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Thursday, July 9, 2026

Dhyana metaphor explained + 4 more

Baba
Dhyana metaphor explained

Note: This letter is only for committed, sincere sadhakas.

Namaskar,

Ananda Marga sadhana has all eight limbs, as well as other special practices like cakra shodhana. And it is very nicely depicted in this following teaching:

Ananda Marga philosophy states, “That’s why on the path of spiritual practice, and particularly in the practice of astáuṋga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi).” (1)

So one of the limbs of our sadhana system is dhyana. It is also called anudhyana. This is an important aspect of tantric meditation. Following are two passages illustrating this process of anudhyana. As sadhakas, we should pointedly understand how this relates with our own sadhana practice.
https://anandamargauniversal.blogspot.com/

Ananda Marga philosophy states, "When a sadhaka feels that the object of meditation [Parama Purusa] is trying to escape, but as that Entity is the life and soul of the sadhaka he will not allow Him to escape. Thus the sadhaka runs after Him and tries to catch Him. This is called anudhyana." (2)

The above guideline should not be taken literally; it is just a metaphor. The sense is that Parama Purusa is coming in your vision and then fading from your sight. It does not mean that really you are chasing or running after Him. Now here see how the next teaching leads in that same direction.

Ananda Marga philosophy states, "Your Lord does not want that you should get Him, He will try to dart away from you, but in that case you will have to chase Him mentally. This chasing of yours is called Anudhyána. You must say, "O my Lord...I must catch You". When this mentality functions it is Anudhyána. So without anudhyána one cannot get Him." (3)


What is chasing?

So these spiritual teachings should not be taken literally. The idea expressed in the above guideline is that anudhyana is a bit of a difficult process for some, but with a little effort one can get success. As the sadhaka tries to concentrate on the Goal, the mind might run somewhere else. So one should try again. On this point, here is more explanation.
https://anandamargauniversal.blogspot.com/

In the above passages, it is stated that if in your meditation your object of ideation - i.e. Parama Purusa - runs away then you should chase Him. If anyone takes this literally, they may think they should run after their object of ideation in sadhana the way the police chase after a thief, parents run after their children, or the way marathon runners chase after the leader. But this is not the way. One should not take this teaching in such a literal manner.


Anudhyana: making efforts to see Him

As every sadhaka knows, there is a scientific process of doing meditation. One has to bring the mind to a particular cakra, visualise Him, and repeat one's mantra etc. Not only that, the practice is systaltic; it ebbs and flows. So when practicing meditation, and in particular anudhyana, sometimes one easily visualises the Entity which they are meditating on, and sometimes it takes a little more effort.

In that case, one must again and again try to visualise the Entity and bring Him into the mind. In this process of anudhyana, He may come and go numerous times. Sometimes appearing and other times slipping away, but always one should continue making efforts. This ongoing endeavor of trying to visualise Him in the mind is a key aspect of anudhyana.
https://anandamargauniversal.blogspot.com/

The above cited discourses express this process in the form of an allegory or metaphor: "He is running away and the sadhaka is chasing Him." This is a metaphor whereby in anudhyana one should try again and again to hold Him in mind. It does not mean that one should literally run after Him as He is running away. Rather this metaphor of running and chasing Him depicts a sadhaka's repeated attempts to visualise Him in anudhyana. So the metaphor and the step-by-step process of doing anudhyana are not two different approaches. Rather they both represent the same practice and process.


Conclusion

One should adhere to the process of doing dhyana at a particular cakra - following a specific set of guidelines as told by the acarya. That is what one should do. Side by side, it is important to know that in the metaphor of anudhyana described above, the idea is to persevere in visualising and holding Him in dhyana, not chase after Him like a marathon runner.

in Him,
Haribhakta

For newcomers: The Ananda Marga process of sadhana is taught by tattvikas, acaryas, family people, or Wts etc. It is not written in the books. So those who do not know how to start should communicate at the above address and we will refer you to someone near you.
https://anandamargauniversal.blogspot.com/


Related key point

Related to the above topic is one very important point: Namely, when doing sadhana one should think that, "Parama Purusa is seeing me - not that I am seeing Him. Whatever I am doing, He is watching me." That is the proper outlook in dhyana and anudhyana. Unknowingly, people do the exact opposite. They think that they are seeing Him and they consider themselves to be the subject when in fact He is the Supreme subject and the sadhaka is the object. This is very important in being able to properly serve Him in dhyana.

References
1. Ananda Marga Philosophy in a Nutshell - 6, Ekendriya - 6
2. Ananda Marga Philosophy in a Nutshell - 5
3. Subhasita Samgrahaha - 18, The Stance of Salvation and How to Attain It


*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Golden down comes

"Pathik eseche a'ji a'loker desh theke..." (Prabhat Samgiita #0370)

Purport:

The Divine Entity - Parama Purusa, Ajana Pathik - has come today. He has taken advent on this dusty earth from the world of divinity. He is graciously bestowing a new dharmic message to the entire world. He is blessing all living beings of this transitory mortal world. His words are filled with brilliance, hope, and optimism.

