Archive for January 22nd, 2012

One Word Sutra

Date: Sun, 22 Jan 2012 20:55:36 -0000
Subject: One Word Sutra


PS Intro: This following song is not a very common type of Prabhat Samgiita. In this song, the scene unfolds wherein Baba is sitting listlessly in the flower garden all by Himself, and the devotee is trying in many ways to attract His attention. So Parama Purusa is just playing His liila because although He knows everything, here He is pretending as if He is unaware that the devotee is close by. This type of liila is displayed in this following song.

“Toma’re dekhechi jabe ca’npa’r vane takhano pa’pa’r’i d’ha’ka’ madhu chilo…” (Prabhat Samgiita #531)


Baba the day when I saw You in the campa flower garden, that time also the flower’s honey vessels were covered by its petals. Underneath the flower petals, there was an accumulation of honey nectar. I looked toward You with my eyes full of great longing, expectation, and anticipation; but that was all in vain because You did not respond to me that time. Baba, one thing is beyond my understanding, why were You just sitting there listlessly in that flower garden–and You did not seem to notice me at all.

Baba, in various ways I tried to attract Your attention. I intentionally placed my foot on some dry, crunchy leaves hoping that at least by that sound You would hear me and wonder ‘who has come, who is here’. Yet, alas, You did not pay any heed. But even though You were not looking towards me, still You were pulling my heart very strongly. Thus in spite of Your playful indifference, in my heart the lamp of hope was still glittering. I was keeping the feeling alive in my heart that Your liila will change and You will graciously look towards me.

So again I tried to attract Your attention. This time my heart was filled with fear and shyness; I could not gather the courage to go directly in front You. So I just continued moving from a distance with gentle steps looking towards with longing in my heart. Slowly, slowly – from time to time – I was staring at You with anxious and hopeful eyes, hoping that at least You will grace me by looking towards me and call me closer to You. Alas, all my hopes and dreams were in vain. That day I understood how Your liila generates blissful pain in my heart.
Baba, even then that day I continued on with the hope that this liila will end soon, and You will look towards me. That time the whole atmosphere was charged with the sweet aroma of all those flowers in the garden.

Baba, Your liila is unfathomable. Although You did not look towards me that time, but in my heart I felt that You are more close than ever. Baba, I felt that You graciously pulled my entire existence towards You with the invisible flow of devotion and tied me in the bond of Your love…


The special seed teaching, Bha-vi-sa-ca, which has been given by Baba bears great significance. Veritably, this unique point stands as the seed of ‘Jiivan Veda’, or ‘A Guide to Human Conduct’. That is why we can say that bha-vi-sa-ca is intimately linked with human dharma. Even then, within some sections of our Marga, Baba’s guideline of Bha-vi-sa-ca remains comparatively less known.

Since some senior members of our Marga recently gathered and explained this guideline; herein is a synopsis of their discussion.

For some this may be entirely new and for others it may be a review. In any event, examining & re-examining Baba’s divine teachings, like Bha-vi-sa-ca, always sheds new light on this human journey toward life divine. Everyone should write in with their thoughts, insights, & opinions.


Before outlining the exact meaning of Bha-vi-sa-ca, let’s first go over some of the foundational aspects of this seed teaching.

Firstly, it was initially given in discourse form by Baba on 1 Oct 1971 in Kolkata. And this may be one of the only times this was reviewed in a discourse. However, on that day Baba specifically says that ‘a long time back’ He was telling others about the meaning & practice of Bha-vi-sa-ca. Since at that time in 1971 Baba was of 50 years of age, it may be that during His childhood, youth, or student days He was telling others about the importance of Bha-vi-sa-ca. Perhaps that is what Baba means when He says He was telling others about Bha-vi-sa-ca: ‘A long time back’.

One other important aspect of Bha-vi-sa-ca is that Baba has given this as a formula for success since it goads aspirants along the path of dharma. Hence, it has long-term and universal benefits & application. Plus Bha-vi-sa-ca is a seed form of teaching that outlines human conduct.

