Baba
Respected Readers Namakar,
Here below we present to you two different Prabhat Samgiita that are prepared in two distinctly different ways. And we want to know your opinion. Which one do you like better?
The first purport is done very concisely to help the reader identify each translated line and relate that with Baba's original lyrics. Notes follow the purport to provide more explanation about the song. Here the intended aim is that by going through the song you can get a general understanding of each line meaning. For the past 8 days all the songs have been done in this manner.
In contrast, the second purport is given in a more expanded manner where the explanation and descriptive attributions have been incorporated into the purport itself. So the purport is longer and more of a story than just a line meaning. In this case it may not be easy to match up the purport with the actual line of the song.
After reading both of the below songs and their respective purports, please give your opinion: Which one you prefer?
Respectfully,
AM-GLOBAL Moderators
A'lora sa'rathi mayu'kha malay a'se
Ka'ra mu'kha ceye balo ka'ha'ri a'she
Jama't'a himera gala'ia' diya' priiti-bhara' a'shva'se
U's'n'a pra'n'era sumadhura nishva'se
Kanaka'injali su'dhua'rase bhariya' mariicima'lii ye chot'e a'pluta hiya'
Saba'r la'giya' u's'n'ata' diya saba're se bha'lo ba'se (PS #939)
Purport:
The Charioteer of Effulgence has come with the garland of mayu'kha. [1] O' Charioteer, O' Divine Entity, whose face, whose suffering, has moved You to come here; whose hope has brought You here. [2]
O' the Divine Entity, You, with the assurance of Your love, have touched everyone's heart and spread joy and compassion with Your warmth. You have transformed the dry and incompassionate heart with Your infinite love. [3]
Mariicimala'lii [4], the Lord of Effulgence, has filled the kanaka'injali [5] with nectar, and is rushing with His heartfelt emotion. He has come onto this dusty earth to give the warmth of devotional love and attraction to everyone and to love all. [6]
O' Lord of Effulgence, O' Parama Purusa, O' Baba, I surrender at Your lotus feet...
END NOTES FOR PRABHAT SAMGIITA #939:
[1] Mayu'kha: Great personalities have an aura around their face and in this song, it is described how Parama Pursua has come with a garland of mayu'kha. That means the garland is soft, tender, brilliant and lit with effulgence.
[2] First Stanza: By this indirect language, (i.e. whose face, whose suffering has move you), we can understand that Parama Purusa has come because He was moved by seeing the anguish on the faces of the suffering people.
[3] Second Stanza: When a person's heart is dry, then they do not feel connected with others. Rather one feels alone, alienated and isolated. And when one follows the path of spirituality and is sincere in sadhana, their heart becomes immersed in love and good feeling. Then they embrace one and all as their own. They cultivate a deep, heart-felt connection with all. When Parama Purusa comes in their life then that sadhaka feels close to everyone.
That was the state of affairs when AM first started. Baba infused a strong spiritual flow and created a very intimate feeling amongst all Ananda Margiis. When seeing other margiis at functions, gatherings or around town, there was an immediate connection. All were seen as kith and kin.
This outlook is not a dream; still good sadhakas feel this way towards others who are also sincere in sadhana. Spirituality brings feelings of warmth and closeness between humans. Devoid of spirituality, all that remains are cold distant relations. When Parama Purusa comes then people feel love towards others and view all as their family member. That is the idea of this 2nd stanza.
[4] Mariicima'l'lii: Lord of Effulgence.
[5] Kanaka'injali: This refers to the hiranmaya kos'a. When, in dhyana, the sadhaka's mind reaches that higher state in the hiranmaya kosa, that is very close to Parama Purusa. Then one is in the extreme proximity to Parama Purusa and feels spiritually vibrated & intoxicated as he is near to that charming Divine Entity. That is the feeling described in the last stanza of this song. Kanaka'injali means the the golden vessel filled with nectar. Baba has filled the hiranmaya koss'a with nectar. The whole idea is that Parama Purusa blesses the sadhaka and by that way the aspirant's mind reaches close to Him and feels spiritual intoxication. When that stage comes then nectar secretes from the pineal gland and mind is infused with spiritual bliss.