Let’s go ahead collectively and receive that Divine Entity, Ajana Pathik Parama Purusa. Let us adorn and receive Him. When will the blackness of the dark vanish – we will hear it from His mouth directly. When the darkness of this mortal world is pulverized and golden dawn comes, He will tell us. He is our Saviour; He is our guide; He is our well-wisher. We should go and receive Him.
 
We should march forward and give Him our word that, by His grace, we will no longer lag behind. We will promise Him that we will fight against all sinful forces - tooth and nail, without compromise. We will combat the evil forces face-to-face and defeat them. We will follow His guidelines and His teachings. We are on the march to defeat the demons in human form. The Ajana Pathik Parama Purusa Baba has come; we should go and receive Him....   


Note for Prabhat Samgiita #0370:

Aja’na’ Pathik: The term Aja'na' Pathik means 'The Divine Entity Parama Purusa Who moves around this entire universe, and resides everywhere and knows everything; irrespective of where one goes, He remains along with you'. That is one of His many unique attributions and that is the speciality of the name 'Ajana Pathik'. The name 'Ajana Pathik' denotes this special quality.

Literally, Aja'na' means 'unknown' and Pathik means 'traveler' or ‘tourist.’ But this is just the word by word, literal translation; and, proper nouns are not meant to be translated. So we cannot call Him the ‘Unknown Traveler’ or ‘Unknown Tourist', or Unknown Vacationer', or 'Unknown Backpacker', or 'Unknown Visitor', or 'Unknown Globetrotter', or 'Unknown Daytripper', or 'Unknown Hitchhiker.’ The spirit and meaning is then lost.

The inner sense of the name Ajana Pathik is that Parama Purusa is always moving throughout this vast cosmos and He is constantly present with everyone, all the time. He is in the Cosmic Nucleus, yet at the same time through His ota and prota yoga He is everywhere - carefully watching & lovingly guiding everyone. This unique aspect of His grand Personality is treated as Aja'na' Pathik. Because He is constantly traveling yet present everywhere. He is in the nucleus as well as throughout this entire universe.

As the Ajana Pathik, Parama Purusa Baba moves and moves and moves. In their spiritual approach bhaktas feel that wherever they go the Aja'na' Pathik will always be there to shower His blessing. By His grace, bhaktas can always get His intimate company and companionship. With this mystical link, sadhakas understand that Parama Purusa is present everywhere, yet side by side He travels on and on throughout this entire cosmos. Thus He is Aja'na' Pathik.

Overall, the name Aja'na' Pathik has one special and unique meaning that goes far beyond its literal translation. And in our hearts we A'nanda Ma'rgiis know and feel that Baba is that Aja'na' Pathik. Indeed in His discourses, in Dharma Samiiksa, and in reporting, in DMC, and in numerous ways Baba has shown this very fact that He is ever-present and always along with us. He is always moving, and wherever we go then He will also be there. Parama Purusa has infinite attributions and one of them is this special quality where He always remains along with us wherever we are in this vast universe. In this way, He is known as - Aja'na' Pathik. In the true sense, as the omnipresent Entity, He does not go anywhere because He is everywhere; but, in a more literal manner, He goes from place to place.

Those who use ‘Unknown Traveler’ or ‘Unknown Tourist’ in place of Aja'na' Pathik are naive and ignorant.


== Section 3: Important Teaching ==

Death & samskara theory

Ananda Marga philosophy states, "Action, whether good or bad, causes deformity in the mind, and in the process of regaining its normal form, one experiences as reactions good results for good deeds and bad results for bad ones. After death mind takes the shelter of unit consciousness as reaction in its potentiality (saḿskára). The unit consciousness, in order to have those potential reactions expressed, will have to seek a body suitable for the expression of these reactions. For instance, Rama dies, and his mind takes the shelter of his unit consciousness (átman) as reactions in their potentiality (saḿskára).” (1)

Ananda Marga philosophy states, "It is important to clarify here that the actual form of suffering is not predetermined. It cannot be said what might be the actual reaction of a particular action. For example, it is not preordained that if one commits theft his things of the same value will be stolen as a reaction. The suffering is measured in terms of mental suffering to the extent which was inflicted on others by stealing their property. Thus the measure of experiencing the result of an action is mental and is in terms of pleasure and pain, and the actual form of experience has relatively no importance.” (2)

Ananda Marga philosophy states, “Rama has to experience the pain and pleasure of all these happenings, and so his unit consciousness will have to seek a body on rebirth, where an opportunity to experience all this will be available.” (3)

Ananda Marga philosophy states, “It is seen that unit consciousness and the potential reaction (saḿskára) cannot take shelter in any body for rebirth indiscriminately. A suitable body where the opportunity and field for experiencing their reactions (karmaphala) is available will have to be sought out. It is only in such a body that unit consciousness, along with total reactions in their potentiality, will seek shelter and be reborn." (4)

Note: In His above teachings, Baba gives much of the groundwork about samskara theory, including His guideline in the second quote that it is not based on the theorem “an eye for an eye”. 

