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Saturday, July 25, 2026

Not punitive but corrective + 4 more

Baba
Not punitive but corrective

Namaskar,

Having a proper understanding of our Ananda Marga justice system is instrumental for creating security, peace, and harmony, both in our organisation and throughout the greater society. In His discourse on ‘Social Psychology’, Shrii Prabhat Ranjan Sarkar guides us that without justice, unity and peace can never be achieved. Rather, in any society where members are denied due process and justice, that social order will disintegrate.
https://anandamargauniversal.blogspot.com/

We may only take corrective measures

And, in the chapter on 'Justice', Prout philosophy clearly delineates that to safeguard society, human beings should not take punitive measures against anyone.

Prout philosophy states, "It is obvious that for the preservation of social purity and integrity, humans can only take corrective measures, not penal." (1)

The above teaching guides us that, as human beings, we are only to issue disciplinary action based on rectification, not punishment. For instance, suppose a man commits a brutal double murder and is caught by the authorities. Then the only judicial actions that can be taken are those which help better that guilty murderer. Certainly, he may be separated from society for the safety of one and all. But in that time all sorts of efforts should be made to refine his character. That murderer should be given counseling, taught moral principles, and initiated into dharma sadhana - and other practical measures should be taken to improve his personality and character. 
https://anandamargauniversal.blogspot.com/

In short, that incarcerated murderer should be trained in such a way that he may become an asset to society. There is no scope just to let him wither away in jail, where he leads a life of neglect, torture, and suffering. That will not do. No matter what a particular individual may have done, our approach is to take steps to help that person progress through measures of rectification etc. Punishment for the sake of "getting even" or harming the guilty party is not our way. According to Prout, we do not have the right to take penal action against anyone.

One of the reasons behind this is that the human justice system is imperfect. Innocent people are often detained, jailed, and deemed guilty. This has come to light even more in recent years with the use of DNA testing etc. So many innocent people were wrongly imprisoned and given harsh sentences. In that case, court ordered punishments upon innocent people only compound the problem. Whereas if the justice system is purely rectificatory in nature, then even if an innocent person is wrongly sentenced, he will be able to progress. The key point is that the sole aim of the justice system is to help that person become better.

Only cosmic law can punish

Penalisation itself is a distinct form of punishment that severely jeopardises the welfare and unity of the society. Shrii Prabhat Ranjan Sarkar, the Propounder of Prout, explains that only cosmic law has the right and power to mete out punishment. Because cosmic law is perfect, beyond defect, and it will serve to bring one and all onto the path of supreme salvation.
https://anandamargauniversal.blogspot.com/

Prout philosophy states, "The divine system (the law of cause and effect) that controls every pulsation of human existence alone has the right to penalize humans, and no other." (2)

Conclusion

So by all this the following points are clear:
1. We humans can only give corrective measures in our legal proceedings;
2. We do not have the right to take punitive measures against anyone;
3. Only the divine system can take "penal" action.
https://anandamargauniversal.blogspot.com/

These three points lead to the following conclusion: Human beings, whether acarya or margii, cannot issue punitive decisions as the entire Ananda Marga justice system is based on corrective measures.
 
Prout philosophy states, "Harsh social punishment...does not find a place in our society. Ananda Marga has formed a society which frames its laws on the basis of common ideals in order to develop the idea of the oneness of all humanity." (3)

in Him,
Harihar

References
1. Human Society part 1, Justice
2. Human Society part 1, Justice
3. Prout Nutshell - 11, Ananda Marga: A Revolution


== Section: Important Teaching ==

Harsh reality of tattoos

Namaskar,

Shabda Cayanika says, "Kinnara microvita is that category of microvita which creates a thirst for beauty – a strong desire for beautification and decoration. The word kinnara means “receptacle of beauty” or “a beautiful and graceful structure”. This category of microvita creates a tendency in the human mind to make the human body as beautiful as the many forms and figures it observes in the external world. This tendency or propensity is called “kinnarii vrtti”. If the kinnaras direct the mind towards crude matter instead of leading it towards the subtler layers, they are considered to be enemy microvita or negative microvita." (1)

Under the spell of the negative / enemy aspect of kinnara microvita, these days many are trying to glorify themselves by decorating their bodies with tattoos. The popularity of tattoos is at an all-time high in materialistic countries. This type of approach is indicative of a degraded, extroverted mind - as Baba guides us in His above teaching.

