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Archive for May 16th, 2013

Baba

PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

~ PS #1157 ~

Namaskar,
The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

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

TRANSLITERATION OF PS #1157

Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’

LINE MEANING OF PS #1157

Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

O’ Oarama Purusa, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhava, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Namaskar,
Varabhaya Deva


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Baba

HARMFUL BABA STORY ABOUT

DOG PRACTICING HIGHER PRANAYAMA

Namaskar,
One Baba story book – published in Hindi – contains many good stories, yet, unfortunately, also contains some very serious flaws. Here we are going to address one of those critical flaws wherein the writer attributes a false statement to Baba.

Specifically, the writer claims that Baba told the following:

“Animals of the dog group perform shu’nya khumbak [pranayama] while sleeping.” (Note: Shu’nya kumbhaka means keeping the air expelled after exhalation, and not breathing in again.)

More about the “veracity” of this statement is explained below.

First it should be understood that by directly addressing such flaws, the book can be corrected and made better; and, most importantly, Sadguru Baba will be presented in the proper light. Then the publication will be cured of its ills.

As Ananda Margiis, we must examine the veracity of this claim. Because as we know, if an incorrect philosophical tenet is put forth in story form, then the whole society can be led astray. This happened in the past with Mahasmbhuti, i.e. Lord Shiva and Lord Krsna. Such events must not be repeated.

STEPS OF PRANAYAMA

Most senior sadhakas know that a type of pranayama has elements known in Sanskrit as puraka (inhalation), kumbhaka (retention of breath), and recaka (exhalation). Here I am referring to a type pranayama this is potentially very dangerous whereby if not done correctly, one may even die. This is not the pranayama done as the 4th lesson of Ananda Marga sadhana, but rather a different pranayama.

Then there is another aspect of pranayama known as shu’nya kumbhaka, i.e. the act of keeping all the air expelled for a period of time before taking the next inhalation. That is the topic of this letter.

BEWARE – VERY HARMFUL IF DONE WRONGLY

So everyone should know that practicing any type of kumbhaka pranayama without getting the proper guidance from an acarya is very harmful. Baba has delivered a stern warning about this. Because if this practice is done incorrectly then one may puncture their lung and be forced to get emergency medical treatment in the hospital; and, various other physical and psychic problems can arise if this type of pranayama is wrongly done – even death itself. The body and mind can become so adversely affected that the person actually dies. That is why Baba has advised us not to practice any type of kumbhaka pranayama without proper instruction.

You can ask your acarya more about shu’nya kumbhaka; certainly they will warn you about how harmful it is if not done properly.

In contrast, our 4th lesson pranayama is comparatively safe. Though certainly one should practice 4th lesson after taking proper precaution and carefully following the guidelines as told in Caryacarya. Just to reiterate, in our 4th lesson pranayama meditation, there is no aspect of shu’nya kumbhaka or any type of kumbhaka. There is only puraka (inhalation) and recaka (exhalation).

What we need to know here is that shu’nya kumbhaka pranayama means keeping the air out for an extended period, and that the writer claims Baba said dogs do like this when they sleep. As if animals in the dog family just sleep in a state of shu’nya kumbhaka, i.e. they exhale, and keep the air out entirely while they sleep and do not inhale again until after they awaken. This is an outlandish idea. How can a dog do like this. Baba would never tell such a thing.

WHAT ONE FAMILY ACARYA WROTE

Yet on page 131 of his book, “Baba Antarya’mii” (Hindi), one family acarya – Shrii Diip Narayanji – has laid claim that during senior acarya classes Baba stated that dogs do shu’nya khumbak when they are sleeping.

Here is his exact line from acaryaji’s Hindi publication:

“Dog group sote samay shu’nya kumbhaka karte hain.”

The English translation is:

“Animals of dog group perform shu’nya khumbak [pranayama] while sleeping.”

This is the statement acaryaji has attributed to Baba. But how can a dog sleep and do shunya khumbak and not take any air while it sleeps. This is a most erroneous and outlandish claim. Obviously Baba never made such a statement. Clearly, the writer is confused.

Moreover, dogs are unable to practice any form of meditation, let alone shu’nya khumbak pranayama. So this is just a false and bogus claim.

