Baba
First & second lesson mantras
Namaskar,
Baba has wonderfully explained the essential quality and inner spirit of both the Ista mantra and Guru mantra.
Intimacy of Ista mantra
In His description of the Ista mantra, Baba began by telling that in our family life there are various ways people communicate with one another. Take the case of the personal relation between a mother and her son. If the son's given name is Ram Kumar then naturally the mother does not always like to address her son by his formal or legal name of Ram Kumar. Rather, in the closeness of their day to day living, the mother affectionately calls him 'Ramu'. So the nickname 'Ramu' is one loving way for the mother to address her son.
https://anandamargauniversal.blogspot.com/
Similar is the case in the relation between the bhakta and Parama Purusa. Parama Purusa has countless official names or formal titles, one for each of His infinite attributions: Ajana Pathik, Mahasambhuti, Taraka Brahma, Sadguru, Liilamaya, etc. But all along there is one very special and meaningful way for the bhakta to call Parama Purusa: one's Ista mantra. This is the very personal and intimate way for the bhakta to call Parama Purusa.
As we all know, the very word "Ista" means 'most loving', 'most dear', 'most intimate' etc. So the Ista mantra is one very special manner for the bhakta to address Parama Purusa. When a sadhaka repeats or chants their Ista mantra they are calling Parama Purusa. That is the specialty of the Ista mantra in Ananda Marga meditation.
His infinite compassion
When any sadhaka is sincerely calling Parama Purusa through the repetition of their Ista mantra then if the sadhaka's mind is wandering here and there, even then Parama Purusa feels great compassion in His heart for that bhakta and He lovingly responds. It is just like if one baby tries to speak to its mother but cannot due to its insufficient strength, naturally the mother understands the baby's desire, and she responds with all her motherly love. Similarly, Parama Purusa cannot sit idle or remain aloof whenever any sadhaka calls Him. Rather, then and there, the bhakta’s call resonates in His heart and He responds.
Guru mantra: “He is watching me”
And with respect to Guru mantra, Baba has also given a unique description. Baba guides us that when we do any action in this world then we have to remember that Guru is along with us, witnessing everything. When we think that Parama Purusa is indeed watching our each and every move, then that is the inner spirit of Guru mantra: “Parama Purusa is watching me. Wherever I am - I am never alone - constantly He is watching me.” This is the feeling behind Guru mantra, or second lesson, also known as madhuvidya.
https://anandamargauniversal.blogspot.com/
Conclusion
Parama Purusa is the Dearest One. And one does not call their most dear by their formal name, rather they use a special way to call them. For instance, one does not call their grandfather as “Mr Johnson”, rather they say, “Grandpa.” And the special way of calling Parama Purusa is the Ista mantra.
“Parama Purusa is watching me” and the way to remember that “He is watching me” is the recitation of the Guru mantra. And the general idea of Guru mantra is that everything is Brahma.
Namaskar,
In Him,
Sumitra’
During the second week of January 1979, I attended one of Baba's general darshans. And on that occasion He beautifully explained the essential quality and inner spirit of both the Ista mantra and Guru mantra.
Calling & remembering Him
So by our Ista mantra we are lovingly calling Parama Purusa and in the Guru mantra we remember that 'He is watching me.' These are the beautiful ways Baba described these two mantras in His special darshan that day. The way in which you call Him defines the relationship as either close or far. The more intimate the name one uses to refer to Parama Purusa, the closer the relationship. Likewise, the more frequently one takes Guru mantra, the one more will think that, “Parama Purusa is watching me.”
https://anandamargauniversal.blogspot.com/
So in spiritual life, one is to practice these two mantras accordingly. In the repetition of our Ista mantra the sadhaka is calling Parama Purusa in a deeply loving and personal way - requesting His close proximity. And by Guru mantra, the bhakta is recalling His ever-present gaze, remembering that, “'He witnesses my each and every action.”