References
1. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
2. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
3. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?
4. Ananda Marga Elementary Philosophy, What Is My Relation with the Universe and the Cosmic Entity?


== Section: Important Teaching ==

How selfish teachers behave

Ananda Marga philosophy states, "There is a secret technique to raise this serpentine coil. Previously this technique was not clearly given. At that time some people thought it proper to keep it secret. If something harmful to individual or collective life is not given, that is good; but the useful things have to be given. People will be more attracted to do sádhaná."

"The first thing is that this kulakuńd́alinii rises slowly from the múládhára cakra to the sahasrára cakra in eight steps, it passes through eight cakras, and the sahasrára cakra is the ninth. Just below the sahasrára cakra is the guru cakra. When one meditates at the guru cakra, the kuńd́alinii takes one jump upwards, and the mind goes to the other side of the cakra [i.e., to the sahasrára.] This is the technique of sádhaná, but it has previously neither been explained nor written in books."

"The kulakuńd́alinii rises upward in eight jumps or phases, so with two syllables in a siddha mantra, the kuńd́alinii will jump four times. But a general, or publicly-given, siddha mantra will make the kulakuńd́alinii jump eight times or in eight phases. That is why such a siddha mantra has eight syllables. So you should understand that a proper kiirtana must have eight syllables, never seven or nine syllables." (1)

Note 1: The prevailing dogma in the past in India was that so-called gurus did not want to share all of their knowledge or reveal all of their techniques to their disciples. Those dogmatic gurus were thinking they should keep something 'special' for themselves, otherwise their prestige and own value will be lost. So they withheld certain key teachings and ultimately died with those special techniques.

In that case, their disciples only got 99% or so of what the guru had - not everything, not that last 1%. Gradually, then from one generation to the next, 1% kept getting withheld until finally everything was completely lost.

And now in places like India in the name of spirituality, only dogma is left. This is why the withholding of vital information is very negative. This applies to other fields as well such as medicine, law, chemistry, physics etc. Unfortunately, this same type of withholding of information occurs in many fields. All done by selfish people to "enhance" their own prestige. When, in truth, it undermines their greatness. This dogmatic and defective way must be stopped.

Note 2: Baba has given the idea in Namah Shivaya Shantaya that when one gets proper students who are eager and capable, then in that case tell them everything. Do not withhold any information or keep anything secret. That will be a disservice to the society.

References
1. Discourses on Krsna & The Giita, Krśńa Unparalleled


== Section: Important Teaching ==

Misguide in name of mission

Ananda Marga ideology says, “Human life is a mission; life itself is a mission; one’s very existence is a mission. A’tmamoks’a'rtham’ jagaddhita’ya ca: ‘Whatever one is to do, one is to do for a’tmamoks’a– for their own liberation– and for the elevation of the entire world, elevation of the entire human society’. One is to do both of these things; that is, these two things are one’s mission.” (1)

Note: By Baba’s above teaching it is clear that the AMPS organisation is not the mission. But for certain reasons, some try to misguide or take advantage of the margiis by making them think that AMPS is the mission. But that is not correct. In His above guideline, Sadguru Baba explicitly tells us what is the mission.

Reference
1. Ananda Vacanamrtam – 30, The Four Kinds of Service


== Section: Important Teaching ==

Copying old blunders of forefathers

Note: In His following teaching, Baba guides us that pseudo-spirituality severely hampers one's progress on the path of true spirituality. Unfortunately, we see some instances of this taking shape in our AMPS.

For instance, a few Ananda Margiis born into Hindu families copy their ancestors on the point of annual shraddha ceremonies. Confused sadhakas feel that as their forefathers did like this so they should carry on the tradition. Thus each year confused sadhakas organise programs and mass feedings in the name and honour of their deceased relatives. But this goes wholly against Guru's mandate and guideline. Tragically, their mind has been stifled; these confused sadhakas cannot see this matter in a dharmic way. Just some are stuck on their old, dogmatic family tradition of observing annual shraddha ceremonies.

Same is the case for those who follow so-called mahaprayan. Some confused sadhakas think that, "In the past my ancestors honoured their gurus and teachers by making a yearly shraddha ceremony so I should do this too.” In their confused state the thought arises, “Now my Guru is gone so I should organise an annual death day / tomb worship / shraddhainjali commemoration." In that way some emulated the dogmatic religious worship carried out by their forefathers and re-created that in our AMPS. That is the tragedy which has occurred. As this runs wholly contrary to our Ananda Marga teachings.

Here again, the ill effects of pseudo-spirituality from old traditions have caused the mind to freeze and overlook all logic and reasoning. In Ananda Marga, Parama Purusa is the Guru, and He is eternal. Then where is there scope for so-called mahaprayan. There isn't; it is utterly baseless.

But when the mind is blocked by pseudo-spirituality one cannot think freely on such matters. Hence some become prone to dogma. Sadly, some confused sadhakas think they are getting benefited by such annual shraddha ceremonies and so-called mahaprayan programs, when in fact such confused sadhakas are ruining their own spiritual progress.