THE BOOK MUST BE FIXED

Now it is the duty of Shrii Diip Narayanji’s son, Randhir ji, to correct this mistake. This is a grave error as it is done in Guru’a name. It should not be in print that animals from the dog family practice shu’nya kumbhaka pranayama. This is a complete misnomer.

Many other aspects of the book are ok, yet there are a number of critical issues.

In particular, when Shrii Diip Narayanji tries to explain Ananda Marga philosophy or wrongly cites Baba, then he goes far from the path. And verily that defeats the whole purpose in writing. The book is meant to serve as a clarification of Ananda Marga ideals, but, at times, the author is steering things in the other direction. His explanations misguide the reader. That is the problem.

We should contact Randhir ji and inform him of the situation. An errata page is needed that corrects the various errors in Ac Diip Narayanji’s book.

ENSURE, EVERY WORD AND EXPRESSION IS

CONSISTENT WITH ANANDA MARGA IDEOLOGY

Since 1990, various Baba story books have been written and many have serious flaws – i.e. poor devotional expression and wrong explanation of Ananda Marga ideology. That does not mean that such books should not be written. Only it means that greater care must be taken before publishing a Baba story book.

It is very important to share draft editions with various senior sadhakas etc to ensure that every word and expression within the book is consistent with Ananda Marga ideology. By having numerous proofreaders ahead of time, it is sure that the final publication will be of a higher standard.

Unfortunately, the way things are going these days, many such publications are wrought with inaccuracies, including the book by Shrii Diip Narayan ji, Baba Antarya’mii.

Following are some of Baba’s divine teaching about pranayama including shu’nya kumbhaka pranayama.

PRANAYAMA AS DESCRIBED IN CARAYACARYA

Here below Baba is describing the pranayama which is the 4th lesson of Ananda Marga sadhana. By reading the following it is evident that there is no component of kumbhaka in this practice. So none should confuse this with that potentially very harmful pranayama that is discussed throughout this letter.

“Closing the eyes, sit in either siddhásana, padmásana or bhojanásana. Do bhútashuddhi. After doing ásana shuddhi, concentrate your mind on the point that the ácárya will fix. Then, after doing cittashuddhi, ideate on the first syllable of your Iśt́a mantra, press and close the right nostril with the thumb of the right hand, and draw in a deep breath through the left nostril. During inhalation, ideate that infinite vital energy is entering the point from the infinite Brahma who is existing all around. After taking a full breath close the left nostril with the middle, ring and little fingers, and, taking the thumb away from the right nostril, slowly let out the air (Ideate that the infinite vital energy is returning from the point to that Infinite Brahma). During exhalation ideate on the remaining syllable of your Iśt́a mantra. When the breath has been fully expelled from the right nostril, inhale as fully as possible again through the right nostril. Afterwards, closing the right nostril with the thumb and removing the fingers, exhale the air through the left nostril. This completes one round.” (Caryacarya – III, Pranayama)

HOW TO MAXIMIZE YOUR STRENGTH & BECOME STRONG

“Moreover, the process of breathing, depending upon whether the breath is flowing through the right nostril or the left nostril or both nostrils, influences people in various ways. It was Shiva who determined what kind of activity should be performed, depending on which nostril the breath was flowing through, and depending on whether the id́á or piuṋgalá or suśumná channel was active. He set down specific rules and regulations as to when one should undertake physical, psychic or spiritual activities. He further instructed when and in what circumstances one should do ásanas, práńáyáma, dhárańá, dhyána, etc. This science, which Shiva invented and developed, was known as svara shástra or svarodaya [science of breath control]. Prior to Him, the world was not aware of this science. Shiva also gave clear instructions how this science could be applied by people in the practical field of action. In fact, this svara shástra did help the people later to solve many problems in their mundane as well as spiritual lives. When doing a heavy job while breathing normally, a person might have serious difficulties – perhaps one’s limbs might be broken – but in a state of baddha kumbhaka, or púrńa kumbhaka [with the lungs full], one can easily do the same work. While doing some over-strenuous activity in a state of shúnya kumbhaka [with the lungs empty] one might even die.”
“Suppose you are climbing to a high place or lifting a very heavy load. If you do not follow the system of breathing while lifting the load, your hands may become painful or your bones dislocated. If you do the same work in a state of shúnya kumbhaka, you will have great difficulty – you may even collapse. If, on the contrary, you perform any strenuous activity in púrńa kumbhaka, taking a deep breath, you can easily do it. All this comes within the scope of that svaravijiṋána. You might have read in the Rámáyańa that Hanuman, by taking a deep breath, made his body swell and lifted a whole mountain. Although it is a mythological story, it refers to the science of svaravijinána.” (Namaha Shivay Shantaya, Shiva – the Focal Point of Everything (Discourse 3))