Baba says, "The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity...The hiranmaya kośa finally merges into the Supreme Cognition." (Ananda Marga Ideology and Way of Life - 5, The Expansion of the Microcosm)
Here is another quote from Baba about the hiranmaya kos'a.
Baba says, "Hirańyamaya kośa 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 Paiṋcakośatmaka manifestation. His luminosity is white. He is the radiance of all radiant objects. All radiances pale before His radiance." (Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 2)
[6] Summary: In the first stanza, the questions has been posed: For whom Parama Purusa has come on this dusty earth? Whose misery does He want to remove and to whom does He want to grant salvation? In culminating stanza of this song, these questions are answered. Parama Purusa has come to inundate everyone's heart with love, affection and devotion. This shows that He has come to love everybody and spread feelings of warmth and closeness.
== SURVEY: WHICH DO YOU PREFER ==
Respected Readers Namakar,
Here below we present to you two different Prabhat Samgiita that are prepared in two distinctly different ways. And we want to know your opinion. Which one do you like better?
ABOUT THE FIRST PURPORT
The first purport is done very concisely to help the reader identify each translated line and relate that with Baba's original lyrics. Notes follow the purport to provide more explanation about the song. Here the intended aim is that by going through the song you can get a general understanding of each line meaning. For the past 8 days all the songs have been done in this manner.
ABOUT THE SECOND PURPORT
In contrast, the second purport is given in a more expanded manner where the explanation and descriptive attributions have been incorporated into the purport itself. So the purport is longer and more of a story than just a line meaning. In this case it may not be easy to match up the purport with the actual line of the song.
PLEASE TELL US YOUR PREFERENCE
After reading both of the below songs and their respective purports, please give your opinion: Which one you prefer?
Respectfully,
AM-GLOBAL Moderators
STYLE #1:
(Short Line-by-Line Purport with Appended Explanations)
(Short Line-by-Line Purport with Appended Explanations)
A'lora sa'rathi mayu'kha malay a'se
Ka'ra mu'kha ceye balo ka'ha'ri a'she
Jama't'a himera gala'ia' diya' priiti-bhara' a'shva'se
U's'n'a pra'n'era sumadhura nishva'se
Kanaka'injali su'dhua'rase bhariya' mariicima'lii ye chot'e a'pluta hiya'
Saba'r la'giya' u's'n'ata' diya saba're se bha'lo ba'se (PS #939)
Purport:
The Charioteer of Effulgence has come with the garland of mayu'kha. [1] O' Charioteer, O' Divine Entity, whose face, whose suffering, has moved You to come here; whose hope has brought You here. [2]
O' the Divine Entity, You, with the assurance of Your love, have touched everyone's heart and spread joy and compassion with Your warmth. You have transformed the dry and incompassionate heart with Your infinite love. [3]
Mariicimala'lii [4], the Lord of Effulgence, has filled the kanaka'injali [5] with nectar, and is rushing with His heartfelt emotion. He has come onto this dusty earth to give the warmth of devotional love and attraction to everyone and to love all. [6]
O' Lord of Effulgence, O' Parama Purusa, O' Baba, I surrender at Your lotus feet...
END NOTES FOR PRABHAT SAMGIITA #939:
[1] Mayu'kha: Great personalities have an aura around their face and in this song, it is described how Parama Pursua has come with a garland of mayu'kha. That means the garland is soft, tender, brilliant and lit with effulgence.
[2] First Stanza: By this indirect language, (i.e. whose face, whose suffering has move you), we can understand that Parama Purusa has come because He was moved by seeing the anguish on the faces of the suffering people.
