Baba
Spiritual treasure: PS
Note: The occasion of Prabhat Samgiita Day is 14 Sep.
Namaskar,
The concepts of tiirtha, creation theory, neo-humanism, samaj, spirituality, morality, psychic disease, vices, physico-psycho-spiritual development, casteism, racism, personal and impersonal entity, types of bhakti, revolution, hypocrisy, yama & niyama, service, sacrifice, types of relation with PP, dogma, Prout, and more are all present in the compositions of Prabhat Samgiita.
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Initially, through His various discourses, Baba first unveiled the spiritual science of Ananda Marga as He described in philosophical parlance how jiivas are to move ahead and attain Parama Purusa. And then later on through the medium of poetry and song, i.e. through Prabhat Samgiita, those same spiritual ideas are colourfully portrayed: how human beings are to proceed unto Parama Purusa.
Whole AM ideology is expressed in Prabhat Samgiita
And while His Prabhat Samgiita have so many unique and charming attributions, one of the special qualities of the divine songs is that the entire Ananda Marga ideology is illustrated within Prabhat Samgiita - indirectly, in seed form.
The main difference between the two is that in His discourses Baba is using impersonal prose and philosophical language. Whereas Prabhat Samgiita reflects a very personal and intimate mode of expression where the bhakta directly communicates with Parama Purusa.
So the fundamental ideas from His discourses are all expressed in Prabhat Samgiita. And the specialty of Prabhat Samgiita is that those philosophical ideas are expressed in a very personal manner - where the bhakta has a direct link with Him. The sadhaka is expressing his innermost feelings to Parama Purusa in a most intimate setting. In Prabhat Samgiita, there is a direct line of communication with Parama Purusa whereas in Ananda Marga discourses that personal link is not present.
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Thus in the earlier era, before 1982, spiritual topics and teachings on bhakti were presented in a philosophical and literary way through His discourses. That was the only mode of expressing Ananda Marga philosophy in that era.
And then, later on, when the time was ripe, those same philosophical ideas were expressed in a more intimate and personal way by having a direct link with Parama Purusa. In that sense we can say that His Ananda Marga philosophy transformed into a deeply loving practice based in bhakti. All of Ananda Maraga ideology has been specially expressed in Prabhat Samgiita, it is His His grace.
AM teachings: lyrical form much easier to memorise
While the intimate, tender expression of Prabhat Samgiita is unparalleled, there are other practical reasons why Prabhat Samgiita was composed and used as a means of putting forth Ananda Marga ideological principles.
One of the main reasons is that when ideas or words are put in lyrical form then it is much easier to recall or memorise those exact expressions. Because there is a melody line and those ideas are compactly expressed. For that reason, remembering the exact lines of a stanza of Prabhat Samgiita is much easier than remembering the exact lines of a paragraph of any discourse. So this is one other distinct advantage of Prabhat Samgiita.
The other major advantage is that the sadhaka is directly communicating with Parama Purusa.
The significance of each song
Overall then we should seek to see each and every Prabhat Samgiita on a deeper level - going beyond the literal expression. By His grace we should try to understand what are the underlying philosophical concepts that comprise the intimate and personal style of Prabhat Samgiita.
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Everyone who has been blessed by Parama Purusa to enter into A'nanda Ma'rga understands deep in their heart that the divine compositions of Prabhat Samgiita are highly spiritual treasures and something very special.
His eternal call
In particular, with regards to Prabhat Samgiita #0736 (appended below), it beautifully and descriptively expresses the supreme idea that Parama Purusa is always calling His bhaktas closer and closer unto His divine lap. His omnkara is forever resounding drawing us ever nearer to Him, sweetly pulling sadhakas away from any mundane allurements.
In the song, by His divine grace that sadhaka leaves those mundane attachments behind and responds to the Supreme call of Parama Purusa. By that way the sadhaka races with deep attraction after Him. This is the central theme that is expressed in the above Prabhat Samgiita.
So just as Prabhat Samgiita #0736 expresses the concept of bhakti that Parama Purusa is always calling and attracting bhaktas towards Him, similarly in His above discourse in the realm of philosophy Baba is expressing this same notion. And not just in this discourse but numerous discourses express this same idea.
Namaskar,
in Him
Radha
Ananda Marga philosophy states, "The collective name of dance, song and instrumental music is sam'giita...[these] three things which are very much in use in the objective world but which are, at the same time, immensely helpful in spiritual life as well: these three are collectively known as sam'giita." (1)
This song #0736 (appended below) is anecdotal evidence how the entire AM philosophy is illustrated in Prabhat Samgiita.
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PS #0736: Your blissful resonance makes me float
Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.
PS Intro: This below song reflects that deeply spiritual truth how Parama Purusa is always graciously calling the jiivas towards His Infinite Self through His eternal sound of omnkara - His murali dhvani, the divine sound of Cosmic Consciousness.