In addition, recent surveys and research has shown that there are numerous health risks associated with tattoos. And that is the central theme of the  news articles appended below.

Tattoos & complications
 ~ Courtesy of FDA gov(dot)org ~

As the popularity of tattoos continues to grow, so does the concern about potential risks. Some risks, such as the spread of infections through the use of unsterilized needles, have long been known. But what isn't clear is the safety of tattoo inks.

Permanent tattoos are made by using needles to inject colored ink below the skin's surface. Permanent make-up is considered a permanent tattoo that mimics the results of cosmetic products such as an eyebrow pencil, lip liner, eyeliner, or blush. While state and local authorities oversee the practice of tattooing, ink and ink colorings (pigments) used in tattoos are subject to FDA regulation as cosmetics and color additives.

FDA has received reports of bad reactions to tattoo inks right after tattooing or even years later. Some people report itchy or inflamed skin around their tattoos in the summer when they've been out in the sun. Recent reports associated with permanent make-up inks have prompted FDA to study tattoo ink safety.

What are the Risks
  • Infection – Dirty needles can pass infections, like hepatitis and HIV, from one person to another.
  • Allergies – Allergies to various ink pigments in both permanent and temporary tattoos have been reported and can cause problems.
  • Scarring – Unwanted scar tissue may form when getting or removing a tattoo.
  • Granulomas – These small knots or bumps may form around material that the body perceives as foreign, such as particles of tattoo pigment.
  • MRI complications – People may have swelling or burning in the tattoo when they have magnetic resonance imaging (MRI). (Courtesy of FDA.gov)

Dermal conditions

~ Courtesy of Wikipedia ~
Keloid formation at the site of a tattoo.

The most common dermal reactions to tattoo pigments are granulomas and various lichenoid diseases. Other conditions noted have been cement dermatitis, collagen deposits, discoid lupus erythematosus, eczematous eruptions, hyperkeratosis and parakeratosis, and keloids. (Courtesy of Wikipedia)

~ Courtesy of the Mayo Clinic ~
  • Allergic reactions. Tattoo dyes — especially red, green, yellow and blue dyes — can cause allergic skin reactions, such as an itchy rash at the tattoo site. This can occur even years after you get the tattoo.
  • Skin infections. A skin infection is possible after tattooing.
  • Other skin problems. Sometimes bumps called granulomas form around tattoo ink. Tattooing also can lead to keloids — raised areas caused by an overgrowth of scar tissue.
  • Bloodborne diseases. If the equipment used to create your tattoo is contaminated with infected blood, you can contract various bloodborne diseases — including tetanus, hepatitis B and hepatitis C.
  • MRI complications. Rarely, tattoos or permanent makeup might cause swelling or burning in the affected areas during magnetic resonance imaging (MRI) exams. In some cases, tattoo pigments can interfere with the quality of the image. (Courtesy of Mayo Clinic)

In Him,
Jagadiish
(John Waters)

References
1. Microvitum in a Nutshell - 11, Crude and Subtle Microvita


== Section: Important Teaching ==

Just “doing the concrete work” is not enough

Prout philosophy guides us, “Without arousing social consciousness, it is next to impossible to bring about social welfare. It may not be possible to bring about social welfare through constructive programmes and through the struggle against injustice alone.” (1)

Note: There are some who think that doing service only entails doing concrete work like building schools and medical clinics etc. However, in His about teaching, Shrii Prabhat Ranjan Sarkar clearly guides us that arousing social consciousness is a key element for bringing welfare to humanity. That means, the mass of people need to be awakened and taught in the psychic and psycho-spiritual realms. Merely giving them physical support will not do. People need to be taught new ways of living and they need to be inculcated with a balanced and healthy outlook. With this heightened social consciousness, then our human society may progress by leaps and bounds. And without it, humanity will continue to wallow in suffering and neglect etc. So concrete works and opposing injustice are not enough. There has to be intense efforts to awaken the hearts and minds of the people towards a greater social understanding.


Reference
1. Prout in a Nutshell - 15, The Responsibility of Society


== Section: Important Teaching ==

One will have to take shelter in Him - 3

Ananda Marga ideology says, "Some so-called bhaktas – those who do not have genuine devotion - pretend to be devotees just to cheat others. That is, they ring the bells as they should be rung and light the candles as they should be lit, but without any feeling, so that after some time they become like machines. A person lacking devotion becomes like a machine. There is no more joy; only the mechanical turning of the parts. A heart devoid of joy is as barren as a desert. When one becomes as dry as the desert sands, one is compelled to cry out, “Oh Lord, save me. Protect me from the scorching heat of the desert.”" (1)

Note: In the life of a sadhaka on the spiritual journey, the first and foremost ingredient is surrender. Yet surrender itself is defined and described in a multitude of ways. In the above quote, surrender is explained in a very simple manner. 

Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2


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External vs internal assimilation

Baba

External vs internal assimilation

Namaskar,

In the Saḿskrta language there are two important root verbs: jiṋá and pan'd', both of which have independent and distinct meanings. The root jiṋá refers to external or worldly knowledge, while pan'd' means self-knowledge or spiritual knowledge.
https://anandamargauniversal.blogspot.com/

Accordingly, the term jiṋána comes from the root jiṋá; and pan'd'ita is derived from the root pan'd'.

Ananda Marga ideology says, "Pan'd'a' means "self-realization". Pan'd'a means "subjective reality". Pan'd'a means "knowing the hub of this Cosmological order". And he who has acquired pan'd'a is a pan'd'ita. Just by learning Saḿskrta one cannot become a pan'd'ita. If one aspires to become a pan'd'ita, one will have to know oneself."

Aham' Brahma'smiiti buddhih ta'mitah pra'ptah pan'd'itah

"'I am that characteristic seity' - this supreme realization is called pan'd'a'. And he who has realized this pan'd'a', he who has acquired this pan'd'a', is a pan'd'ita. You are all sa'dhakas. I will ask you to obey this order of the rs'i, which I also prescribe, and become pan'd'itas."

"Shubhamastu." (1)     

Ananda Marga ideology says, "Those who long to acquire pan'd'a are pa'n'd'u." (2)

Explanation of jiṋá

In the Saḿskrta language there are two important root verbs: jiṋá and pan'd'. The root verb jiṋá refers to the assimilation of external knowledge. So jiṋá means subjectivization of external objectivity.
https://anandamargauniversal.blogspot.com/

That is to say, in jiṋána there are three components: the person or knower, the object or known, and the process of becoming known or activating faculty. This three-part system is Baba's clear-cut teaching. So the verb jiṋá refers to the learning and understanding of something worldly-- such as learning about chemistry, mathematics, history, grammar, etc. Hence, jiṋá means accumulating knowledge about all such external topics.

Explanation of pan’d’

In contrast, pan'd' means to know oneself - inner knowledge, self-knowledge, self-realisation, or spiritual knowledge. When one advances on the path of sadhana and moves towards the Cosmic Nucleus and gains internal knowledge then that is pan'd'.

Thus in pan'd', no external component is needed: everything lies within. While with jiṋá the presence of something external is a must. This is the explicit distinction between the root verbs: jiṋá and pan'd'.

So when the root verb jiṋá refers to the assimilation of external knowledge and when the root verb pan'd' means the cultivation of internal knowledge, similarly the noun jiṋánii refers to the one who has accumulated a lot of worldly knowledge and the noun pan'd'ita means the one who has gained self-knowledge and has become realised. In a separate instance, those who wish to acquire pan'd'a are pa'n'd'u. All these clear-cut distinctions Baba makes.
https://anandamargauniversal.blogspot.com/


Wrong use in AM books

In many of our Ananda Marga books the translators however have used the term jiṋá, and in some cases atma-jinana, to refer to self-knowledge, but that is incorrect. Rather in the above teaching Baba has clarified that the term pan'd' should be used.

Another common misconception in our Marga is that people treat the words jinani and pundit as being the same - knowers of worldly knowledge. But according to Baba these two terms, jiṋánii and pan'd'ita, are not interchangeable. The term jiṋánii refers to one who has acquired worldly knowledge while a pan'd'ita is one who has gained spiritual knowledge or self-realisation.

Thus, there are two root verbs in Saḿskrta that describe the process of knowing: jiṋá and pan'd'. The act of acquiring worldly knowledge is jiṋá and the endeavour of gaining spiritual knowledge through sadhana is pan'd'. So we should take note of the distinction Baba makes between these two terms and use them properly.
https://anandamargauniversal.blogspot.com/

Conclusion

Lastly, it should be remembered that external knowledge is temporary in nature and is therefore quite limited - even defective. Whereas internal knowledge or knowing oneself is lasting and is therefore perfect in nature. This is also an important difference between jiṋá and pan'd'.

