Para hacer servicio

Baba

Para hacer servicio

Namaskar,

Si un Ananda Margii está trabajando en una organización que no Margii y quiere hacer pracára impartiendo clases de yoga como un servicio, sin costo alguno, entonces tiene que lidiar con el siguiente problema. ¿Se debe permitir que personas del género opuesto asistan a las clases de yoga? Por ejemplo, un hermano margii enseñando a estudiantes mujeres, y una hermana margii instruyendo a estudiantes varones. Es importante saber la respuesta a la luz de las enseñanzas de Ananda Marga.
https://anandamargauniversal.blogspot.com/

Punto clave del Mando Supremo

En Su Mandato Supremo, Baba enseña que guiar a otros por el camino correcto es parte de la sádhaná. Uno debe seguir esta enseñanza con total dedicación y sin ninguna expectativa de retorno. Incluso uno no debe esperar que la persona servida esté agradecida. Así que dondequiera que estés trabajando, uno debería aprovechar la oportunidad de enseñar yoga allí como una forma de realizar viprocita sevá.

En un resumen en español de Ananda Marga Caryácarya Part 2, "Sixteen Points", Baba nos dice: Observar rigor y fe inflexibles con respecto a la santidad del Mandato Supremo. (resumen en español)

Clases de yoga separadas para hombres y mujeres

Si es posible contar con el apoyo de dadas y didis, entonces se pueden ejecutar clases separadas para hombres y mujeres. Sin embargo, si no es posible contar con el apoyo de dadas y didis, incluso entonces uno debe ofrecer tanta ayuda como sea posible a otros para enseñarles yoga. No hace falta decir que la enseñanza de las asanas de yoga es muy importante. Una medida clave es que el maestro de asanas de yoga no debe demostrar asanas mientras habla al mismo tiempo sobre ello. Por ejemplo, si el maestro mismo está haciendo sarvaungasana, entonces no es posible hablar y enseñar a otros. Para resolver este problema, uno puede reclutar a uno de los asistentes que tenga un conocimiento básico de cómo hacer asanas. Por lo general, en una multitud de 15 a 20 personas, es muy probable encontrar un voluntario así. (Nota: en términos generales, en las clases públicas es mejor tener un voluntario masculino). El maestro puede entonces instruir al voluntario para que demuestre a las personas y proporcione instrucciones verbales él mismo. Las sugerencias antes mencionadas también se aplican a las maestras.
https://anandamargauniversal.blogspot.com/

Diferencia entre ejercicios generales y asanas

Otro tema importante es que el maestro debe aclarar la diferencia entre ejercicio y asanas para inspirar a las personas a aprender asanas. Mucha gente piensa erróneamente que las asanas también son una forma de ejercicio general. Estas personas, si ya practican otros ejercicios como correr, nadar y levantar pesas, sienten que no necesitan agregar otro "ejercicio" más en su ya perfecto régimen. El maestro debe convencer a los alumnos sobre la superioridad de las asanas debido a su efecto directo sobre las glándulas del cuerpo. De esta manera, los estudiantes pueden inspirarse para practicar asanas.

En un resumen en español de Ananda Marga Caryácarya Part 3, "Ásanas", Baba nos dice: La relación entre el cuerpo físico y la mente es muy estrecha. La expresión mental se produce a través de los vrttis, y el predominio de los vrttis depende de diferentes glándulas del cuerpo. Hay muchas glándulas en el cuerpo y de cada una hay una secreción de una hormona particular. Si hay algún defecto en la secreción de hormonas o algún defecto en una glándula, ciertos vrttis se excitan. Por eso, encontramos que a pesar de tener un deseo sincero de seguir el código moral, muchas personas no pueden hacerlo; entienden que deben hacer meditación, pero no pueden concentrar sus mentes porque sus mentes se vuelven extrovertidas debido a la excitación externa de tal o cual propensión. Si una persona quiere controlar la excitación de estas propensiones, debe rectificar los defectos de las glándulas. Las ásanas ayudan al sádhaka en gran medida en esta tarea, por lo que las ásanas son una parte importante de la sádhaná. (resumen en español)