According to Baba, the real homage to our ancestors is to fix their flaws so society can progress in the physical, psychic, and spiritual realms.

Ananda Marga philosophy states, "Pseudo-spirituality cannot help us in our free thinking either, for our thinking is badly affected by dogma. When a human being sits alone and thinks, if the person thinks for the collective interest, then such thoughts are proper; but usually people do not think in this way. Usually they lament over the worn-out skeletons of the past. “This was done by, this was imposed by, our forefathers – when our forefathers have said this, why should I break with the old traditions? It was written in this way in the scriptures; and moreover if I follow these old conventions and traditions, what is the harm?” These types of dogmatic and dogma-ic thoughts will naturally stifle the free flow of human thought. And that is why whenever there is dogma, human thinking cannot be free; and for want of, for paucity of, free thinking, there cannot be any proper psycho-spiritual progress either. So here what we want is perfect spirituality and not pseudo-spirituality. Pseudo-spirituality cannot promote the cause of human welfare; the seed of welfare does not lie there. The seed of welfare cannot exist where the seed of dogma exists." (1)

Reference
1. A Few Problems Solved - 5, Pseudo-Spirituality and Neohumanism


== Section: Important Topic ==

Readying for revolution

Prout philosophy states, "In a democratic system non-educationalist politicians poke their noses into university affairs. They do not know what education is, but they interfere to create a sentiment amongst the people to gain support for the particular ism they preach. They have no other motivation. In the democratic system public support has to be purchased to secure votes and this is the reason why politicians make an all out effort to create sentiments in the minds of the people. In communist countries, no other ism other than Marxism can be preached. People are forced to support it. Institutions which have educational value should be controlled by educationalists and not by politicians. Educationalists should also control the radio, otherwise the party in power will have the opportunity to propagate their ism through the radio system, just as they do in the books approved by university boards." (1)

Reference
1. Prout in a Nutshell - 15, Talks on Prout


== Section 4: Links ==

    Labels: , , ,

    Tuesday, July 7, 2026

    Prout’s samaj system + 3 more

    Baba
    Prout’s samaj system

    Namaskar,

    This letter is in response to a few questions about the fundamentals of the samaj system, as given by the Propounder of Prout, Shrii Prabhat Ranjan Sarkar. The samaj system is one component of the overall Prout philosophy. 

    The meaning of samaj

    As is commonly known amongst A'nanda Ma'rgiis, Shrii Prabhat Ranjan Sarkar’s theory of samaj is translated in English as "socio-economic unit". And, the work, or endeavour, of a samaj is known as their "socio-economic movement." Hence each samaj, or socio-economic unit, has its own socio-economic movement.
    https://anandamargauniversal.blogspot.com/

    For example, whatever samaj you are part of is itself a socio-economic unit named after that area. And then whatever works your socio-economic unit engages in to raise the financial and societal standards of that local area is known as the socio-economic movement for that particular socio-economic unit.

    As a case in point, in the state of Bihar there is the Magahi samaj which itself is the Magahi socio-economic unit. And the works that they do which are consistent with Prout's guidelines on samaj come within the banner of the Magahi socio-economic movement.

    And in Saḿskrta, the term for 'socio-economic movement' is "Sa'ma'jik A'rthik A'ndolan". "Sa'ma'jik" means 'socio', "A'rthik" means 'economic', and "A'ndolan" means 'movement'. Thus Baba has termed His samaj theory in Sanskrit as "Sa'ma'jik A'rthik A'ndolan"-- literally meaning socio-economic movement.

    And naturally over time and for convenient use in daily conversation the term was abbreviated to Sa'ma'jik and then to just, "samaj". Hence the term 'samaj' is basically synonymous with a single local area having common characteristics that is bound together as one socio-economic unit.


    Economics is a key component

    Currently, according to Shrii Prabhat Ranjan Sarkar’s direction, the globe has been divided up into 241 samajas. In the future, this number may vary as economic conditions change and as societal standards fluctuate. But in the current era there are 241 samajas, and each is formed according to a particular set of characteristics.
    https://anandamargauniversal.blogspot.com/

    Indeed, Prout philosophy outlines certain characteristics necessary to form one samaj, or one socio-economic unit. And the first two of these characteristics are (1) same economic problems and (2) uniform economic potentiality. And then there are other qualities related with geography, language etc. But certainly economics is one key or dominant factor.

    Likewise, Shrii Prabhat Ranjan Sarkar has given a set of factors which determine whether two samajas can unite together to form a single samaj. And the first criterion is economic similarity. Hence here again economics plays a significant role in the formation and development of a samaj.


    The aim of any samaj

    The work of each samaj is to elevate the socio-economic standard of that particular area. For example, in India, there are 44 samajas. And before '90, all the samajas were working concertedly in their socio-economic area to bring up or raise the standard on a socio-economic basis. And basically samajas or socio-economic units were working only in local economic regions and areas. For instance, the Magahi samaj, and the Bojhpuri samaj, and the Angika samaj or Tamil samajam were each working within their own respective area. So this is the way things were going on with regards to samaj.