Actually, in His 1/10/71 discourse, Baba emphasizes how human conduct is a vast topic that has many parts and angles. So Bha-vi-sa-ca was one way of introducing the topic of human conduct prior to His famed teachings and publications like: ‘A Guide to Human Conduct’, ’16 Points’, ‘Fifteen Shiilas’, and so many other conduct rules– all of which came later.

Thus the seed-form teaching like Bha-vi-sa-ca is quite helpful as it encapsulates some of the key components of a dharmic life in short form. And there are numerous other aspects of this Bha-vi-sa-ca sutra that are important to bring into the realm of our knowledge. And those we will uncover step by step. Here then is the actual meaning and breakdown of the Bha-vi-sa-ca guideline.

BHA – VI – SA – CA

Actually, Baba’s seed teaching or sutra, Bha-vi-sa-ca, is the short form, abbreviation, or boiled down representation of 4 distinct points:

(1) ‘Bha’ meaning ‘Bhagavan’ (God);
(2) ‘Vi’ meaning ‘Vinay’ (modesty);
(3) ‘Sa’ meaning ‘Samyama’ (self-restraint);
(4) ‘Ca’ meaning ‘Caritra’ (conduct).

And each of these above components or branches has their own special import. Here then is the explanation of Baba’s universal sutra: Bha-vi-sa-ca.


‘Bha’ for ‘Bhagavan’: Ours is a God-centered approach to life: Baba is the nucleus and most charming Entity of this universe– without His grace nothing can be done. And verily, by our second lesson– i.e Guru Mantra, Madhuvidya, or Brahmacarya– we are to think about Him before our each and every action.

So this first syllable or component of the Bha-vi-sa-ca sutra fits in neatly with our entire AM philosophy. As by this teaching, Baba is directing all sadhakas to think about Parama Purusa always. In all our daily works, big or small, we are to remember Him and seek His grace compassion. That is the essence of ‘Bha’ in Bha-vi-sa-ca. And by this way one’s ideation is sure to be pure; one’s conduct is sure to be proper; and the result will be one of success.


‘Vi’ for ‘vinay’: In this world, we have many social service works to do. And for that, cooperation is needed– that is, we have to work with others. For this reason modesty is a must. No one likes to work with or be around someone who is arrogant and boastful. That does not bring coordinated cooperation. Rather it repels and disgusts others. So modesty is needed. By this way others will be attracted to come forward and partake in our many social service projects. Hence vinay or modesty is one essential aspect of ideal human conduct.


‘Sa’ for ‘samyama’: As humans, we are mind-oriented beings and we should not be guided by our motor and sensory organs. For this reason Baba strongly emphasizes control or self-restraint over these 10 indriyas. And that is the meaning of samyama, self-restraint. One way of thinking about samyama is simply equating it with our ‘Cakuna samvaro’ shloka or His teaching of indriyanigraha. In such guidelines, Baba is directing us to have control or restraint over our eyes, nose, and indeed control over all the ten motor and sensory organs. By such self-restraint our conduct will be proper as it will be the expression of a calm mind.


‘Ca’ for ‘caritra’: Traditionally in India, caritra means not falling into ‘lustful’ or ‘sexual relations’ etc. But in our Marga, caritra extends far beyond that as it deals with one’s overall conduct. True enough, we are not to be goaded by the lower vrittis and sensual pleasures, and in addition Baba guides us that are to follow so many do’s and don’ts such as sattvika food, no intoxicants, asanas, no groupism etc, etc. So caritra stands as one vast teaching that in all the realms our conduct should be proper– i.e. along the lines of dharma.

Hence that is the basic essence of the seed-teaching of Bha-vi-sa-ca. And by this way, Baba has given us some of the basic building blocks for proper conduct and a pure way of life.


