== GRANDEUR OF PRABHAT SAMGIITA ==
Namaskar,
Everyone who has been blessed by Parama Purusa to enter into A'nanda Ma'rga
understands deep in their heart that Baba's divine compositions of Prabhat
Samgiita are highly devotional treasures and something very special.
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 His divine songs is that the
entire AM ideology is contained within Prabhat Samgiita-- indirectly, in
seed form.
HIS ETERNAL CALL:
GRACIOUSLY BRINGING SADHAKAS UNTO HIM
In particular, with regards to the song presented up above, Prabhat
Samgiita #736, Baba is beautifully & descriptively expressing that supreme
idea that Parama Purusa is always calling His devotees 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.
So while in the above song the sadhaka may feel some slight mundane
attraction for his own house or other worldly things, ultimately 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, by Baba's grace. This is the central
theme that is expressed in the above Prabhat Samgiita.
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.
Baba says, "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'?"
Chot'e ye jan ba'shiir t'a'ne
Se ki ta'ka'y pather pa'ne ?
The one who rushes towards the call of a flute,
Does he ever look behind?
"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."
(SS-5)
So just as Prabhat Samgiita #736 expresses the devotional concept that
Parama Purusa is always calling and attracting devotees 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.
RELATION BETWEEN DISCOURSES AND PRABHAT SAMGIITA
So 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 Him.
And then later on through the medium of poetry and song, i.e. through
Prabhat Samgiita, Baba colourfully portrayed these same spiritual ideas:
How human beings are to proceed unto Him.
The main difference between the two being that in His discourses Baba is
using impersonal prose and philosophical language. Whereas in His Prabhat
Samgiita, Baba has employed a very personal and intimate mode of
expression: Where devotees are directly communicating with Parama Purusa.
So the overall meaning of the ideas in His discourses are all expressed in
Prabhat Samgiita. And the specialty of Prabhat Samgiita is that those
philosophical ideas are getting expressed in a very personal way-- where
the devotee has a direct link with Him. The sadhaka is expressing his
innermost feelings to Baba in a most intimate setting.
In Prabhat Samgiita then there is a direct line of communication with
Parama Purusa whereas in AM discourses that personal link is not present--
in the discourse there is not a personal connections where one is directly
talking to Parama Purusa.
Thus in the earlier era, before 1982, Baba was expressing those spiritual
and devotional ideas in a philosophical and literary way through His
discourses. That was the only mode of expression those days.
And then, later on, when the time was ripe, He graciously shared with us a
more devotional approach of expressing those same spiritual concepts
through the medium of Prabhat Samgiita.
By that way those same philosophical ideas could get expressed in a more
intimate and devotional way by having a direct link with Parama Purusa.
In that sense we can say that His AM philosophy got transformed into a
deeply devotional practice. All of AM ideology has been devotionally
expressed in Prabhat Samgiita, by His grace.
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 devotee by
calling him closer and still more close.
Baba says, "The jiivabha'va [microcosmic bearing] moves towards Krs'n'a,
Paramashiva, the pineal gland in the sahasra'ra cakra, as a result of
sa'dhana', and the mind also becomes introverted in gradual steps. 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 Krs'n'a or Paramashiva there is no sound, the silence itself is the
sound. There is no expression. These are some of the secrets of sa'dhana'.
The spiritual aspirant hears the various sounds of onm'ka'ra or pran'ava at
various stages, during deep sa'dhana', during sweet sa'dhana'. The sound is
called Krs'n'a's muraliidhvani. The sa'dhaka becomes mad because of this
sound and goes deeper and attains Ra'dha' bha'va more and more, and rushes
headlong forward." (AV-17)
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 contained within Prabhat
Samgiita.
SPECIAL UTILITY OF PRABHAT SAMGIITA
While the devotional expression of Baba's Prabhat Samgiita is unparalleled.
There are other practical reasons why He has graciously composed Prabhat
Samgiita and used that as a means of putting forth AM 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 because 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.
And of course one of the other major advantages is that the sadhaka is
directly communicating with Parama Purusa. Plus there is more.
And everyone should also write in with their realisations about the unique
nature of Prabhat Samgiita.
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 Baba
is putting through the intimate and personal style of Prabhat Samgiita.
BABA'S BLESSING
By Baba's grace we are all blessed to have come in contact with Prabhat
Samgiita.
Baba says, "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."
(AFPS-3)
Namaskar,
Virendra
Note 1: ANOTHER EXAMPLE
Here is another example of how the whole philosophical concept expressed in
the below passage is contained in the aforementioned Prabhat Samgiita.
Baba says, "When they merge their "I"-feeling (mahattattva) with all their
joys and sorrows, thoughts and moods, hopes and aspirations in Parama
Purus'a, there remains no reflection, and no unit consciousness: there
remains only the One Supreme Entity. They should not attach any importance
to obstacles they may meet along the way. Trampling down on the thorns on
the path, they must move ahead, undaunted. Parama Purus'a is also
attracting all created beings towards Himself, and they consciously or
unconsciously are moving towards Him. No one can escape this movement. When
people realise that they are moving towards Him, the speed of their
movement is tremendously accelerated. They move on and on, meeting no
defeat."
Chot'e ye jan banshiir t'a'ne
Se ki ta'ka'y pather pa'ne
Those who rush in response to the call of the Divine Flute--
do they pause to look back?
"Whatever might be the obstacles, the devotee must move on like a flying
bird. True spiritual aspirants will never be frightened by any
circumstances, for they are born warriors, ready to move on amidst all
struggles. They will smash all obstacles relentlessly. This is the creed of
their lives."
"What is the result of this headlong rush towards the Supreme One? The
result is that one becomes one with the Supreme Entity. Hence the devotees
channelise all their longings and urges towards that Supreme One." (SS-10)
Note 2: ALSO REFLECTED IN PRABHAT SAMGIITA
Prabhat Samgiita number 736 also reflects the spiritual concepts from this
below discourse.
Baba says, "Every movement has a rhythm, and every rhythm has a sound. The
countless waves of this vast universe also have their respective sounds.
The devotees say that Parama Purus'a is an embodiment of love. They say
that out of His infinite love for the microcosms He eternally plays His
sweet flute, vibrating this vast universe with its divine sound. When
spiritual aspirants attain a certain degree of spiritual progress, they are
able to hear that divine sound. This divine sound is called onm'ka'ra. All
the sound waves of this universe have their source in Him. They emanate
from the point of beginninglessness to the point of endlessness, and will
continue to emanate eternally."
"The kulakun'd'alinii shakti (serpentine power) rises upwards in accordance
with the divine sound. As it rises through successively higher stages one
hears the sound of crickets, ankle bells and the melodious sound of the
flute. This is called the sweet sound of Krs'n'a's flute. It is neither a
dream nor a fantasy. All of you will hear it one day. A mystic poet said,"
Chut'e ye jan ba'nshiir t'a'ne
Se ki ta'ka'y pather pa'ne
"For those who listen to that melodious flute sound, nothing is an
obstacle. They will move irresistibly towards the Supreme." (SS-8)
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Food Affects Protoplasmic Cells
Baba says, "Whatever I get, that I will eat" - this must not be the policy
of a sane being. This human body is a composite of protoplasmic cells, and
these protoplasmic cells are made of the food we take in. If the food and
drink is defective, then the protoplasmic cells will also become defective,
and the human mind, which is the collective mind of so many protoplasmic
minds, will also become defective. That is why ta'masik or static food has
a negative influence on the human mind." (SS-18 p.3)
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