Date: 08 Aug 2012 22:42:44 -0000
From: "Sudama Dev"
To: am-global@earthlink.net
Subject: Spiritual Life & God of Death
Baba
"Bha'lo besechile keno bolo..." (PS 2014)
Purport:
Baba, You have graced me and brought me in Your close proximity and showered me in Your divine love. So it is Your liila that now I have deep
longing for You yet You are not coming close. Baba, please tell me why You loved me. What was the use, if today You do not allow me to hold You. Baba,
internally You are not moved or touched by my tears. You remain impassioned and distant.
Baba, I have decorated my humble abode exclusively for You. Baba, by Your grace I am trying to follow 16 Points and Your many do's and don'ts to
prepare my mind for Your divine arrival. Baba, I have forgotten who is close and who is distant; in my heart there is no differentiation from one
human being to another. Everyone is mine. Baba, after crying profusely for You, I became miserable, and in this way my whole night passed in Your
longing. Because You did not come.
Baba, in the end the flowers dried up and withered away. And all my tears just dried up in the air. The pain and suffering of my longing floated away in the sky and ultimately got lost in the oblivion.
Baba, I am crying in Your longing but You are not coming. Then why are You attracting me and why have You bound me in Your divine love. Baba, my
heart and mind have become so restless-- yet You are not coming close. Why are You doing like this. Baba, please grace me and come close...
End Note: This is a deeply devotional song where the sadhaka is blessed with intense love for the Lord. It is only with the deep feeling of longing that the mind rushes towards Parama Purusa. Without that sense of 'longing' in the heart then one cannot get Parama Purusa. So in order to move ahead on the spiritual path, one must long to attain Him. Indeed this yearning to have Him is one essential factor in getting His closeness. So in this song, by Baba's grace, the devotee has a deep sense of longing in his heart. And by that way the sadhaka becomes more and more close until finally merging in Him. Altogether, it is similar to how one baby starts crying and wants to be held by the mother, and then that mother comes rushing to get her baby.
Likewise, the feeling of longing is absolutely necessary in devotional life, because in that way one reaches the Goal.
Namaskar,
Grhiitvaeva keshes'u mrytyun'a' dharma'caret
Baba's divine teaching of one DMC was translated in this way in our AM publications:
"During spiritual practice one should think that the god of death has already started pulling one's hair-- that one's death is imminent."
That is how they translated that line. Now see how their translation was pieced together with the next few lines of the discourse.
"During spiritual practice one should think that the god of death has already started pulling one's hair - that one's death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period." (Subhasita Samgraha - 11, p.13)
In the above shloka Baba uses the term dharma-a'caran' which means dharmic conduct. But the translators incorrectly wrote the meaning of
the term dharma a'caran' as spiritual practice. And that has created a big problem.
Please think of it in this way. If one starts thinking about the god of death at the time of their sadhana, then their sadhana will be ruined. So due to the improper translation of just one term, the entire meaning of the shloka was taken in the wrong direction and became misleading.
Once again, the proper meaning of the term dharma-a'caran' is dharmic conduct. And the central idea of what Baba has given in His discourse is
that while observing and leading a spiritual life - in all our day to day works & and in all our conduct - we should think that life is very short and that anytime the god of death can take it away. Thus we should pointedly involve ourselves and complete every endeavor at the earliest. That is the essence and spirit of Baba's teaching.
It is not that one should think about the god of death at the time of sadhana. Because if during mediation anyone starts thinking about something other than their shuddhis or their mantra, then that is not at all good. Rather during sadhana one should just be involved in chanting their own Ista mantra. Unfortunately though, the translators took the meaning of the shloka in an entirely different direction - as if one should be thinking about the god of death when doing meditation etc.
For everyone's awareness and knowledge here following is the proper translation of the shloka.
Grhiitvaeva keshes'u mrytyun'a' dharma'caret
"While observing dharmic conduct one should think that the god of death has already started pulling one's hair-- that one's death is imminent. And
accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period."
Namaskar,
Sudama
Note: Baba is the Propounder of AM philosophy and in that philosophy He has used terms from various languages, especially Sanskrit. To clarify the meaning of those terms Baba has given His own grammar books and encyclopedias etc. So those who want to learn AM philosophy indepthly have to study Baba's teachings on grammar and language also - as well as delve deep in sadhana and study His related scripture. Otherwise most of the concepts will remain beyond their grasp.
