Attaining perfection in sadhana + 4 more

Baba

Attaining perfection in sadhana

Namaskar,

The practice of sadhana is highly important and indispensable. Yet some think that the idea of gaining perfection (siddhi) in sadhana is beyond their grasp. However, Baba is the Sadguru and He has given us the perfect formula for attaining siddhi in our sadhana.
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Step by step    

Actually, every human being has come onto this earth and developed a particular skill or specialty to a high degree. This is quite evident in everyone's life, and especially in the life of a sadhaka. Already, one has achieved siddhi in numerous realms of their existence.

Siddhi in the mundane realm occurs in distinct stages. With sincere effort, little by little, a person develops some skill in a given arena and in the next stage it becomes one's habit. And then through perseverance and continued engagement that practice or that skill becomes one's nature. In which case the person has achieved a sort of perfection, siddhi with that activity.


Examples of siddhis you may have

For example, take the case of walking. At the beginning babies just crawl. No one comes into this world walking. Slowly those infants try to stand up, and they fall down. Then they stand up and take a step, and fall down again. Yet, through this trial and error process, that young child learns to walk very smoothly and easily, and gains siddhi in walking.
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And verily there are so many activities in which most every human achieve the state of siddhi:

• Running
  
• Talking
  
• Bicycling
  
• Swimming
  
• Reading
  
• Writing
  
• Learning a 2nd language

At the beginning when learning to read one has to differentiate between all the letters and sound them out one at a time. But with continued practice one develops that habit and finally it becomes their nature and wherein merely looking at the word or phrase one can read it easily. There is no need to go letter by letter. In that way countless people have achieved siddhi in a given pursuit.


Examples: siddhi in various fields

Take the case of typing or keyboarding. Many who use computers have achieved siddhi in this arena. Initially though, in the beginning typing was difficult and awkward - not facile. After sustained practice a person becomes more accustomed to using the keyboard and it becomes their habit. After further practice, the process of typing becomes their nature. Then without even consciously thinking the fingers link up with the proper key - automatically, naturally. In that case, one has attained siddhi in the field of keyboarding.
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So the state of siddhi comes after sincere practice and continued efforts. And in various fields one has attained siddhi: running, talking, bicycling, swimming, reading, writing, learning a 2nd language.

But if one does not practice that skill - whether it be walking, reading, typing, or driving, etc - then one will not gain siddhi in that sphere. In that case the person will have to take care to practice more and more, otherwise they will just be a novice at that activity.

There is so much evidence and numerous examples how one has attained various siddhis in life such as in typing, bicycling, driving, reading, walking etc. Baba encourages us that the stance of spiritual siddhi (perfection) can be surely achieved in one's sadhana also.


What is siddhi in sadhana

In our sahaja yoga system consisting of lessons one thru six, a key point is the process of mantra japa - i.e. mantra repetition. Proper and sincere repetition of the mantra brings profound changes in one's physical and mental existence. During proper japa, the spine straightens, the ectoplasmic cells become distinctly vibrated, and the mind gets elevated. All these transformations occur as the kundalini rises.

Baba guides us that when the repetition of our two syllable mantra becomes habit, and one's entire existence is rushing towards Parama Purusa with every inhalation and exhalation - with every mantra japa, then this exalted stated is one step closer to mantra siddhi, i.e. the perfection of mantra repetition. For some, such an attainment seems beyond their capability; yet with sustained and sincere efforts everyone can attain siddhi.
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First bit difficult, then habit, then nature

At first when one learns sadhana and repeats their mantra it may seem not very easy. And in some cases new practitioners forget their mantra entirely. Yet through sincere efforts the repetition of the mantra becomes more and more regular until finally it becomes completely natural.

Step by step, through regular practice one’s mantra repetition in sadhana becomes more comfortable - i.e. habitual. Then it will just start automatically when the idea of Parama Purusa enters the mind. And finally, during one's every breath the mantra is always repeated, constantly.

Here Baba beautifully explains how this whole entire process takes place in sadhana and He guides us that all Ananda Margiis can and will achieve this high degree of proficiency or perfection in their sadhana.
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   Ananda Marga ideology says, "What's the difference between habit and nature? When habit becomes one with your existence, it is called nature...'Now it is time for my meditation', what is it? You are trying to habituate yourself. But when you cannot live without puja, then it has become your nature. Try to make it what - habit or nature? Nature. I never take a drop of water without doing puja. Why? It has become my nature. And I want that all of you should make it your nature also."
   "When auto-suggestion (mantra repetition) will become your nature, what will happen? While sleeping you will be repeating that japa (repetition of mantra) in your unconscious mind. You are sleeping, so conscious mind is not active. You are not having any dream, so your sub-conscious mind is also not active. But unconscious mind is there. Automatically there will be japa. 24 hours you are doing Pun'ya. While you are sleeping, you will be engaged in doing japa and using your incantation." (1)


