Date: 23 Aug 2012 21:46:33 -0000
From: "Subhash Deva"
To: am-global@earthlink.net
Subject: Donkey Food
Baba
"Tava bha'loba'sa' keno ashru ma'kha', he devata'..." (PS 1781
Purport:
O' my Lord, those who love You desperately want to get You more and more close; they long for You and cry for You but You do not come. Baba, You are the Divine One then why is Your love drenched in tears. Baba, sometimes You come close and smile sweetly in my mind and other times You remain far and my mind is just involved in worldly thoughts and crude desires. Baba, why is Your coming and going shrouded in mystery; please tell Your tales - Your ways. O' my dearmost, please tell me why You do like this.
Baba, various jinana sadhakas try to know You through their intellectual pursuits. But by this way their heart cannot get drenched in Your divine love. Baba, You do not allow Yourself to be held by the philosophy or material science. Rather You remain far, far away; You do not come close to such jinanis. One cannot get You with the vanity of darshan (mundane theory) or with the pride of vijinana (worldly knowledge). Baba, I want to have You close, but in spite of my repeated asking and requests You do not tell me what You want. You do not reveal to me how I can hold You in my heart. You do not tell me the answer; You just keep quiet - smiling. Baba, even then how sweet You are: You love me so much and You come close to shower me in Your love. Such sweetness! Baba, You are Love Personified. You have bound me in the bond of Your love; this is nothing but Your causeless grace, O' my Dearmost.
Baba, You do not give shelter to vain persons. Those who are arrogant and egotistical do not surrender themselves at Your alter; they are unable to realise You. Baba, You graciously remove all the ailments from the mind, including vanity and ego. Jinanis drown themselves in the psychic disease of ahamkara [1] (ego), but You dispel the fog of arrogance from their mind after pulverizing their ego. Baba, You are so gracious. You understand the upsurge of devotional love, and You are radiant with that soft and tender love. O my dearmost, with Your ever-flowing grace You saturate everything with Your love and sweetness.
Baba, You Yourself are divine and Your beauty is unfathomable. Baba, please come in my heart...
END NOTES FOR PRABHAT SAMGIITA #1781:
[1] "A'hamka're prashreya na'hi da'o, rucivika're sudu're sara'o...": This is the first line of the third stanza of the above Prabhat Samgiita (PS #1781) where Baba is warning us about the hazards of ego and vanity etc. By this way we can understand so many of Baba's teachings, nay the whole of AM philosophy, is represented in a concentrated manner in Prabhat Samgiita. So Baba's divine discourses elaborate on those seed form ideas which He has given in Prabhat Samgiita.
Here below, in one of His discourses, Baba warns sadhakas in detail about the dangers of aham'ka'ra and explains how it comes in three various forms. And side by side He also gives the solution.
Baba says, "The aham'ka'ra [pride] that creeps into a person due to the acquisition of jina'na has very serious repercussions in human life. It can lead to the complete downfall of the individual. Aham'ka'ra falls into three basic types, and each of the types brings disastrous results:
"The first type of aham'ka'ra is called abhima'nam, which means that a person thinks that he deserves more than what he is getting; and consequently develops an overbearing attitude towards everyone."
"Gaorava is the second type of aham'ka'ra. It means 'self-aggrandizement'. Puffed up with vanity, a person will want to project his image in an exaggerated manner.Often we hear somebody say, for example, that they have a rose the size of a balloon in their garden - whereas actually the rose may be the size of a ping-pong ball. Constant indulgence in this type of activity converts the mind into matter."
"The third type of aham'ka'ra is [the desire for] pratis't'ha' - the desire to make oneself known. A person influenced by [the desire for] pratis't'ha' expects respect from everyone, and hankers after name and fame." "After having analysed the various types of aham'ka'ra and their evil effects, we need to examine the ways and means of getting rid of these defects."
"In order to get rid of abhima'na, one will have to cultivate the habit of being polite and humble. Just as a [blade of grass] may lie on the ground [underfoot], but does not, through its remaining humble, lose its importance, so a person will never become insignificant by being humble. Humility such as that of the [blade of grass] can alone save a person from abhima'na."
"A person who is always engaged in the thought of his pratis't'ha' must learn how to care about the respect and prestige of others. Such a person must never forget that respect begets respect, and that he should always honour those who are not honoured by anyone. A constant practice of this type will remove the evil effects of the desire for pratis't'ha'."
"And finally, a person who moves about puffed up with vanity and arrogance, and is always engaged in gaorava, self-aggrandizement, will be able to improve only by utilizing his time in kiirtana. If a person keeps himself engaged in kiirtana, that person will not have time to criticize and slander anyone in order to project his own image by comparison and contrast."