With the proper use of these two mantras, the sadhaka spiritualizes each and every aspect of their life and makes great strides in attaining the Supreme stance - by His grace.
~ In-depth study ~
AM vs dogmatic religions
In the dogmatic religions, there are all kinds of restrictions of when one or may not do their worship / puja. Women, on certain days of the month, are not allowed to enter the temple and cannot do their japa etc. And verily, in one way or another, all the dogmatic religions put restrictions on their rituals, forbidding certain participants etc in order to exploit them. But because Ananda Marga is only dharma - and not a religion - each and every single aspirant is encouraged and taught to follow dharma always and recite their mantra all the 24 hours.
Ananda Marga mantra system is personalized
Sadguru Baba has graciously given a special system wherein each sadhaka in Ananda Marga receives their own personal Ista mantra and Guru mantra. The mantras are uniquely suited to each practitioner based on their inherent samskaras. The acarya assigns the mantra according to Guru's prescribed system. So one should use the mantra assigned by the acarya. Baba Shrii Shrii Anandamurtiji has infused that mantra with Guru shakti. By this way, when repeated sincerely, that mantra leads to liberation, by His grace. So one should never use, borrow, or experiment with anyone else's mantra. It will not be suited to you and may even bring out harm in some way.
https://anandamargauniversal.blogspot.com/
Baba's teachings on Ista mantra
Directly below is a series of quotes on the importance and use of one's personal Ista mantra.
Ista mantra: way to call the Lord
Ananda Marga ideology states, "The most proper name for Parama Puruśa, the most suitable name, the most activating name that a person can use, is that person's own Iśt́a mantra. For that person, other names of Parama Puruśa are no name at all. This is the correct attitude. As you have heard before, once Hanuman was asked, “You are well-versed and you know one thousand and one names for Parama Puruśa, yet you keep repeating ‘Rama, Rama’. Why?” To this Hanuman replied – and his reply was full of teaching”
Shriináthe Jánakiináthe cábheda Paramátmani;
Tathápi mama sarvasvah Rámah kamalalocanah.
Ananda Marga ideology guides us, “I know that Shriinátha and Jánakiinátha are one from the spiritual point of view. From the spiritual point of view Shriinátha and Jánakiinátha are one and inseparable.” Tathápi mama sarvasvah – “Nevertheless, Rama is everything for me, and I do not recognize Náráyańa or anybody else. For me the word ‘Náráyańa’ has no value. So you must remember, the Iśt́a mantra of a person is everything for that person; other mantras are no mantra for that person." (1)
Ista mantra leads to enlightenment
Ananda Marga ideology states, "Regarding one's Iśt́a mantra – first, what's the meaning of iśt́a? Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”. There are so many imports of that single term iśt́a. And mantra? There is no proper English word for the Sanskrit word mantra. We use the word “incantation” for mantra, but it is not a proper word for the Sanskrit term. In Sanskrit, the spirit of the term mantra is Mananát tárayet yastu sa mantrah parikiirtitah [“A mantra is that collection of sounds which, when meditated upon, leads to liberation”]." (2)
Ananda Marga ideology states, "For a sa'dhaka, the most valuable thing is his Is't'a Mantra. With the help of the Is't'a Mantra or his personal incantation, a sa'dhaka will attain enlightenment." (3)
If mind not concentrated in sadhana do kiirtan
Ananda Marga ideology says, "Suppose someone is sitting in a particular place, reciting his or her Iśt́a mantra silently. If the mind is engaged elsewhere, then the repetition of the Iśt́a mantra is nothing but a wastage of time. So no one should do such a type of japa or repetition; we do not recognize it as japa at all. In order to do japa, sufficient mental strength and mental equilibrium or equipoise is required. In the midst of wordily squabbles and intrigues, the repetition of one's Iśt́a mantra is not all possible. This is why I advise people to do kiirtana loudly some time before meditation; because after kiirtana the mind is elevated to a great extent, and in that elevated state of mind, one can easily concentrate in meditation." (4)
