Baba
Why same mantra
Namaskar,
Why is it that only one hymn is used in all our Ananda Marga social functions? Whether it be baby naming, house blessing, marriage ceremony, tree planting or death ceremony, always the same hymn is used. The hymn being referred to here is "Omn madhu va'ta' rtaya'te...".
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Ananda Marga philosophy guides us, "This [Omn madhu vátá] “mantra” has not been adopted here or elsewhere as the guiding “mantra” of the occasion. It is a hymn of peace and hence can be chanted equally on all occasions." (1)
Why this hymn of peace
After understanding why in Ananda Marga we have only one hymn for all social ceremonies, one might wonder why this particular peace hymn is used and not any other. The answer is quite straightforward. The meaning of the Omn Madhu hymn is very sweet and focuses our vision on the bright side of life. The hymn perfectly embodies the path of bliss as it gives a positive touch to everything. Even in seemingly negative events we goad the mind toward spirituality. It is our unique outlook in life to always see the Supreme Veracity. This Omn madhu hymn enables this to happen, regardless of the social ceremony. More about this is written below.
"Anandaddhyeva khalvima'ni bhuta'ni ja'yante..."
Ananda Marga ideology says, "Out of Anandam or Supreme Bliss, this universe of created beings has emerged. They are living in the midst of Anandam. And finally they will merge again in Supreme Bliss." (2)
The sense is that everything is blissful. Everything comes from bliss and will go into bliss. And the life of bhaktas is therefore blissful. In the above teaching, Baba is telling this eternal truth that the life of the bhakta is always blissful. That's why this "Onm Madhu..." hymn, a hymn of peace, has been selected for all kinds of functions. Because it carries the true feeling of Ananda Marga - the Path of Bliss.
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This is a special quality in our Ananda Marga way of life that each and every expression is blissful. It may be a child's birth, or it may be the death of someone. In all the cases, irrespective of whether shra'ddha ceremony or marriage ceremony, always we chant kiirtan and sit for sadhana in all these functions, and raise the "Parama Pita Baba Ki Jai!" slogan, and use this blissful hymn. We see the positive side and bright side of everything.
Even though the hymn may hold different meanings in the various ceremonies, in each and every circumstance the hymn reminds one and all that Parama Purusa is present. And verily there are countless reasons why we have only one hymn for our social ceremonies - some more of which have been outlined and expanded upon below.
"Omn madhu..." - the full hymn & translation
In Ananda Marga, at each and every social function the same hymn resounds. When anybody dies, this peace hymn is used in the shra'ddha ceremony. When a tree is planted, this peace hymn is used for the tree planting ceremony. For marriages, baby-naming, house blessing, and all social functions this peace hymn is used.
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Oṋḿ madhu vátá rtáyate madhu kśarantu sindhavah;
Mádhviirnah santvośadhiih.
Madhu naktamutośaso madhumat párthivaḿ rajah;
Madhu dyaorastu nah pitá.
Madhumán no vanaspatirmadhumán astu súryah;
Mádhviirgávo bhavantu nah.
Oṋḿ madhu oṋḿ madhu oṋḿ madhu.
The literal meaning is:
May the winds bring blessings,
May the oceans bring blissful tides;
May our forests be beautiful,
May our plants be charming;
May our days and nights be sweet,
May every particle of this earth be radiant with joy;
May the sun shower rays of hope and happiness,
May the spiritual light shine on all;
May all the beings of this universe be blessed.
Let eternal peace prevail, let eternal peace prevail, let eternal peace prevail.
Why one hymn for all social functions
1. Accessible to All:
Our Ananda Marga social functions must be accessible to all. The common people should not be intimidated by or overwhelmed by our various social functions. By having one hymn for all occasions, it will be quite simple for people to learn so they can perform the ceremonies themselves.
We do not believe in a priest class (priestocracy) where such priests are looked upon as more respected, dominant figures in society. We see everyone as equals on the existential plane where there is no feeling of superiority by priests nor feeling of inferiority by family people.
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When there is one hymn for all Ananda Marga ceremonies, then every family person can easily learn it, and perform the social ceremonies as needed.
2. Importance of Participation:
There is a tremendous difference between being an active participant and a passive observer. There is a huge psychological difference. When one is an active participant they feel an emotional link and deep connection, whereas if one is a mere observer they do not feel part of what is going on.
With regards to our Ananda Marga social ceremonies like marriage or baby naming, those in the audience immediately become active participants as they too take a vow to watch for the growth and well-being of that new born child, and newly married couple. So in these ceremonies no one is a passive observer. Those witnesses must repeat this hymn, (Omn Madhu 3x), take a vow, and if there is no acarya available then senior family margiis may conduct the entire ceremony.
When family margiis are active participants in our Ananda Marga ceremonies then naturally they will feel more connected to those programs and our Ananda Marga society. If one were to just watch the priest lead the program - as happens in the various religions - then people feel like they have nothing to do with the ceremony. They are just "in the audience" as passive observers while the religious priests chant and lead the ceremony. Yet all along those attendees have no idea what is going on.
