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

Another New Dogma Took Birth

To: AM-GLOBAL
Date: Wed, 23 Feb 2011 11:33:26 -0000
From: NJK Deva
Subject: Another New Dogma Took Birth

Baba

                     == ANOTHER NEW DOGMA TOOK BIRTH ==

Namaskar,
Recently a kiirtan program was organised "for the speedy recovery" of one Dada.

Certainly, on first glance, this looks like a noble endeavour to help someone in need; but as we all know our psycho-spiritual practice is to be directed toward Parama Purusa, not toward any mundane longing or unit being. That is Baba's distinct guideline in countless discourses. Our psycho-spiritual longing is singular in nature and exclusively for pleasing Parama Purusa.

So we all have to think whether our Baba Nam Kevalam kiirtan should be used to cure someone of an illness as with the recently organised program. Plus we must consider avenues we can take for helping our respected Dada.


                                           MUST NEVER DO LIKE THIS

Baba has given us all the directions and answers for this situation. In very straightforward language Baba warns us that we must never use our psycho-spiritual longing for mundane gains - of any kind. That is His essential teaching.

Baba says, ""Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa." (Subháśita Saḿgraha Part 24)

Clearly then our spiritual practices - like kiirtan and bhajans - should not used for mundane matters such as if someone is sick and we wish to cure them.

Here below Baba furthermore explains that only lower grade sadhakas use their spiritual practices for worldly achievements.

Baba says, "Rájasika Sádhakas – Those performing spiritual practices with the object of attaining a particular finite object are called Rájasika, The characteristic of Rájasika Sádhakas consists in their being engrossed in realizing their selfish ends and, not in causing detriment to others." (Subháśita Saḿgraha Part 1)

In this next teaching, Baba warns us that if our spiritual practices are done with any other motive in mind, such as curing one Dadaji of his illness, then this is an inferior approach.

Baba says, "The aim of the aspirant is channelized in a different direction and he carries on with an inferior object. All the three such bhaktas – sáttvika, rájasika and támasika are gaońii or inferior bhakti. Where there is no object other than the Supreme Brahma, it is called mukhya bhakti. In mukhyá bhakti, the aspirant is free from the three guńas. He is absorbed in spiritual practices to Nirguńa Bhakti." (Subháśita Saḿgraha Part 1)

Thus, Baba's guideline is that our spiritual practices like kiirtan and sadhana are to be directed solely towards pleasing Parama Purusa, and not for any mundane affairs, such as curing one of their sickness.


                                        JUST ACCUSING PARAMA PURUSA

Actually, if anyone prays to the Lord for someone's recovery it means they are indirectly accusing Parama Purusa:

"O Lord, Your duty was to help this person, but You have not done so, why have You ignored him for this reason I am praying for their welfare - please listen and respond to my prayer."

This type of accusation towards the all-knowing, omniscient Parama Purusa is itself a sinful idea as the sadhaka is blaming Baba for mundane problems.

That is why in Ananda Marga we do appreciate this type of crude prayer. Baba knows what is best and we are only to think of Him.

Baba says, "In fact, the best thing is not to ask Parama Puruśa for anything." (Ananda Vacanamrtam Part 22, Serve the Supreme by Kiirtana)

If any aspirant has any remote desire in the mind for mundane longing while doing spiritual practices kiirtan, like curing one Dada, then they are going against the inner essence of our devotional cult. Those who directly or indirectly pray to the Lord for certain mundane things are verily accusing the Lord of not performing His divine duty to care for the suffering people.


                                    MUST OBEY ANANDA SUTRAM

In His teachings of Ananda Sutram, Baba directs us that in our kiirtan and sadhana practices we are only to ideate on the Supreme. We are not to engage in any kind of ritualistic worship whereby we ask or pray for things from the Lord.

                         3-12. Bhaktirbhagavadbhávaná na stutirnárcaná.

           [Devotion is ideation on God, not flattery of God or ritualistic worship.]

"Purport: Being merged in the constant thought of God is devotion. Devotion is not related to the chanting of hymns or ritualistic worship with different paraphernalia." (Ananda Sutram 3-12)

So if we encourage such type of kiiran programs for curing a Dada of a particular disease etc, then Baba's guideline of Ananda Sutram will be lost in oblivion. And all over these types of crude devotional kiirtan gatherings will be held.

Indeed, people will start doing kiirtan to cure their dog who was coughing or to help their child get into university or for so many mundane reasons. And some people will even do kiirtan to kill their enemies or defeat others in a court case. If such things happen, there will be no difference between those dogmatic religions and Ananda Marga.