Conclusion

The key point to achieving siddhi in any field is regularity and sincerity. If one engages in that endeavour, then gradually the mind will become habituated. Just think how when a person first learns typing or keyboarding. As discussed above, it is awkward and cumbersome. With daily practice, typing becomes easier, and over time one will master it. Without thinking, the hand will dance across the keyboard. That is siddhi in typing. In contrast, if one never practices, they will never learn. They will never be siddhi in that field. And those who practice regularly and sincerely - then no matter the enterprise - they are sure to attain siddhi in that endeavour.
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So those who are vigilant in sadhana - earnestly practicing their lessons - will surely become siddha in meditation, i.e. without any effort the mind will reach to Parama Purusa.

Ananda Marga ideology states, "You have been wandering through the labyrinth of a myriad of lives. You have been ever advancing toward this stage. Knowingly or unknowingly, you are being drawn unto Him. This is the summum bonum of life. As long as you have not realized Him, there is no siddhi in your life." (2)

Namaskar,
at His feet,
Ananda

~ In-depth study ~

Siddhi in sadhana

Here Baba explains further how, by the grace of Parama Purusa and through the constant practice of ideating on Parama Purusa, an ordinary sadhaka attains siddhi in their life.

Ananda Marga philosophy says, "Now how can one attain siddhi through the practice of yoga? The jiiva'tma' will take the ideation of Parama'tma', and then the former will become one with the latter. How is it possible for the microcosm to become Macrocosm? The Macrocosm, or Parama Purus'a, has one unique characteristic, and that characteristic is, whoever ideates on Him becomes one with Him." (3)

Ananda Marga ideology says, "Sa'dhakas know the secret of becoming great. Thus the basic spirit of rasa sa'dhana' is to direct one's individual desires and longings towards Parama Purus'a. Only in this way can a sa'dhaka achieve fulfillment (rddhi) and success (siddhi)." (4)

Ananda Marga ideology guides us, "Every mantra is thus sonic or vibrational and is vibrating simultaneously in the Cosmic system and in the unit body. When, with the help of a mantra, a person finally establishes the parallelism of the unit ectoplasmic vibration with the Cosmic vibration, that person gets mantra siddhi...a person establishes parallelism between his external physical vibration and his internal ectoplasmic vibration, and then raises this to the spiritual level. The culmination of this process in the achievement of the final spiritual goal is called mantra siddhi. " (5)

Ananda Marga ideology says, "Sa'dhana' or intuitional practice means an effort to break through the barrier of this smallness, and Siddhi or beatitude is the state, wherein the barrier has been broken through." (6)


Another example

When one starts driving it is difficult. At first, one cannot keep their car, bicycle, scooter, horse, donkey, rickshaw from swerving from one side to the other - even when driving on a very straight road. In that early stage even the easiest aspects of driving are hard for the new driver. But through ongoing practice and sincere efforts, driving  becomes one's habit until later on finally it becomes one's nature. At that point one need not actively think about driving. Just the driver does everything automatically.
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References
1. Ananda Vacanamrtam-14, 'Auto Suggestion & Outer Suggestion'
2. Ananda Marga Ideology and Way of Life - 11, Mantra Caetanya
3. Discourses on Tantra - 2, Yoga and Tantra
4. Ananda Marga Ideology and Way of Life - 10, Bhágavata Dharma
5. Ananda Marga Ideology and Way of Life - 11, Mantra Caetanya
6. Subhasita Samgraha - 2, 'Inuitional Science of the Vedas - 4'

*        *        *

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

*        *        *

== Section: Important Teaching ==

Difference between believers & non-believers

Ananda Marga ideology states, “The word “godly” and “god-fearing” do not have the same meaning. Behind godliness is a soul-stirring sentiment – an ardent zeal to realize one’s true Self; and the reason behind the fear of God is the important attempt to escape from the consequential suffering of one’s misdeeds. Yet the latter is still superior to the atheists, because at least for fear of divine punishment they refrain from sinful acts. The greatest advantage of the theists is that they do not endure the pangs of internal clash. But no matter how brazenly sceptics indulge in tall talks or sharpen the edge of their verbal weapons to win in an argument, there is always a fight going on in their minds. Reading a few pages of a book or listening to the eloquences of a few speakers, they seek to violate their own nature. With their fragmental external knowledge they try to struggle against the indivisible Supreme Entity, and in the end, being defeated, they say, “If He does exist, then why can’t we find Him?” Yet all the while their inner selves lament within them.” (1)

Note: There are three key and important points from the above teaching.