"Therefore spiritual aspirants who have set their eyes on Parama Purus'a as their goal must always strive to get rid of aham'ka'ra, and gain the full benefits of jina'na and karma, so as to arouse and enliven bhakti, which is the only road to the journey's end." (Ananda Vacanamrtam - 23, p.104-110)
So we should always remember how Baba has given His entire philosophy in Prabhat Samgiita and that it is His usual way to give long discourse about a single Prabhat Samgiita. You may remember that in one DMC the purport of one Prabhat Samgiita became an entire RU discourse: 'Humanity on the Threshold of a New Era'.
By all this it is quite evident that Baba's Prabhat Samgiita compositions hold great meaning and contain innumerable eternal truths. So we should cultivate the practice of learning Prabhat Samgiita more and more. Baba has given the tradition that during our DMS gatherings, dharmacakra, social functions, and spiritual retreats etc, the organisers should not give their own silly lectures but rather utilise the time in giving the purports of Baba's divine Prabhat Samgiita. By this way each and every A'nanda Ma'rgii will learn the entire social and spiritual philosophy of the vast AM ideology.
Namaskar,
The following is a summary of Baba's teaching from the Shabda Cayanika series.
(a) Donkey food (Gardabha'nna) is that food purchased with ill-begotten money or sinfully earned money.
(b) If someone feeds you with deep love, respect, and affection and that feeling is conveyed through their expression, talk and conduct, and by feeding you they feel blissful ("Toma'ke kha'iae a'nandit hobe") and very content, and if you do not eat then they will feel pain, in this situation whatever food you eat in their house - even if it is just boiled grass - will be treated as priityanna (proper & sentient food). Any meal or food not prepared under such ideal conditions is donkey food.
(c) So if food is not given with that heart-felt feeling and if one's own life is not in danger due to starvation, in that condition then any food offered is donkey food, Gardabha'nna. So one must not eat that food.
Note: In western society that food which is not fit for human consumption is typically labeled as 'dog food'. And a similar idea Baba has conveyed above by the term donkey food-- "Gardabha'nna". (Summary of Shabda Cayanika - 20, p.163-64 [Bangla])
Namaskar,
Subhash
From: "Subhash Deva"
To: am-global@earthlink.net
Subject: Donkey Food
Baba
"Tava bha'loba'sa' keno ashru ma'kha', he devata'..." (PS 1781
Purport:
O' my Lord, those who love You desperately want to get You more and more close; they long for You and cry for You but You do not come. Baba, You are the Divine One then why is Your love drenched in tears. Baba, sometimes You come close and smile sweetly in my mind and other times You remain far and my mind is just involved in worldly thoughts and crude desires. Baba, why is Your coming and going shrouded in mystery; please tell Your tales - Your ways. O' my dearmost, please tell me why You do like this.
Baba, various jinana sadhakas try to know You through their intellectual pursuits. But by this way their heart cannot get drenched in Your divine love. Baba, You do not allow Yourself to be held by the philosophy or material science. Rather You remain far, far away; You do not come close to such jinanis. One cannot get You with the vanity of darshan (mundane theory) or with the pride of vijinana (worldly knowledge). Baba, I want to have You close, but in spite of my repeated asking and requests You do not tell me what You want. You do not reveal to me how I can hold You in my heart. You do not tell me the answer; You just keep quiet - smiling. Baba, even then how sweet You are: You love me so much and You come close to shower me in Your love. Such sweetness! Baba, You are Love Personified. You have bound me in the bond of Your love; this is nothing but Your causeless grace, O' my Dearmost.
Baba, You do not give shelter to vain persons. Those who are arrogant and egotistical do not surrender themselves at Your alter; they are unable to realise You. Baba, You graciously remove all the ailments from the mind, including vanity and ego. Jinanis drown themselves in the psychic disease of ahamkara [1] (ego), but You dispel the fog of arrogance from their mind after pulverizing their ego. Baba, You are so gracious. You understand the upsurge of devotional love, and You are radiant with that soft and tender love. O my dearmost, with Your ever-flowing grace You saturate everything with Your love and sweetness.
Baba, You Yourself are divine and Your beauty is unfathomable. Baba, please come in my heart...