Furthermore, in His aforementioned 1971 discourse, Baba guides us that in His Bha-vi-sa-ca teaching He has given the recipe for good conduct– in seed form. That is part of the key. Because in a pointed, brief, or distilled manner He is outlining the whole of our AM conduct rules etc. To explain this, in that Baba discourse, Baba likens the bhavisaca’ sutra to Ananda Sutram, ERAWS, and carrying a tree to a distant land.

Bha-vi-sa-ca is like A’nanda Sutram in that it encompasses the whole of our conduct rules just as Ananda Sutram encompasses the entire spiritual and social philosophy of Ananda Marga. In seed form it is all present in Ananda Sutram.

Then Baba says that bhavisaca’ is like ERAWS in that ERAWS is an abbreviated way of telling: Education, Relief, and Welfare Section. Similarly, bha-vi-sa-ca is an abbreviated way of telling: Bhagavan – Vinay – Samyama – Caritra.

And Baba says that if one wants to bring an entire banyan tree to a distant land then the only option is to carry the seed. Uprooting and lugging a full-grown tree will not do. But by bringing the seed one can get the entire tree.

Same then is the case with the seed teaching of Bha-vi-sa-ca. By following this seed guideline, one can incorporate the whole of our AM conduct system– all the do’s and don’ts.


One final thought on this topic, is that Bha-vi-sa-ca is a sutra, not a mantra. That means it is an abbreviation or short form of an expansive teaching that is supposed to be followed, not repeated.

We derive benefit from Bha-vi-sa-ca by (a) thinking about God, (b) being modest in our dealing, (c) exercising self-restraint, and by (d) maintaining good conduct.

That is what bha-vi-sa-ca says to do; and if we do that we will be benefited. Hence bha-vi-sa-ca is a sutra or condensed teaching that is meant to be followed. It is not meant to be recited in and of itself like a mantra.



This will not bring about a good result– just it will be a waste of energy and a waste of time.

Because sutras like bha-vi-sa-ca are to be followed in one’s daily dealing. It is a teaching not a mantra. That is why we are to follow the directions contained in the sutra. That is its utility. Not repeating the sutra. In contrast, as we know a vibrated mantra like our Ista mantra, Baba Nam Kevalam mantra, or dhyana mantra will bring one’s liberation when repeated with sincerity and devotion.

Baba says, “Manana’t ta’rayet yastu sah mantrah parikiirttitah– “The sanctified word that helps one in attaining salvation [is a mantra].” (SS-24, ‘Incantation and Human Progress’)

So by repeating their personal Ista mantra etc one will achieve liberation. That is the specialty of a mantra.

However a sutra like Bha-vi-sa-ca is totally different. It is a teaching to be followed and does NOT have the quality of being a mantra.

That is why merely repeating “Bha-vi-sa-ca…Bha-vi-sa-ca…” will never bear such fruit. That will not bring one’s liberation. Because bha-vi-sa-ca is a seed teaching or sutra, not a mantra. One gets the benefit of bha-vi-sa-ca by following what the sutra says to do.


Same can be said of the Guru Sakash shoka:

“Pra’tah shirasi shukle’bje”.

Repeating that shloka or those specific words during the time of Guru Sakash will not yield any fruit. Rather one is to follow what the shloka says to do– ‘Meditate on the Guru in Varabhaya Mudra and chant His Name’. Unfortunately some in AM think they are supposed to repeat the shloka. But that is nothing but their mistaken idea and will not bring any yield, i.e. no bliss.

Rather repeating the mantra will bring bliss in the practice of Guru Sakash. That dhyana mantra will bring one close to Baba’s lotus feet.


So none should think that the Bha-vi-sa-ca sutra or the Guru Sakash sutra are meant to be repeated again and again. These are not mantras and repeating them over and over again will just be a waste of one’s time and will never lead to liberation.

Rather we are to carry out the directive of the sutra. That is the beauty and benefit of the sutras like that of Guru Sakash and Bha-vi-sa-ca.


So by following the four golden aspects (God, modesty, self-restraint, conduct) of the bha-va-as-ca sutra, one is sure to invite greatness and victory in life.