Personal Ista mantra leads one to the Supreme
Ananda Marga ideology states, "For a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity. So for a sádhaka, oṋḿkára is not prańava; his or her Iśt́a mantra is prańava. And that's why so much importance is attached to one's own Iśt́a mantra. And one must also remember that for each and every sádhaka the most important of all words is his or her Iśt́a mantra. For a particular sádhaka, the only meaningful word, and the most precious word, is that person's own personal Iśt́a mantra. For the sádhaka, the Iśt́a mantras of others have no value. For you the most meaningful, most valuable, mantra is your personal Iśt́a mantra; and others' personal Iśt́a mantras have no value for you. They are meaningless words. Do you follow?" (5)
You must never forget your Ista mantra
Ananda Marga ideology teaches us, "You boys and girls, you know that one should go on repeating one's Iśt́a Mantra. Always you are doing your work, but you are not repeating your Iśt́a Mantra in your mind. Why? Because you have forgotten the fact that you should repeat it in your mind. Your memory is not strong. That's why you have forgotten it. Here Lord Buddha said, Samyak Smrti, that is, you must not forget, you must never forget that it is your foremost duty to take the name of the Lord, to repeat your Iśt́a Mantra. It is Samyak Smrti, proper memory." (6)
Ananda Marga ideology says, "You sádhakas, you boys, you girls, should remember that the most valuable, the most important, word in this universe for you is your personal Iśt́a mantra; and for you, all other words bear no significance, no meaning, no importance." (7)
Protect secrecy of your Ista mantra
Ananda Marga ideology guides us, "Your Iśt́a mantra is your most cherished object. This is why its secrecy should be maintained. Something which is very, very dear to one's heart should be preserved very carefully. Hence it is said that one's Iśt́a mantra should not be repeated aloud, it should be repeated mentally. And the mind will move towards the Átmá [Soul] while repeating it. In a person's life it will continue to [resonate] internally, not externally. Finally, with the help of mantra, one will attain mantra caetanya. And when one attains mantra caetanya, one finds a beacon to guide one onward towards his or her goal." (8)
Repeat your mantra even while sleeping
Ananda Marga philosophy states, "If the symphony of meditation or japa persists for some time, and if in the natural course of events the jiiva does not forsake the meditation or japa, then loss of memory does not occur. This state is called dhruvásmrti, or “infallible, eternal memory”. A sádhaka with this capacity continues his or her dhyána and japa even in sleep. This kind of japa is called ajapá japa – which is to say, without one actually performing japa, japa is going on." (9)
Mantra japa all the 24hrs
Ananda Marga ideology states, "Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”...Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind."
"Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”" (10)
Spirit of Guru mantra - madhuvidya
Here is a series of quotes about the significance and meaning of Guru mantra.
He is always with you - watching you - helping you
Ananda Marga ideology states, “He is the reflecting plate, the witness of all the works and all the deeds done in this universe. Nothing is secret for Him. You cannot do anything, or you cannot think anything without His existence, with being witnessed by Him. If you think that you are not being witnessed by anybody, then and there He will witness this external utterance of yours, that the boy says, “I am not being witnessed by anybody.” The final assurance, the Supreme assurance to a created entity, given by Him, and will be given by Him forever, is that as a witnessing entity, He is always with you."