Indeed this is the way things degenerate.

For instance, let's say is an existing dogma in society such as praying for someone's illness to be cured. Then in a weak moment, such as when one respected Dada is ill, then someone innocently suggests that we should do kiirtan to cure Dadaji. They justify that this is a common phenomenon in the society and that before coming into AM they always did like this. Some sadhakas may feel uneasy hearing this but they think that, "OK, Dadaji is sick - I should not disturb the situation". Thus a kiirtan session is held to cure Dadaji. Then the next time a Dada or revered person gets sick, others openly proclaim that this is our tradition: To sing kiirtan to cure that diseased person. By this point, those who disagree are greatly outnumbered and they cannot stop the program - rather they succumb. In this way, new dogmas take birth. So we should all be extreme careful.


                                       STORY OF MISGUIDED SADHAKA

This below story from Shabda Cayanika is highly related with this entire situation. When the below sadhaka was using his psycho-spiritual energy for mundane gain, Baba intervenes and strongly condemns this negative approach.

Baba says, "Such misuse of the human being’s hidden internal powers would not help to elevate the human race. Rather it would bog down one’s hands and feet in the quagmire of power and bring stagnancy into one’s forward movement." (Shabda Cayaniká Part 2, Disc: 13)

By Baba's above teaching, it it quite evident that our psycho-spiritual energy should not be diverted towards crude or worldly gain such as curing a respected Dada of his illness. Baba is adamant on this point.

                                     
                              SIMILAR TO HINDU SHRADDA DOGMA

Actually this notion of doing kiirtan to cure someone of their illness is just like the Hindu  shraddha dogma where in their ceremonies their intention is to provide comfort for the deceased soul. But we never do such things in Ananda Marga. We know that Baba is taking perfect care of everyone - all of the time. All our spiritual practices are solely for pleasing Parama Purusa and serving Him. So we must not allow our kiirtan programs to degenerate and become a mirror image of this type of Hindu dogma where we pray for someone else's mundane needs. This is not our way.


                                      DO NOT CHASE AFTER SIDE-EFFECTS

Doing kiirtan to cure one of an illness is just like bringing everyone together to perform social service under the motive of getting name and fame.

Yes, if one does service one may receive acclaim in the society, but that is not why we do it. We do service to please Parama Purusa. That is our sole motive. Public praise is a mere side-effect. And if one does service only for getting prestige, then that prestige may not even come at all. One may not get any recognition. There must be purity of intention and our service is for pleasing Him.

Similarly, we do our kiirtan for Parama Purusa; that is our sole motive - to please Him. Toward that endeavour so many side effects may result: All kinds of calamities may be dispelled and averted etc. However, our entire goal in kiirtan is singular: To serve Parama Purusa; we do not do kiirtan with any other aim in mind.

Hence just as we do not perform social service with the inner motivation of getting recognition and public acclaim, similarly we do not do kiirtan with the expressed motive to dispel a particular calamity like curing a person from a disease.


                                    BABA'S STORY ABOUT KALAPHAR :

                                  NEGATIVE REPERCUSSIONS

If this current trend of organising kiirtan gatherings for curing people continues, then if such bhaktas do not get what they are demanding, they will start blaming Parama Purusa. They will think, "We did kiirtan but still Dadaji is sick."

Baba's below story leads in that direction.

Not only will they blame Baba in this way but they will lose faith & leave entirely. They will think, "Look what happened to me, or my wife, or Nigamananda etc, we did the kiirtan yet still we are suffering terribly."

Thinking thus they will lose faith and leave the path. This is what occurs in all those religions where people pray in this way. And if such events are brought into the Marga, the same negative outcome will result: People will lose faith and leave if their selfish agenda is not fulfilled. This trend is not at all good.

Here below Baba tells the story of Kalaphar and what he did when his mundane prayers were not fulfilled.

Baba says, "There is a well-known story about a Zamindar from Bengal called Kalachand Roy, later Kalapahar, who was a follower of Kálii. He worshipped a stone image of Kálii with great devotion. At that time some invaders, belonging to another religion, started a campaign to destroy all Hindu temples and deities. When Kalachand’s temple was about to be destroyed, he prayed to Kálii saying, “Mother, I do not have the power to protect you, so please protect yourself.” But how can a stone idol protect itself? In due course his temple and idol were destroyed, and Kalachand lost faith in Kálii. He was converted to the religion of the invaders, and became known as Sheik Kaluddin Khan. He launched his own campaign of terror throughout Bengal and Orissa and forcibly converted people to his new religion. He disfigured deities, destroyed temples and threatened people with physical violence to convert them. Once he travelled to Kashi and set about converting a widow who also happened to be his elder sister. She refused to succumb to his threats, and scolded him mercilessly for his bad behaviour...This made him realize the error of his ways, and he abandoned his campaign. If Hinduism had not practiced idol worship, Kalachand would not have been converted. Because of his forcible conversion, Kalachand became extremely hostile towards Hinduism and launched his own campaign of terror against it. A religion should be so strong that no one can be converted from it." (Prout Nutshell-16)

