Archive for December 9th, 2011

Date: 09 Dec 2011 22:45:12 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #2



The review of the below Prabhat Samgiita #1125 is comprised of five distinct sections:

(A) Special Note on Spelling
& Pronunciation

(B) Transliteration

(C) Line Meaning

(D) End Notes

(E) Purport

Please be sure to read each section carefully and they build upon each other. Please do send your suggestions, comments and thoughts.


Starting from today forward, when introducing new songs, we will post the full song using phonetic spelling. We think that will be the most conducive way for the most readers to get the proper pronunciation.

For instance, take the English words “know” or “knowledge”. Without having first memorized the pronunciation, people will pronounce those words as “Ka-now” or “Kay-Now” and “Kay-Now-La-Di-Ge”,respectively. Simply sounding out the letters will not produce the desired result. Because in the English language, spelling and pronunciation must be memorized. Otherwise it is not possible to pronounce words properly.

Same is the case with Bengali.

For example, in the second line of the below song #1125, the actual spelling of the first three words is pa’oya’ ye ya’ya but unless one knows Bangla well, they will mispronounce it. Hence we have given the phonetic spelling, pa’va’ je ja’y. Then even new readers will be able to pronounce the words correctly when listening to and singing the song.

Here is another example. The actual spelling of the word in the last line is bendhecha, but that will not yield the proper pronunciation for non-native speakers; hence, we spelled it as bendhecho. With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples.

Only native Bengali speakers – or those extremely fluent in Bangla and familiar with Prabhat Samgiita – will pronounce all the words correctly. Yet everyone wishes to listen to and sing Prabhat Samgiita and enjoy the song. If the lyrics are written in a technical manner then people will not be able to pronounce all the words properly. Hence the decision to write it phonetically.

With regard to the repetition of certain lines when the song is sung, while listening to the song you will just have to be alert and adjust accordingly as all the original lines are present below.


Vishva ma’jhe toma’y khunje pa’va’ je dus’kar
Pa’va’ je ja’y hale he krpa’ra a’kara

Ajasra shiirs’a tumi je, ajasra buddhi je ra’je
Buddhibale vidya’bale tumii para’tpar

Ajasra caks’ute ajasra mamata’ ra’kho
Otahproto saba’r sa’the bendhecho je ghar


O Lord, searching You in the external world is impossible. O’ Treasure of Grace, O’ Divine Entity, You can only be attained when You bestow Your grace.

Baba, You have innumerable heads [1] and are possessed with an infinite intellect. In the realms of intellect and knowledge, You stand above all.

Baba, You see all with innumerable eyes, and have infinite mamata’ [2] for everyone. With the bond of Your ota and prota yoga [3], You have made this entire creation into one universal family. [4]


[1] Innumerable Heads (ajasra shiirs’a): Parama Purusa sees everything in all directions; He watches everything and does everything. His intellect is infinite. That is why it is explained that He has infinite heads. In Subhasita Samgraha it is said:

“This Puruśa is sahasrashiirsá. In Saḿskrta “Sahasra” means one thousand but in Vedic language “sahasra” means “many”. One person works with one brain. He works according to it and his praise and criticism is also done accordingly. But Puruśa is Sahasrashirśa; He works with innumerable brains. So if the unit tries to compete with the Cosmic, he is bound to be defeated. It is quite natural. We work with our brain but Parama Puruśa works with all the brains of the world. He works with this collective brain and He is its master. The portion which has not been converted into brain cells remains as matter, so it also has the potentiality of a brain. That is why He is sahasrashiirśá.” (Subhasita Samgraha, part 18, Microcosm and Macrocosm)

[2] Ajasra Mamata’: Ajasra means unlimited; and, following is the definition of mamata’.

“What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam, Part 7, The True Nature of Bhakti)

[3] Ota-Prota Yoga: In Subhasita Samgraha part 17, the meaning of ota yoga and prota yoga has been given in English. Ota yoga is “individual tactuality” between Parama Purusa and the unit entity; and, prota yoga is “collective tactuality” between Parama Purusa and all the entities, simultaneously.

The above definition is exclusively describing the intimate relation between Parama Purusa and His jiivas through His ota & prota yoga. This same devotional term has been explained in a slightly different manner in the following discourse.

“What is ota-yoga? He as the Cosmic Father has a direct relationship with each and every entity of this world…All are His affectionate children. This is His ota-yoga. Each and every entity, animate or inanimate, has a direct link with Him. Just as ota yoga means the Cosmic Father’s relationship with each entity individually, prota yoga means His relationship with all collectively.” (AV-6)

[4] Third Stanza Meaning: Parama Purusa has created this entire universe. He is associated with each and every entity through His ota and prota yoga. Nobody is alone, isolated or uncared for. He is related with each and every individual, personally and collectively. His relation is that of a bond of love. He has created this one universal family with the bond of His ota and prota yoga. By this way He loves and cares for all: Collectively and individually.

The gardener loves the entire garden as well as each and every individual flower. He pays attention to each plant and each flower separately and also watches the entire garden in its entirety. Similarly, a mother of four children has an intimate and personal relation with each child individually and cares for all collectively. So she has ota and prota relation with her progeny. The only difference is that the mother’s vision is limited, whereas Parama Purusa sees 24 / 7, across time, space, and person.

Parama Purusa is always linked with His vast creation: Individually He watches, cares for, and loves everyone on an intimate and personal basis; and collectively He watches over all in grand fashion. He operates always through His ota and prota yoga, from the beginning of time up to eternity. In contrast, worldly relations are limited and temporary. So the real expression of ota and prota yoga is with Parama Purusa only. Parama Purusa loves His entire manifested universe as well as each and every unit being across all time and space.


O’ Lord, O’ Parama Purusa, You are grace personified. You are the Treasure of Krpa’. You shower causeless grace. Many move around in search of You in various tiirthas and caves. Others think they can get You by their own efforts in dhyana and sadhana. Alas, it is impossible to attain You those ways. Nobody can have You by their own merits. Only when You are gracious do You appear. There is no other way.

Baba, You see everything; nothing is hidden from You. You go on witnessing everything always. You have infinite eyes and You think about everyone with Your infinite heads. You hear everyone’s tales and You have infinite hands and feet to do everything. Baba, You are unparalleled. Nobody with their limited, meagre intellect can compete with You. You are above all.

Baba, You are the most loving one. You care for everyone with Your infinite mineness. You are so loving. You look upon all with infinite compassion and Your very loving eye. No one is left alone – ever. Nobody is forgotten. With Your ota and prota yoga, You have bonded with all. You have made the entire universe as one family with the bond of Your love. Baba, You are so gracious.

O’ my Lord. I surrender at Your alter. Please shower Your causeless grace on me…

Vara’bhaya Deva

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