(1) The religions preach that one must be God-fearing, otherwise God will punish and destroy you. They think that is the best possible relationship one can have with the Divine, i.e to be God-fearing. According to Ananda Marga philosophy, fear is the worst type of relation with God. If one fears Him they will not like to go close to Him. In which case, one can never become one with that Supreme Entity. So it is very obvious that by this religious formula, no one can realize God.

(2) The teachings of Ananda Marga are the topmost: Ananda Marga preaches that one should cultivate love for the Divine Entity. By that way, the bhakta wishes to go close to Him and ultimately becomes one with Him, by His grace.

(3) The status of atheists is worse than followers of the dogmatic religions. Religious adherents refrain from doing bad due to fear of the Lord. But atheists have two problems. First, they do not have any genuine, dharmic rules in their life. Secondly, such atheists perpetually suffer from existential issues. With their logic they say they do not believe in God and try to disprove His existence, yet their heart tells them otherwise. Then their logical mind retorts, “If God exists then why can I not see Him?” So they live in a perpetual dilemma—always in limbo. The all-knowing Baba knows everyone's thoughts, and He says that no one is an atheist. In sum, the condition of such atheists is pathetic as they live in perpetual crisis and misery.

Reference
1. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure

== Section: Important Teaching ==

Poison of religion & cure

Ananda Marga ideology guides us, "Most religions demand blind faith rather than rationality from their followers. “Don't argue,” they proclaim. “Accept the teachings of the scriptures for they are the direct word of God.” The cunning intellectuals of the past imposed the importance of blind faith on the minds of their gullible followers. They told them to obey the teachings, rational or irrational, otherwise there would be no respite from the endless suffering of human life, no other path to take them to the eternal bliss of heaven.”

“In most cases religions took advantage of human weaknesses, crippled the people's rationality, and sapped their strength, thus facilitating their exploitation by the religious traders. When the vitality and strength of the masses remains unexpressed, the exploiters will be able to exploit them in the economic and other spheres of life for a long time with relative ease. In the annals of human history it can be seen in all ages that the various exploiters were the patrons and the preachers of religion.”

Ananda Marga ideology guides us, “Dharma is altogether different from religion for it teaches human beings to advance while mercilessly smashing all obstacles that thwart human progress. Its inherent qualities are subtle analysis, ideological strength and the brilliance of valour. That's why the vested interests cannot tolerate it and use all their strength and machinery to oppose it. They claim they are protecting religion. The greater the conflict between person and person, between community and community, between state and state, the greater is their advantage. But when many people form a collective mind through sincere sacrifice and ardent practice while advancing towards the realization of oneness with the Supreme, it will be difficult to continue exploiting people on any pretext." 

Reference
1. Ananda Marga Ideology and Way of Life - 7, Form and Formless

== Section: Important Teaching ==

How service becomes useless

Ananda Marga ideology states, “When you perform acts with the ideation that the person served is Náráyańa, there is no possibility of arrogance or the desire for fame growing in your mind. Then you will realize that through the grace of Náráyańa you have been given the opportunity of serving Náráyańa. Our hands and feet are not ours, they are His, and by serving Himself with those hands and feet, He sports with Himself. Such an action is an action without attachment. Only in this way can one attain salvation from the bondage of Karma. You must feel that the person served is Brahma. The person served is a finite manifestation of Him. Never, even by mistake, take the object as a human being.” (1)

According to the teachings of Ananda Marga philosophy, for every action there is a reaction. Good deeds yield positive reactions, and bad deeds yield adverse reactions. When serving an infirm person, you should not think that, “This person has done something wrong and that is why I am serving them.” If one thinks like this then their entire attempt at service is for naught as there is no ideation of Narayana. One should think that, “Narayan is before me in the form of a sick person; He is playing His liila and I am have been blessed with the opportunity to serve Him.” This is the proper approach.

Reference
1. Subhasita Samgraha - 1, Yajiṋa and Karmaphala

== Section: Important Teaching ==

Unruly king beat his queen and severely damaged her leg

Ananda Marga philosophy states, "England’s Henry the Eighth was an unruly king. Once he came to Paris with the queen. In Paris many kinds of covetable drinks were available, thus when they were in Paris his desire for drink naturally increased. One day, while under the influence of liquor, he beat the queen so mercilessly that one of her legs became practically crippled. For several days she was obliged to drag it behind her as she walked. When the time came they returned to London (In those days they did not call it London but rather Londre in the aristocratic French language). The residents of the city fell head over heels in the nooks and crannies of the royal residence trying to see whether or not the king and queen had brought back any new fashions from Paris. They saw [Queen] Elizabeth dragging her leg and thought perhaps that this kind of walk was some kind of ultra-modern French style. Women have one great quality; they can easily imitate others. Thus it happened that within three to four days most of the women in the aristocratic households were dragging their leg behind them when they walked and taking a lot of pride in it. It is not written in the histories whether they ever discovered what the real story was behind the queen dragging her leg when she walked. Elizabeth’s style of walking while dragging her leg was called the “Elizabethan gait”." (1)