Thus in the realm of knowledge, there are two distinctly different root verbs in the Saḿskrta language: jiṋá and pan'd'. The first refers to worldly knowledge while the latter refers to spiritual knowledge.

In Him,
Yuktatman

All these above guidelines are based on Ananda Vacanamrtam part 29 chapter 7 (Hindi edition).
https://anandamargauniversal.blogspot.com/

Common terms & derivations

These following terms come from the root verb jiṋá: jiṋánii, jiṋána, jinata', jinanaya, jinainjana etc.

The following terms come from the root verb pan’d’: pan'd'ita, pan'd'a, pa'n'd'u, pa'n'd'e, pa'n'd'eya etc

References
1. Ananda Vacanamrtam - 34, One Will Have to Know Oneself
2. Ananda Vacanamrtam - 29, chapter 7

== Section 2: Links ==
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    Friday, July 24, 2026

    Shraddhá & success + Four types: happiness & suffering

    Baba
    Shraddhá & success

    Namaskar,

    Baba explains that if a father forces his son to become an engineer when the son’s real desire is to become a doctor, then Baba guides us that the son will not become a good engineer because that son does not have any regard for engineering.

    Here the key point is that one must have a deep feeling for and give high importance to any particular endeavour in order to achieve true success in that arena. For instance, if a young girl wants to learn to play the flute, but her parents insist she learn the violin, then she will not become a great violinist because she does not hold that faculty in high regard. Likewise, if someone chooses or their mother forces them to become a lawyer in order to make a lot of money, yet they do not hold that faculty in high regard, they will never become a great lawyer. Because they do not have a high regard for that faculty. And verily, this type of scene plays out in so many spheres of life; there are numerous examples.
    https://anandamargauniversal.blogspot.com/

    Examples in AM

    This point of shraddhá (i.e. high regard) is an essential factor in our AM way of life. Specifically, in order to achieve success in sadhana, one must have full faith in the process, efficacy, and system of meditation. They must think that AM sadhana is perfect and will lead one to salvation. Without that inner feeling, success in sadhana will remain a distant dream. If anyone thinks that Buddhist meditation or the sadhana of Patanjali is better than AM sadhana, their entire practice of AM sadhana will be utterly useless. It will not be fruitful at all. Unfortunately, not everyone in AMPS has cultivated the requisite confidence; rather, some harbour innumerable doubts and insecurities, and that is why they remain spiritually dry their whole life. Here are a few case studies.

    (A) There is one margii I know who was initiated nearly 50 years ago, but because he just thought that sadhana was a form of mental exercise or some type of psychic puzzle, he could not delve deeper into the practice. He actually could not believe that sadhana was a veritable pathway to come in contact with the Supreme Entity. Instead, he just felt it was a form of self-hypnosis or mental imagining. Thus, when he sat for sadhana, he did not experience any subtle vibration or spiritual pull. So his depleted practices only further cemented the feeling in his mind that sadhana was just some type of mundane hobby. Decades of his life have passed in this spiritual desert because he had a serious deficit on this point of shraddhá (i.e. high regard).

    (B) There is a Wt who feels that both AM sadhana and Baba are out of reach. So instead he likes to engage in all kinds of external, pseudo-culture pursuits and visits dogmatic Hindu and fake yoga ashrams. Sadly, for him, AM spiritual practices are like an anathema, and that becomes a self-fulfilling prophecy when he sits down for sadhana and nothing happens. That is why he fills his life with all kinds of silly activities - primarily because he is terribly lacking in this point of shraddhá (i.e. high regard).
    https://anandamargauniversal.blogspot.com/

    (C) Yet another Wt used to talk big about sadhana, but in reality his approach to sadhana was staring at an earthen lamp and watching the flame. He gave up on AM sadhana years earlier. The main cause was his own disenchantment and disbelief that sadhana really worked. Alas, he too could never progress and gain success in his dharma sadhana. And the root cause was that he was not up to the mark on the point of shraddhá (i.e. high regard).

    Conclusion

    According to AM teachings, shraddhá is an essential component for getting success in any sphere of life. When one has great faith and deep regard for whatever one is pursuing, then they will quickly make tremendous strides and gain success. Without that inner belief and determination for a given pursuit, any real success will always remain elusive, completely out of reach. And this is true in all spheres of life.

    In Him,
    Jyotishvara

    The keys to success in all spheres of life are embedded in Sadguru Baba’s unique guidelines of the “Seven Secrets of Success.” Here we have focused on point #2 and how it relates to both worldly life and one’s endeavour in the spiritual realm.

