Cream

Date: 1 April 2011 18:21:33 -0000
From: "K Deva"
To: AM-GLOBAL
Subject: Cream

Baba

PS Intro #4786: In this song, the bhakta has deep love for Parama Purusa
and has a strong yearning to get Him, but for such a long time Parama
Purusa has not come. So the sadhaka has been crying out of melancholic
longing for Parama Purusa-- and accusing Him of not coming.

In the worldly sphere, it is similar to one baby accusing its mother of
being late or missing their time together entirely. In that case, the
baby will bitterly, yet lovingly, accuse the mother of not caring about
them.

And the same thing-- or to an even greater degree-- occurs in devotional
life, because in this song the relation between the bhakta and Parama
Purusa is that of madhura bhava (lover relation). When a sadhaka feels
extremely linked with Parama Purusa, then he has a deep yearning to be
with Him always. And if Parama Purusa does not come very close in that
most intimate way, then the bhakta will lovingly accuse Parama Purusa
and shed many a tear.

Wherever there is strong bond of love then this feeling is quite
natural. Many sadhakas-- though not all-- have felt this in their
sadhana at one time or another. So this song carries that feeling of
extreme love between the devotee and the Lord. Hence those who do not
have such a feeling may not understand the depth of this song.

In this scene, the bhakta is crying out of a melancholic longing to
embrace Baba tightly. Parama Purusa did not come for what seemed like
ages and now that He has arrived, still the bhakta is not satisfied
because Baba is not coming as close and as intimately as he would like.
For this reason the bhakta is very upset and crying.

As the song begins, Parama Purusa has just come and is standing before
the bhakta and asking the devotee why he is crying. And the following
purport is how the loving communication between the bhakta and Parama
Purusa progresses in this song.

Note: Another unique facet of this composition is that usually Prabhat
Samgiita is sung for Parama Purusa, but in this song Baba is addressing
the devotee. So it is a bit of an unusual song. Some people wrongly
conclude that it is a third person who is talking to the bhakta-- as
some Hindu bhajans accept such interpretations. But in the devotional
world of Prabhat Samgiita, each and every exchange is between Baba and
the devotee-- and no other person is involved.


"Ka'jal meghe ka'jal cokhe, jala jhare keno balo na'..." (PS 4786)

Purport:

O' my close one, what is the matter, what is troubling you? What has
happened? Who has turned their back on you? Who has caused you so much
pain and sorrow-- in your mind and heart, which you could not tolerate?
Please tell me why you are crying and shedding so many tears. Your
collyrium filled eyes, which are like black rain clouds, are profusely
raining down tears. What is the matter, please tell me, please tell me.

Who are you crying for in this untimely way. After all, the One for whom
you are crying has come, so what is the use of all these tears. [1] Now
it is pre-winter season, the rainy season has ended long ago. The time
of melancholic pain is over. I have now come so it is a different
season. This is no longer the time to cry; this is the moment for us to
renew our loving communication and closeness.

Always remember that a friend is one who keeps his promises. If one
breaks their promise then you cannot consider them as your friend.
Likewise do not accept anyone as your friend who causes you pain and
then fails to apologise. Also do not accept someone as your friend if
they do not laugh by seeing your joy or if they do not weep by seeing
your sorrow. I am your true Bandhu, because by seeing your pain and
sorrow, I could not keep myself away from you. I have come. That is the
true mark of our loving relationship-- I have come.

O my close one, please tell me why are you crying...


NOTE FOR PRABHAT SAMGIITA #4786

[1] This line-- 'I have come so what is the use of crying'-- is spoken
indirectly by Parama Purusa. This is part of His mental communication
with the devotee. The song does not literally state-- 'I have come...'--
but that is the insinuation. When one is involved in a relationship
based on deep love, then things are told indirectly. To others, it may
not be apparent what is going on. But, between the bhakta and his Lord,
the meaning is quite clear and well understood.


            == DEVOTION IS THE CREAM OF THE LIFE ==

Namaskar,
The entire aim of this letter is to elaborate on the highly unique and
rare nature of the above Prabhat Samgiita, #4786. Such a devotional
expression is only prevalent in Ananda Marga, the path of bliss.


