू |
तो, ये जो तीन strata हैं, इन तीनों में किसी की अवहेलना नहीं होनी चाहिए | बात सही है कि physical stratum से psychic stratum की क़ीमत ज़्यादे है | मगर physical stratum भी अवहेलनीय नहीं है | ठीक वैसा ही psychic stratum से, रुहानी stratum, spiritual stratum जो है, उसकी क़ीमत अधिक है | मगर, psychic stratum भी अवहेलनीय नहीं है | तो, तीनों की चर्चा होनी चाहिए | जैसे कोई अगर रुहानी चर्चा, अगर spiritual चर्चा, आध्यात्मिक चर्चा नहीं करते हैं—शरीर और मन का करते हैं, तो वे भी आख़िर तक जीव-जन्तु के माफ़िक बन जाएँगे | कोई अगर शरीर की चर्चा करते हैं और रुहानी करते हैं, आध्यात्मिक करते हैं—मानसिक नहीं करते हैं, तो बुद्धि-वृत्ति में जड़ हो जाएँगे | Intellectual progress नहीं होगा देश का, समाज का | कोई अगर physical नहीं करते हैं, तो दुबले लोगों का समाज बन जाएगा | वह भी नहीं चाहिए | तीनों की चर्चा होनी चाहिए | और तीनों में एक balance, एक सन्तुलन रहना चाहिए | जैसे छोटे-से बच्चे, वे भी क्या करेंगे ? खेल-कूद करेंगे, शरीर की चर्चा करेंगे | लिखा-पढ़ी करेंगे, intellectual चर्चा | और कुछ समय के लिए जप, ध्यान, भजन माँ-बाप के साथ बैठ कर कर लेंगे | अर्थात् आध्यात्मिक चर्चा भी हो गई | और, जब बड़े हो जाएँगे कुछ, तो दीक्षा लेंगे, साधना करेंगे | जप, ध्यान, आसन, प्राणायाम करेंगे | लिखा-पढ़ी करेंगे, और शरीर की चर्चा करेंगे, sports करेंगे | तो, ये तीनों का एक सन्तुलन, an adjustment रहना चाहिए | Adjustment नहीं रहने से व्यष्टि की भी क्षति होती है और समाज की भी क्षति होती है |
हम लोग का यह जो ताण्डव नाच है, यह शरीर की पुष्टि में सहायक है, मानसिक उन्नति में भी सहायक है और आध्यात्मिक उन्नति में भी सहायक है | इसलिए हम चाहते हैं कि लोग सीखें | जिनकी अधिक उम्र हो गई, वे थोड़े time के लिए घर में करें, साधना के time में | और जो कम उम्र वाले हैं, वे कसकर करें | आपस में competition भी करें |
यह ताण्डव महिलाओं के लिए ठीक नहीं है, due to biological reasons | किन्तु, उन लोगों के लिए भी तो कुछ चाहिए | इसलिए हम पटना में कौषिकी नाच को invent किए हैं | वह भी क़रीब-क़रीब ताण्डव का काम करेगा | कुछ हद तक तो करेगा अवश्य | और वह हम देखे, कि, वह मर्द के लिए भी है, औरत के लिए भी है—दोनों कर सकते हैं, दोनों के लिए फ़ायदेमंद है |
तो, तुम लोग जो यह ताण्डव competition, कौषिकी competition करते हो, यह बहुत अच्छा है | और मैं पूरा इसका समर्थन करता हूँ | अधिक से अधिक करोगे | जहाँ मार्गी हों, जहाँ मार्गी नहीं हों वहाँ भी इसका competition हो | इससे फ़ायदा ही है | कोई क्षति नहीं है, कोई हानि नहीं है |[1]
Reference
1. MGD 5th March 1984 Jammu
== Section 3: Links ==
Recent postings
Other topics of interest