    Needs high regard

    In one of His discourses, Baba describes this point of shraddha /  high regard, in a very understandable and practical manner. Baba explains that if a father forces his son to become an engineer when the son’s real desire is to become a doctor, then Baba guides us that the son will not become a good engineer because that son does not have any regard for engineering. And by this way it becomes very evident what is meant by the second secret of success, i.e. shraddha (i.e. high regard).
    https://anandamargauniversal.blogspot.com/


    ~ In-depth study ~

    Ananda Marga ideology states, “Dvitiiyaḿ shraddhayá yuktam. A man must have shraddhá for his ideology. What is shraddhá? Shraddhá is a very old Vedic term. Shrat” means “recognized status of veracity”, and “dha” means “movement towards it”. That is, when the ideological goal has been accepted, all my might, all my propensities, should move unto that goal. This is shraddhá.” (1)

    Ananda Marga ideology states, “Dvitiiyaḿ shraddhayá yuktam. The second requisite factor of success is shraddhayá yuktam. One must have shraddhá for one’s desideratum. What is shraddhá? Shraddhá is a Sanskrit word having no corresponding word in any other developed language of the world. That is why I will have to explain this word. Shraddhá comes from shrat, meaning satyam, and dhá from the root verb dha. When one ascribes everything to one’s goal, or one’s object, or to the Supreme Subjectivity appearing as one’s object, and moves, or rather directs one’s everything towards Him, then that movement is shraddhá. First ascribing that supreme veracity to the object (actually it is the Supreme Subjectivity taken as an object) and then directing one’s everything towards Him, is that mental movement which is called shraddhá.” (2)

    References
    1. Ananda Vacanamrtam - 12, Shiva's Seven Secrets
    2. Ananda Vacanamrtam - 3, The Seven Secrets of Success


    *        *        *

    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 ==

    Live peacefully

    “Ulká ashani bahiche vahni, saphańa kálo sarpa…” (Prabhat Samgiita #4599)

    Purport:

    O’ human beings, nowadays, the demons are destroying all of humanity. Meteors and lightning are striking from the sky and fire abounds in all directions. The anti-social elements are like hooded serpents and biting the common people. At present, society is in despair as human civilisation is at its nadir point. Everything is bleak. O’ moralists of the earth unite, let’s awaken our universal human family, destroy the devilish dealings, and annihilate all the demonic forces. 

    O’ human beings, God has graciously bestowed the vast sky, air, and this entire cosmological system upon us all. It is not any individual's private property; the owner is Parama Purusa. The star-studded sky, the expansive land formations of this planet, the rich, grand savanna, verily all of the natural wealth of the world is for all. Parama Purusa has created these resources for everyone’s all-round progress. O’ human beings, let us come and cooperatively share and enjoy this wonderful abundance; we are proud and respectful of all and belong to one singular universal family. 

    O’ human beings, the resources Parama Purusa has provided on this planet are more than sufficient to sustain all living beings. But due to the misguided, greedy hoarding of material wealth, there has been so much bloodshed and loss of life. This destruction was going on in the past and is unfolding at present also. It is a terrible loss for us all, and has led to untold suffering. Today, in the eastern horizon, the joyous new dawn has come. With that refulgence we will satiate our heart and mind. What humans could not accomplish in the past we will achieve today, by His grace. We will form one human society, live peacefully, and realise our spiritual Goal - Parama Purusa…


    == Section: Important Teaching ==

    Four types: happiness & suffering

    Namaskar,

    Ananda Marga ideology says, “You know there are different divisions in propensities." (1)



    Above, a cigar ash competition is going on. For more on this, please see note 1.                                                                                         

    Humans beings have so many propensities (i.e. mental occupations)—up to 1000 vrttis. And these can be broadly divided into four categories.


    Suffering in beginning and in end

    #1 Kliśt́á vrtti (beginning suffering, end suffering): Those who choose to move on the path of kliśt́á vrtti engage in endeavours which are uncomfortable and painful from the very beginning up to the very end, and the end result is also bad.