Reference
1. Varna Vijiana, Language and Dialect – 2

== Section: Important Teaching ==

What is prema / love in Ananda Marga philosophy

   “Whatever the profound, philosophical implications of the word prema [“love”], the true characteristic of love is supra- physical – beyond the bondage of any limitation. When artists become absorbed in the essence of love and try to convey it to the people through their language, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular literature or art, because the subtle sense which is capable of comprehending that transcendental feeling is, in fact, undeveloped in most people. We do find at places in the literature of Rabindranath Tagore some semblances of this pure, supra-physical love, but whenever Rabindranath tried to give expression to it, he became unintelligible to the masses. The transcendental thoughts and ideas of the sweet, graceful shlokas [couplets] of the Upanishads are also incomprehensible to the common people.”
   “This sublime love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This sense that artists try to awaken in the popular mind, when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this awareness, though not purely transcendental, is of the greatest importance in the realm of art. Because it gradually leads that sweetness of the human mind which is apprehensible to ordinary intelligence to a dreamland that is beyond the senses.” (1)

Reference
1. AFPS-1, The Practice of Art and Literature

== Section: Ananda Vanii ==

Due to the Supreme and the Supreme alone

“You have no right to hate even a single living creature. The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness. Remember also that the credit of service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has inspired you to acquire the capability of rendering service.” (Ananda Vanii #23)

Note 1: True Ananda Vaniis have a number whereas Fake Ananda Vaniis do not - just as a fake car license plate has no number. By this way, you can easily recognise a Fake Ananda Vanii.

== Section 3: Links ==

Postings to Read

Sutra: 4 points for greatness

• https://anandamargauniversal.blogspot.com/2014/01/repeating-in-guru-sakash.html

 Aspecto vital del sadhana

• https://anandamargauniversal.blogspot.com/2025/07/aspecto-vital-del-sadhana-ps-0386.html

About spiritual path: must know

• https://anandamargauniversal.blogspot.com/2014/01/many-leave-their-sadhana-why.html

Action theory: determining your future

• https://anandamargauniversal.blogspot.com/2014/08/action-samskara-fate-3-more.html

Baba & palmistry story

• https://anandamargauniversal.blogspot.com/2015/11/baba-story-about-palmistry-4-more.html

Self-examination: jinani or not? 

• https://anandamargauniversal.blogspot.com/2019/10/am-i-bhakta-2-more.html

Saḿskrta: special use in AM + 4 more

Baba

Saḿskrta: special use in AM

Namaskar,

We all know Baba has graciously come on this earth to spread His sublime ideals—i.e. the teachings of Ananda Marga ideology—to enable all human beings to progress. To achieve this, He needed to ensure that what He spoke was properly understood. For this reason, from the outset, He began educating us about the Saḿskrta language. Because Saḿskrta contains many of the words, phrases, and concepts needed to express the tenets of Ananda Marga ideology. To ensure those Saḿskrta words were properly understood, He clarified and expounded upon their meaning and usage. By this way, Saḿskrta became an integral part of the teachings of Ananda Marga ideology.
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Saḿskrta is pervasive in our AM way of life

Baba has used Saḿskrta in so many unique ways in our Ananda Marga. He has put the Roman Saḿskrta alphabet in the beginning of every Ananda Marga book; He has made the system for giving everyone Saḿskrta names; He has given all mantras in Saḿskrta—as well as the vast majority of His sutras and shlokas. And Saḿskrta is used in all our social ceremonies like marriages and baby naming, as well as in all our collective spiritual gatherings & practices. And Sadguru Baba has carefully explained the meaning of countless Saḿskrta words—like bhakti, dharma, tantra, mantra, Ista etc—in His various discourses. Plus there are so many other examples how Baba has used Saḿskrta to put forth His Ananda Marga ideology. From 1955 up through 1990, Baba educated us about Saḿskrta so that we could develop a better understanding of His sublime ideals—as other languages did not have words to express what He wished to say.