                REACHING THE GOAL OF HUMAN LIFE

In human life, people have all kinds of options and desires, and most
resort to animalistic tendencies in their pursuit of materialism and
sensuality. As Ananda Margiis, we are embarking on the path of true
spirituality; we are divine travelers. Our goal is to reach and attain
Parama Purusa.

So we are to know how this is done.


        ONLY MADHURA BHAVA CAN BRING EXTREME CLOSENESS

While there are many accepted bha'vas in AM sadhana-- Father-son
relation, Friend relation etc-- only madhura bha'va can bring the
devotee to that pinnacled state of closeness with Parama Purusa. And
that is the type of bha'va expressed in the above Prabhat Samgiita.

Baba says, "Madhura bha'va is a very exalted bha'va, for this bha'va
fills the mind with sweetness and bliss and leads the aspirant to the
closest proximity of the Lord." (NKS, Disc: 27)

This is not to say that the other bhavas have no place in the life of
the sadhaka. All the bha'vas are meaningful. And in dhya'na we should
always follow the one which feels most natural to us at that time.
Forcing or pretending to follow a particular bha'va is meaningless. Ours
is the path of naturalness.

At the same time, we should always have the theoretical understanding in
mind that only madhura bhava can bring us to the zenith point of divine
realisation. All the other bhavas, at one point or another, must get
converted into madhura bhava. This is the rule. So we should be aware
about this and try it sometimes in our dhyana.


                  THE BEAUTY OF MADHURA BHA'VA

The inherent beauty of madhura bha'va is wonderfully expressed in the
above Prabhat Samgiita. In that song, the devotee does not want anything
from Parama Purusa except He Himself. The bhakta does not want gold, or
a job, or a girlfriend, or prestige, or any type of mundane desire.

And not only that, the sadhaka is not satisfied with the mere presence
of Parama Purusa, or any lower type of relation. The sadhaka only wants
the extreme, intimate relation with Baba. So it is purely a personal
relation. And the closer the devotee gets to Parama Purusa the more
proximity he wants with Baba.

That is the way madhura bhava works: There is no satiation point until
one finally merges in Him. In those higher stages of madhura bha'va, the
bhakta is yearning and crying to have Him still more close.

That is how one ultimately reaches the goal of finally becoming one with
Parama Purusa.

So we should all have at least this theoretical understanding. In
dhyana, we may tend toward the Father-son relation, or we may like the Friend
relation, yet we should have awareness that beyond that there is
madhura bhava.

And it is that bhava which is highlighted in the above PS #4786, not any
other relation.


                 UNIQUENESS OF AM SPIRITUALITY

This type of love relation with Parama Purusa is totally unique to AM.

None of the Semitic religions-- i.e. Christianity, Judaism, & Islam--
have this type of close link with Parama Purusa. Rather they think of
God being far away in the distant sky, or they think of God as being one
critical judge that can put someone into hell. They have no conceptual
idea of any close, personal relationship with Parama Purusa.

In Buddhism also, the idea of having a loving romance with God is not at
all present. They ask their Buddha for grace etc, but there is no close,
intimate relationship. It does not exist.

Likewise in the Hindu religion, that type of close relationship is also
mostly absent. Of all their numerous gods and goddesses, there is none
where there is a close, intimate link. Even those Hindus who worship
Lord Shiva do not have such a connection-- because Lord Shiva did not
preach or teach that idea.

Only those Hindus or followers of Lord Krsna may have such a concept of
love, and even then it is very rare. Only a few follow the Radha-Krsna
relation. Thus it is only a couple of unusual devotees of Lord Krsna who
feel are involved in a madhura bhava relation with their Lord.

Even then, in their songs, they often accept a 3rd party. That means if
there is a conversation going on in one of their bhajans, it is often
thought of as a dialogue between two devotees who are talking about Lord
Krsna, as opposed to between only Lord Krsna and the devotee.