From: "Sudama Dev"
To: am-global@earthlink.net
Subject: Spiritual Life & God of Death
Baba
"Bha'lo besechile keno bolo..." (PS 2014)
Purport:
Baba, You have graced me and brought me in Your close proximity and showered me in Your divine love. So it is Your liila that now I have deep
longing for You yet You are not coming close. Baba, please tell me why You loved me. What was the use, if today You do not allow me to hold You. Baba,
internally You are not moved or touched by my tears. You remain impassioned and distant.
Baba, I have decorated my humble abode exclusively for You. Baba, by Your grace I am trying to follow 16 Points and Your many do's and don'ts to
prepare my mind for Your divine arrival. Baba, I have forgotten who is close and who is distant; in my heart there is no differentiation from one
human being to another. Everyone is mine. Baba, after crying profusely for You, I became miserable, and in this way my whole night passed in Your
longing. Because You did not come.
Baba, in the end the flowers dried up and withered away. And all my tears just dried up in the air. The pain and suffering of my longing floated away in the sky and ultimately got lost in the oblivion.
Baba, I am crying in Your longing but You are not coming. Then why are You attracting me and why have You bound me in Your divine love. Baba, my
heart and mind have become so restless-- yet You are not coming close. Why are You doing like this. Baba, please grace me and come close...
End Note: This is a deeply devotional song where the sadhaka is blessed with intense love for the Lord. It is only with the deep feeling of longing that the mind rushes towards Parama Purusa. Without that sense of 'longing' in the heart then one cannot get Parama Purusa. So in order to move ahead on the spiritual path, one must long to attain Him. Indeed this yearning to have Him is one essential factor in getting His closeness. So in this song, by Baba's grace, the devotee has a deep sense of longing in his heart. And by that way the sadhaka becomes more and more close until finally merging in Him. Altogether, it is similar to how one baby starts crying and wants to be held by the mother, and then that mother comes rushing to get her baby.
Likewise, the feeling of longing is absolutely necessary in devotional life, because in that way one reaches the Goal.
== SPIRITUAL LIFE AND GOD OF DEATH ==
Namaskar,
Grhiitvaeva keshes'u mrytyun'a' dharma'caret
Baba's divine teaching of one DMC was translated in this way in our AM publications:
"During spiritual practice one should think that the god of death has already started pulling one's hair-- that one's death is imminent."
That is how they translated that line. Now see how their translation was pieced together with the next few lines of the discourse.
"During spiritual practice one should think that the god of death has already started pulling one's hair - that one's death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period." (Subhasita Samgraha - 11, p.13)
In the above shloka Baba uses the term dharma-a'caran' which means dharmic conduct. But the translators incorrectly wrote the meaning of
the term dharma a'caran' as spiritual practice. And that has created a big problem.
Please think of it in this way. If one starts thinking about the god of death at the time of their sadhana, then their sadhana will be ruined. So due to the improper translation of just one term, the entire meaning of the shloka was taken in the wrong direction and became misleading.
Once again, the proper meaning of the term dharma-a'caran' is dharmic conduct. And the central idea of what Baba has given in His discourse is
that while observing and leading a spiritual life - in all our day to day works & and in all our conduct - we should think that life is very short and that anytime the god of death can take it away. Thus we should pointedly involve ourselves and complete every endeavor at the earliest. That is the essence and spirit of Baba's teaching.
It is not that one should think about the god of death at the time of sadhana. Because if during mediation anyone starts thinking about something other than their shuddhis or their mantra, then that is not at all good. Rather during sadhana one should just be involved in chanting their own Ista mantra. Unfortunately though, the translators took the meaning of the shloka in an entirely different direction - as if one should be thinking about the god of death when doing meditation etc.
For everyone's awareness and knowledge here following is the proper translation of the shloka.
Grhiitvaeva keshes'u mrytyun'a' dharma'caret
"While observing dharmic conduct one should think that the god of death has already started pulling one's hair-- that one's death is imminent. And
accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period."
Namaskar,
Sudama
Note: Baba is the Propounder of AM philosophy and in that philosophy He has used terms from various languages, especially Sanskrit. To clarify the meaning of those terms Baba has given His own grammar books and encyclopedias etc. So those who want to learn AM philosophy indepthly have to study Baba's teachings on grammar and language also - as well as delve deep in sadhana and study His related scripture. Otherwise most of the concepts will remain beyond their grasp.
