Date: Tue, 04 Oct 2011 21:22:21 -0000
To: am-global@earthlink.net
From: "Giriish
Subject: Is Parama Purusa Looking for Praise
Baba
"Tumi phuleri buke madhu d'ha'lile, ka'nt'a'te gola'p phot'a'le..." (PS 3346)
Purport:
Baba, while hiding behind the scenes You go on doing all everything - You are the Doer of each and every work. While keeping Yourself invisible, You manage all the works. Baba, You have filled the hearts of the flowers with nectar. From the thorns, You make the roses blossom.
In the cold winter season You provide the soothing warmth of a fire. In the burning heat of summer Your touch is like the refreshing, coolness of sandalwood. Baba according to Your desire, You go on doing all the work. Sometimes You make me cry*, sometimes You make me laugh & smile. All kinds of things You do.
Sometimes with the attraction of Your love You pull me close. Sometimes after looking towards You, even then You do not give any response. Just You overlook the situation and ignore me. And other times without my awareness, You attract me with Your divine charm and love.
Baba You are everywhere. You are hiding in the heat of the fire. And at the same time You are in the water vapor that floats in the sky. O' the peacock of my mind, You go on making the play of shadow and effulgence.
Baba, You go on doing everything secretly and invisibly; & indeed You are doing everything; it is Your grace...
*Cry= As everybody knows, there are various causes of crying. When people are very, very happy then they cry. And also when sadhakas are in a deep state of devotional longing feeling the pain of separation, then in that case also they cry. In the above song both the conditions apply.
Namaskar,
As Ananda Margiis we do all kinds of devotional practices in our day to day life, such as sadhana, kiirtana and singing bhajans etc.
And if we stop and think a moment then we will realise that what we are doing in all our practices is calling and praising Parama Purusa. By singing His name, reciting our dhyana mantra, and singing devotional songs, we are calling out to Him - glorifying Him. That is the essence of our practice.
Of course, true bhaktas feel in their heart that "Whatever Parama Purusa wants us to do is fine - that will be blissful." So there is no concern or question for devotees. Bhaktas just want to please Him.
But there are some who take this in the wrong direction: Those of a more crude mentality think that Parama Purusa is longing to be praised.
Such persons think that, "Just as I like to be praised, in the same way Parama Purusa also likes to be praised, and that is why we do all these practices like sadhana, kiirtan, and bhajans. Because He is wishing to be praised." Such is their mode of thinking.
Essentially they are projecting their human desire to be praised unto Parama Purusa.
But it does not stop there.
They furthermore levy an accusation against Parama Purusa as well. They contest, "If we humans hanker praise then Parama Purusa warns us that we will become small-minded and degenerated...."
Baba says, "Those people, by hankering after others’ praise, become worse than ordinary people." (SS-12, How an Ideal Person Should Live)
Such persons continue, "...So how interesting it is that if Parama Purusa wishes to be praised then everything is fine and well. Is this not a double-standard? The very thing we are told not to do by Him - i.e. hanker after praise - is the very thing that Parama Purusa Himself desires."
In this way they accuse Parama Purusa of creating a double-standard: What humans should not do, He does.
To: am-global@earthlink.net
From: "Giriish
Subject: Is Parama Purusa Looking for Praise
Baba
"Tumi phuleri buke madhu d'ha'lile, ka'nt'a'te gola'p phot'a'le..." (PS 3346)
Purport:
Baba, while hiding behind the scenes You go on doing all everything - You are the Doer of each and every work. While keeping Yourself invisible, You manage all the works. Baba, You have filled the hearts of the flowers with nectar. From the thorns, You make the roses blossom.
In the cold winter season You provide the soothing warmth of a fire. In the burning heat of summer Your touch is like the refreshing, coolness of sandalwood. Baba according to Your desire, You go on doing all the work. Sometimes You make me cry*, sometimes You make me laugh & smile. All kinds of things You do.
Sometimes with the attraction of Your love You pull me close. Sometimes after looking towards You, even then You do not give any response. Just You overlook the situation and ignore me. And other times without my awareness, You attract me with Your divine charm and love.
Baba You are everywhere. You are hiding in the heat of the fire. And at the same time You are in the water vapor that floats in the sky. O' the peacock of my mind, You go on making the play of shadow and effulgence.
Baba, You go on doing everything secretly and invisibly; & indeed You are doing everything; it is Your grace...
*Cry= As everybody knows, there are various causes of crying. When people are very, very happy then they cry. And also when sadhakas are in a deep state of devotional longing feeling the pain of separation, then in that case also they cry. In the above song both the conditions apply.
== IS PARAMA PURUSA LOOKING FOR PRAISE ==
Namaskar,
As Ananda Margiis we do all kinds of devotional practices in our day to day life, such as sadhana, kiirtana and singing bhajans etc.
And if we stop and think a moment then we will realise that what we are doing in all our practices is calling and praising Parama Purusa. By singing His name, reciting our dhyana mantra, and singing devotional songs, we are calling out to Him - glorifying Him. That is the essence of our practice.
