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Archive for August 14th, 2012

Date: 14 Aug 2012 20:33:26 -0000
From: “baladeva45@tran…”
To: am-global@earthlink.net
Subject: At the Time of Death

Baba

“Nayaneri ainjan ma’nasranjain tumi janame maran’e sa’thii mor…” (PS 1370)

Purport:

Baba, You are so gracious. You are the ainjan (ointment of knowledge) of my eyes; You are Manasrainjan [1], the One who saturates my mind with devotion; Baba, by Your grace, You are with me life after life, in birth and in death, always – up to eternity and beyond. Baba, in the vast sky of my mind, in my mental horizon, Your attractive and charming form is vibrating and shining. Seeing Your exquisite beauty & divine vibration, I have become
totally captivated and devotionally ensconced in You.

Baba, in the grand periphery of this entire expressed world, in the mirror of maya, everything is resonating in Your divine sound – omnkara (shinjit o
nu’pure) [2]. Baba, please grace me, by looking towards me; please shower me in Your divine compassion. O’ Citcor [3], O’ Parama Purusa, You are captivating my mind in all the ways.

Baba, O’ my Dearmost, I want You and You alone. I do not want anything from You. I only have one desire: Please grant me parabhakti [4] and keep me at Your lotus feet, always. Baba, by Your grace, I want to surrender my entire being unto You. Baba please grace me and allow me to collect all my feelings and surrender my whole existence at Your feet. Baba, You are my Goal; You are my Ista. Baba, You are the moon and I am the cakor [5] bird, always involved in Your ideation.

Baba, You are my everything; You are the Goal of my life. Baba, my only desire is that You please grace me and give me a place eternally at Your
lotus feet by granting me parabhakti…

END NOTES FOR PRABHAT SAMGIITA #1370:

[1] Ma’nasrainjan: Baba guides us & we all know that devotion is that unique ingredient which allows one to advance in the spiritual field. Without
innate love for Parama Purusa one can never succeed. In His role as Ma’nasrainjan, He is that Divine Entity who colours and saturates the mind of sadhakas in the fountain of devotion.

Baba says, “‘rainjana’, which means ‘the One who colours’ – that which colours the mind.” (Ananda Vacanamrtam – 1)

So He is that Cosmic Being who graciously showers devotional love into the heart and mind of the bhakta. And by such overwhelming Cosmic
grace, the devotee becomes immersed in Supreme bliss and comes in the closest proximity with that Love Personified Entity: Parama Purusa.

[2] Shinjit O Nu’pure: In the process of creation, the universal sound of omnkara is generated. There is a variety of such sounds: The roar of the ocean, the sweet melody of the flute, the chirping of the crickets etc. At different stages of realisatoin the sadhaka can hear these sounds. In this song, all these sounds are symbolically represented by the ankle bell – shinjit o nu’pure – Parama Purusa.

[3] Citcor: In His role as ‘Citcor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcora – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citcor. The sadhaka thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

[4] Parabhakti: Baba says, “When one wants Parama Purus’a from Parama Purus’a, then that bhakti is para’bhakti…”

“And what is para’bhakti? ‘O Parama Purus’a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not
— but I want You…I want You. And why do I want You? Because I want to serve You’.”

“And when asked by Parama Purus’a, ‘O my boy, why do You want to serve Me?”…The reply should be, ‘By serving You I want to give You pleasure.
That’s why I want to serve You. I don’t want to enjoy pleasure’.”

“This is the highest phase of para’bhakti.” (Subhasita Samgraha – 24, p.97)

[5] Cakor Bird: The red-legged Bartavelle bird or Greek Partridge that seems to subsist on moonlight alone. All night long the cakor bird looks and
stares at the moon – wanting to soak up and drink each and every ounce of moonlight. It is completely linked with the moon (vidhu). That is why it is
said that the cakor bird has a deeply loving relation with the moon. In Baba’s above devotional song the bhakta is compared to the cakor and Parama
Purusa is likened to the moon.

== AT THE TIME OF DEATH ==

Namaskar,
Here Baba describe the death process.

Baba says, “Due to illness, old age or an unexpected injury, the region inhabited by pra’n’a va’yu degenerates and the pra’n’a va’yu can no longer
maintain its natural functional capacity and flow. In this unnatural condition it strikes against the sama’na va’yu causing the sama’na va’yu to
lose its equilibrium. As a result, the navelly-situated sama’na va’yu and the upper body pra’n’a va’yu quit their respective areas and merge; the two
then create pressure on apa’na va’yu. In this condition the uda’na va’yu loses its normal ability to function under the united pressure of pra’n’a,
sama’na and apa’na. This condition we call “navel breathing”. As a result of the uda’na va’yu losing its normal functioning, a rattling sound is
produced in the throat. This is an indication of imminent natural death.”

“At the time of leaving the body, the four united va’yus — pra’n’a, apa’na, sama’na, and uda’na — join with the vya’na va’yu, which is present
throughout the body. These five vital forces, having become one, leave the body and join the aerial factor or merge in Maha’pra’n’a [Cosmic Life]. At
the time that the pra’n’a va’yu leaves the body, four of the five external va’yus, namely na’ga, devadatta, ku’rma, and krkara, join with the pra’n’a
va’yu and leave the body together with it. Only the dhanainjaya va’yu remains in the body.”

“Sleep and drowsiness is the work of dhanainjaya va’yu. The body being in a state of permanent repose, dhanainjaya va’yu remains…”

“After cremation, or when the dead body completely decomposes in the grave, dhanainjaya enters the maha’bhu’ta [five fundamental factors] and
merges into the aerial factor.” (Shabda Cayanika – 1, p. 49)

Namaskar,
Baladeva

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