Importancia de educar a las mujeres

Las mujeres constituyen aproximadamente el 50% de la población. En esta situación, no pueden quedarse atrás en la enseñanza de asanas y otras enseñanzas yóguicas. Si las madres son ignorantes, el futuro de sus hijos será, sin duda, sombrío. Si no hay didis disponible para enseñar a las hermanas, incluso el maestro varón puede enseñar a las mujeres.
https://anandamargauniversal.blogspot.com/

Primero pensando y luego actuando

Nadie debería verse obligado a hacer asanas la primera vez. Si algunas personas solo quieren ver y aprender pero no practicar, entonces no deben ser forzadas. Después de todo, primero una persona piensa y luego lo hace. Entonces, si por primera vez una persona acaba de comenzar a pensar en las asanas pero en realidad no ha comenzado a hacerlo, entonces también ha dado un buen paso adelante. La gente piensa mucho antes de hacer algo. Incluso un ladrón planea su robo cien veces antes de cometerlo. Por lo tanto, aquellos que dicen que solo observarán y practicarán más tarde no deben ser forzados. Muchas de esas personas comenzarán a hacer asanas gradualmente. Incluso si no comienzan, al menos desarrollarán un sentimiento positivo hacia el yoga e incluso pueden inspirar a sus hijos a aprender.

Enseñanzas simples primero

Otro punto importante en la enseñanza es que ante todo se deben enseñar cosas sencillas. La mayoría de las personas en este mundo no están interesadas en adquirir conocimientos difíciles. Las enseñanzas deben impartirse en un lenguaje simple y fácil de entender, como cuentos e historias. A la gente le gustan los cuentos y las historias. En India, existe una cultura que cuenta historias a gran escala basadas en pravacans religiosos. Miles de personas acuden en masa a estos programas narrativos casi de la misma manera que a la gente le gusta asistir a conciertos de rock en los países occidentales. Contar historias sutiles y dhármicas tendrá un efecto muy positivo.
https://anandamargauniversal.blogspot.com/


Conclusión

Es necesario desarrollar nuevos métodos de enseñanza mediante los cuales se pueda enseñar Ananda Marga de maneras interesantes. Por ejemplo, se pueden utilizar artículos dhármicos interesantes como base para la enseñanza. La mayoría de los discursos dados por Baba son de naturaleza compleja y pueden no ser del agrado de las masas. En tales reuniones, se puede utilizar un enfoque basado en historias en lugar de enseñar directamente el discurso de Baba. En la medida de lo posible, se debe hacer viprocita seva’. En la sociedad, necesitamos personas que sean estrictas en el seguimiento de los Dieciséis Puntos, sabiendo que siempre habrá personas que serán un poco relajadas. Incluso esas personas necesitan que se les enseñe que, como mínimo, simpatizarán con Ananda Marga. Además, pueden enviar a sus hijos a la clase de yoga. De esta manera, el entorno en general mejorará.

En Él,
Bhakti

- Here is a link to the original English posting: To do service

- Here are more Spanish postings

- Here is a link to Spanish Prabhat Samgiita

Cemetery sadhana: how to + 3 more

Baba

Cemetery sadhana: how to

Namaskar,

As the tantric Guru, Baba has placed great emphasis on cemetery sadhana. He has personally stated that the cemetery is a good place for new people beginning their sadhana practice. And Baba has made it mandatory for our avadhutas / avadhutikas to perform sadhana in the cemetery on a regular basis. On one occasion of Shravanii Purnima, Parama Purusa Sadguru Baba performed His first initiation in the cemetery. Certainly then there is great value in cemetery sadhana. Here are a few Q & A’s about the many benefits of cemetery sadhana.
https://anandamargauniversal.blogspot.com/

Benefits of cemetery sadhana

(Q: #1) Why is the cemetery a special place for sadhana?

