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Archive for August 21st, 2010

Date: 20 Aug 2010 20:06:08 -0000
From: “Divyacaksu Deva”
To: am-global@earthlink.net, dayal@igc.org
Subject: Are You Involved in This Dogma

Baba

“Kare ja’tra’ halo shuru, bhule gechi se katha’…” (699)

Baba, when my journey started I do not know; it is not in my mind. I
have completely forgotten the day when my journey towards You started.
Since many lives gradually You are attracting me. By Your grace I am moving
in that divine liila– reducing the radius gradually and coming close to You.

On the way how much I suffered, on the path how many thorns have pierced
my feet and created hindrance in my forward movement. Those memories
related with the problems and pain are not in my mind.

On the journey towards You by Your grace I came across the burning
desert, which was so much torture of fiery blaze and sometimes I also got
drenched with heavy rain– thunder and storm. But You always gave me the
strength and non-stop You are bringing me close to you.

So many spring seasons and its beauty has come and I got intoxicated
with that attraction. And in Your longing, in Your divine attraction You
filled my heart with devotion and I sang the song and kiirtan with
heartfelt yearning and longing. Like this in my life sometimes dark and
sometimes effulgent has come and gone. And gradually I have reached close
to You under Your shelter. Baba You are very much gracious. You are my
everything…

== ARE YOU INVOLVED IN THIS DOGMA ==

Namaskar,
Dogma is everywhere. The religions are full of dogma; and materialism
and capitalism are also sunk in dogmas. Plus dogma is prevalent in all
points in between as well.

Only Ananda Marga ideology is totally 100% dogma free.

Baba says, “Ananda Marga alone is dharma and all the rest are sectisms.”
(SS-1, p. 63)

So we usually believe that no Ananda Margii believes in any dogma– at
least in theory and philosophy. But if one looks at the personal life of
some in AM then there are a few dogmas they may be following.

Here is one such example: See if you fall in this group or not:

Some think that Prabhat Samgiita is Bengali. Many think like this.

But if we conduct a basic philological analysis we can easily reach the
conclusion that Baba’s gift of Prabhat Samgiita has been composed based
in Sanskrit language. Furthermore, there are many songs from Baba’s Prabhat
Samgiita collection which have been written in various local languages other
than Bengali. And, a few songs Baba has given in English also. So those who
think that Prabhat Samgiita is Bengali, they are in dogma.

FURTHER ANALYSIS

There are more critical facts are there which I will write here. And these
are related with Prabhat Samgiita and also with Baba’s other gifts. Such as
His work related with Sankrit grammar & philology. Which dogmatically people
believe that this is Baba’s work related with Bengali language. So on these
points here are some details.

(1) Mostly the words of Prabhat Samgiita are in Sanskrit. That is why those
who are aware about the Bengali language they do not know certain difficult
or particular terms. So even though the Bengali language is 92 percent
Sanskrit, it must be remembered that such type of similar percentage is
there in most of the Indian languages.

To understand Prabhat Samgiita is very easy for those who are well
versed in Sanskrit; but those who are only familiar with the Bengali language
do not know certain difficult terms of Sanskrit. They do not understand
Prabhat Samgiita fully. And at the same time Baba has used various terms related
with many other languages also. That is why Bengali-knowing people also get
confused.

(2) The same is the case with the Varna Vijiana literature. This is the
pointed review of the grammar and the history of most of the languages and
how they are linking with each other. Here Baba is proving this.
So we cannot label Varna Vijiana as being only Bengali. Those who are preaching
this false notion are suffering from narrow-mindedness.

(3) Baba’s Sanskrit Grammar Books (Varna Vijian’na) are not equal to
Bengali grammar. And any person who has reviewed even a tiny bit will
quickly understand that this is Sankrit grammar– not Bengali grammar.

(4) So here are some further points about Varna Vijiana:
(a) Actually this is the grammar of all the languages in a general, broad-based way.
(b) It is Sanskrit because it is linked with languages of entire globe.
(d) So this book Varna Vijia’na is not at all Bengali grammar.

(5) Also, if anybody reads Shabda Cayanika which is translated in
English or Hindi, surely with their conscience they will understand that it
is not a Bengali grammar book. But certainly a dogma free mind is needed to
reach to this point.

So these are some of the existing dogmas, surrounding the Bengali language
in our present AM society. Please write your opinion because this is
subject of concern and devotinal import to all.

Here I conclude with one blessing give by Divine BABA.

Baba says, “We have a bright future– the crimson light of that future is
breaking through the dark horizon of the present. We must welcome it–
there is no alternative but to welcome it.” (AFPS-5, p. 63)

Namaskar
Divyacaksu

Note 1:┬áDADAJI’S FATEFUL ERROR

Some Bengali language knowing people get confused about Prabhat Samgiita:
For example, Dada Shamitananda – who is Bangla speaking – created a Prabhat
Samgiita dictionary that is stained by variou misunderstandings and
wrong meanings of Prabhat Samgiita terms. One such misunderstanding on
page 21 of his created Prabhat Samgiita Dictionary is about “Gulba’giica’y”.

Let me explain further on this point.

In Bangla areas, this is one colloquial item which is quite common amongst
the household. Females mix mud with coal dust and make a round
piece for burning in their open stove. When burned it creates a lot of smoke
initially and then becomes fire and on that they usually cook their food,
morning and evening. So that round little ball which is black, dirty and
very dusty and messy, and which is prepared with the hand is called gul.
Usually this is prepared in the kitchen garden just outside the house, on
the porch or under tree. It is too dirty to prepare inside the house.

Gul has a dramatically different meaning as well – but Dadaji did not
know that.

Hence, because Shamitananda Dada suffers from the dogma that Prabhat
Samgiita is Bengali, therefore he did not go in deeper aspect. And in his
dogmatic way Dada Shamitananda concluded that Gulba’giica’y means that dusty,
dirty pit full of burnt coal that is prevalent in the villages.

But in this PS #212, the term “Gul ba’ge” is uses – and if anybody will
read with their common sense they will understand that Baba is expressing the
beauty of that garden which is filled with roses. Because this gul is the
Persian term which composing gazal. And in Prabhat Samgiita, Baba uses some
Arabic and Persian terms. This Gulba’giica’y is one of those.

So because of narrowness using the opticals of Bengalism, this Dada
conceived this meaning in foolish way: That Gulba’gicya means none
else than coal dust garden. But that does not have any real sense. The whole
problem is the dogmatic outlook that Prabhat Samgiita is Bengali. That
is what brought this blunder. Plus there are countless other flaws in
Dada’s dictionary.

But Dada Shamitananda, in confused state of mind, mistranslated the word
“Gul ba’ge” as coal dust garden. Because coal dust is the basic raw
material and baggicay means garden. So in is his own way, confused way, he
wrote his ideas that ‘gul’= ‘coal dust’ and ‘ba’giica’y’= ‘garden so it is
coal dust garden’.

This way his whole book / dictionary has countless flops, all due to the
idea of thinking that Prabhat Samgiita is Bengali exclusively when in fact
this is not the case.

Let me say here that it is good that Dadaji wrote this dictionary, only
it could have been much better if he had realised that Prabhat Samgiita
is not exclusively Bengali, but also based in other languages, especially
Sanskrit.

********************************************
Who is Pashu (Animal in Human Form)

Sadguru BABA says, “In the case of pashus, that is, animal-in-human form,
the thought wawes are crude but the lips express something different, and
their actions are something still different. There is no adjustment among
these three expressions. The pashus are in the last stage of animality,
although their structure is like that of man. In society, these pashus are
in the majority.” (AV-1, p. 97)

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