"Your mental strength will be increased a thousandfold because you are always with the Supreme Entity. The Supreme Entity is always with you to help you…He is with you, you are never alone, you are never weak. You are never helpless. So, the duty of a perfect person, the duty of a spiritual aspirant is always to remember this Supreme Truth, that he or she is never alone. You are always with your Supreme Father, who will always help you, and will always accelerate the speed of your progress." (11)
Do not consult the stars - take Guru mantra
Ananda Marga Caryacarya states, "You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature." (12)
Repetition of Guru mantra reminds one of the Goal
Ananda Marga ideology states, "One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa'dhana' in this way enter the abode of Brahma." (13)
Repeat Guru mantra before all mundane works
Ananda Marga ideology says, "When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord." (14)
Do not get caught up in upadharmas
Ananda Marga philosophy states, "All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas." (15)
Guru mantra: always move in Brahma
Ananda Marga ideology says, "“Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma." (16)
Way to feel your link with Him
Ananda Marga ideology guides us, "Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere." (17)
Conquers all fear
Ananda Marga philosophy states, "In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid." (18)
Guru mantra is right memory
Ananda Marga ideology teaches us, "Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi." (19)
See all as expression of the One
Ananda Marga ideology states, "If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties." (20)
Parama Purusa is mine
Ananda Marga philosophy states, "[Some] think, 'I have nothing of my own. Everything is gone. I am undone.' Such a negative outlook can only be cured with the constant auto-suggestion, 'Parama Purus'a is mine,' which in the language of Tantra is called guru mantra." (21)
Cultivate the habit to always repeat Guru mantra
Ananda Marga ideology says, "You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra...one experiences an unbroken flow of bliss in one’s mind." (22)
Note: It is important to understand that every practitioner must use their own mantra as it has been assigned to them. Guru has created the system where every sadhaka is given a mantra based on their own, unique samskaras. According to that system, the acarya selects the mantra. Thus one must never use the mantra of any other sadhaka. What to speak of not having the desired effect, doing so may be harmful.
References
1. Subhasita Samgraha - 21, Nama and Namii
2. Ananda Vacanamrtam - 23, 'Omnkara and Ista Mantra'
3. Subhasita Samgraha - 18, 'The Lord and His Name'
4. Subhasita Samgraha - 12, How An Ideal Person Should Live
5. Ananda Vacanamrtam - 23, 'Omnkara and Ista Mantra'
6. Ananda Vacanamrtam- 14, The Fundamental Principles of Life
7. Ananda Vacanamrtam - 23, 'Omnkara and Ista Mantra'
8. Subhasita Samgraha - 24, Incantation & Human Progress
9. Yoga Psychology, Under the Shelter of the Guru
10. Ananda Vacanamrtam - 12, Puńya All Twenty-Four Hour
11. Ananda Vacanamrtam - 14, The Supreme Truth
12. Caryacarya, part 1, Commencing a Journey
13. Ananda Marga Ideology and Way of Life - 10
14. Ananda Vacanamrtam - 10, The Supreme Entity – the Non-Doer
15. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
16. Ananda Vacanamrtam - 1, The Glory of Pranava
17. Ananda Vacanamrtam - 14, What is Yoga
18. Yoga Psychology, Are Ghosts Hallucinations
19. Ananda Vacanamrtam - 30, Ideological Flow and the Eight-fold Path
20. Ananda Marga Ideology & Way of Life - 11
21. Ananda Marga Philosophy in a Nutshell - 8
22. Ananda Vacanamrtam - 7, 'An Exemplary Life'
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Prabhat Samgiita ==
Forgetting all fear & shyness
“Jabe jiivane prathama bandhuya' eseche, bhuliya' giya'cyhi se tithi a'ja…” (Prabhat Samgiita #0938)
Purport
I have forgotten the day when my Beloved Lord first came in my life. But this much I remember: That time my flower garden was full of blossoms and the moon was smiling unabashedly. It was the spring season and the entire ambiance was charming and dancing in joy to receive Him.
That day in the hoary past, the malay came and softly whispered in my ears, "Your Beloved who has arrived is Manora'ja knows how to play His liila. So beware. Today He loves but tomorrow He will not come; instead, He will simply remain far and smile, seeing your cry and tears of longing. Your adored one is unkind."