REPLY: The path of tantra is marked by the victory of life over death - of light over darkness, of elevating tendencies over degrading ones. And Baba describes how by going to the cemetery for sadhana one is forced to confront and overcome their inherent fears and goad the mind towards Parama Purusa. This helps cultivate a sense of fearlessness and courage. Also, in His book - “A Guide to Human Conduct” - Baba guides us that by doing sincere sadhana in a lonely, isolated place, one can experience higher realisations and samadhi. Generally speaking, cemeteries are quiet, lonely places, as the general public tends to stay away from cemeteries. So for these reasons and more, cemeteries serve as excellent places for sadhana. And sincere Ananda Margiis should try this in their own personal life. For the sadhaka, the path of tantra is based upon practice, not theory. And every Ananda Margii is a tantrika and should be keen to do cemetery sadhana.
https://anandamargauniversal.blogspot.com/


How human thoughts affect sadhana - positively or negatively

(Q: #2) There are plenty of lonely, isolated places, but why the cemetery in particular? How does one confront fears? Does this have to do with superstitions related to cemetery, that one is afraid there? Or is it something else?

REPLY: In the general society, people are involved in so many comings and goings and fulfilling so many desires, but when they go to the cemetery they leave all their mundane thoughts behind and focus on that which is eternal. They think about God, the importance of life, serving others, and other meaningful topics. Going to the cemetery has a sobering effect on the mind. Material pursuits are replaced by more sentient thinking. In such an environment, positive microvita get attracted to that place. And that makes sadhana easier for the aspirant. Yet again, only talking about this in theory will not suffice. Practical steps should be taken. So sincere sadhaka should take time to practice meditation in the cemetery and realise first-hand the benefits. Then it will be clear why Sadguru Baba has recommended that we practice sadhana there.
https://anandamargauniversal.blogspot.com/

Steps for starting and advancing cemetery sadhana

(Q: #3) What is the best way for a sadhaka to start doing cemetery sadhana?

REPLY:

- Begin by first going to a local cemetery in daylight hours and try doing 20 or 30 minutes of meditation.
- Going to a cemetery that is near an active church or near other public buildings will also be helpful when starting.
- The first cemetery you visit should not be in some remote, desolate location.
- Although your chosen cemetery is in a public location, try and visit when the cemetery is empty - i.e. devoid of people.
- By practicing regularly during the daytime, in a short while one will become comfortable being there. Any anxieties about being in the cemetery will wane.

- The next phase is to go during the evening hours when the sun has set and it is dusk.
- Again, find days and times when the cemetery is empty and practice your evening meditation there.
- Increase the duration of your evening cemetery sadhana by 30% or 40%. And of course if sadhana is very good you may sit longer.
- Also at this point you can experiment with doing sadhana in cemeteries that are slightly more remote, and less cultivated etc.
- By regularly practicing evening meditation in a range of cemeteries, one will gradually feel very comfortable.
https://anandamargauniversal.blogspot.com/

- Once adjusted with various cemeteries in this time frame, then one should mark one’s calendar for a date to go in the middle of the night - when it is pitch dark outside.
- The first time in complete darkness may be scary and one’s nerves might be on edge so begin with a cemetery that is well known to you.
- Here again, consistency is the key. By going regularly, slowly one will be adjusted with the surroundings - darkness, stillness, animal noises, etc - and it will not be scary, but rather a deeply inspiring place for sadhana.
- As far as possible, one should avoid going to cemeteries in crime-ridden areas  etc.

Namaskar,
At His feet,
Satyadeva

Note: There are other places that are also very conducive for sadhana. So if a cemetery or burning ghat is not available in your area, then talk to local senior sadhakas / acaryas about alternative spots, such as a hilltop, river bank, or forest etc. 

How ghosts are just imagination of weak mind

(Q: #4) What about all the tales of ghosts, goblins, and “evil spirits” living in the cemetery?

REPLY: In Ananda Marga, not an iota of credence is given to the existence of ghosts.