[3] Second Stanza: When a person's heart is dry, then they do not feel connected with others. Rather one feels alone, alienated and isolated. And when one follows the path of spirituality and is sincere in sadhana, their heart becomes immersed in love and good feeling. Then they embrace one and all as their own. They cultivate a deep, heart-felt connection with all. When Parama Purusa comes in their life then that sadhaka feels close to everyone.
That was the state of affairs when AM first started. Baba infused a strong spiritual flow and created a very intimate feeling amongst all Ananda Margiis. When seeing other margiis at functions, gatherings or around town, there was an immediate connection. All were seen as kith and kin.
This outlook is not a dream; still good sadhakas feel this way towards others who are also sincere in sadhana. Spirituality brings feelings of warmth and closeness between humans. Devoid of spirituality, all that remains are cold distant relations. When Parama Purusa comes then people feel love towards others and view all as their family member. That is the idea of this 2nd stanza.
[4] Mariicima'l'lii: Lord of Effulgence.
[5] Kanaka'injali: This refers to the hiranmaya kos'a. When, in dhyana, the sadhaka's mind reaches that higher state in the hiranmaya kosa, that is very close to Parama Purusa. Then one is in the extreme proximity to Parama Purusa and feels spiritually vibrated & intoxicated as he is near to that charming Divine Entity. That is the feeling described in the last stanza of this song. Kanaka'injali means the the golden vessel filled with nectar. Baba has filled the hiranmaya koss'a with nectar. The whole idea is that Parama Purusa blesses the sadhaka and by that way the aspirant's mind reaches close to Him and feels spiritual intoxication. When that stage comes then nectar secretes from the pineal gland and mind is infused with spiritual bliss.
Baba says, "The subtlest portion of the citta is the hirańmaya kośa. Just above this layer is the all-blissful stance of the Supreme Entity...The hiranmaya kośa finally merges into the Supreme Cognition." (Ananda Marga Ideology and Way of Life - 5, The Expansion of the Microcosm)
Here is another quote from Baba about the hiranmaya kos'a.
Hirańmaye pare kośe virajaḿ Brahma
niśkalam
Tacchubhraḿ jyotiśáḿ jyotistad yadátmavidoviduh.
Tacchubhraḿ jyotiśáḿ jyotistad yadátmavidoviduh.
Baba says, "Hirańyamaya kośa 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 Paiṋcakośatmaka manifestation. His luminosity is white. He is the radiance of all radiant objects. All radiances pale before His radiance." (Subhasita Samgraha - 2, The Intuitional Science of the Vedas – 2)
[6] Summary: In the first stanza, the questions has been posed: For whom Parama Purusa has come on this dusty earth? Whose misery does He want to remove and to whom does He want to grant salvation? In culminating stanza of this song, these questions are answered. Parama Purusa has come to inundate everyone's heart with love, affection and devotion. This shows that He has come to love everybody and spread feelings of warmth and closeness.
STYLE #2:
(Longer Poetic Purport Without Explanatory Notes )
Pathe pathe ghuri toma'rei smari, dekhite na' pa'i keno balo
Sa'dhana' a'ma'ra karun'a toma'ra e bha've a'ma're keno chalo
Saba'ka'ra dhyeya tumi ati priya sakala manera cira baran'iiyo
Saba'ra citte tripti a'nio nirva'ta diipashikha' jvelo
Liila' kare ya'o kona ks'ati na'i d'a'kilei yeno sahajei pa'i
Saba anura'ga sa'npiya'chi ta'i tava bha've karo ucchala (PS #2904)
Purport:
Baba, I am wandering around on the path thinking about You. In my journey of life I am moving ahead, ensconced in Your divine ideation. By Your grace my life is passing in this way. Baba, even then I am not getting You. I am putting forth effort in my sadhana but I am not getting Your close proximity nor Your sweet, divine touch. Baba, I am not feeling Your intimate closeness in the way I desire; please tell me why that is. Baba, Your karuna' is my sadhana. When You shower Your grace compassion then my sadhana is blissful-- otherwise my sadhana is dry. So I am just depending on You completely. When You shower Your karuna' then that is my sadhana.