Likewise, if some in AM resort to ritualistic worship and do not get their selfish ends met, then there is every likelihood that they will not only lose faith and follow a different path, but they may even become inimical to AM. We have had defectors in the past and this type of crude kiirtan gathering could and will generate a whole new wave of defectors. That is the very real outcome based on Baba's above teaching.


                                     WAYS WE CAN HELP A PATIENT

To help any patient, we can give our economic support, physical support (food, heat, clothing, medical attention etc), and emotional care. These are all very effective and appropriate ways of helping someone suffering from an illness.

But in our spiritual practice we are not  to request Parama Purusa for mundane boons such as curing a patient etc. Doing kiirtan to cure them is not at all acceptable.


                                  MORE POINTS FOR CONSIDERATION

1. Baba guides us that sadhana should be done whenever possible but that does not mean that one openly declares that now I am doing sadhana for cyclone relief, or mother's illness, or for earthquake victims. Our spiritual practices are for pleasing Parama Purusa - not any mundane cause.

2. Baba has specifically mandated that spiritual potentiality should never be directed towards mundane reasons, causes, or gain.

3. One may do kiirtan and sadhana any day and any place, but the stated purpose must not be something mundane, such as one Dada's illness or one margii's unemployment etc.


                                                   BABA'S BLESSING

By Baba's grace, He has given us the practices to reach unto Him and we must not let those practices to be tainted by bringing in dogmas whereby we pray for mundane matters during our Baba Nam Kevalam kiirtan. So we cannot support the recent program where some gathered for kiirtan in order to cure Nigamananda ji. During kiirtan we are to ideate on Parama Purusa and Him alone.

Baba says, "At the time of kiirtana, so many people, so many devotees assemble, and all their collective physical energies function unitedly. But more than that their collective psychic energies are flowing in the same channel under the inspiration of Parama Puruśa." (Ananda Vacanamrtam - 22)

Baba says, "...So let one’s vision be fixed on the goal. There is no necessity to think of anything else." (Ananda Vanii #67)

Namaskar,


Note 1:                         MUST NOT DO TAINTED KIIRTAN

Certainly after doing sadhana the mind becomes calm, quiet and blissful. But in truth we do not do sadhana for these effects. The goal is to please Parama Purusa and attain Him.

Similarly, by doing kiirtan all kinds of natural calamities can and will be dispelled but the purpose of doing kiirtan should not be this. The purpose of doing kiirtan is to serve and please Parama Purusa.

Baba says, "The best method of rendering psychic service to Parama Puruśa is by doing kiirtan." (Ananda Vacanamrtam - 22, Serve the Supreme by Kiirtana)

Those who are not ignorant can easily differentiate between doing kiirtan to please Him and doing kiirtan to dispel calamities. When the mind is involved in thinking about someone's sickness during kiirtan then that kiirtan is itself tainted. It is not pointed kiirtan. So that will not serve the purpose or achieve the desire effect anyway. It is true that calamities do get dispelled through kiirtan but that is the side-effect not the goal. So this way of thinking should never be encouraged.

Unfortunately some ignorant organised a kiirtan program encouraged people to do like this (see note below). But they do not have any idea what  they are doing. They want to do something good but in reality they are doing just the opposite.


Note 2:            KIIRTAN ANNOUNCEMENT TO CURE NIGAMANANDA JI

Here is that announcement of that kiirtan program to cure our dear Dada Nigamanandji's illness. It was an SMS from Mobile No.- +91-78386 94435 (Delhi / NCR mobile no., India):

"Baba Nam Kevalam kirtan, 11 to 14 hrs at Gadaipur Baba Qtr (not at Mandavali) on Sunday 20th FEB for speedy recovery of Ac Nigmanada Av. Lets attend and pray......"


