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Lal Bujhakkar'

Date: Tue, 16 Mar 2010 06:34:26 -0700 To: From: Matt Ornbecker Subject: Lal Bujhakkar' Baba "Loke bale tumi dekha' da'o na', tave ele kii kare..." (PS 1893) Purport: O' Parama Purusa, people are telling that You are not visible. When people say like that then how is it that You have come here in front of me and I am seeing You. O' Parama Purusa, people are telling that You do not care about logic and reasoning. That there is no explaining how You manage Your affairs and that Your liila is beyond logic. Then how is it that You have graced one and all & You are showering everyone with Your divine nectar. How has this started happening. Baba, whenever I see You then I always request You to make me Yours. And when I say like this, then I see with my own eyes and I hear with my own ears how You come close and shower me incessantly with Your infinite grace. Baba, I am so meagre; You are so vast. I am bound up by my own limitations. Even then You love me. Baba, by Your sweet touch all the negativity and impurities get removed; and everything becomes pure. By Your grace, the fragrant flowers blossom in each and every nook and corner of my mind. Baba, people are telling that You are invisible and that You cannot be seen; but by Your grace You have come to me. O' my dearmost Baba, this is all due to Your cosmic grace and infinite compassion...
Namaskar, Some time back or so one topic was raised on an email network and someone gave their own interpretation about one Prabhat Samgiita. Such errors should not be repeated in the future. Let's start with one story.
One morning in a remote community all the villagers woke up and to their great surprise they saw huge round marks in the ground-- big circular indentations in their field. This was indeed something very peculiar and strange for them. Immediately they all began to give their own explanations and theories about what had happened. Some were telling that ghosts had come, others were telling that the inside of the earth was getting soft, and in that way various persons had their own haphazard logic and reasoning. But no single villager's reply could satisfy everyone in the entire community who had gathered in the field that day. So finally someone suggested to go get Lal Bujhakkar'-- one famous pundit in the village whose name literally means, 'one who has all the answers'. And everyone present immediately agreed that indeed Lal Bujhakkar' would be able to give the best and most perfect answer. So they sent someone to get him and when Lal Bujhakkar' arrived on the scene he started smiling and said, 'Oh, this is so easy, you mean you people do not know what these round spots are'. They all shook their head no. Then Lal Bujhakkar' told that, 'These are deer footprints'. Then everyone was in shock and wondered how could these huge round marks be deer footprints. Because everyone is well aware that deer have small feet-- small hooves. Lal Bujhakkar' smiled again and clarified, 'It's simple. Now it is spring season. And just as all of you do your dance and tie ankle bells to your feet to celebrate the arrival of spring, similarly the deer do the same. During the night they attach huge round rocks to their hooves and then dance around joyfully to celebrate the arrival of spring season. And since there is not a lot of free space in their jungle, so they came to this open field to do their dance. That is how all these big, deep, round marks were made on the ground.' Hearing this the villagers immediately became deeply impressed by Lal Bujhakkar's astute and comprehensive answer; and they were all very proud he was in their village. With that, they all dispersed, completely satisfied that they had heard the correct answer. About an hour or two later, some government officials from the Forestry Department arrived in a jeep and began investigating the big round marks in the ground. Immediately the villagers wandered over to talk to the officials as they were very eager to show off their knowledge to the government personnel. Then in all seriousness the villagers began explaining to the officials that it was so interesting how the deer were dancing here in the night with smooth rocks tied to their feet. And the villagers were talking on and on about how intriguing it was that the deer were doing their dance in the night to celebrate the arrival of spring. They told their entire story to the officials; they did not overlook a single detail. Hearing all this, the forestry officials were stunned by the ridiculous explanations given by the villagers and they immediately asked the villagers where they got these crazy ideas from. Proudly the villagers all told that the great Lal Bujhakkar' was the one who told them this. The officials told them to bring Lal Bujhakkar' to the scene; so the boys of the village went to get him. When Lal Bujhakkar' arrived he also told the officials his original story how the deer were dancing with rocks tied to their hooves. And the forestry officials interrupted him and told that this is most preposterous thing they had ever heard. The officials then revealed that, 'These marks are not from deer dancing with rocks tied to their hooves. These big marks in the ground are elephant footprints.' The Forestry officials continued to explain that, 'One zoo from a neighboring state lost their elephants and those elephants obviously came through this field in the middle of the night'. This was the very logical-- & indeed correct-- answer given by those forestry officials. In that way the villagers came to know that everything that Lal Bujhakkar' told was entirely false-- and ridiculous. The whole point being that in this world jinanis-- like Lal Bujhakkar'-- often propose fancy theories and give an array of concocted logic to support their claim, when in actuality their statements do not contain one ounce of truth. Because the hard reality is one thing and their cockeyed proposals are something else-- opposite from the truth. Unfortunately nowadays in this modern era, this world is full of Lal Bujhakkar' type of people.