Saḿskrta related with so many languages

That is why, early on, Baba explained about the importance of language in discourses like 'Expression and Symbolisation'. And that is why in countless discourses in Ananda Vacanamrtam and Subhasita Samgraha, Baba explains the meaning, derivation, and application of so many Saḿskrta words. A large number of His discourses begin in this very manner.
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And then, later on, when a strong foundation of understanding Saḿskrta had already been established, Baba spoke in greater detail about Saḿskrta and its special relation with all the other languages around the globe. In His books Varńa Vijiṋána, Varńa Vicitra, and Shabda Cayaniká, and related discourses, Baba is explaining about Saḿskrta and its link with so many languages spoken on this earth, including French, Hebrew, Spanish, Urdu, Latin, Greek, English, Farsi, Russian, Tagalog, Hindi, almost all Indian languages, Bengali, Thai, Indonesian, and Angika, where Saḿskrta words are used abundantly etc.

Baba says, "There is a very close relationship between Vedic [old Saḿskrta] and all other classical languages of the world. If Vedic [old Saḿskrta] is properly nourished and encouraged it will encourage the unity of the world and a cordial relationship amongst human beings will develop." (1)

Baba says, “Saḿskrta is a classical subject as well as an ancient language. It is the mother of all the mother languages of South Asia and Southeast Asia. All North Indian languages and South Indian languages like Oriya, Marathii and Konkoni are of Saḿskrtic origin.” (2)

And, all of this was done for the greater goal of bringing unity on this struggle torn earth, not for highlighting any particular language per se.
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How to best understand His sublime ideals

Baba's emphasis on language holds universal appeal as He is propagating Ananda Marga ideology, thus He wants for all the languages of the world to be expanded to best convey human thought and understanding. This He has encouraged in so many discourses and talks like, 'Expression and Symbolisation'.

Baba's teaching of Saḿskrta grew from the teaching of prefixes and suffixes to a full linguistic, historical, social, and cultural survey of Saḿskrta and how it relates to today's world based humanity—all so that everyone could best understand His sublime ideals of Ananda Marga.

Ananda Marga philosophy says, "India is one and indivisible...Let Sam'skrta be the national language, as this will provide equal opportunity to all." (4)

Ananda Marga Caryacarya says, "At the time of initiation or shortly afterwards, those who do not have a Saḿskrta name should be given one by the A'carya." (5)

Ananda Marga Caryacarya says, "The Saḿskrta name should be used in all worldly dealings." (6)

Ananda Marga philosophy says, "I am using Sam'skrta slokas and not Pa'li because Pa'li may not be intelligible to you. Sam'skrta is better understood. That is why I am using Sam'skrta slokas." (7)


Conclusion

Saḿskrta is a key point for bridging the divide and fostering common bonds amongst all peoples. 
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Ananda Marga philosophy states, “Latin is the daughter of Vedic [ancient Saḿskrta] and so is [modern] Saḿskrta. If Saḿskrta is used human unity will be encouraged and human beings will move closer together. See how sweet the link is between Vedic, Saḿskrta and the other classical languages of the world? So you should encourage the study of Saḿskrta.” (3)

Namaskar,
In Him,
Aditya Sen

Some think that Shabda Cayaniká is wholly focused on the Bengali language. And they have similar thoughts with regards to Varńa Vijiṋána and Varńa Vicitrá. When, in reality, in those publications, Baba has dedicated approximately 90% of His book to artfully recounting stories and tales, and also discussing topics like geology, archaeology, local and world history, geography, sociology, literature etc. So truly speaking, 90% of the material in those books (Shabda Cayaniká, Varńa Vijiṋána, and Varńa Vicitrá) is not about grammar or any particular language per se, but rather wholly unique stories and tales, and topics like geology, archaeology, local and world history, geography, sociology, literature etc. 

And in the remaining 10% of those series that is about grammar, of that maybe only 10% or 15% is about the Bengali language, and the far larger portion (i.e. 85% —90% of the grammar aspect) is about Saḿskrta and the various classical languages of the world. So the fact stands that only about 1% or 2% of the entire publication is about the Bengali language, and a far greater emphasis has been placed on Saḿskrta and other classical languages (8% or 9%), and topics of human understanding (90%) like history, geology, archaeology etc.
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Our aim: propagate Guru’s teachings

True disciples have no other aim in life than to highlight Guru's teachings. Only our goal is to propagate the Ananda Marga which Guru has given. This is our sole reason for coming on this earth. Only we should propagate the true Ananda Marga which Baba has given. Our special endeavour is to propagate what He spoke in its original form because the very words which Guru spoke are mantra for us and that alone can lead humanity into the golden era.

Baba says, "Finally one must remember, Mantramu'lam' Guruva'kyam." (9)

References
1. Prout in a Nutshell - 17, The Significance of Language
2. Prout in a Nutshell - 17, The Evolution of Indian Languages
3. Prout in a Nutshell - 17, The Significance of Language
4. Prout in a Nutshell - 17, The Significance of Language
5. Caryacarya - 1, p.6, 1995 Ed.
6. Caryacarya - 1, p.7, 1995 Ed.
7. A Few Problems Solved Part 4, Art and Science
8. Shabda Cayaniká, Publisher’s Note
9. Ananda Vacanamrtam - 6, Ápta Vákya and Prápta Vákya

*        *        *

The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.