Now the era has changed, ages have gone by, and He has not come back. I have passed countless sleepless nights weeping in His longing. My heartfelt love showers incessantly on the dust of His feet which is still present on my meeting place. Day and night, in my dhyana, I behold that Cita Cor again and again, in my mental mirror, after forgetting all fear and shyness, and so many complexes. All of the time I am anxiously waiting for Him.
He is my everything...
Notes for Prabhat Samgiita #0938:
[1] Malay: The soft, refreshing, ocean breeze in the spring season that brings a gentle sense of tranquility and relief. It feels very comfortable and offers a soothing touch to all in its path.
[2] Manora'ja: Parama Purusa resides always in the mind and that's why He is called Manora'ja.
[3] Line Meaning: Here the sadhaka is expressing his full love and longing to attain Him. With that burgeoning love and yearning for His close proximity, the aspirant focuses all his energy towards Parama Purusa, and holds His lotus feet and cries. This deeply spiritual urge represents the sadhaka's melancholic longing to have Him close.
[4] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual 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 sphere of bhakti, 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 saturated 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.
Stanza by Stanza Explanation of Prabhat Samgiita #0938:
In the first stanza of this song the bhakta is reminiscing of the sweet memories of having come in close contact with His Beloved Lord. That time everything was very beautiful. The sky was a deep, rich blue, the air was fresh, the birds were chirping sweetly - everything was in perfect harmony and balance. The whole environment was drenched in His blissful vibration.
In the second stanza, the malay (sweet, spring, ocean breeze) is whispering and warning the bhakta about the nature of His beloved Lord. The malay warns that today Your Beloved may be close but tomorrow He will go far. Such is His liila.
In the third stanza, the bhakta is expressing his melancholic longing and wistfully thinks how his days are passing in agony, yearning for Him. The sadhaka sees Him in his mental mirror and that is quite natural. Because whenever anyone longs for something - whether it be food, an automobile, the opposite sex or anything else - then a picture of that object / being is created in the mind. So even though that person does not possess that item / person, they always see it in their mind. Same is the case in the field of bhakta. The bhakta may not have Baba close, but due to extreme longing, each and every moment the bhakta sees Him in their mental plate. That is the way longing works; it creates an image in the mind.
Related Points of Prabhat Samgiita #0938
(A) When a sadhaka is first initiated he often feels His grace and divine bliss, otherwise that aspirant will not continue on the path. But those early experiences may not always continue. Naturally, in the life of an Ananda Margii sometimes one feels that the flow is very good and that sadhana is blissful, and sometimes the mind is dry and sadhana is difficult. In this way the mind fluctuates.
(B) In this song, the sadhaka recollects when the mind was very soft and filled with the blissful ideation of Parama Purusa. But at present the sadhaka's mind is dry and longs for those golden days of old. Then the sadhakas recounts what the malay warned about earlier: "Your Dear One likes to play hide and seek and that is why He is not coming." Now this warning has become true.
Even then it should be kept in mind that this type of longing is not indicative of a totally dry mind. To the contrary, the dry mind does not care about Parama Purusa. Whereas a mind that longs for Him is a mind that will soon have His close proximity.
(C) Finally, in this song the sadhaka is communicating with Parama Purusa as a third person. He is telling his tales and reminiscences and the One listening is Parama Purusa Himself. The sadhaka is not talking to any third person. As we all know this same type of interaction was done both in general darshan and reporting. Sadhakas would often use the term Parama Purusa when in Baba's presence as a way of referring to Him. This occurred when explaining Prabhat Samgiita in the pandal during DMC and in so many other ways and occasions.
“Jabe jiivane prathama bandhuya' eseche, bhuliya' giya'cyhi se tithi a'ja…” (Prabhat Samgiita #0938)
Purport
I have forgotten the day when my Beloved Lord first came in my life. But this much I remember: That time my flower garden was full of blossoms and the moon was smiling unabashedly. It was the spring season and the entire ambiance was charming and dancing in joy to receive Him.