THEIR MISTAKEN PERSPECTIVE
Of course, true bhaktas feel in their heart that "Whatever Parama Purusa wants us to do is fine - that will be blissful." So there is no concern or question for devotees. Bhaktas just want to please Him.
But there are some who take this in the wrong direction: Those of a more crude mentality think that Parama Purusa is longing to be praised.
Such persons think that, "Just as I like to be praised, in the same way Parama Purusa also likes to be praised, and that is why we do all these practices like sadhana, kiirtan, and bhajans. Because He is wishing to be praised." Such is their mode of thinking.
Essentially they are projecting their human desire to be praised unto Parama Purusa.
THEIR ACCUSATION
But it does not stop there.
They furthermore levy an accusation against Parama Purusa as well. They contest, "If we humans hanker praise then Parama Purusa warns us that we will become small-minded and degenerated...."
Baba says, "Those people, by hankering after others’ praise, become worse than ordinary people." (SS-12, How an Ideal Person Should Live)
Such persons continue, "...So how interesting it is that if Parama Purusa wishes to be praised then everything is fine and well. Is this not a double-standard? The very thing we are told not to do by Him - i.e. hanker after praise - is the very thing that Parama Purusa Himself desires."
In this way they accuse Parama Purusa of creating a double-standard: What humans should not do, He does.
PARAMA PURUSA DOES NOT HAVE ANY WANT
As His disciples, whatever we may feel in our heart, we have to be
able to properly reply to the query or accusation, that "Parama
Purusa is looking for praise." What should be our reply.
Firstly, one should have this logical understanding firmly set in the mind:
Parama Purusa has created this whole universe. He always remains in nityananda (eternal bliss). He does not need anything from anyone. Parama Prakrti is at His calling and can provide whatever He needs. Indeed Parama Purusa does not need humans to do anything for Him, including praise Him.
Baba says, "“O Lord, Thou art the creator of this universe. This universe is full of gems and jewels. So do You require anything from a poor man like me? Nothing. All the gems and jewels, everything, all the wealth of the world, belongs to You. And Your grhińii, Your spouse, is Mahámáyá. She is Your spouse, and according to Your order and desire She will supply You with anything. In Nagpur You may say, ‘Oh, Mahámáyá, I want a mango,’ and then and there it will be furnished. Mahámáyá is Your spouse, so there cannot be any want, there cannot be any shortage in Your store." (Ananda Vacanamrtam - Part 3, Prańáma Mantra)
So that is the first reply: Parama Purusa is Bliss Personified and complete unto Himself. This whole expressed cosmos is His creation and He has no want.
Firstly, one should have this logical understanding firmly set in the mind:
Parama Purusa has created this whole universe. He always remains in nityananda (eternal bliss). He does not need anything from anyone. Parama Prakrti is at His calling and can provide whatever He needs. Indeed Parama Purusa does not need humans to do anything for Him, including praise Him.
Baba says, "“O Lord, Thou art the creator of this universe. This universe is full of gems and jewels. So do You require anything from a poor man like me? Nothing. All the gems and jewels, everything, all the wealth of the world, belongs to You. And Your grhińii, Your spouse, is Mahámáyá. She is Your spouse, and according to Your order and desire She will supply You with anything. In Nagpur You may say, ‘Oh, Mahámáyá, I want a mango,’ and then and there it will be furnished. Mahámáyá is Your spouse, so there cannot be any want, there cannot be any shortage in Your store." (Ananda Vacanamrtam - Part 3, Prańáma Mantra)
So that is the first reply: Parama Purusa is Bliss Personified and complete unto Himself. This whole expressed cosmos is His creation and He has no want.
THE REAL EQUATION
Now comes the real question at hand. Why is it that
Parama Purusa guides us to repeat His name, sing His glory and meditate
on Him. What is the reason for this. Why is He the focal point of all
our practices?
The answer of course is not that it is
because He is longing to be praised. Rather His desire is that we should
progress on the path of spirituality. He wants that His progeny should
be liberated. And the way to do that is to think of Him.
The science at work is: "As you think so you become."
He wants that His progeny should progress and this is the only way: To think about His Supreme Self. If one thinks about their own petty self then they will degenerate. Whereas if anyone thinks about His greatness and sings His praises, then they will become like Him. That is the special quality of Parama Purusa.
Baba says, "The characteristic of Parama Puruśa is that whosoever takes His ideation, become as vast as Him by His grace. “Brhatvadá Brahma Brḿhańatvád Brahma”. The word Brahma means very great. Is He only great? No, He is great, Himself and can make others great; so, He is called Brahma. When, by taking His ideation human mind becomes like that of Parama Puruśa." (Subháśita Saḿgraha Part 19, The Supreme Aesthetic Science and the Cult of Devotion)
That then is the inner secret. The unique characteristic of Parama Purusa is that He can make others great and that happens when people think of Him. When anyone ideates on Him, then they take on His divine qualities and become great.
So there is no question of Parama Purusa wishing to be praised. Rather He wants that we should sing His glories and think of Him so that we can attain liberation. By ideating on His divine Self we become like Him, free of all bondages and perfect in all respects: I.e. liberated.