    And it is one basic operational fact of life in a samaj, or socio-economic unit, that the work is dealing within a clearly defined local area. That is one point. And the second point is that the common mass is involved: margii and non-margiis, both.
    https://anandamargauniversal.blogspot.com/

    So this is one important point. Namely that in samaj work the general society is also deeply involved. Because, after all, one key component is that of finances or economics; and, the general society stands to greatly benefit from that samaj work. Toward this end, margiis work hand-in-hand with the non-margii general populace because it is that very local area where everyone lives that is being improved.

    Conclusion

    Shrii Prabhat Ranjan Sarkar emphasizes that our samaj system must be based on the slogan, "universal in spirit but regional in approach". (1)

    Prout philosophy states, "The multi-colored garland of humanity will be enriched if varying human groups blend together from a position of strength and independence out of a genuine love for their brothers and sisters." (2)

    Prout philosophy says, "Those sentiments which are conducive to human unity should be encouraged, rejecting the sentiments which create a rift in human society. This is the approach adopted by PROUT's socio-economic groups." (3)

    Hence these are a few other striking features of Baba's unique system of samaj. And it is by the samaj system that our whole humanity can develop unitedly yet locally without exploiting any party or region. 
    https://anandamargauniversal.blogspot.com/

    Namaskar,
    In Him
    Shriideva

    Samaj system vs group interest

    As shown above, a samaj is a socio-economic unit related with the entire population living in a particular area - irrespective of margii or non-margii. Plus a samaj has numerous and varied plans and programs for the all-round economic development and welfare of an area. These are some of the very significant and distinguishing features of a samaj.

    So if any group or community is not involved in any of these types of productive activities, and their only aim is to grab power then they have nothing to do with the samaj movement. Unfortunately, some exploiters try to dress their narrow minded groupist activities as being in concert with the samaj system. To this end, they always try to mislead others on the point of samaj and show as if they are doing great samaj work. Those not aware about samaj get confused by their tall talks.

    Such group leaders want to look good and justify their stance in the eyes of the people. That is why they try to latch up with the samaj system. Because they want to validate their "work". Whereas, if they do all their selfish activities under the banner of groupism people would quickly recognise their true colour. But instead, those crafty group heads grab onto the name of samaj and promote their dealings as being top-level samaj work. That is why a few get confused, from time to time.
    https://anandamargauniversal.blogspot.com/

    We should all be perfectly clear that Baba's samaj system and a dogmatic group agenda are worlds apart. The system of samaj is based on building a grand social order, whereas any form of groupism is a platform for dividing society.

    References
    1. Prout in a Nutshell - 13, Socio-Economic Groupifications
    2. Prout in a Nutshell - 13, Socio-Economic Groupifications
    3. A Few Problems Solved - 2, Human Society Is One and Indivisible – 2


    *        *        *

    The below sections are entirely different topics, unrelated to the above material.
    They stand on their own as points of interest.

    *        *        *

    == Section 2: Prabhat Samgiita ==

    Game of shadow & effulgence

    Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.

    "Tumi, phuleri buke madhu d́halile, ka'nt́ate golap phot́ale..." (Prabhat Samgiita #3346)

    Purport:

    Parama Purusa, You are the Doer of everything. While hiding behind the scenes You go on doing all the works. Keeping Yourself invisible, You manage all of creation. You have filled the hearts of the flowers with nectar. From the thorny plant, You make the roses blossom. That which is impossible, You make possible. There is nothing that You do not do. To the hungry You provide food; to the thirsty You supply water; to the sick You offer medicine; and to the homeless You arrange shelter. Supreme Entity, in the cold, winter season You provide the soothing warmth of a fire. In the burning heat of summer, Your touch is like the refreshing coolness of sandalwood paste. You attend to every matter. Baba, You are the Supreme Controller of the universe.

    Parama Purusa, according to Your desire, You work non-stop. Sometimes You make me cry in bliss, and other times You make me laugh and smile. It is Your unfathomable liila. All kinds of things You do. When I drift astray You bring me onto the right path with Your love and affection; with Your exquisite attraction You pull me near. On some occasions, even if I look towards You, You do not give any response. This is Your playful liila. And by this way You create more yearning and bhakti. Yet other times, You attract me with Your incomparable charm and magnetism. Baba, You are endlessly engaged in every corner and molecule.

    Baba, Parama Purusa, You are ever-present. You are hiding in the warmth of the fire. At the same time You are in the water vapor floating in the sky. You are in the coldness of ice; You are in the greenness of the green vegetation; You are all-pervading. O’ the Peacock of my mind, You go on dancing and playing the game of shadow and effulgence. Sometimes I feel Your blissful presence and other times not. But I know You are most-loving.

    Baba, You are always involved secretly and invisibly for the all-round well-being and emancipation of all. It is Your grace...

    Note for Prabhat Samgiita #3346:

    [1] Cry: People cry for many reasons. Sometimes when people are very, very happy they cry. And, a bhakta may cry when they are in a deep state of bhakti and longing for Parama Purusa, and feeling the pain of separation.