*        *        *

== Section 2: Important Teaching ==

Raising truthful children

   Ananda philosophy states, “Today parents may rightly say, “We have almost no vital energy left after exchanging blows and counter-blows with life. We have no chance to mould the minds of our children with the care and tenderness of our hearts. All the sweetness and finer sensibilities of our minds have been sucked dry by the harsh realities of life. How can we take care of our children? We cannot even provide them with proper food and clothing. How can we know what they are thinking? Do we have the time to understand anything properly at all? We know children should be taught through the medium of play and entertainment, both at home and outside, but is it possible for us to do that? We even have to disturb our talented son at his studies to send him to the grocer’s to buy salt, cooking oil, spices, etc. We know it is wrong, but there is no alternative, for keeping a servant is beyond our means.”"
   "There may be some truth in this, but it is not the point at issue here. In order to develop a healthy outlook, the most important thing children need is robust idealism. To impart this, parents require only two virtues: self-restraint and good judgement. Let us discuss good judgement first."
   "When the parents are about to go on a trip or go to a show, or when they are invited to a pleasant function or a social outing, the children may start whining or nattering to accompany them. At such times many parents tell lies without a qualm; somehow they dupe their children and leave. When the children realize what has happened, they also learn to tell lies; and to hide their intentions or their actions from their parents, they gradually start lying more and more." (1)

Note: Without realising it, parents teach their children both good things and bad things. Being an ideal parent is not easy. Unknowingly parents often teach their children the ways of lies and deception.

Reference
1. Human Society - 1, Education

== Section: Important Teaching ==

How intellectual knowledge is useless

Ananda Marga ideology says, "People wish to know everything but the human cranium is small, and the brain even smaller. So how much can one know? Also whatever one learns today one forgets tomorrow. Yes, one who was a Mahámohapádháya, a pandit, would no longer be able to remember the “sabdarupa” of “Nara” if after leaving his or her original occupation he or she became engaged in agricultural work. This is the situation that usually happens. So the main thing is “know all – know one”. What is the use of reading and forgetting so many books? If one reads more books one will forget more things and make more mistakes. So what is the use? No permanent benefit is derived from being a book-worm. I encourage the general education – laokika education – so that people can understand the shallowness of laokika knowledge.” (1)

Note 1: Laokika / worldly knowledge: Anything related with the relative world - i.e. all the facts and figures related with this ever-changing expressed universe whether they be mathematical theories, political treatises. All these things fall within the realm of laokika / worldly knowledge.

Note 2: In His above divine teaching, Baba guides us that intellectual progress is meaningless in the absence of spirituality. Only self-realisation is the real knowledge. When one does sadhana and studies dharmic scriptures then one realises how intellectual knowledge is completely futile for attaining perfect peace and eternal happiness. Whereas by atma-jinana (self-realisation) one will automatically know the 'ins' and 'outs' of everything. That is why knowing oneself is the real knowledge. Know one, know all.

Note 3: It is not impossible to satiate the heart with worldly knowledge since the human heart can only be satiated with the divine bliss attained through sadhana. But just talking about sadhana the whole day also will not bring eternal peace and happiness; one has to do sadhana. For example memorizing all the facets of srsti cakra (cycle of creation) will not lead to true spiritual realisation. For that one must perform meditation - sadhana.

Final Note: The grand conclusion of Baba's above teaching is that the reason why intellectual knowledge is highly needed is so that one can understand its uselessness and futility.   

Reference
1. Ananda Vacanamrtam - 6, Self-Realization Is the Real Knowledge

== Section: Important Teaching ==

How different vibrations affect us

Ananda Marga ideology states, "The stamina to stand vibrations differs in different people. Hence various degrees of happiness or sorrow are experienced by different people, and these differences depend on their respective mental constitutions. The subtle causes of these different mental constitutions are their acquired samskáras or reactive momenta, and the crude causes are their nerve cells, nerve tissues, glandular secretions, etc. The sudden vibrational impact on the body and mind makes the mind react violently, resulting in the cessation of the cardiac functions. This also explains the death of a person struck by lightning. The sudden contact of the eyes with an extremely dazzling radiance often results in the total impairment of vision. If we look directly at the brilliant sun for a few moments, our visual power becomes temporarily stunned and we cannot see anything for some time. Similarly, when some very high pitched or loud sound strikes the eardrum, the power of hearing may be destroyed. The sensitivity of every organ may be suspended by the impact of any violent vibration; this stupefaction, if the intensity of the vibrational impact is very great, may even become permanent. Yet sometimes powerful vibrations may help stimulate and restore the power of organs which have not been functioning for years. You must have heard of a person who had been blind or deaf and dumb since his childhood, regaining the lost power of his impaired organs in his latter years either by stroke of lightning or by being suddenly informed of an extremely happy or sad news." (1)