Note 3:                       RELATED LETTER ON DADAJI'S ILLNESS

http://am-global-01.blogspot.com/2011/02/feeling-happy-by-others-suffering.html

== Section 2 ==

~ I Remember Everything But My Ista Mantra ~

"A'mi a'r  kaono kichu bhuli na', shudhu bhule tha'ki tavo na'm..." (P.S. #838)

Purport:

O' Parama Purusa, it is so unfortunate and painful that I do not forget anything mundane; but I always forget Your divine name. I cannot remember it constantly, because worldly things always come in my mind. And those mundane things I always remember, only I forget Your name. O' my Dearmost, please grace me. I want to remember Your name all the time - within each and every breath and respiration - but alas I forget. O' Divine Entity, although I don't chant Your name and remember You, even then I can see that You love me. By Your grace, I always feel Your love, especially when I look towards You. You are very charming and gracious.

O' Parama Purusa, You are the most magnificent One. When by Your grace the stars shower from Your heavenly effulgent bosom, then the effulgence from those particles fills my heart with divine ecstasy.

 

Baba, the Parama Purusa, You are the most compassionate One. The divine love which You have poured in my heart - the affection that You saturated in my mind - always vibrates my being and brings me to the divine world. The melody that You played within my mind, in its tune, today I do sastaunga pranam to You again and again with that very tune and melody which You have resonated in my heart & mind. 

O' my Lord Baba, please shower Your causeless grace on me so that I always chant Your divine name...

                 ****************************************
                                 A Few Medicines

Baba says, "Aloe juice is a medicine. Dried aloe sap is called musabbar
in Arabic. A type of rasa'injana also used to be prepared out of aloe
sap, or musabbar, which was used as medicine -- it was used to treat
blood pressure and insanity due to gall bladder disorder." (SC-3, p.109)

Baba says, "The retention-of-urine ailment that results when the
movement of the urine is obstructed is also called kabandha. The water
from soaked fenugreek, fresh date juice, palm juice, and sha'nkha'lu [a
conch-shaped esculent] are medicines for this disease." (SC-3, p.103)
                ****************************************

Expressing Love & Frustration to Parama Purusa

Date: Sun, 05 Dec 2010 05:45:31 +0530
To: AM-GLOBAL
From: "Pandit_Sudhakar"
Subject: Expressing Love & Frustration to Parama Purusa

Baba

"Tumi eso, tumi eso a'ma'r ghare..."     - P.S. 3190

Purport:

 Baba, please grace me by coming in my abode. I go on waiting
constantly for You in uninterrupted fashion after lighting the lamp of
hope in my heart. Baba, You are always so gracious. by Your
grace-compassion I get You in my dreams. By Your grace, I get You there.
And when I wake up then I go on thinking of Your tales and talks. On my
each and everything, the sketch of Your love is painted.   Baba, I
always remember You; even if I try to forget You still I
remember You. When I yearn for You so strongly then in my heart I feel
pain in longing for You. It is then that the thought comes that I should
forget You-- because by that way at least it will be peaceful. But it is
difficult for me; I cannot forget you.   Baba, You are always residing
in the deep core of my heart. The whole universe is saturated with Your
divine love. You shower Your causeless grace on everyone. Baba, please
come in my mental abode; You are my everything...


    == EXPRESSING LOVE & FRUSTRATION TO PARAMA PURUSA ==

Namaskar,
The main aim of any sadhaka is to love and please Parama Purusa. That is
the only way to get Him-- with the love of devotion, not via the
knowledge of jinana, or the action of karma. Only with love can we grasp
and hold Him as our own. This fact Baba has revealed in countless
discourses.

Baba says, "A genuine spiritualist will have to establish a relation of
love with Parama Purus'a. Those who remain oblivious to this truth
become unsuccessful in their mission." (SS-11, 'The Path of Salvation')

Hence, love is an essential aspect of our spiritual lives. But how is it
that one is to develop this love? Sometimes it can seem so elusive.


             OUR PROCESS FOR CULTIVATING LOVE FOR HIM

We have to remember that sadhana does not mean samadhi, or automatically
falling into an unending river of love for Him. Rather, sadhana means
'effort'. And ultimately it is the effort, i.e. a concerted effort, of
creating a devotional link-- a bond of love-- with Parama Purusa.

And our sadhana system includes not just the practice of meditation, but
kiirtan and bhajans as well. All three are required.

Baba says, "Do meditation, do kiirtan and bhajan sincerely." (15 October
1979 morning, Nagpur)

So all three-- sadhana, kiirtan, and bhajans-- are essential in
developing that special, devotional link with Parama Purusa. And this
letter discusses how bhajans play a unique and irreplaceable role in
this process.