    == Section 3: Important Teaching ==

    Important to know nowadays

    More and more in the west the gay movement is rampant. That is why this following teaching is very important. There is no room for confusion about the stand of Ananda Marga on this issue. 

    Ananda Marga ideology states, "Love and passion are mutually antagonistic tendencies. The attachment for a finite thing is an expression of extroverted energy, whereas the attraction for the Infinite is an expression of the introverted energy. That is why these two can never co-exist. Therefore the aspirant has to skillfully transform passion into love." (1)

    Ananda Marga is the path of introversial movement towards the Supreme Entity; it is not the path of sensuality and lust. These two opposites cannot co-exist. They are mutually exclusive. Either one may goad their mind towards Parama Purusa, or they may indulge in animal propensities. There is no scope to do both. 

    That is why there is no option for leading a gay / homosexual lifestyle in Ananda Marga teachings. Because a gay lifestyle is based on the baser propensities - sex for sex sake. Every dedicated Ananda Margii will easily grasp this point - it is just a matter of simple mathematics. Whereas, it is far more difficult for those goaded by those lower propensities to understand. That is why it is said that until the mind reaches a particular level, one cannot assimilate the teachings of Ananda Marga ideology. Ananda Marga is for standard human beings not those with an animal mind and a human body. 

    Reference
    1. Subhasita Samgraha - 1, Bhaktitattva


    == Section: Important Teaching ==

    Value of Saḿskrta names

    Ananda Marga philosophy says “Naming is a matter of great consequence. The names must imply an imposing meaning. Naming was a memorable ceremony among the Áryas. The name has a very significant bearing over the mind. The mental awakening corresponds to the vibrations set in as a result of pronouncing the name. A particular attraction is attached to the words.”

    “The human society has to be unified. It must have one standard. Naming in Saḿskrta means providing one standard.” (1)

    Reference
    1. Táttvika Diipiká


    == Section: Important Teaching ==

    Wrongful criticism

    Baba says, "I do not think it good to criticize anyone ..., saying, “Well, Mr. So-and-so may be leading a virtuous life now, but don't you know, he was a terrible sinner in the past.” We must forget the past. I said at the outset that sins are like the dust of the street that settles on clothing. We must shake this dust off and move ahead." (1)

    In His above teaching Baba is guiding us that If a person has rectified themselves then one should never talk ill of them by recounting their past misdeeds and sinful dealings. 

    Reference
    1. Ananda Vacanamrtam - 5, A Few of Tantra's Special Characteristics


    == Section: Important Teaching ==

    Why intense requital is beneficial

       Ananda Marga ideology states, “Reactions in requital to past actions normally occur more in a spiritual aspirant’s life than in an ordinary person’s life. The reason is that when all original actions are surrendered to Brahma, there remain only the reactive actions. The reactions may be good or bad [according to whether they are resultants of good or bad original actions]. But think about how many of the deeds you performed before coming to the path of sádhaná were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad. Hence it is often the case that sádhakas have to suffer much more from bad reactive momenta than get to enjoy good ones. It can even be said that the more one suffers from reactions, the more one is progressing along the path of sádhaná.”
       “Of course, the requital of the reactive momenta may possibly be pleasurable instead of painful; it all depends upon the nature of one’s actions. In either case, the more one surrenders one’s actions to Brahma, the shorter will be the period of requital caused by the reactions. In this case the intensity of the requital will be greater than normal; but this is a good sign, because intense requital means the exhaustion of the requital within a short period.” (1)

    Reference
    1. Ananda Marga Ideology in a Nutshell - 8, Sádhaná


    == Section: Important Teaching ==

    Silly notion: multi-tasking

    Ananda Marga ideology guides us, “Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time.” (1)

    Reference
    1. Subhasita Samgraha - 1, The Form of Sádhaná


    == Section: Important Teaching ==

    How buffaloes attracted to water

    Ananda Marga philosophy states, “It is worth pointing out that the buffalo came under mans control a few thousand years after the cow was domesticated. The pure bison variety of buffalo is resistant to domestication, but the water buffalo, because of its lack of speed, has accepted man’s dominion for the sake of self-preservation. Since fondness for water is inherent in this variety of bison, their original instinctive tendencies awaken if they see water nearby. In the burning heat of summer, cart-pulling buffalo also will forget their sense of responsibility and take a dip, cart and all, if they see a pond – such happenings are not rare.” (1)

    Reference
    1. Shabda Cayanika, part 3, Disc: 15


    == Section 4: Links ==

    Labels: , ,

    Monday, July 6, 2026

    Why AM spirituality is unique + 2 more

    Baba
    Why AM spirituality is unique

    Namaskar,

    The concept of Ananda Marga is revolutionary. We follow the path of pure spirituality, not that of dogma, or pseudo-spirituality. But because of one’s past samskaras along with the entitative waves of the crude society, even good people may fall into the clutch of dogma. So we should be wary about the ill effects of the dogmatic religions, both to save ourselves and to help others.
    https://anandamargauniversal.blogspot.com/


    Beliefs of dogmatic religions

    The dogmatic religions believe that God lives in some far distant place. Dogmatic Christians believe that God lives in heaven. Dogmatic Hindus believe God resides in vaekuntha. And Muslims believe God is living in the seventh sky, and that He passes judgment sitting on the holy stone - "arash". These are their common dogmatic beliefs. That’s why religion is nothing but dogma or pseudo-spirituality. 