Reference
1. Subhasita Samgraha - 3, Vibration, Form and Colour

== Section 3: Links ==

Postings to Read

Sutra: 4 points for greatness

• https://anandamargauniversal.blogspot.com/2014/01/repeating-in-guru-sakash.html

 Aspecto vital del sadhana

• https://anandamargauniversal.blogspot.com/2025/07/aspecto-vital-del-sadhana-ps-0386.html

About spiritual path: must know

• https://anandamargauniversal.blogspot.com/2014/01/many-leave-their-sadhana-why.html

Action theory: determining your future

• https://anandamargauniversal.blogspot.com/2014/08/action-samskara-fate-3-more.html

Baba & palmistry story

• https://anandamargauniversal.blogspot.com/2015/11/baba-story-about-palmistry-4-more.html

Self-examination: jinani or not? 

• https://anandamargauniversal.blogspot.com/2019/10/am-i-bhakta-2-more.html

Sutra: 4 points for greatness + 4 more

Baba

Sutra: 4 points for greatness

Namaskar,

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 humble and modest in our dealing, (c) exercising self-restraint, and (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.
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Bha-vi-sa-ca is quite helpful as it encapsulates some of the key components of a dharmic life. Baba's seed teaching or sutra, Bha-vi-sa-ca, is the short form, or abbreviation, or boiled down representation of 4 distinct points:

(1) 'Bha' meaning ‘Parama Purusa’ (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-vi-sa-ca: not meant to be repeated

Repeating:
        
"Bha-vi-sa-ca...Bha-vi-sa-ca...Bha-vi-sa-ca...Bha-vi-sa-ca..."

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.
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Baba says, "Manana't ta'rayet yastu sah mantrah parikiirttitah-- "The sanctified word that helps one in attaining salvation [is a mantra]." (1)

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 much 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.
 

Utility of our sutras

So one should not 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 sutras like that of Guru Sakash and Bha-vi-sa-ca.


The formula of bha-vi-sa-ca brings success

So by following the four golden aspects (God, modesty, self-restraint, conduct) of the bha-vi-sa-ca sutra, one is sure to invite greatness and victory in life. There are so many who keep very strict and dharmic conduct. 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.
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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 and 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 few 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.


Conclusion

Here are the four key pillars:
(a) When starting or continuing any work one should always think that, "God is before me, and that He is the Doer."
(b) One should always be humble and have modesty; That should reflect in every dealing. One should not quarrel with anyone unnecessarily.
(c) One should exercise restraint. For example if you are eating then do not eat too much and if talking with someone then have patience to listen as well.
(d) One's overall conduct should be proper.
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By following these four points one's all-round progress is sure. With that mighty force one can defeat all kinds of odds and get final victory. That is the central idea of this letter.

Namaskar,
in Him,
Gopii Deva

More key points on bhavisaca

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. Bha-vi-sa-ca, always sheds new light on this human journey toward life divine.

The meaning of Bhavisaca 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.

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.


~ In-depth study ~

Now and again some Dadas stand up and talk about the practice of Guru Sakash and how it should be done by repeating the shloka - Pra'tah shirasi shukle'bje - over and over in the mind. But we all know that this is not correct. When doing Guru Sakash, one should use the other mantra to call Baba - and not repeat the Guru Sakash shloka. In a similar manner, someone might make the same mistake with bhavisaca. But the fact is one should follow the points of bhavisaca in a practical manner, not just recite it. So we should examine this further lest this mistake get repeated.
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Just like with Guru sakash

Same can be said of the Guru Sakash shloka:

"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 Ananda Marga Pracarka Samgha 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 - not the shloka - will bring bliss in the practice of Guru Sakash. That dhyana mantra will bring one close to Baba's lotus feet, by His grace.

Reference
1. Subhasita Samgraha - 24, 'Incantation and Human Progress'

== Section 2: Prabhat Samgiita ==

You love me unconditionally

“Kakhano ami prabhu d́akini tomaya, tumi bhalo besecho more...” (Prabhat Samgiita #3368)
 
Purport:

Baba, I never call You in my sadhana, dhyana, and japa, and I do not cry for Your help in misery and tragedy, but You always love me. You are so caring. My Lord, even by mistake, I do not spend any time doing Your service. Neither do I do any work nor allocate any time to follow Your commands and orders to satisfy You. Even then You go on looking after all my needs and watching over me. You are karuna personified.