A similar type of event once came to pass on margii-mail-- where one jinani type of person interpreted something in a totally topsy-turvy way, i.e. completely backwards. Specifically this jinani gave his public confirmation that Prabhat Samgiita #1047 is a song about death-- i.e. that the sadhaka in the song is praying for his own death. This was the idea put forth. When in fact the real meaning of the song is the direct opposite. Because in Baba's Prabhat Samgiita #1047, the sadhaka is embracing a new pathway in life.
The thing is that each and every Prabhat Samgiita perfectly mirrors Baba's divine teachings-- one of which is that our AM is the path of bliss.
"A'nanda'ddhyeva....a'nandam' prayantyabhisam'vishanti."
Baba says, "This quinquelemental world has been born out of bliss, is being maintained in bliss..." (NKS) So in the above shloka Baba describes how life is one blissful journey-- where each and every day of our existence is filled with bliss: Singing His divine name and dancing in the showering of His grace. So in AM life is something sweet & joyful-- blissful. We never think that we should pray for our death or harbour any type of suicidal thoughts. Nor do we think that life is painful or that only after death will we be happy. This is not our way-- this is not Baba's teaching; & no Prabhat Samgiita follows this negative approach.
But see here how they missed the meaning of this Prabhat Samgiita. Because he was proclaiming that song #1047 is a song about someone's death-- thus painting life as one dark, morose event. Here are a few lines of the English translation of the song so everyone can see for themselves how they made a blunder and interpreted the song in the wrong way. PS #1047 says:
Let me go as a silent one... I bid my pranam to everyone... So good bye for today... The night is ending, the dawn is blossoming. Let me go out, let me open the door.
So with just a little bit of common sense, anyone will understand that the sadhaka in the above song is embarking on a wonderful new pathway in life-- leaving behind the darkness of old. So this optimistic song is about someone entering a bright new phase of life where 'the dawn is blossoming'. That is the flow of the song and that matches up nicely with Baba's entire perspective about life. But one jinani is proclaiming that the above song is about death. So instead of linking up with the blissful teachings of Ananda Marga, this jinani wrongly interprets the song in his own morose way. And by his interpretation, the 'blossoming dawn' means death, and the phrase 'Let me go out' is the person praying to die. Thus by the jinani's analysis, each and every line of the song takes on a morbid meaning. So by his entire interpretation, the pundit paints life as one terribly negative experience where the only escape is to pray for one's own death. Of course, every Ananda Margii knows that Baba strongly warns us never to refer to life in a negative manner. Baba says, "Don't compare life to a pool of muddy stagnant water. Life resembles an ever-flowing spring..." (Ananda Vanii #6) Thus Baba guides us that life is something entirely positive and vibrant. Anyone can see then that the jinani is going against Baba's basic, fundamental guideline. Because they are describing life as something totally negative, sorrowful, and stained-- like muddy stagnant water etc. So they are way off the mark.
Rather when ideating on and singing Prabhat Samgiita #1047, we can think of it in a variety of positive ways. For example we can view this song as a time when someone has decided to go for WT training. Where they are saying good-bye to their old, mundane friends and preparing to embark on a blissful journey as they dedicate themselves to a life of blessedness. This is one way to interpret the song. Or the song can refer to someone who has just taken initiation into Ananda Marga. Or the song can be about someone who is retiring from their mundane job and now they will lead a life of 100% service to humanity. Or... All these types of interpretations are moving in sync with our AM perspective on life. Thus there are numerous ways to interpret Prabhat Samgiita #1047 that link up the spirit of Ananda Marga. And those with a devotional mind will naturally move in this direction. This is the natural way for all Ananda Margiis. Only Lal Bujhakkar type of persons will drift away-- taking the matter in their own particular direction, that is away from our AM way of life.
By Baba's grace life is something very special, very wonderful, and very positive-- full of hope and optimism. This is life according to Baba's supreme definition. And each and every Prabhat Samgiita follows this pathway. Baba says, "Under no circumstances should human beings be pessimistic. That is why I am always an incorrigible optimist, because I know that optimism is life." (AFPS-3) Namaskar, Mahendra
On a few different occasions Baba has told that not all people are capable of interpreting and explaining Prabhat Samgiita. In particular Baba describes that one's mind must be above the vishuddha cakra-- means one's mind should be spiritually vibrated. Otherwise one will interpret the song in a crude, mundane type of way. Because everything in life-- including Prabhat Samgiita-- can be seen or understood in multiple ways. So those whose mind is not up to the mark will misinterpret the song each and every time. This is Baba's warning. That is why Baba guides us that only those whose minds are drenched in spiritual ideation should take up the job of explaining Prabhat Samgiita-- all others such as this jinani avadhuta should step aside and keep mum. BABA warns us, "If one is not able to give the people proper guidance, then at least one should not misguide them. One must not divert them from the proper path." (NSS, p.197)
******************************************** Think On This
Baba says, "Human Society is one and indivisible, don't try to divide it. Each and every individual should be looked upon as the manifestation of the Cosmic Entity." (Ananda Vanii, #21)

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