Baba
Special line of PS
Namaskar,
Every Prabhat Samgiita which Sadguru Baba has graciously given can be understood on multiple levels. One is the literal line meaning; and, another is the inner or more subtle meaning. If anyone knows the meaning of the words of the song, they can grasp the literal meaning. But to understand the inner meaning, or real meaning, one needs a deeper devotional connection.
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Inner meaning of Prabhat Samgiita #0006
Prabhat Samgiita #0006 is a very special song with a sublime message. The song begins with: “Bandhu a'ma'r bandhu a'ma'r, Sona'r a'loy d'haka…” The inner meaning of this first line is quite involved and needs an involved explanation. Indeed, a very subtle aspect of our AM spiritual philosophy is embedded within this first line.
However, in the English Prabhat Samgiita book 1 - 100 published by our AMPS Central, the first line is presented in a very literal manner:
"My Paramapurus'a, My Lord is covered with golden light"
So the English Prabhat Samgiita book has given the literal meaning, but not the inner meaning. And without the inner meaning, the song will be misunderstood. Indeed, to understand this song, a clear rendering of the first line is essential. To this end, one should read Baba’s discourse, “The Base and the Relative Truth” (Subhasita Samgraha part 1, chapter 6).
In that chapter, Baba describes the colour of hiranmaya kosa as golden. He says that beyond the hiranmaya kosa is satyaloka, where Brahma resides. Baba has given the example of the "Hiran'yamaya pare koshe vira'jam' Brahma..." Beyond the hiranyamaya kosa the place of Brahma is there”.
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So in Prabhat Samgiita #0006, Baba is describing that sublime idea in a poetic form, in a very condensed way. Baba has given the meaning of this song in a more expansive manner in His various spiritual discourses. And those who understand His spiritual philosophy will realise that "Sona'r a'loy d'haka'" -- Brahma is covered with golden light -- signifies the hiranmaya kosa. Hence, “Sonar a'loy dhaka” means Parama Purusa is beyond the hiranmaya kosa.
Dhyana is needed
The practical meaning in the field of sadhana is that the mind should be goaded beyond the hiranmaya kosa in order to reach Parama Purusa. When dhyana is properly done, one's mind crosses the periphery of the hiranmaya kosa and reaches satyaloka.
Ananda Marga ideology says, "Hiranmaye pare kose virajam brahma..." "Hiranamaya kosa or the astral mind is the subtlest of the five sheaths or shells of the human structure. Just above it resides the integral, imperishable Brahma. He is integral, for He is intransmutable, flawless, devoid of the decaying quinquecellular or Paincakosatmaka manifestation. His luminosity is white. He is the radiance of all radiant objects. All radiances pale before His radiance." (1)
From the explanation Baba has given, it is clear that the meaning is that Parama Purusa is beyond the hiranmaya kosa. So Prabhat Samgiita is very deep, and this one line carries the meaning of several paragraphs of a discourse that relates to our practice of dhyana.
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Special significance of Prabhat Samgiita
Verily, there is a deep philosophy hidden behind most every Prabhat Samgiita composition. The above example illustrates how Baba has given Prabhat Samgiita both for its devotional quality as well as for teaching various aspects of AM philosophy in the form of poetry.
All branches of AM philosophy are present in seed form in Prabhat Samgiita: Prout, Neo-Humanism, social and spiritual philosophy, and the loving communication between the bhakta and Parama Purusa. All facets of AM teachings exist in Prabhat Samgiita. So Prabhat Samgiita is verily a part and parcel of our AM scripture, i.e. sha'stra.
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Conclusion
Prabhat Samgiita has been composed for Ananda Margiis, i.e. for sadhakas involved in Ananda Marga philosophy. So, to understand Prabhat Samgiita, sadhana and a higher degree of bhakti are essential. Prabhat Samgiita is an unparalleled treasure wherein bhaktas can express their heartfelt feeling with Parama Purusa.
At His feet,
Satiish
Note 1: Subtlety of Prabhat Samgiita
From 1982 to 1990, Baba’s strict rule was that Prabhat Samgiita should not be telecast or broadcast to the general public. The reason is that non-margiis are completely incapable of understanding the deeply devotional meanings and would treat those Prabhat Samgiita compositions as crude love songs.
Baba wants to teach deeper aspects of AM philosophy through Prabha't Sam'giita. But the understanding of the general public is not up to the mark. First and foremost, it is not easy for them to understand normal aspects of AM philosophy let alone the deeper aspects of devotional life. That's why Baba did not allow broadcasting and telecasting of Prabhat Samgiita to the general public.
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Note 2: Difficulty understanding Mahasambhuti
Every Ananda Margii knows that Baba is Parama Purusa, and that He is living with one and all through His ota and prota yoga - in individual and collective tactuality. And when Mahasambhuti comes on this earth, He gives various teachings. But most of the teachings remain unclear for the general public because His guidelines have all been given in seed form so they are concentrated and pointed.
For example, with Lord Krsna’s teachings, most did not understand the meaning even after hundreds or thousands of years, except for a few exalted bhaktas like Miirabai. It was only after 3500 years when Sadguru Baba came as Mahasambhuti and explained those meanings that those teachings became clear. This shows how the teachings of Mahasambhuti are not easy to comprehend.
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References
1. Subháśita Saḿgraha Part 2, The Intuitional Science of the Vedas – 2
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Important Teaching ==
Warning: Keeping vrttis in check
Ananda Marga philosophy states, "There are activities that provoke, as a reaction, a filthy sensation in the body or mind of a person. This induces in them a desire to stay away from such activities, and creates in them a mentality of over-reaction against such activities. This reactionary mentality is called ghrńá or hatred. Hatred is an imposed psychic bondage. So it is a kind of pásha [eight types of external fetters]. What originates in the mind and expands to the external world is called ripu [six inherent bondages]. That which originates outside and influences the mind is called pásha, as told earlier. An intelligent person keeps his or her ripu in control and fights the páshas. The sages and ascetics do not recommend any mechanism for opposing the ripus, because if a particular ripu is repressed, it tries to find an outlet through another ripu. The same is true about the remaining of ripus (lust, anger, greed, attachment, pride and jealousy). If the propensity of greed is strong in a person and they are compelled to control it under the pressure of poverty – for example, if a person who used to take bribes is compelled to refrain from taking bribes due to pressure from law enforcement authorities–their greed will find expression through anger or some other ripu; that is, they will burst into a rage." (1)
Reference
1. Shabda Cayanika - 4, Ku to Kuiṋjara (Discourse 27)
== Section 3: Links ==
