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In Him,


Lal Bujhakkar'

Date: Mon, 01 Aug 2011 21:42:37 -0700
From: Mahendra Deva
Subject: Lal Bujhakkar'


"Loke bale tumi dekha' da'o na', tave ele kii kare..."    (PS 1893)


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...

                   == LAL BUJHAKKAR' ==

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

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. So we should always base our thoughts on Baba's
teachings and be ultra-careful of those putting forth their own theories.


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 assessment 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

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.

                   THE REAL MEANING OF THE SONG

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

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.


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

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.

                        BABA'S BLESSING

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)



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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