END NOTES FOR PRABHAT SAMGIITA #1781:
[1] "A'hamka're prashreya na'hi da'o, rucivika're sudu're sara'o...": This is the first line of the third stanza of the above Prabhat Samgiita (PS #1781) where Baba is warning us about the hazards of ego and vanity etc. By this way we can understand so many of Baba's teachings, nay the whole of AM philosophy, is represented in a concentrated manner in Prabhat Samgiita. So Baba's divine discourses elaborate on those seed form ideas which He has given in Prabhat Samgiita.
Here below, in one of His discourses, Baba warns sadhakas in detail about the dangers of aham'ka'ra and explains how it comes in three various forms. And side by side He also gives the solution.
Baba says, "The aham'ka'ra [pride] that creeps into a person due to the acquisition of jina'na has very serious repercussions in human life. It can lead to the complete downfall of the individual. Aham'ka'ra falls into three basic types, and each of the types brings disastrous results:
"The first type of aham'ka'ra is called abhima'nam, which means that a person thinks that he deserves more than what he is getting; and consequently develops an overbearing attitude towards everyone."
"Gaorava is the second type of aham'ka'ra. It means 'self-aggrandizement'. Puffed up with vanity, a person will want to project his image in an exaggerated manner.Often we hear somebody say, for example, that they have a rose the size of a balloon in their garden - whereas actually the rose may be the size of a ping-pong ball. Constant indulgence in this type of activity converts the mind into matter."
"The third type of aham'ka'ra is [the desire for] pratis't'ha' - the desire to make oneself known. A person influenced by [the desire for] pratis't'ha' expects respect from everyone, and hankers after name and fame." "After having analysed the various types of aham'ka'ra and their evil effects, we need to examine the ways and means of getting rid of these defects."
"In order to get rid of abhima'na, one will have to cultivate the habit of being polite and humble. Just as a [blade of grass] may lie on the ground [underfoot], but does not, through its remaining humble, lose its importance, so a person will never become insignificant by being humble. Humility such as that of the [blade of grass] can alone save a person from abhima'na."
"A person who is always engaged in the thought of his pratis't'ha' must learn how to care about the respect and prestige of others. Such a person must never forget that respect begets respect, and that he should always honour those who are not honoured by anyone. A constant practice of this type will remove the evil effects of the desire for pratis't'ha'."
"And finally, a person who moves about puffed up with vanity and arrogance, and is always engaged in gaorava, self-aggrandizement, will be able to improve only by utilizing his time in kiirtana. If a person keeps himself engaged in kiirtana, that person will not have time to criticize and slander anyone in order to project his own image by comparison and contrast."
"Therefore spiritual aspirants who have set their eyes on Parama Purus'a as their goal must always strive to get rid of aham'ka'ra, and gain the full benefits of jina'na and karma, so as to arouse and enliven bhakti, which is the only road to the journey's end." (Ananda Vacanamrtam - 23, p.104-110)
So we should always remember how Baba has given His entire philosophy in Prabhat Samgiita and that it is His usual way to give long discourse about a single Prabhat Samgiita. You may remember that in one DMC the purport of one Prabhat Samgiita became an entire RU discourse: 'Humanity on the Threshold of a New Era'.
By all this it is quite evident that Baba's Prabhat Samgiita compositions hold great meaning and contain innumerable eternal truths. So we should cultivate the practice of learning Prabhat Samgiita more and more. Baba has given the tradition that during our DMS gatherings, dharmacakra, social functions, and spiritual retreats etc, the organisers should not give their own silly lectures but rather utilise the time in giving the purports of Baba's divine Prabhat Samgiita. By this way each and every A'nanda Ma'rgii will learn the entire social and spiritual philosophy of the vast AM ideology.
== DONKEY FOOD ==
Namaskar,
The following is a summary of Baba's teaching from the Shabda Cayanika series.
(a) Donkey food (Gardabha'nna) is that food purchased with ill-begotten money or sinfully earned money.
(b) If someone feeds you with deep love, respect, and affection and that feeling is conveyed through their expression, talk and conduct, and by feeding you they feel blissful ("Toma'ke kha'iae a'nandit hobe") and very content, and if you do not eat then they will feel pain, in this situation whatever food you eat in their house - even if it is just boiled grass - will be treated as priityanna (proper & sentient food). Any meal or food not prepared under such ideal conditions is donkey food.
(c) So if food is not given with that heart-felt feeling and if one's own life is not in danger due to starvation, in that condition then any food offered is donkey food, Gardabha'nna. So one must not eat that food.
Note: In western society that food which is not fit for human consumption is typically labeled as 'dog food'. And a similar idea Baba has conveyed above by the term donkey food-- "Gardabha'nna". (Summary of Shabda Cayanika - 20, p.163-64 [Bangla])
Namaskar,
Subhash
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