"Tumi je d́ekecho ámáy, áj je ghare tháká dáy, kii jádu áche tava rág ráginii te, bujhite náhi párá jáy..." (Prabhat Samgiita #0736)
Purport:
My Parama Purusa, You have called me to come to You. It is impossible for me to remain here in my abode, wasting my time in mundane attachments and ignoring Your call. I want to respond to You. What magic is there in Your tunes and melodies. It is difficult to comprehend how wonderfully magical Your tunes and melodies are, through which You are communicating with me. You are the nucleus of charm.
Baba, the Divine Entity, in the abode of my mind, the blissful vibrations of Your bánshii resonate incessantly - ceaselessly. By Your grace, I hear Your cosmic flute always: While sleeping, in my dreams, and in my awakened state, I hear the omnkara sound. I think only about You - it is Your grace. You are residing in my heart all the time, all the 24hrs. Prabhu, I feel the pain of longing for You. To relieve myself of that angst, I want to forget You. But how can I when You are there in my heart, always.
Baba, my Parama Purusa, no matter how many octaves I know, I am unable to sing Your glory. Your greatness is beyond narration. You remain beyond all musical melodies - out of the reach of my mind. By going close to You my entire I-feeling gets suspended in samadhi. My Supreme Guide, Your rhythms, the songs of Your exquisite flute, and Your blissful resonance make me float beyond all the lokas and establish me in the supreme realm. It is Your krpa.
Baba, the Ever-Present Entity, please give me shelter at Your lotus feet...
Note for Prabhat Samgiita #0736
[1] Bánshi / Flute: Ananda Marga ideology states, “The rhythm in which the vibrational flow of the cosmic mind vibrates the annamáya kośa of individual microcosms – veins, nerves, arteries, blood, lymph, etc. – is the initial stage of the divine cosmic sound. When this sound is heard in the anamáya kośa it resembles that of a cricket. When this cosmic sound vibrates the kámamaya kośa it resembles the sound of ankle bells. In the manomaya kośa it resembles a flute; ... in atimánasa kośa, the resonance of a gong; in vijiṋánamaya kośa the buzzing of bees or the rolling of ocean waves; and in hirańmaya kośa, a prolonged oṋḿ sound. Thus the cosmic sound is expressed in various ways according to the degrees of crudity or subtlety in relation to the fundamental factors. There are various physical and psychic expressions centring around the various degrees of cosmic sound. When one’s mind is confined to a particular stratum one hears the sound peculiar to that stratum only. A person who lacks concentration of mind cannot hear any expression of the cosmic sound. In the field of spiritual practice the divine sound is expressed in a spontaneous way.” (2)
Baba's discourses express same idea
And, as we all know, using different language this same idea Baba has also expressed in countless discourses. For instance, here below is one such example.
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Ananda Marga ideology states, "With cosmic ideation set out from the starting point of moralism and advance towards supreme realisation. Your feet may bleed, cut by the thorns scattered on the road, the sky, rent asunder by the lightning and crashing thunder of the fearful storm, may fall on your head, but proceed you must. You are a born fighter. To flee the battle in fear and hide like a corpse in the hills is ultravarious to your existential vitality. You must advance towards the Supreme Entity, your original abode, smashing all obstacles on the path. From time immemorial you have been listening to the sweetness of His divine call. Can you remain oblivious to it, engrossed in your little world created by Ma'ya'?" (3)
Ananda Marga ideology states, "Merge the propensities expressed by your indriyas into citta (mind stuff), citta into ahamtattva (doer I), ahamtattva into mahattattva (existential-I feeling), mahattattva into jiiva'tma' (unit consciousness) and jiiva'tma' into Parama'tma' (Universal Consciousness). That will be your Supreme fulfillment, the state beyond which there remains nothing to be attained." (4)
Another example from a discourse
Here is another example of how in His discourses Baba uses the medium of philosophical writings to explain how Parama Purusa graces the bhakta by calling him closer and still more close.
Ananda Marga ideology states, "When the kun'd'alinii reaches the navel cakra, or man'ipura cakra, that is called vraja bha'va in Vaes'n'ava Tantra. And when it moves from the navel cakra to the trikut'i, or a'jina' cakra, that is known as gopii bha'va. And when it rises past the a'jina' cakra, that is known as advaya bha'va or Ra'dha' bha'va. Thus there are these three stages.During this process, one will hear the eternal sound of pran'ava [the onm sound] in the vast maha'ka'sha [void] in different ways, according to the different levels which the mind has reached. Sometimes one first hears the sound of rumbling clouds, sometimes ankle bells, sometimes the roar of the sea. When after hearing different sounds in this way the mind reaches the trikut'i, one hears the sweet and harmonious sound of the flute. These are various expressions of the pran'ava sound. The pran'ava sound is heard as the trikut'i or a'jina' cakra is crossed, but then when the mind merges with ...Paramashiva there is no sound, the silence itself is the sound. There is no expression. These are some of the secrets of sa'dhana'." (5)
By reading the above passage one can easily grasp how the essence of Baba's above discourse is also uniquely expressed in His Prabhat Samgiita #736. Once again showing that AM ideology is neatly illustrated in Prabhat Samgiita.