Baba says, "Let me state at the very outset that I am not a believer in ghosts and spirits, demons and devils, or heaven and hell, because I have found no logic behind their existence. I know that whether ghosts and spirits or demons and devils, everything which bears the imprint of the supernatural is only the play of the mind. The appearance and disappearance of such things takes place in the various kos’as [layers] of the mind due to variations or possible variations in physical or mental circumstances." (1)

Ananda Marga philosophy states, “Do ghosts really exist? Ans.: – Those strange figures which we call ghosts are mainly figments of the imagination. When the mind is in a weak or vulnerable state, what was previously created in the imagination now appears to be real.” (2)

Baba says, "Ghosts do not exist." (3)

Clearly then there is no such thing as ghosts. So when going to the cemetery for sadhana one should not be worried - even in the slightest - about any so-called ghosts. These are just figments of the human imagination and have nothing to do with reality.
https://anandamargauniversal.blogspot.com/

Siddha devayonis help sadhaka in meditation

(Q: #5) By which means and to what effect do devayonis make sadhana easier for the aspirant?

REPLY: Please read the below excerpts from Sadguru's discourse:

Ananda Marga philosophy states, “If one sits for meditation in that particular place where these devayonis exist in the form of stone or wood in ardent expectation of their emancipation, positive microvita will help a spiritual aspirant. As they are devayonis, they do not harm anyone – rather they assist spiritualists. You must have noticed that while meditating at some places the mind becomes concentrated very quickly. This usually happens due to the grace of the Guru. It also happens through the cooperation of those devayonis which have attained the state of prakrtiliina. If mental concentration comes with the help of devayonis, a spiritual aspirant will sense a light sweet smell in the nose, but if this happens due to the grace of the Guru, along with the sweet smell the spiritual aspirant will glimpse fragmented waves of effulgent light, like glittering poppy seeds, whether the eyes are opened or closed. Either by the cooperation of devayonis or by the grace of the Guru, both experiences are manifestations of divine grace. When spiritual aspirants experience the direct grace of Parama Puruśa during meditation, they perceive a kind of light smell which makes their minds intoxicated with joy. Simultaneously, they visualise fragments of effulgence and experience a state of intoxicated hilarity which makes them oblivious to all kinds of petty differences, and transports them into the realm of cosmic oneness. In that state of blissful communion, the Guru and Iishvara become one, producing a kind of sweet vibration in the spiritual aspirant who realizes:” (4)

Guru krpáhi kevalam. [The Guru’s grace is everything.] Brahmaeva Gurureva náparah. [Brahma alone is the Guru.]

Who becomes microvita

Ananda Marga philosophy states, “Videhaliina. Those who continue their spiritual practices and at the same time seek liberation from the bondages of the solid and liquid factors pray, “O God, I am fed up with all these mundane problems, please grant me liberation. So many problems come and distract my mind. Why do I experience so many misfortunes? My son failed his examinations; my daughter fell seriously ill; the bank where I kept my savings closed down. How many more misfortunes are waiting for me? Enough of all this. Please grant me emancipation.” People with this type of psychology attain the state of videhaliina after their demise – an unbearable condition. After their reactive momenta are exhausted, they are reborn again. These videhaliina devayonis help living beings. They do not harm anyone because they are positive microvita.” (5)

Ananda Marga philosophy states, “Siddha. The best and most useful of all the devayonis are the siddhas. Those who continue their spiritual practices, crossing the various stages due to cosmic grace, develop occult powers in the process of their forward movement. The collection of the six types of occult powers are called “śaď aeshvarya”. The collection of the eight occult powers are called “aśt́a aeshvarya”. Some of these occult powers are not attainable by ordinary penance, but they may be attained due to unconditional cosmic grace. Some of these occult powers – which are nothing but the unconditional grace of Parama Puruśa – are parakáya- pravesha or entering into the body of others; sarvajiṋatvá or omniscience; vák siddhi or the power to make whatever one says come true; etc. By dint of sádhaná, when sádhakas are established in the supreme truth, theoretically one can attain these states, but practically omniscient intellect is attained only by unconditional cosmic grace. Some other occult powers – for instance to perform the work of one sense organ through another sense organ, or to express one indriya through another indriya – are not attainable through individual effort. Due to unconditional grace, Parama Puruśa does not distribute all these occult powers, and the reason why He does not is known only to Him. These powers are the exclusive powers of Parama Puruśa.” (6)