So the path of AM is totally unique. Only in AM do we openly acknowledge
the practice of madhura bhava in a more common manner and only in
Prabhat Samgiita are the songs exclusively between the bhakta and Parama
Purusa. There never is a third person or a third entity in any song.
Just it is the intimate and close communication between the bhakta and
His Lord.

And within that genre, a few songs like #4786, focus exclusively on the
madhura bhava relation where the bhakta is crying to get Parama Purusa
closer and still more close. The devotee only wants that most loving
link with Baba, not any lesser relation, and certainly not any mundane
gift or boon. And Baba has written Prabhat Samgiita for all Ananda
Margiis. Hence, these songs of the highest devotion are for each and
every Ananda Margii to explore.

And by His grace and through the regular practice of kiirtan and sadhana
and singing Prabhat Samgiita, we are sure to reach that stance of
madhura bhava in our devotional life.

This is a vast and layered topic and there is much more to be said. So
others should also write in with their thoughts and experiences.


                    BABA'S BLESSING

By Baba's grace, we Ananda Margiis have the opportunity to get Him in a
close and intimate way. That is the speciality of our path. There is
nothing in between the aspirant and Parama Purusa. And as the love
relation develops we are sure to attain Him, by His grace.

Baba says, "Many people come to me and say, “Ba'ba', we are sinful
persons, what will befall us?” Frankly speaking, I don’t feel happy at
all when I hear these words. Parama Purus'a loves saints and sinners
alike. He attracts all through madhura bha'va [sweetness], not kat'hor
bha'va [harshness] – that is, through all kinds of inferential
vibrations. So, why should anyone worry about his future? This has no
proper justification. Parama Purus'a takes care of all such worries. He
is always lovingly calling people very, very close to Himself. " (NKS,
Disc: 27)

Namaskar,
Karun

What Does It Mean By...

To: am-global@earthlink.net
Subject: What Does It Mean By...
Date: Wed 17 Nov 2010 22:47:25 +0530 (IST)
From: Madhusudan

Baba

"A'mi toma're bhuliya' chinu katadin..." (P.S. 4091)

Purport:

   Baba, I was remaining forgetful and was oblivious of You for such a long span of time. My life passed like this. I traveled on the rugged, jagged path. Sometimes I fell down in the ocean current. My days, full of stains, were wasted in hopelessness-- without any achievement, without any genuine progress. So many lonely, isolated nights passed in crying in utter despair with no pra'na-- just frustration.
   Baba, sometimes I suffered and got hit by the cold northern breeze. And sometimes that northern breeze took away all my hopes, inspirations, and gains. Just I drowned in staticity and crudeness. But now, by Your grace today spring has come. All the surroundings are filled with the colourful flowers and sweet aroma. The dark night has changed into a glittering moonlight, shining in the sky. Peacocks are dancing in happiness and expressing their joy by extending their feathers.
   The sweet breeze has come. It is shaking my whole existence and making me quiver in the divine vibration. That sweet breeze is giving me the hint and telling me, 'Listen! the divine flute, which is resonating, it is calling you..."


                     WHAT DOES IT MEAN BY...
           ...YOU CAN GET LIBERATION BUT NOT GET HIM

Namaskar,
In various discourses Baba makes the very interesting and
thought-provoking statement that one can get liberation or salvation and
not get Him.

Baba says, "If you want mukti [liberation] or moks'a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him." (AV-2)

So the question is, what does this mean. Doesn't getting liberation or
attaining salvation mean becoming one with Brahma? How is it that one
can get liberation or salvation but not get Parama Purusa?

What is the crux of this knotty statement-- what is the significance of
this seemingly philosophical paradox.


              IT DEPENDS UPON THE TYPE OF RELATION

The main point to keep in mind here is that although various types of
relations with Parama Purusa lead to mukti, or moksa, there are some
relations-- like madhura bhava or Vraja Krsna-- where one feels His
sweet and loving proximity in their day to day life, and there are some
relations-- like dasya bhava or Parathasarthi Krsna-- where one does not
feel that sweet bond of love and intimacy with Parama Purusa.

In the former one has Him in their tight embrace and in the latter not,
yet both lead to mukti or moksa. Let's take it a step further.