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References
1. A Few Problems Solved - 3, Song, Dance and Instrumental Music
2. Ananda Marga Ideology & Way of Life - 6, The Expansion of the Microcosm
3. Ananda Marga Ideology & Way of Life - 6, The Expansion of the Microcosm
4. Ananda Marga Ideology & Way of Life - 6, The Expansion of the Microcosm
5. Discourses on Krsna & the Giita, Krśńa Unparalleled
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
Farming in primitive age
This is an English summary of the original Bangla discourse - Ananda Vacanamrtam - 18 (B) ‘80, chapter 11,:
In the primitive age people were not aware how to cultivate the land. Still in present day India there are many tribes who follow those primitive ways. In that pre-historic era they used to burn the forest as a means of preparing the ground for planting. And when those ashes were mixed with the soil then the soil would become more fertile. Afterwards, using pointed stones or some sharp wooden pieces, those primitive people would then scrape the top layer of topsoil and spread the seeds.After the rains came the seeds would grow and the crops would come. Usually after 3 - 4 years of continuous cultivation, the fertility of the land would decrease. Then those tribes of the prehistoric era would leave that place and go to another part of that forest. And in a similar way they would burn that section of the forest and re-start their process of preparing the land. This type of cultivation is called "jum-cha's'a". When the age of jum-cha's'a finished then the age of the plough came and then people used to cultivate using the plough.
(English summary of Ananda Vacanamrtam - 18 (Bangla) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.126)
Note: Here above Baba is revealing the historical facts about how primitive tribes in the jungles used to live thousands of years ago. It was only after the mountain age that tribes started agricultural cultivation. Actually they were under pressure to do something because they had already killed most of the animal livestock of the jungle. So up to that time they were living in the mountains and hunting for their basic needs. But when there was a shortage of animals to eat, they came down to the plains area and started cultivating the land in the aforesaid manner. In that early era, they could not even invent a single simple tool. That is why they were scratching the land with sticks and pointed stones. Those days people also were moving naked and living in the trees making nest-type of houses. Animal skins were only used as the clothes in the winter season.
Reference
1. Summary of Ananda Vacanamrtam - 18 (B) ‘80, chapter 11, MGD, 30 March 80 Kolkata, History of Yajina - 7, p.12
== Section: Important Teaching ==
Here is an English summary of Baba’s original Hindi teaching:
Suppose, in the past, your forefathers made some mistakes. Should we then think, "Our ancestors did this, so how can we not do this as well?" This type of mentality is dogmatic. Now, "Since our forefathers have made these errors, so we will also do those same wrongs," what type of argument is this? If our forefathers have done wrong then we should also commit those same mistakes?
If you have real 'shraddha' (reverence) for your forefathers then the errors done by them must be corrected immediately. When people realize any error, should it not be corrected? So, as soon as the wrongs done by the forefathers are rectified, the more shraddha is bestowed upon them. The only way to pay shraddha (homage) to one’s forefathers is to rectify their errors. In so doing, we pay their debt; we pay the "pitra rin". Is this not real shraddha?
Therefore the mentality, "As these acts have been done by my forefathers or the people of past, so we will also do these things", is termed as dogma.
Dogma: "पूर्वज जो किए थे हम भी करते रहेंगे”
Ananda Marga ideology states, "भावजड़ता | …...बङ्गला में कहेंगे भावजड़ता |" (MGD 1 Jan 1984 Ananda Nagar)
Note: Our ancestors who invented and inculcated the mahaprayan program did wrong. Those ancestors committed sin by inserting the dogmatic mahaprayan divas appendix into Caryacarya part 1. Per Sadguru's above teaching, it is our duty to correct the wrongs committed by purodha board members from that era. They made a horrific blunder and the only way to pay respect to such avadhutas is to rectify their wrongdoing by eradicating the mahaprayan divas program and removing it from Caryacarya - 1. That will be true service to those dogmatic purodha ancestors.
Discard harmful traditions
Ananda Marga philosophy states, “Pseudo-spirituality cannot help us in our free thinking either, for our thinking is badly affected by dogma. When a human being sits alone and thinks, if the person thinks for the collective interest, then such thoughts are proper; but usually people do not think in this way. Usually they lament over the worn-out skeletons of the past. “This was done by, this was imposed by, our forefathers – when our forefathers have said this, why should I break with the old traditions? It was written in this way in the scriptures; and moreover if I follow these old conventions and traditions, what is the harm?” These types of dogmatic and dogma-ic thoughts will naturally stifle the free flow of human thought. And that is why whenever there is dogma, human thinking cannot be free; and for want of, for paucity of, free thinking, there cannot be any proper psycho-spiritual progress either. So here what we want is perfect spirituality and not pseudo-spirituality. Pseudo-spirituality cannot promote the cause of human welfare; the seed of welfare does not lie there. The seed of welfare cannot exist where the seed of dogma exists.” (1)
References
1. A Few Problems Solved - 5, Pseudo-Spirituality and Neohumanism
== Section 3: Links ==
Prabhat Samgiita Day - 14 SeptemberIntimacy of PS
PS: how it all began
Postings to Read
How to face controversy
Solution to flickering mind
About Baba's mango grove story
Proper outlook: not here for long