Occult powers are mere trinkets

Ananda Marga philosophy states, “The powers which are confined to Parama Puruśa alone are known as “vibhuti garimá”, not “garimá” alone. Garimá means “one of the occult powers of aśt́a aeshvarya”. As Shiva was endowed with all sorts of occult powers, one of the names of Shiva is “Vibhutinátha” or “Vibhutibhúśańa”. To Shiva, these occult powers were mere trinkets, so the common people called Shiva “Vibhutinátha”. Vi – bhú + ktin = Vibhutibhúśańa. One of its meanings is “any occult power”. Vibhuti also means “the final state of something”. As you know, the final state of anything is ashes – everything in this universe becomes ashes in the end. Vibhuti also means “ashes”.” (7)

Ananda Marga philosophy states, “Hence, if spiritual aspirants start practising meditation and in the process acquire a few occult powers, and thereafter these occult powers become the focal point of their efforts and Parama Puruśa becomes the secondary objective, such aspirants attain the state of siddha after their physical demise. A siddha is the highest state of devayoni. They help spiritual aspirants in various ways; their roles are primarily those of aids or guardians.” (8)

References
1. Strange Experiences, 'Preface'
2. Tattva Kaomudii - 1, Questions and Answers on Ananda Marga Philosophy, #56
3. Ananda Marga Ideology and Way of Life in a Nutshell Part 5, Matter and Spirit
4. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B
5. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B
6. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B
7. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B
8. Microvita in a Nutshell, Disembodied Souls and Microvita – Excerpt B

*        *        *

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 ==

Do not be in awe of others

Ananda Marga philosophy says, "How one person sings melodious songs, how another dances beautiful rhythmic dances, how another delivers wonderful discourses, etc. But we cannot see the entity who pulls the strings from behind and runs the show. And the funniest thing is this: the speaker, the singer, the dancer thinks that he or she is the agent, the doer, and takes the entire credit for the performance. People do not care to think of the entity that pulls the strings from behind, or if they are even more foolish, they think that others see them alone, not the entity who pulls the strings from behind." (1)

Note 1: In the world, many people are in awe by seeing the work of others. But those who feel this way are very shortsighted. They think with their own merit XYZ is doing. But the reality is that on the world’s stage whatever people do, their energy comes from Parama Purusa. Those who have spiritual eyes see that nobody is doing anything. Rather, Parama Purusa is supplying the energy. So all credit goes to Parama Purusa. So they never get wonderstruck.

The worst among all are those who stand on the stage and brag about their own merits. They forget that if Parama Purusa does not give energy for even a millisecond they will cease to exist. Because of their extreme blindness, they glorify themselves up to the moon. Watch out for such ignorant people.

Note 2: Under the spell of avidya maya many persons think that all credit goes to them for their great deeds. The number of such persons is huge. But according to Baba's above guideline, in the spiritual way of thinking they are fools. We should be careful and save ourselves from falling into this category of fools.

Reference
1. Namami Krsnasundaram, Vrajagopála and Bhaktitattva (Discourse 21)

== Section: Important Teaching ==

Non-sadhakas cannot lead Prout

Prout philosophy states, “Those who have a correct philosophy and a correct spiritual sádhaná based on the principles of Yama and Niyama will be the guiding personalities in the society of tomorrow. It is the duty of conscious people to snatch away the physical power and the intellectual leadership from the hands of political hypocrites. Politicians are of no use to society because they are engaged in the business of mudslinging and nothing else. If sadvipras [spiritual revolutionaries who follow Yama and Niyama] get active mass support, revolution is bound to come. In case a government adopts the ideals of Prout, the rule of sadvipras will prevail. If the same is not adopted by the government, a physical revolution is sure to come, and ultimately power will be transferred to the sadvipras.” (1)

Reference
1. Prout in a Nutshell - 5, Discourses on Prout, Point #4

== Section: Prabhat Samgiita==

उस नव्यमानवता के देश में लोग एक दूसरे की हत्या कर खून की नदी नहीं बहाते

प्रभात संगीत 1455 एक स्वप्नेर देशे  आमि मायाभरा जोछनाय...