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In contrast, in our Ananda Marga ceremonies, where people are actively participating, by repeating the hymn of peace - and taking an oath etc, then a greater bond is created and the occasion is far more meaningful - for everyone.
3. Emotional Link in Society:
When people actively participate in social ceremonies then that creates an emotional and familial link between members of society. Baba provides this following example to demonstrate this fact.
Ananda Marga philosophy states, "Játakarma is the first step in raising the social life in the light of this great ideal. Its aim is to give social recognition to the new born. Anyone present in the ceremony may actively participate, because according to Ananda Marga any social duty is a combined responsibility of all men belonging to the Samája. Such a fine picture of the occasion may be stamped in the minds of those present in the ceremony, as will not fade even when the child will be full-grown. In later years, when the child will come to him dressed as a gentleman, he will look on him as the self-same child of the past Játakarma ceremony and not as a gentleman of the present day and will express signs of tenderness and responsibility in his dealings. The fact that he had taken oath regarding the child will rise afresh in his mind. When the child also, thus dressed as a gentleman, will learn that he is one among those who took part in his Játakarma ceremony, he will respect and regard him as a father and this will result in a sweet social relation." (3)
Here the whole point is that by actively participating in the ja'takarma ceremony, one is involved in welcoming this baby as a bona-fide member of society. People feel connected and linked with one another. And that lasts a lifetime as Baba states in His above teaching. Unfortunately, this feeling is lacking in today's materialistic society where people remain selfish. People do not feel connected to one another nor do they want to help each other.
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In Ananda Marga, we see one and all as part of our universal human family. Participating in Ananda Marga social functions reinforces this idea. Naturally then there is a feeling of respect and good-will and service mentality towards all. When there is one hymn for all Ananda Marga social ceremonies, then naturally it is very easy to participate fully and hence strengthen the bond and connection from one person to the next.
4. Why Saḿskrta:
The question might arise that why should the one hymn for our social ceremonies be in Saḿskrta. Well, most of the world's languages are connected with Saḿskrta. Saḿskrta is the grandmother of so many languages of so many regions of the world across the globe.
Conclusion
To eradicate priest exploitation Baba has given this hymn. Our Ananda Marga is the path of bliss and this hymn - "Omn madhu va'ta' rtaya'te..." - helps us view all events in life in a spiritual and blissful manner. Using this same hymn for all kinds of occasions facilitates the coming together of people from different backgrounds and participating in the same ceremony. So this hymn provides us with a positive vision and acts as a unifying force in our universal human society.
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Namaskar,
In Him,
Liila’
(Lynn Channing)
~ In-depth study ~
Two keys of this hymn
Ananda Marga philosophy states, "This [Omn madhu vátá] mantra has not been adopted here or elsewhere as the guiding mantra of the occasion. It is a hymn of peace and hence can be chanted equally on all occasions." (4)
1. Not Guiding hymn: That means that although this hymn is chanted at all our social ceremonies, it does not contain the actual specifics of that particular event. For instance, this hymn does not contain the marriage vows or the baby blessing etc. For the specific meaning of each social festival one is to reference Caryacarya and then those vows will be read aloud in the mother tongue so all involved clearly understand that required oaths and vows etc.
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2. Hymn of Peace: Our hymn - "Oṋḿ madhu vátá rtáyate..." - is really a peaceful hymn that brings a certain sweet feeling and spiritual vibration to each and every social ceremony. Thus it fulfills a very unique and important role. This hymn creates a common bond amongst all attendees.
Vows in mother tongue
Here Baba distinctly warns us what happens when the specific vows and oaths of a particular ceremony are not given in one's local language or mother tongue.
Ananda Marga philosophy guides us, "It has been prescribed to spell the “Mantra” in one’s mother tongue, because to read out the words of an oath in some other language without understanding their meaning is nothing but a farce. It is not possible to realize the responsibility of uttering oaths without knowing their meaning." (5)
By this way Baba ensures that by using one’s mother tongue the sanctity and understanding of every Ananda Marga social function will be clear to all participants and attendees. There will be no scope for dogma or ritualism or blind following to come into our Ananda Marga social ceremonies and gatherings. Each and every person present will comprehend the oaths taken and at the same time joyfully chant the hymn thereby creating a common bond amongst all attendees.
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Ananda Marga is dharma, & dharma is for all
Ananda Marga is dharma, and dharma is universal. It is for all types of people, from the people of the desert up to the North Pole, tropical countries and cold countries, everywhere. Irrespective of the environment, race, or language, Ananda Marga is suited for everyone.
Baba has made everything in a concise way. The reason is that this enables everyone - literate and illiterate - to understand and practice His guidelines. Because dharma is for all. The practice of dharma should not be complicated. So the rules of Ananda Marga philosophy are rational, simple rules which are quite easy to follow. That is why only one hymn is used.