Baba says, "The closer one moves towards Parama Puruśa the more one is freed of one’s sins and thus the purer one becomes." (AV-6, Nityánanda and Liilánanda)
Namaskar,
Giriish
Baba says, "At the time of kiirtana, the vocal cord sings, the ears hear, and the hands and feet dance, and thus all the organs are kept preoccupied with the divine. They are not allowed to move wherever they want but are kept engaged. There is a popular Indian superstition that when ghosts are not kept busy they break the necks of their prey. Similarly, if the sensory and motor organs are not kept engaged in the attainment of the divine, they may lead one astray. Kiirtana is therefore most beneficial as it keeps all the organs fully engaged in a spiritual pursuit." (Ananda Vacanamrtam - 8, Sadhana, abhidhyana, kiirtana)
The science at work is: "As you think so you become."
He wants that His progeny should progress and this is the only way: To think about His Supreme Self. If one thinks about their own petty self then they will degenerate. Whereas if anyone thinks about His greatness and sings His praises, then they will become like Him. That is the special quality of Parama Purusa.
Baba says, "The characteristic of Parama Puruśa is that whosoever takes His ideation, become as vast as Him by His grace. “Brhatvadá Brahma Brḿhańatvád Brahma”. The word Brahma means very great. Is He only great? No, He is great, Himself and can make others great; so, He is called Brahma. When, by taking His ideation human mind becomes like that of Parama Puruśa." (Subháśita Saḿgraha Part 19, The Supreme Aesthetic Science and the Cult of Devotion)
That then is the inner secret. The unique characteristic of Parama Purusa is that He can make others great and that happens when people think of Him. When anyone ideates on Him, then they take on His divine qualities and become great.
So there is no question of Parama Purusa wishing to be praised. Rather He wants that we should sing His glories and think of Him so that we can attain liberation. By ideating on His divine Self we become like Him, free of all bondages and perfect in all respects: I.e. liberated.
BABA'S BLESSING
Here I close with Baba's following blessing: By
thinking and ideating on Him - and thereby coming closer - by His grace
He removes all our samskaras and grants salvation.
Baba says, "The closer one moves towards Parama Puruśa the more one is freed of one’s sins and thus the purer one becomes." (AV-6, Nityánanda and Liilánanda)
Namaskar,
Giriish
Note: THE BENEFIT OF KIIRTAN
By singing His name and chanting His glory then we
keep away from mundane distractions and proceed along the path of pure
spirituality, by His grace.
Baba says, "At the time of kiirtana, the vocal cord sings, the ears hear, and the hands and feet dance, and thus all the organs are kept preoccupied with the divine. They are not allowed to move wherever they want but are kept engaged. There is a popular Indian superstition that when ghosts are not kept busy they break the necks of their prey. Similarly, if the sensory and motor organs are not kept engaged in the attainment of the divine, they may lead one astray. Kiirtana is therefore most beneficial as it keeps all the organs fully engaged in a spiritual pursuit." (Ananda Vacanamrtam - 8, Sadhana, abhidhyana, kiirtana)
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How to Judge
Baba says, "We deduce conclusions just from whatever we observe in this external phenomenal world. We should try to see the subtle cause behind the crude phenomenal world, but we do not see it. For instance, a particular person stole something, and when we say, 'Thief ! Thief!' people will start beating him. If we try to inquire about the reasons for the theft, we may come to know that he had been hungry for the last three days. And how are we treating him? We are beating him rather than giving him food. So we should think and try to find the noumenal cause behind the phenomenal world. If he was hungry and so stole, then we are more responsible for that theft than he, because we failed to build up society, so that he had to remain hungry. So we must see, and try to find the noumenal cause behind the prima facie observable world. If we are intelligent beings, possessing intellect, we must discover the noumenal cause. It is not proper to arrive at conclusions from mere observation of outward expressions."
"In some places today, a person's hand is cut off if he engages in stealing. With a little thought it can be seen that this is not at all a humanistic recourse to eliminate stealing. We must seek the noumenal cause behind all actions." (AV-12, p. 155-56)
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How to Judge
Baba says, "We deduce conclusions just from whatever we observe in this external phenomenal world. We should try to see the subtle cause behind the crude phenomenal world, but we do not see it. For instance, a particular person stole something, and when we say, 'Thief ! Thief!' people will start beating him. If we try to inquire about the reasons for the theft, we may come to know that he had been hungry for the last three days. And how are we treating him? We are beating him rather than giving him food. So we should think and try to find the noumenal cause behind the phenomenal world. If he was hungry and so stole, then we are more responsible for that theft than he, because we failed to build up society, so that he had to remain hungry. So we must see, and try to find the noumenal cause behind the prima facie observable world. If we are intelligent beings, possessing intellect, we must discover the noumenal cause. It is not proper to arrive at conclusions from mere observation of outward expressions."
"In some places today, a person's hand is cut off if he engages in stealing. With a little thought it can be seen that this is not at all a humanistic recourse to eliminate stealing. We must seek the noumenal cause behind all actions." (AV-12, p. 155-56)
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