भावार्थ

हे परममपुरुष ! मैं  मन को मोह लेने वाली  चाॅंदनी में डूबे उस सपनों के संसार  अर्थात " नव्य मानवता " के देश में था | बिलकुल अकेले बैठा मैं आनन्दपूर्वक तुम्हारे लिये तुम्हारे ही गीत गा रहा था। हे दिव्य सत्ता ! तुम कितने कृपालु हो।

उस सपनों के संसार  में, किसी भी  स्थान पर कोई भूख से नहीं मरता है।  वहाॅं  उस नव्य मानवता के देश में, अज्ञानता भी नहीं है। वहाॅं नीच विचारों और तुच्छ भावनाओं  अर्थात जड़ता की ओर ले जाने वाली  तरंगे नहीं बहती। उस भूमि, उस सपनों के संसार  में सभी आदमी  अपने को एक ही विशाल  परिवार का अंग मानते हैं। वे एक दूसरे से मारपीट कर लड़ते नहीं, और न ही वे एक दूसरे की हत्या कर खून की नदी बहने देते हैं।


हे बाबा! वहाॅं उस  लोक में, नव्यमानवता के देश में, मनुष्यों की  बुद्धि भावजड़ता से धुंधली नहीं होती, वह तो अपने  विवेक से   अच्छी से अच्छी पुस्तको में बताये गए ज्ञान की  चर्चा  में डूबी रहती है, और ह्रदय की सच्चाई  प्रकट करती है। उस स्थान पर  उस लोक में, कोई भी व्यक्ति घमंड और अभिमान  के अंधेरे को, अपने पास में नहीं फटकने देता |  न ही कोई एक दूसरे का शोषण करता है। वह  सपनो का संसार  नव्य मानवतावाद की भूमि है। मैं मोहक चाॅंदनी में डूबे उसी स्वप्न संसार  में  था।

हे मेरे प्रभु! हे बाबा! मैं उस दिव्य स्वप्न संसार  में था, और तुम्हारे लिये गीत गा रहा था। 

== Section: Important Teaching ==

Women, veil, exploitation by unprincpled men

When women will develop a sense of self-respect....

Ananda Marga philosophy states, “A handful of unprincipled, power-hungry men propagated these [religious] doctrines in order to paralyse women’s reasoning, and to inflate men’s vanity. This doctrine is against nature and we have only to look out into this wide world to find numerous proofs against it. Can anybody drape a burka over a tigress? Is there anyone with enough courage to do it? Can anyone dictate to a tigress, “You cannot cross this boundary,” or “You cannot take part in games and sports, for this is prohibited to women”? Those who propagated these doctrines were not only unprincipled, they were also well aware of the inherent loopholes in their arguments. That is why they did not propagate their ideas directly in their own name. On the contrary, they propagated all those ideas in the name of God. They proclaimed them as the gospels of God; no one shall dispute it; one has to accept it without a murmur. When women will develop a sense of self-respect and be like other spirited creatures, they will cast aside the burkas and veils of servitude. They will then be enabled to expand their role in serving society in a balanced and consolidated way.” (1)

Reference
1. Shabda Cayanika - 9, from “Kaomára”

== Section 3: Links ==

Raksha Bandhan Dogma - 30 Aug 2023

• Debilitating to women
  

• How RB ruins females

Shravanii Purnima - 30th August 2023

• #6: Shravanii Purnima: starting of AM
  

• #5: Misnomer: cemetery sadhana
  

• #4: Occasion: Shravanii Purnima

• #3: How this started
  

• #2: Occasion of celebration
  

• #1: Upcoming festival

Recent postings

• How teachings destroyed

• Story: shy to acknowledge Baba
  

• Science of nostrils
  

Other topics of interest

• Wts: food & care
  

• Birth of devayoni
  

• Altered photo ruining dhyana
  

More important letters

• Rudrananda with his main henchmen
  

• Pranavatmakananda spread false things in book
  

• Why abortion is sinful in AM

• Coward writer