    Ananda Marga: path of pure spirituality

    #1: The teachings of Ananda Marga reject the notion that the Supreme Entity resides in some far distant place like heaven or vaekuntha etc. 

    Ananda Marga ideology says, "O Narada' I do not reside in vaekuntha…Where do I reside? Where my devotees sing, where they perform Kiirtana, there I reside" (1)

    #2: Baba has revealed the truth that God is with us. That's why in one Prabhat Samgiita #4072, He composed the song in Urdu:

    "Málika ho mere dilke áras pe baso jii..."

    The meaning is very simple - O’ Parama Purusa, please sit in the lotus of my heart, that is arash -- "dilke arash", which is the holy place of my heart. Here, heart means Guru or sahasrara cakra. 
    https://anandamargauniversal.blogspot.com/

    Conclusion

    The teaching of bhagavad dharma is that Parama Purusa is with each and every entity through His ota and prota yoga. In Ananda Marga, our approach is that Parama Purusa is our nearest and dearest One who resides in our heart.

    Ananda Marga ideology guides us that, "Parama Purus'a always remains with you, within the very core of your heart.  So search within, O spiritual aspirant, not without, but within, within your very existence." (2)
     
    Moreover, when anyone starts to do sadhana—it may be any lesson, 1st lesson to 6th lesson— then they feel the presence of Parama Purusa Baba. 

    Ananda Marga ideology further says, "You are to be practical in your life of occult science. Your only object of ideation is Parama Purus'a, and not any dogma, not any scriptures." (3)

    In Him, 
    Shanti Svarupa

    Religion is pseudo-spirituality

    Pseudo-spirituality means dogmatic beliefs. In that case, the mind is not moving in the flow of bhagavad dharma and is instead plunged in the dogma that God is in the distant sky. This dogma has been preached for centuries by various dogmatic religions. And the effect has been very harmful. Following the path of religious dogma means adopting pseudo-spirituality, wherein the outcome is very negative. 
    https://anandamargauniversal.blogspot.com/

    Ananda Marga philosophy states, "Due to extremely narrow and selfish thoughts, human thought processes degenerate and people lose rhythm in the psychic world. Thus they deviate from the mainstream of the Cosmic rhythm of the universe. So in the realm of the physico-psychic world, pseudo-spirituality bears no significance. We do not want pseudo-spirituality, we want perfect spirituality." (4)


    Dogma is like serpentine noose

    Baba's teaching is very clear. Believing this dogma -- that God is living in the sky, or in distant nebulae, or in the stars --  is just religious pseudo-spirituality, not something dharmic. And that dogma is very detrimental as it will stifle and destroy the mind’s ability to progress. Dogma works like a snake. It is just like a serpentine noose which captures and throttles one’s whole existence.
    https://anandamargauniversal.blogspot.com/

    Ananda Marga philosophy says, "Whenever there is dogma, human thinking cannot be free; and for want of, for paucity of, free thinking, there cannot be any proper psycho-spiritual progress either. So here what we want is perfect spirituality and not pseudo-spirituality. Pseudo-spirituality cannot promote the cause of human welfare; the seed of welfare does not lie there. The seed of welfare cannot exist where the seed of dogma exists." (5)

    Ananda Marga philosophy states, "So pseudo-spirituality, full of dogma, does not lead to collective welfare either in the physical, physico-psychic, psychic or spiritual worlds." (6)

    References
    1. Subháśita Saḿgraha Part 19, The Supreme Aesthetic Science and the Cult of Devotion
    2. Ánanda Vacanámrtam Part 12, Parama Puruśa, Not Scriptures
    3. Ánanda Vacanámrtam Part 12, Parama Puruśa, Not Scriptures
    4  Neohumanism in a Nutshell Part 1, Pseudo-Spirituality and Neohumanism 
    5. Neohumanism in a Nutshell Part 1, Pseudo-Spirituality and Neohumanism 
    6. Neohumanism in a Nutshell Part 1, Pseudo-Spirituality and Neohumanism 


    *        *        *

    The below sections are entirely different topics, unrelated to the above material.
    They stand on their own as points of interest.

    *        *        *

    == Section 2: Prabhat Samgiita ==

    My spiritual life

    PS Into: In spiritual life there is no one else besides Parama Purusa-- Baba. So bhaktas are always talking with Him, in one manner or another. In this song, the bhakta is communicating with Parama Purusa indirectly, thereby demonstrating that there are multiple ways to communicate with Baba.

    It is just like how someone's ista mantra may be based on auto suggestion or outer suggestion. In either case, that mantra japa is related only with the sadhaka and Parama Purusa. No third person is included. This shows how the loving expression may vary, but in all cases the bhakta is communicating with Parama Purusa.