That day in the hoary past, the malay came and softly whispered in my ears, "Your Beloved who has arrived is Manora'ja knows how to play His liila. So beware. Today He loves but tomorrow He will not come; instead, He will simply remain far and smile, seeing your cry and tears of longing. Your adored one is unkind."
Now the era has changed, ages have gone by, and He has not come back. I have passed countless sleepless nights weeping in His longing. My heartfelt love showers incessantly on the dust of His feet which is still present on my meeting place. Day and night, in my dhyana, I behold that Cita Cor again and again, in my mental mirror, after forgetting all fear and shyness, and so many complexes. All of the time I am anxiously waiting for Him.
He is my everything...
Notes for Prabhat Samgiita #0938:
[1] Malay: The soft, refreshing, ocean breeze in the spring season that brings a gentle sense of tranquility and relief. It feels very comfortable and offers a soothing touch to all in its path.
[2] Manora'ja: Parama Purusa resides always in the mind and that's why He is called Manora'ja.
[3] Line Meaning: Here the sadhaka is expressing his full love and longing to attain Him. With that burgeoning love and yearning for His close proximity, the aspirant focuses all his energy towards Parama Purusa, and holds His lotus feet and cries. This deeply spiritual urge represents the sadhaka's melancholic longing to have Him close.
[4] Citta-cor / Chit-chor / Citcor: In His role as 'Citcor', Parama Purusa is the Thief or Stealer of the bhakta’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite spiritual 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 sphere of bhakti, 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 saturated 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.
Stanza by Stanza Explanation of Prabhat Samgiita #0938:
In the first stanza of this song the bhakta is reminiscing of the sweet memories of having come in close contact with His Beloved Lord. That time everything was very beautiful. The sky was a deep, rich blue, the air was fresh, the birds were chirping sweetly - everything was in perfect harmony and balance. The whole environment was drenched in His blissful vibration.
In the second stanza, the malay (sweet, spring, ocean breeze) is whispering and warning the bhakta about the nature of His beloved Lord. The malay warns that today Your Beloved may be close but tomorrow He will go far. Such is His liila.
In the third stanza, the bhakta is expressing his melancholic longing and wistfully thinks how his days are passing in agony, yearning for Him. The sadhaka sees Him in his mental mirror and that is quite natural. Because whenever anyone longs for something - whether it be food, an automobile, the opposite sex or anything else - then a picture of that object / being is created in the mind. So even though that person does not possess that item / person, they always see it in their mind. Same is the case in the field of bhakta. The bhakta may not have Baba close, but due to extreme longing, each and every moment the bhakta sees Him in their mental plate. That is the way longing works; it creates an image in the mind.
Related Points of Prabhat Samgiita #0938
(A) When a sadhaka is first initiated he often feels His grace and divine bliss, otherwise that aspirant will not continue on the path. But those early experiences may not always continue. Naturally, in the life of an Ananda Margii sometimes one feels that the flow is very good and that sadhana is blissful, and sometimes the mind is dry and sadhana is difficult. In this way the mind fluctuates.
(B) In this song, the sadhaka recollects when the mind was very soft and filled with the blissful ideation of Parama Purusa. But at present the sadhaka's mind is dry and longs for those golden days of old. Then the sadhakas recounts what the malay warned about earlier: "Your Dear One likes to play hide and seek and that is why He is not coming." Now this warning has become true.
Even then it should be kept in mind that this type of longing is not indicative of a totally dry mind. To the contrary, the dry mind does not care about Parama Purusa. Whereas a mind that longs for Him is a mind that will soon have His close proximity.
(C) Finally, in this song the sadhaka is communicating with Parama Purusa as a third person. He is telling his tales and reminiscences and the One listening is Parama Purusa Himself. The sadhaka is not talking to any third person. As we all know this same type of interaction was done both in general darshan and reporting. Sadhakas would often use the term Parama Purusa when in Baba's presence as a way of referring to Him. This occurred when explaining Prabhat Samgiita in the pandal during DMC and in so many other ways and occasions.