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References
1. Táttvika Diipiká, Caturtha Parva
2. Ananda Vacanamrtam - 6, Nityánanda and Liilánanda
3. Táttvika Diipiká, Caturtha Parva
4. Táttvika Diipiká, Caturtha Parva
5. Táttvika Diipiká, Caturtha Parva
== Section 2: Prabhat Samgiita ==
Resonance of Your flute
“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” (Prabhat Samgiita #3857)
Purport:
My Parama Purusa, in the external world You can’t be held. You are hiding in everyone’s heart and cannot be found outside, nor held in this mundane world. Searching for You externally - in various, so-called holy lands and ostensible tiirthas like Ananda Nagar, Tiljala, Jamalpur, or Varanasi, Jerusalem, Puri, Mecca, Rome, and at the top of the so-called holy Himalayan mountain ranges, Mount Sinai etc - is just a waste of time. You always reside in the deep core of my heart and remain eternally in that golden vessel in the inner recesses of my being. Regardless of who is crying for You, longing for You, or is oblivious of You, You lovingly shower Your compassion and grant shelter at Your lotus feet to one and all - never making any distinctions. Everyone is part of Your creation; You call and bring all jiivas under Your timeless care. With Your infinite charm and the resonance of Your flute, You draw everyone nigh, and attract all living beings near by the pull of Your karuna. This is Your special call.
Baba, Parama Purusa, the planets, stars, sun, mountains, forests, eye-captivating images, dry desert, and deep green trees, everything one can imagine - all You fill with Your nectar, Your karun’a’.
Parama Purusa, I feel this mutual affection of ours is eternal. You soak the dust of the earth and the chirping and dancing of the birds with Your loving, causeless grace-compassion and divine nectar.
Parama Purusa Baba, You are eternally present - always smiling in my inner self. My Dearmost, You are so gracious...
“Ba’hir vishve dhara’ da’o na’ko, marme lukiye tha’ko…” (Prabhat Samgiita #3857)
Purport:
My Parama Purusa, in the external world You can’t be held. You are hiding in everyone’s heart and cannot be found outside, nor held in this mundane world. Searching for You externally - in various, so-called holy lands and ostensible tiirthas like Ananda Nagar, Tiljala, Jamalpur, or Varanasi, Jerusalem, Puri, Mecca, Rome, and at the top of the so-called holy Himalayan mountain ranges, Mount Sinai etc - is just a waste of time. You always reside in the deep core of my heart and remain eternally in that golden vessel in the inner recesses of my being. Regardless of who is crying for You, longing for You, or is oblivious of You, You lovingly shower Your compassion and grant shelter at Your lotus feet to one and all - never making any distinctions. Everyone is part of Your creation; You call and bring all jiivas under Your timeless care. With Your infinite charm and the resonance of Your flute, You draw everyone nigh, and attract all living beings near by the pull of Your karuna. This is Your special call.
Baba, Parama Purusa, the planets, stars, sun, mountains, forests, eye-captivating images, dry desert, and deep green trees, everything one can imagine - all You fill with Your nectar, Your karun’a’.
Parama Purusa, I feel this mutual affection of ours is eternal. You soak the dust of the earth and the chirping and dancing of the birds with Your loving, causeless grace-compassion and divine nectar.
Parama Purusa Baba, You are eternally present - always smiling in my inner self. My Dearmost, You are so gracious...
== Section: Important Teaching ==
What to consider before eating
Ananda Marga ideology states, “All-round restraint is indeed necessary. It will not do to simply eat what you get or do what you desire. When you eat you must consider if it is sentient, mutative or static. While eating you must think carefully as to what influence it will have over your body and your mind. You are not a goat or a camel that you will eat whatever you get. You have to think when you act.”
“Śaśt́haiṋca pramitáháro. There is a Bengali saying: uno bháte duno val, bhará pet́e rasátal. If one eats less, then one’s strength increases and one does not fall sick, but if someone overeats, then they fall sick. Here it has been said: pramitáhára. Pramitáhára and parimitáhára are not the same. Parimitáhára means that I have not eaten a lot, nor have I eaten a little. That is called parimitáhár. And pramitáhár means that I have eaten little but I have eaten nourishing food. That is pramitáhára. You have the custom of eating sentient food. If you follow that then you meet the objective of pramitáhára.” (1)
Reference
1. Ananda Vacanamrtam - 9, The Primary Causes of Success
== Section: Important Teaching ==
One will have to take shelter in Him
Ananda Marga ideology guides us, "Suppose you meet a great karmi and ask him if he is successful in everything he undertakes. He will certainly say, “No.” If you ask him if he ever gets tired of working, he will say that he definitely gets tired on different occasions. And when he gets tired does he not ask Parama Puruśa to give him more strength? No matter how great a karmii one might be, one will have to eventually take shelter in Parama Puruśa, one will have to eventually surrender to Him." (1)
Note: In the life of a sadhaka on the spiritual journey, the first and foremost ingredient is surrender. In so many ways it is used. In the above quote, surrender is explained in a very simple way.
Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2
== Section 3: Links ==
Postings to Read
Be ready for Prout
Baba story: are you reading AM books?
Prout on education & crime
Prout's strategy to avert ecological catastrophes
Science of essential AM practice