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Grandeur of Prabhat Samgiita

Date: Fri, 11 Nov 2011 21:06:39 -0000
Subject: Grandeur of Prabhat Samgiita


PS Intro: This below song reflects that deeply spiritual truth how Parama Purusa is always graciously calling the jiivas towards His divine Self through His eternal sound of omnkara-- His murali dhvani, the divine sound of Cosmic Consciousness.

"Tumi je d'ekecho a'ma'y, a'ja je ghare tha'ka' da'y..." (PS 736)


Baba, it is impossible for me to remain here in my house because by Your grace You have called me to come close to You. Baba, I want to respond to Your gracious call. Baba, it is difficult to comprehend how wonderfully magical Your tunes and melodies are. Baba, You are so charming. Baba, in the abode of my mind the divine vibrations of Your flute resonate incessantly-- ceaselessly. By Your grace I hear Your flute always: While sleeping, in my dreams, and in my awakened state. Baba, You are so gracious; You are residing in my heart all the time, all the 24hrs. Baba, even if I want to forget You, how can I forget You.

Baba, Your greatness is beyond conception. No matter how many octaves I know, You are remaining beyond them all. You are beyond the reach of my limited human capacity. Baba, by Your grace the resonance of Your divine flute makes me float beyond all the lokas in Your rhythm, in Your song, and in Your blissful melodies.   Baba, O' Divine Entity, please give me shelter at Your lotus feet...


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.


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.



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.


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.


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.


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.


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.


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.


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)



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)


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)

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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