For instance, those bhaktas of madhura bhava will have that intimate
connection with Baba every step along the way as they attain Him; they
will feel His loving embrace and warm touch in their each and every
action on this earth. Because that is the very nature of the madhura
bhava relation: To have a very personal and intimate relation with
Parama Purusa while living in the world. Hence, they get Him.

Whereas those involved in the mode of dasya bhava (master-slave
relation), or in the case of Parathasarthi Krsna, those disciples will
not feel the sweet love of Parama Purusa while on their journey. So in
that sense they will not get Him. But due to their obedience,
faithfulness, determination, and grit, in the end they will be rewarded
with mukti or moksa. But along the way they will not have Him.

That is the inner working of Baba's above statement. And here it is
again for your review.

Baba says, "If you want mukti [liberation] or moks'a [non-qualified
liberation] from Him, if you are a suitable candidate then you may get
it from Him, but you will not get Him." (AV-2)

Because in a comparatively dry manner, those followers of Parathasarthi
Krsna or those sadhakas involved in daysa bhava (master-slave relation)
progress ahead on the path to liberation without feeling that intimate
closeness with Parama Purusa. They feel that they have to do something
to earn their liberation-- so they work hard for that and strive to
execute the plan and order of Parama Purusa, but in so doing they do not
feel close enough with Parama Purusa to desire and get His sweet
embrace. In which case they do not get Him.


                  HOW MADHURA BHAVA WORKS

Here Baba nicely explains how the bhakta of madhura bhava keeps an
intimate and personal link with Baba each and every day on the path.

Baba says, "Madhura bháva is a very exalted bháva, for this bháva fills
the mind with sweetness and bliss and leads the aspirant to the closest
proximity of the Lord. To a person who is predominantly a devotee of the
Lord, everything tastes sweet, there is nothing bitter in the creation
of Parama Puruśa. He is attracting you through the ectoplasmic world,
binding you through the bonds of love." (NKS, Disc: 27)

Baba says, "The spirit of madhura bháva is as follows: “He is so vast,
endowed with innumerable attributes, yet even then He loves me. He is so
great, yet He is still my most intimate friend, so very close to me.
What joy! What joy!” This is madhura bháva." (NKS: Disc 9)

So on the blissful path of madhura bhava, one wants only His sweet
proximity and one gets His intimate companionship. In a phrase, one gets
Him.

But the same thing does not happen in dasya bhava (master-slave
relation). In that case one may live a life filled with anxiety,
frustration, suffering etc-- but not bliss-- yet in the end due to their
sacrifice one may get mukti or moksa. Such is the drastic difference
between madhura bhava and dasya bhava. One gets Him and one not.


     THE DIFFERENCE BETWEEN VRAJA KRSNA AND PARATHASARTHI KRSNA

Another way to think of this whole phenomenon of getting mukti but not
getting Him is through the Baba's crystal clear distinction between
Vraja Krsna and Parathasarthi Krsna.

Note: Here it should be stated that the relations of Vraja Krsna and
Parathasarathi Krsna are not related only with Sri Krsna. Here Baba is
using this as an analogy to show that in all the ages, one can have
different types of relations with Parama Purusa.

Baba says, "In the case of Vraja Krśńa, the devotee developed a unique
spiritual consciousness. The one thought that filled a devotee’s mind
was, “I want to go to Parama Puruśa,” and that journey passed through
madhura bháva. Párthasárathi’s teachings were quite different. He said,
“Well, you want to advance. That’s all right, but others must come with you.
You must all come together.” This approach certainly impairs
madhura bháva to some extent because it involves an element of
roughness. If we are to use an analogy, we can compare a very sweet
thick-skinned mango to Vraja Krśńa. You can easily peel away the skin
and relish the sweet juicy fruit to your heart’s content – no trouble,
only happiness. If someone asks you how sweet it is, you cannot express
your delight in words and you illustrate the sweetness through gestures.
But Párthasárathi Krśńa may be compared to a firm, ripe bel [wood apple]
with a hard shell. You have to take some trouble to break the shell, and while
breaking it you have to be careful not to let the fruit fall to the ground and
smash into pieces. The pulp is no doubt very good for the stomach, perhaps even
better than a mango, but it is not so nice to eat. It is not as juicy as a mango.
If Vraja Krśńa can be likened to high quality cakes like gokulapiit́há or
pát́i sápt́á, Párthasárathi Krśńa may be likened to sweets made of boiled,
condensed sugar cane juice." (NKS, 'Six Stages of Realisation')

Thus in the relation of Vraja Krsna, one feels the inner sweetness and
personal love with Parama Purusa in a very close manner. And in that way
they get liberation or salvation.