               THE BEAUTY OF OUR BHAJAN PRACTICE

The beauty of our bhajan practice is that it is a time when we can
openly express our feelings towards Parama Purusa. Kiirtan is chiefly
about singing His glory over and over again; and sadhana is done in
complete silence. So it is only with our bhajan practice that we can
verbally express our inner feelings to Parama Purusa. And that gives a
huge lift to the sadhaka.

For example, if one is in a strange place and does not know anyone, then
they cannot express their hopes and despairs, their joys and sorrows,
their success and failures. And that creates a big burden on that
person. Whereas if one is among friends, or better yet with a close
companion, then they can easily share all that they are feeling. And
that sharing of their inner thoughts allows one to feel light and
buoyant. It has a renewing effect on one's soul-- on one's being.

That is the very unique & essential aspect of our bhajan practice. It
allows the sadhaka to clear their mind and heart of all their emotions.
Because in singing bhajans, there is a tremendous scope to express the
full range of human feelings and sentiments.

Verily Baba has bestowed upon us the world of Prabhat Samgiita for this
very purpose--  to express the full range of feelings felt by the
sadhaka: The pain of separation, the joy of finding Parama Purusa, the
frustration of not getting Him, the struggle of dealing with this
mundane world, the bliss of His arrival, and so much more.

All of the above and countless other human feelings and emotions are
clearly expressed in our bhajans of Prabhat Samgiita. Such a range of
expression is not found in kiirtan, nor is it so easy to do in sadhana,
because human beings like to express their feelings orally. And that is
the true gift of our bhajan practice. Nowhere else in our sadhana system
is this found.

In a phrase then, our bhajan practice allows us to clear our heart and
mind of so many bottled-up thoughts & feelings. It is a release of our
inner emotions which invariably brings renewal & levity, and ultimately
love for Parama Purusa.


                 SELECTING THE RIGHT BHAJAN

Thus when selecting a bhajan we should choose the right song for the
right reason. We should not pick a Prabhat Samgiita based on the tune or
the melody or the quality of the the singer's voice. Because for us, for
sadhakas, Prabhat Samgiita is not about musical expression. It is about
the expression of our own feelings.

If we are feeling forlorn and far from Parama Purusa, then singing a
song about the joys of attaining Him will not satisfy one's emotional
needs. Just as, if one has been waiting for their spouse to pick them up
at the train station for 5 hours, then that is not the time to say,
'Thank you so much for coming'. Rather one will openly exclaim, 'Where
were you? Why did it take you so long? Why are you so late? I have been
waiting forever, I was so worried etc'. Only after saying this several
times to their spouse will that person get some relief. And that
expression brings closeness as well.

Similarly, we should always select a Prabhat Samgiita-- a bhajan-- that
properly corresponds to our feeling at that very time. So we should all
familiarise ourselves with a wide range of Prabhat Samgiitas so we
readily have a song available to express our inner feeling, whether it
be a feeling of frustration, love, anxiety, closeness, melancholy, or joy.

Because only by singing the right song will our heart feel light-- only
then will our mind move in the right direction.


          HE ONLY LISTENS FOR THE FEELING OF THE HEART

At the same time we should bear in mind that Baba does not judge us on
our singing talent or instrumental techniques. Those are meaningless to
Him. He only looks inside the heart for sincerity. So none should feel
shy or distraught that they do not have musical talent; nor should one
become so vain about their musical gifts. Because in the eyes of Parama
Purusa, He is only concerned with the heart-felt feeling of the bhakta.
If that is expressed in our bhajan singing, then everything is expressed
and the goal in singing is attained. Then and only then does that bhajan
practice have value. Thus there is no place for shyness or arrogance in
singing bhajans.


                 BHAJANS ARE A BOON IN SPIRITUAL LIFE

So our bhajans hold a special place in our sadhana practice. They allow
for the expression of our inner feelings and that invariably helps
cultivate a feeling of closeness and love for Parama Purusa. If we do
not express ourselves, then naturally a relationship will dry up. That
is the way it happens in our worldly dealings and the same applies to
our spiritual life as well. Thus bhajans play a great role in our
development as sadhakas. It is our personal time to draw ourselves
nearer to Him-- because we are not singing our bhajans for anyone else.
We are singing for Baba and to express our feelings to Him. And by His
grace, He always listens.


                        BABA'S BLESSING

As important as kiirtan and sadhana are, we must never lose sight of the
great importance of singing bhajans as a way to draw ourselves closer to
Him and lighten our burden of life by expressing our inner thoughts and
feelings.

Baba says, "Do meditation, do kiirtan and bhajan sincerely and together
with that, render maximum social service. This is the supreme ideology
for an ideal human being." (15 October 1979 morning, Nagpur)

Namaskar,
Sudhakar