    Ananda Marga ideology says, “The propensities that become the cause of pain in the beginning and also in the end are called Kliśt́á. Suppose, for instance, someone is travelling without a ticket. There is a heavy rush in the train. Naturally he will have to undergo suffering and inconvenience. If the checking staff come, another misery befalls. So here the pain is in the beginning and also in the end. This action of his is Kliśt́á-vrtti.” (1)

    Some squish themselves and battle the crowds to visit a holy land and then get trampled to death in a stampede. Likewise, suppose a thief was undergoing hardship walking in a hailstorm and then got arrested by the police. In both of these instances the beginning and end is bad—problematic. So these are related with kliśt́á vrtti.


    Happy in beginning but suffering in end

    #2 Akliśt́á Kliśt́á vrtti (beginning pleasure, end suffering): Those who choose to move on the path of akliśt́á kliśt́á vrtti, engage in actions which start out as pleasant and joyful, but yield very bad results. There are many activities and works that fall in this category.

    For example, if one is eating rasagolla (sweets) in their house but then later on they suffer from constipation, gas, and bloating. That act started out as enjoyable but concluded as something painful. Also smoking and drinking etc come in this category. So these are related with akliśt́á kliśt́á vrtti.

    Same is the case with those who enjoy dancing and partying all night, and then have to suffer the ill effects of fatigue and nausea the next day. So these are related with akliśt́á kliśt́á vrtti.


    Suffering in beginning but happy in end

    #3 Kliśt́á Akliśt́á vrtti (beginning suffering, end pleasure): Those who choose to move on the path of kliśt́á akliśt́á vrtti, engage in actions which start out as uncomfortable or painful, but yield very positive and beneficial results.

    For instance, eating bitter foods like neem leaves may not be a pleasant experience but the overall effect is very good as the blood, gums, liver, and kidneys are greatly benefited. Similarly, studying hard for an examination is not easy and may likely involve discomfort and even suffering. But in the end, getting success in the exam is a very positive outcome. So these are related with kliśt́á akliśt́á vrtti.


    Happy in beginning & bliss in end

    #4 Akliśt́á vrtti (beginning pleasure, end pleasure): Those who choose to move on the path of akliśt́á vrtti engage in actions which are blissful right from the start, and yield blissful results. Which endeavour is like that? Sadhana or intuitional practice. Sadhana with bhakti is very soothing and filled with anandam. It starts blissfully, continues blissfully, and concludes blissfully; and the final outcome is also blissful. So these are related with akliśt́á vrtti.

    Most often, human beings involve in such types of works and hobbies which fall in the first three groups. And due to this they suffer a lot of pain in their life.  But those who are fortunate utilize their human potentiality to pursue dharmic engagements that fall in this fourth category. They learn sadhana, practice it, and see everything as Brahma. By that way, they always do good things and make their lives happy through spiritual practice. If worldly works are done while ensconced in brahmacarya, then that makes even worldly works blissful. But the main thing is to keep a sadhana oriented life—that is the best utilization.


    Conclusion

    For Parama Purusa everything is blissful beginning to end. Humans have all four of these types of vrttis or mental occupations. But Parama Purusa only has one. For Him everything is blissful from beginning to end. If one does sadhana, that comes in the category of aklista vrtti because the beginning, middle and end—everything is blissful. By doing sadhana life becomes full of anandam.

    In Him,
    Dharmadeva


    Note 1: About the above photo

    The person in the above photo falls in the first category—kliśt́á.  That man chose to involve in a cigar smoking competition. A contestant participates in the longest ash competition during the annual cigar festival in Havana, so he is forced to inhale a lot of smoke. Due to the pressure of this competition, contestants push the limits. This man is uncomfortable smoking that cigar, but he is doing it in hopes of getting victory. The goal is to generate the longest ash in the shortest time, without letting the ash break and fall down. But the end result of such a competition is lung cancer. So that activity is problematic from beginning to end. This is the worst category. So many human engagements fall in this category, unfortunately.

    Those who misuse their bodies in the actions of categories 1-3, they directly degenerate to animal life after their demise. No one should misuse their body by work which is illustrated in these first three categories.

    Reference
    1. Subhasita Samgraha - 19, Salvation and Devotion


    == Section: Important Teaching ==

    Simple health solution

    Sadguru Baba says, "To maintain the internal functions of the body without hindrance and to maintain the internal liquid balance, everyone should drink a sufficient quantity of water every day. A healthy person can consume three or four seers of water a day, a sick person four or five seers, and a person suffering from skin disease, five or six seers. These amounts of water help cure disease to a great extent." (1)

    Note: One seer is very close to one liter.

    Reference
    1. Yogic Treatments, Appendix, A. Water Drinking


    == Section 3: Links ==

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