In contrast, in the relation of Parathasarthi Krnsa, one does not become
ensconced in the devotional love for Parama Purusa, but rather the
sadhaka must overcome all sorts of trials and tribulations. And by that
way they reach up to mukti or moksa.

So on one path one gets the close proximity of Parama Purusa and the
other not. One path is full of His blissful love and the other not.


           IN THE END BECOMING ONE MEANS GETTING HIM

Ultimately though, it has to be recognised that getting mukti or moksa,
means losing one's own identity and merging in Parama Purusa. That
culminating point is the same for all the accepted pathways as given by
Baba. Thus in all the ways-- dasya bhava, madhura bhava etc-- one will
ultimately experience this in the end.

So perhaps the best way to express the difference is in this following
analogy.

One can reach to a kingdom by walking for days and months across the
dry, hot desert-- sweating the entire way on that very tiring journey.
Or one can reach that same kingdom by riding easily in an
air-conditioned motor car along smooth, paved roads. Hence both
travelers reach the destination, but the first takes a rough path while
the other moves along a comfortable one.

Similarly one can get mukti without getting His sweet love along the way
or one can get liberation and feel His sweet embrace every step along
the way. Such is the difference between dasya bhava and madhura bhava.

So getting Him along the way means having a sweet and blissful life
where one feels that Baba is my most intimate and closest companion.
That is the way one can get mukti or moksa, yet also Him.


                   WHAT HAPPENS IN OUR AM

In our Marga, by Baba's grace, most everyone is on the pathway of
getting Him, of realising His sweet bliss in their life. Baba has made
the our Marga that way by giving us madhuvidya, kiirtan, Prabhat
Samgiita, sadhana, and so many other joyous practices that enable us to
feel His sweet touch and loving embrace.

Even then the more arduous path of dasya bhava or Parathasarathi Krsna
is accepted in our Marga, and some few persons may be moving in that
mode. So in their day to day life they may not feel very blissful as
they will not be getting Him.

But far and away, ours is Ananda Marga-- the Path of Bliss-- and most
every sadhaka in AM is joyously moving on that path, getting Him each
and every step of the way.

All in all this is a highly devotional topic and for more about this one
should read select discourses from Namami Krsna Sundaram. Plus in the
future, certainly others will write on this very topic.


                       BABA'S BLESSING

By Baba's grace we will all realise His infinite love and tight embrace
and get Him as we proceed along the path.

Baba says, "You are all His loving sons, His loving daughters. You are
sure to get Him; it is your birthright to be one with Him." (SS-24)

Namaskar
Madhusudan


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                           Fish Eating People

Baba says, "Fish eat all kinds of things. Because of this, the positive
qualities of those foods which they eat they may or may not get; but,
certainly they get the negative qualities or defects of those foods which they eat. In addition, fish quarrel so much among themselves; they are quarrel mongers. They eat each other; they feel jealous towards one another; and also they have the tendency to wander around aimlessly in an indisciplined, disorderly manner. Because of these negative qualities of fish, since ages there has been the feeling amongst the general public that those who are fish eaters, they get contaminated by these same defects." (SC-20, Bangla, Disc #156)

Note: Amongst all of India, the most densely populated fish-eating area is Bengal. Indeed, Baba says that the main population of Bengal are kaevarta (fisherman community). In total there are a huge number of lakes, ponds, rivers, and water sources in Bengal; that is why fish flourish there. Thus in Bengal fish are known as water fruit. Except for very strict devoted margiis, most of them like to eat fish.
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