DANGEROUS TO PRACTICE

Here is one of the many places where Baba Himself advises that non-sadhakas should not practice pranayama as without the proper training they may harm themselves.

“Práńáyáma is meant for sádhakas – it is better for non-sádhakas not to take the risk of injuring themselves by doing práńáyáma.” (Caryacarya, part 3)

But for sadhakas, 4th lesson pranayama is very important

PAUSE IS NOTHING BUT A STATE OF DEATH

“In the case of respiration also, after human beings inhale, they do not immediately exhale. They retain the breath inside for a while, and then they exhale. Similarly, after exhaling, they do not immediately inhale. They stop for a little while, and then only do they inhale. So in both cases there is a pause for a short while. The first pause, after inhalation, is called púrńa kumbhaka, and the second pause, after exhalation, is called shúnya kumbhaka.” (Subhasita Samgraha – 21, Dhruva and Adhruva)

QUESTIONS AND ANSWERS GIVEN BY BABA

“Question: What is the meaning of recaka?”

“Answer: Recaka means “emptying”. When one exhales completely and keeps the breath out during the process of breathing, it is called recaka.” (Yoga Psychology, Q & A #14)

“Question: What are the differences among recaka, púraka, and kumbhaka?”

“Answer: At the time of práńáyáma, when one exhales the breath completely, it is called recaka; when one inhales completely, it is called púraka; and when one retains air inside the body, it is called kumbhaka.” (Yoga Psychology, Q & A #15)

REMARKS

If any aspect of this letter is unclear or you have any questions, then please write me.

Also, it should be known that there are a number of other problems with this book; please come forward with other fallacies and inconsistencies that you have found in this book. In brief, to improve this publication the need of the day is to point out any and all places where the book does not match Ananda Marga ideology.

WHAT IS NEEDED TO WRITE A PROPER BABA STORY

It is important for us to consider what is needed to write a proper Baba story. First and foremost one must ensure that the Baba story is itself true. After carefully making this assessment, these following criteria are needed: (a) deep devotion for Baba, (b) pointed understanding of Ananda Marga philosophy, and (c) literary skill.

Devotion allows a person to write with proper flow and prana. Ideology brings right direction and philosophical consistency. Literary skill brings artistic value and beauty.

Of these three characteristics, if one has only devotion and lacks philosophical understanding and lacks writing skills, then sometimes their story will not have philosophical support. And in some cases the stoy may even be dogmatic. And, certainly without literary skill, the story will be rough and jagged and will lack proper expression.

If one has only philosophical understanding and lacks devotion and is shy on writing skills, then their Baba story will be dry and poorly expressed.

And if one only has literary prowess, yet lacks both devotion and philosophical understanding, then that story will like applying cosmetic make-up to a dead person – there will not be any charm. It will be useless and dogmatic. If a person is alive and healthy, then that make-up will have some value, i.e. if one has devotion then that literary skill give devotional flow to the story, but if one does not have devotion then that literary skill is meaningless. What they write will be low-minded and dogmatic. So first one must have devotion and philosophical understanding, then literary talent can add beauty – otherwise not. Writing a story only with one’s literary skill – without proper devotion and devoid of ideological value – is of no use whatsoever.

So if there is proper devotional feeling and ideological understanding, then one’s literary skill will help make that story shine. While if one uses all their literary talent on a story that lacks devotional feeling and philosophical understanding, then that story will be a mess – i.e. useless and poisonous.

Unfortunately, nowadays there are some who fall in this last category. They have the writing skills, yet utterly lack proper devotional feeling and ideological understanding. In that case, the devotional component of the story is ruined or left out entirely, or one will write something contrary to the ideological fundamentals of Ananda Marga.