Unfortunately, at present, some leaders in our AMPS are not strict in Bha-vi-sa-ca, and in particular not strict in caritra. Their character and conduct is not at all good; instead it is poisonous. Due to this weakness, groupism and lust for the post has become rampant these days in our AM society. That is the horrible disease that has befallen our organisation. Only by tightening up our conduct can we escape from today’s troubled waters of factionalism.

And indeed, those who do this– those whose conduct is blemishless– will be looked upon as heroes and vanguards for generations & generations to come. That much is sure.


By Baba’s grace, our individual and collective conduct in AM will improve more and more and we will progress by following His divine guidelines given in the bha-vi-sa-ca sutra & in our 16 Pts. Then our AM family will be free of so many problems and we will build that great human society, by His grace.

Baba says, “I advise each human being that as long as you are alive, you should try to build yourself in a nice way, in a complete way. But you should not only build yourselves, you should also build human society in the same way.” (PNS-17)



As we all know, Baba has always given us all the needed tools and teachings to gain success. No matter what the circumstance, no matter what the challenge, He has graciously provided the pathway for victory.

For example, just prior to the Emergency & enforcement of martial law in India, Baba graciously bestowed upon us His system of 16 Points. By this way, by following 16 Points, margiis and acaryas had the stamina, faith, and strength to persevere during the grueling Emergency period.

Earlier on, another recipe for success was given: Bha-vi-sa-ca. This was given by Baba 1 Oct 1971– just a couple months prior to His arrest on 29 Dec 1971. And it is through His teaching of Bha-vi-sa-ca, in part, that Baba readied members of the Marga for the tumultuous period of His incarceration which was about to begin. And by that way our Marga not only survived, but thrived– by Baba’s grace.

So His seed teaching, Bha-vi-sa-ca, has great import and significance and we should all be aware of & practice its meaning and application.


Baba says, “On imbibing cosmic ideation all kinds of ailments will be cured.” (PNS-8, p.19)

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Date: 22 Jan 2012 14:02:56 -0000
From: “Vara’bhaya Deva”
To: am-global@earthlink.net
Subject: Loving Communication of Bhakta & Parama Purusa #6



~ PS #1155 ~

Song of Melancholy

Here is the next song in our series. The following review of Prabhat Samgiita #1155 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) Special Note on Spelling
& Pronunciation

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


Jyotsna’ nishiithe niirave nibhrte toma’r la’giya’ rocechi ga’n
Shon’o mor katha’, bojho mor vytha’, a’kulata’ karo avasa’n

Ekat’i katha’i kahiva’r a’che, bha’loba’si keno na’hi a’sa ka’che
Ei du’ratva nidrayatva, a’ji hok era avasa’n

Ekat’i vyatha’i bojha’ba’r a’che pran’oti karite na’hi pa’i ka’che
A’ma’r balite ja’ha’ kichu, ca’i o caran’e karite da’n


Baba, in Your longing, in the silence of the lonely moonlit night, I have composed songs for You. O’ my Lord, listen to my feelings, understand my pain, and end – satisfy – my longing.

Baba. there is only one thing to tell You: I love You, but why do You not come close. This distance between us is unkind. Please put an end to this today.

Baba, I have only one pain to make You understand: I do not get You close enough to do sastaunga pranam. Baba, whatever I call my own, I wish to surrender at Your lotus feet…


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 first line of the above song #1155, the actual spelling of the second to last word is racechi, but unless one knows Bangla, they will mispronounce it. Hence we have given the phonetic spelling, rocechi. By this way even new readers will be able to pronounce the words correctly when listening to and singing the song.

With this phonetic spelling, readers will get the right pronunciation. Indeed there are many such examples. For instance, in the second line there is a word that is repeated twice and its actual spelling is “mora”, but the last “a” is silent, so it has just been written as “mor”. Same is the case with the term avasa’na, which is last word of the 2nd and 4th lines. The last “a” is silent so it has not been written.

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.

Varabhaya Deva

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