Parama Purusa, all in all, my situation is like the dust lying on the floor of the earth. I engage in all kinds of worldly, material pursuits – all the while plunged in mean and lowly thoughts. I never think about You and do not understand how even a blade of grass cannot move without Your approval – if You do not desire. This eternal truth I do not believe. My situation is like one particle of dirt that is lying on the ground. I only view the world in my own selfish way without any Cosmic ideation. Just I continue moving in a negative direction. Lord, You are always gracious. I never call You with deep bhakti, yet You always love me.

Parama Purusa, the dawn of the day comes by Your grace. The smile of the moon in the night is the expression of Your compassion. Baba, this whole created universe is filled with Your exquisite vibration and that takes expression in the form of everyone’s love and affection.

I never call You in my sadhana, and do not cry for Your help in misery and tragedy, but You always love me. Your mercy is causeless...

== Section: Important Teaching ==

Special mudras to combat disease

These two mudras - uddayan mudra and utksepa mudra - are very important for all-round health as they serve as prevention and treatment for numerous diseases. In the Ananda Marga Yogic Treatments book, these two mudras are pervasively used. So all should know how to practice these mudras - i.e. when to inhale and when to exhale etc. Actually they are so basic there is no need to ask any acarya etc. The instructions are printed in Caryacarya part 3 for all to see. Everyone has access to this knowledge. People should therefore take it upon themselves to acquire the foundational knowledge of basic Ananda Marga practices, like these two important mudras.

Ananda Marga Caryacarya states, “Ud́d́ayana mudrá: Standing, place the hands above the knees and bend forward a little. Gradually breathe out, to a state of complete exhalation. Keeping the breath out, draw the abdomen and lower abdomen inward as hard as possible, to touch the spine. Maintain this position for eight seconds. Then gradually inhale fully. Practise eight times.” (1)

Ananda Marga Caryacarya states, “Utkśepa Mudrá: This mudrá should be practised in bed immediately upon waking. While lying on the back, one should flex both the arms and legs, bringing them over the chest, and then return them immediately to the extended position. After doing this three or four times, sit up in bed and drink a glass of cold water without allowing the water to touch the teeth. After this you should expose the navel area to the air, and walk up and down in this way for some time in the open air.” (2)

References
1. Caryacarya - 3, Mudrás and Bandhas
2. Caryacarya - 3, Different Yoga Practices

== Section: Important Teaching ==

Tragic tale of extinction

Shabda Cayanika states, “In India some rhinos still exist; they are found in the Duars region of North Bengal and upper Assam, the temperate plains of Bhutan and central Nepal. Everywhere they are counting the days until their final extinction. Human beings of ancient times believed that the medicine made from the rhino's horn could rejuvenate them. So the cruel practice of poaching rhinos prevailed in every age and continues to prevail even today. The situation has come to such a pass that the few one-horned or two-horned rhinos that still remain may disappear any time from the face of the earth. Although there is a slight increase in their population in the Kaziranga Sanctuary of Assam, one rarely comes across them in ordinary forests. The medicinal properties of the rhino horn are neither a verified truth nor has it any scientific basis. Is it not extremely abominable to exterminate an innocent creature due to some wrong notion?” (1)

Reference
1. Shabda Cayaniká Part 4, Disc: 26

== Section: Important Teaching ==

Vedas: almost erased from history

Ananda Marga teachings state, “Even though the preservation of the Vedas through memorization was made somewhat easier by this tripartite division, it was still a difficult matter. Thereafter the song-predominant portions were collected together and arranged according to their relative antiquity. In many cases, in addition to this time-wise division, an attempt was made to classify the songs according to their metres. Despite making it easier in this way to preserve the Vedas by memorization, they were still on the verge of being erased from the canvas of memory. At one point, after close examination, it was found that many important portions had disappeared – permanently disappeared, never to return again. At that time, a group of pandits from Kashmir disregarded their age-old inhibitions in order to save the Vedas from destruction and set them down in writing for the first time in the old Sáradá script of that region.” (1)

Reference
1. Shabda Cayaniká Part 3, Disc: 15

== Section 4: Links ==

Postings to Read

About spiritual path: must know

• https://anandamargauniversal.blogspot.com/2014/01/many-leave-their-sadhana-why.html

Action theory: determining your future

• https://anandamargauniversal.blogspot.com/2014/08/action-samskara-fate-3-more.html

Baba & palmistry story

• https://anandamargauniversal.blogspot.com/2015/11/baba-story-about-palmistry-4-more.html

Self-examination: jinani or not? 

• https://anandamargauniversal.blogspot.com/2019/10/am-i-bhakta-2-more.html