== Section: Important Teaching ==
Humans: dominion status
In our Ananda Marga books there are so many errors and flaws made by Tiljala Publication. Here is one example: Read the below and pay particular attention to the words in red. This is how they printed it in the actual book.
"Let me try to explain the nature of the mutual relationship between the microcosm and universal rhythms with a simple analogy. Suppose a young boy is flying a kite high in the sky. It seems the kite has an apparent link with someone on earth, but that is not the fact. The kite has a link with the spindle in the hands of the boy through a thin thread. The kite flies at a certain altitude according to the sweet will of the boy. The microcosm and universal rhythm also are linked by an invisible spiritual bond in exactly the same way. That’s why it is said that microcosms are only granted "dominion status"; whereas a complete independence is vested with the universal rhythm." (1)
Corrected version: Fix your copy
The publishers should have printed the paragraph like this (see below) - please pay particular attention to the words in blue:
"Let me try to explain the nature of the mutual relationship between the microcosm and universal rhythms with a simple analogy. Suppose a young boy is flying a kite high in the sky. It seems the kite has no apparent link with someone on earth, but that is not the fact. The kite has a link with the spindle in the hands of the boy through a thin thread. The kite flies at a certain altitude according to the sweet will of the boy. The microcosm and universal rhythm also are linked by an invisible spiritual bond in exactly the same way. That’s why it is said that microcosms are only granted "dominion status"; whereas a complete independence is vested with the universal rhythm."
This dominion state means that humans are not fully free but somewhat free. And that is what Baba is explaining by the above kite example. In other discourses, Baba has given the analogy of a cow or goat tied on a 100’ rope. That cow or goat has freedom to go wherever it wishes within that dominion of 100'. The cow does not have the ability to go beyond the length of that rope. So it has freedom up to a certain point - not beyond. That is what is meant by dominion state.
The mistake made is quite clear. The publishers wrote, "It seems like the kite has an apparent link with someone on earth." This is completely wrong. It should be, "It seems like the kite has no an apparent link with someone on earth." Sadly these types of publication errors are rampant.
If still this is not clear then write us. Those who apply themselves will easily understand.
Reference
1. Ananda Marga Philosophy - 4, Individual Rhythm and Universal Rhythm
== Section: Important Teaching ==
Why elaboration is needed
Ananda Marga ideology, “Saḿgacchadhvaḿ” “moving together” does not mean march or double march, here “moving together” means that all portions of society, all portions of the collective body, should have the spirit to move ahead. Suppose you have gathered sufficient money, and there is no dearth of food in your house, but the remaining portion of society, your neighbours, your friends, are suffering from a dearth of money, or food, or clothes. Then it means that you are not following the spirit of “saḿgacchadhvam”. “Saḿgacchadhvam” means to build a strong, well-knit society where there shall be no exploitation, no superiority complex or inferiority complex.” (1)
In all realms, Baba' teachings are crystallized points of dharma - very concise. So to properly understand any guideline or teaching, it demands a little concentration or mental thought. For example a group of fools may think that by walking together to McDonald's for a hamburger they are following samgacchadvam, since they are all "moving together". But that has nothing to do with samgacchadvam.
Here the point is that a literal interpretation of Guru's teachings will never work. Rather greater explanation is needed to get the proper picture. That is why when Baba has given the pin-pointed sutras of Ananda Sutram, then side by side He also gives a purport so that those distilled teachings, i.e. sutras, can be understood in the proper way. This should be done with each and every aspect of Sixteen Points. Because Guru's teaching is distilled and given in seed form.
Reference
1. Ananda Vacanamrtam - 3, Saḿgacchadhvaḿ
== Section 3: Links ==
Shorts & Reels
Israel-Hamas War
Recent postings
Other topics of interest