Baba, why are You playing this type of liila with me-- why are You not always coming in close to me in my meditation. Why do You remain so elusive. Baba, You are the Goal of everyone's dhyana. You are the Ista. Baba, You are the dearest One; You are the terminus. In everyone's mind and heart, You are the most venerable one: You are varaniiyo. Baba, until one gets You, they cannot be satisfied. You are the eternal and infinite Source. Only You can satiate everyone's heart. That is why everyone loves You and yearns for You. Baba, please bring complete satiation to everyone's mind; please light the lamp of devotion. Sometimes my sadhana goes up; sometimes it goes down. Baba, please light the lamp of devotion in my heart so that it remains eternally effulgent.
Baba, although I want You to come close and sit and talk with me so I can see You, although this is my desire but You do not come close. You are not coming according to my desire. Baba, in that case, go on playing Your divine liila; there is no harm. Because by Your grace whenever I call You-- I easily get You in the deep core of my heart. By Your grace I see that You are sitting there smiling. For that very reason, I have surrendered all my love unto You. It is Your grace. Baba, I want You-- You are my dearmost. Please make me ensconced in the depths of Your ideation, eternally forever
and ever.
Baba, with Your ahetuki krpa, please shower me with Your parabhakti...
(Longer Poetic Purport Without Explanatory Notes )
Pathe pathe ghuri toma'rei smari, dekhite na' pa'i keno balo
Sa'dhana' a'ma'ra karun'a toma'ra e bha've a'ma're keno chalo
Saba'ka'ra dhyeya tumi ati priya sakala manera cira baran'iiyo
Saba'ra citte tripti a'nio nirva'ta diipashikha' jvelo
Liila' kare ya'o kona ks'ati na'i d'a'kilei yeno sahajei pa'i
Saba anura'ga sa'npiya'chi ta'i tava bha've karo ucchala (PS #2904)
Purport:
Baba, I am wandering around on the path thinking about You. In my journey of life I am moving ahead, ensconced in Your divine ideation. By Your grace my life is passing in this way. Baba, even then I am not getting You. I am putting forth effort in my sadhana but I am not getting Your close proximity nor Your sweet, divine touch. Baba, I am not feeling Your intimate closeness in the way I desire; please tell me why that is. Baba, Your karuna' is my sadhana. When You shower Your grace compassion then my sadhana is blissful-- otherwise my sadhana is dry. So I am just depending on You completely. When You shower Your karuna' then that is my sadhana.
Baba, why are You playing this type of liila with me-- why are You not always coming in close to me in my meditation. Why do You remain so elusive. Baba, You are the Goal of everyone's dhyana. You are the Ista. Baba, You are the dearest One; You are the terminus. In everyone's mind and heart, You are the most venerable one: You are varaniiyo. Baba, until one gets You, they cannot be satisfied. You are the eternal and infinite Source. Only You can satiate everyone's heart. That is why everyone loves You and yearns for You. Baba, please bring complete satiation to everyone's mind; please light the lamp of devotion. Sometimes my sadhana goes up; sometimes it goes down. Baba, please light the lamp of devotion in my heart so that it remains eternally effulgent.
Baba, although I want You to come close and sit and talk with me so I can see You, although this is my desire but You do not come close. You are not coming according to my desire. Baba, in that case, go on playing Your divine liila; there is no harm. Because by Your grace whenever I call You-- I easily get You in the deep core of my heart. By Your grace I see that You are sitting there smiling. For that very reason, I have surrendered all my love unto You. It is Your grace. Baba, I want You-- You are my dearmost. Please make me ensconced in the depths of Your ideation, eternally forever
and ever.
Baba, with Your ahetuki krpa, please shower me with Your parabhakti...
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