    Here is another example which demonstrates this same idea. In various reporting sessions, many sadhakas used to say directly to Baba, “I want the grace of Baba”-- as opposed to saying, “I want Your grace”. Or some would say to Baba that, “I want His grace”'. Or here is another thing that would happen. Sometimes when talking about Himself, Baba used to say, "Baba knows everything”, instead of saying, “I know everything”. This all goes to show that there are various ways of expression.

    The central idea is that whatever is expressed in this Prabhat Samgiita is communicated indirectly between the bhakta and Parama Purusa. The bhakta is referring to Parama Purusa as “He” and “Him”, not “You”. And not only in this song, but there are many songs of this nature in our Prabhat Samgiita collection. And in each case when coming across such songs, we should think that the bhakta is communicating with Parama Purusa-- there is not any third party involved. Whereas in the dogmatic Hindu religion, this type of song is depicted as one bhakta talking to one other bhakta about Parama Purusa. But in AM our spiritual approach is singular and pointed: Besides Parama Purusa there is no one.


    "A'ma'r e manobiin'a' chandahiina'..." (Prabhat Samgiita #0198)

    Purport:

    The viina of my mind has no rhythm; it only plays if He plays it. Only by following His tune can my viina be played. I do not have an iota of bhakti in my heart. I cannot do sadhana. There is no rhythm. Only if He comes and graces me and fills my heart with bhakti, only then is it possible for me to do sadhana. Because, without His divine grace, my mind is dry and does not have any bhakti. My spiritual life will only come in the proper flow by following His dos and don'ts, His guidelines, His teachings, His ideals etc. In that case, only by His mercy will sadhana be possible.

    He is surrounding me in all directions; He is everywhere. Every expression is His smile; whatever has been created in this universe is His beauty. With the blossom of the flower He smiles, with the chirping of the birds He smiles, and with the natural wonder of the mountains He smiles. All the flora and fauna is nothing but His divine magnificence. He is everywhere-- all around me. But when I sit and try to close my eyes to do sadhana and request that He should sit close to me in dhyana, then He does not come close, rather He drifts away to some far, unknown, distant land. Where He goes, who knows. But in that situation the happiness and blissful feeling of my heart wanes.

    From a distance He looks towards me because He is all around me. But He does not allow Himself to be held; He does not come close in my heart or in my mind. With the tune of His divine liila, He goes on dancing somewhere-- who knows where,

    O' Lord, I do not have any quality, or sweetness, or bhakti in my heart. If You grace me and if by Your own attribution You come and sit in my heart and smile softly, then only is my sadhana possible...


    == Section 3: Important Teaching ==

    Early stages of medicine

       Ananda Marga philosophy says, "Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine]."
       "However the quest for medicines on the part of human beings and animals has not been limited to fasting, sunlight, water, air and earth. Initially the medicines that human beings discovered were different trees and plants and the external use of their bark and roots. The human beings of those times used to chew them and smear or rub the diseased part with them. These ointments were the first medicines discovered by human beings. When these ointments did not work externally, it became necessary to ingest them. Humans used to take them as medicine by chewing or swallowing them. This was the second step in the use of medicines in human history."
       "There were many such medicines that were only available in particular seasons, not all year round. People used to gather them in the specific season and dry them so as to preserve them. In certain places they would preserve them in the form of tablets with the help of water; in other places they would just dry them normally. This preservation of medicine in the form of tablets or pills belonged to a later stage in the use of medicines in human life." (1)

    Reference
    1. Shabda Cayanika, Kulya to Kuvela (Discourse 34)


    == Section: Important Teaching ==

    Historical precedent: materialists lost

    Ananda Marga ideology states, “On deeper analysis we find that the Charvaka and other schools of materialistic philosophy propagated certain doctrines which were more a revolt against the prevailing religions than an expression of a rational and benevolent outlook. They protested loudly against the clergy or religious traders who composed the so-called scriptures in the name of dharma (in fact it was not dharma, but religion); who took advantage of the fear psychosis, in the name of god, to ruthlessly exploit society. The Charvaka and other materialistic philosophies were motivated to strike against religious exploiters. They were fully aware of the way the vested interests exploited society, and they knew that nobody had the right to deprive others of their properties, since every thing of this earth is the common patrimony of all, yet they did not endeavour to lead humans along the path of rationality or formulate a healthy social and spiritual ideology.” (1)

    Ananda Marga ideology states, “The reason for this was that they lacked convincing arguments to stand against the sharp intellect of the vested interests [religious exploiters]. Thus, they merely attempted to negate the fundamental tenets of the vested interests [religious exploiters], often with rather abusive language. Due to the weakness of their argumentation it was easy for the vested interests [religious exploiters] to emerge and gain strength in the subsequent period.” (2)

    References
    1. Ananda Marga Ideology & Way of Life - 7, In Adoration of the Supreme
    2. Ananda Marga Ideology & Way of Life - 7, In Adoration of the Supreme


    == Section 4: Links ==

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