Best is to cultivate or have all the qualities: (a) requisite devotion, (b) understanding of Ananda Marga philosophy and (c) literary skill. Then one can write a beautiful and loving account that will inspire so many readers across the ages. And again, the first and foremost point is to ensure that the original material – i.e. the Baba story itself – is true and accurate.

Namaskar,
In Him,
Madhava Deva


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Baba
PRABHAT SAMGIITA PURPORT:

LOVING COMMUNICATION OF BHAKTA AND PARAMA PURUSA

~ PS #1157 ~
Namaskar,
The following review of Prabhat Samgiita #1157 is comprised of three distinct sections:

(A) Transliteration

(B) Line Meaning

(C) End Notes

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

TRANSLITERATION OF PS #1157

Ke go ele sudha’-jhara’
Sakal a’ndha’r sariye diye karale a’lo basundhara’

Toma’r saunge mora paricaya kato yugera ke ja’ne ta’y
Notuna a’lora jhilike a’ja baha’le jharn’adha’ra’

Eso pra’n’e eso mane mohan rupe saungopane
A’sh met’a’te man bhara’te madhura tumi madhubhara’

LINE MEANING OF PS #1157

Who are You who has come showering nectar, O’ Sudha’ Jhara’ [1]. Removing all the darkness, You have made this earth effulgent.

O’ Oarama Purusa, by Your grace, I came to know You [2] ages and ages ago – who knows when [3]. In that closeness, with flashes [4] of a new light, today, You released the flow of endless fountain streams. [5]

O Divine Entity, come into my life, come into my mind – secretly, in Your attractive, charming form. O’ Madhura [6], You are the embodiment of sweetness. Please satisfy my hope and satiate my heart.

Baba, I surrender at Your lotus feet…

END NOTES FOR PS #1157

[1] Sudha’ Jhara’: This is one of the names of Parama Purusa which describes one of His infinite attributions: The Entity that showers nectar.

[2] I came to know You: Some confused persons have translated this line as “our relation began long ago” as if the sadhaka and Parama Purusa met each other at the same time. But it is not like that: Parama Purusa is omniscient and knows everything across time and space; so it is just the sadhaka who came to know Him at that time. Already, Parama Purusa knew the sadhaka. But those who are unaware translate this line as: “Through countless ages, our acquaintance has evolved.” So this is incorrect. Parama Purusa’s feeling or understanding of a particular relation does not evolve – His stance is permanent. Only the sadhaka’s feelings toward Him change as one enters onto and advances along the path of spirituality.

[3] Second Stanza, First Line: Here the exact date, hour, minute, and second of the introduction is not known to the sadhaka. Only the he knows that it was a long time ago that he first came in contact with that Divine Entity. Yet all along the Divine Entity was aware about him.

[4] Flashes (jhilike): To progress along the path of spirituality, the grace of Parama Purusa is needed, but not need a full load or large amount if grace, just a a wee-bit of grace is enough. If He graces fully then human beings will become over-loaded, i.e. flooded. It is just like if your crops are very dry and needs water, then just a small amount is enough; if those crops become flooded in 2ft or 10ft of water, they will not be able to survive. Similarly, in human life, just a wee-bit of grace is sufficient. Human beings cannot tolerate more.

[5] Second Stanza, Second line: This line depicts how the sadhaka’s relation with Parama Purusa has deepened to a new degree of closeness and intimacy. Earlier the relation was normal and today it became extremely powerful and devotional. Parama Purusa showered enormous spiritual waves (jharn’adha’ra’) of intimacy and strong devotional yearning.

[6] O’ Madhura’: Here the bhakta is addressing Parama Purusa as: O’ most loving One. Parama Purusa has infinite attributions and this name for Him depicts His quality of overflowing with sweetness and love.

To understand more deeply about the meanings of madhura and madhura’, one should be familiar with madhura bhva, i.e. that intimate relation between devotee and the Lord. This is an extremely close and intimate loving relation, just like the great bhaktas Miira and Radha had with Lord Krsna. All this Baba has explained beautifully in His book, Namami Krsnasundaram. This type of very intimate relation is called madhura bhava. The Entity who is most loving is addressed as Madhura and is also madhu bhara, i.e. filled with sweetness and charm. That is why He is most loving.

Namaskar,
Varabhaya Deva

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