Baba
Origin of worship
Namaskar,
Sadhana is a general term. This term sadhana means “practice”. The word is used in a multitude of ways: for the practice of samgiita i.e. samgiita sadhana, the practice of art i.e. kalá sadhana, the practice of knowledge i.e. jiṋána sadhana, and the practice of dharma i.e. dharma sadhana. As it covers the wide gamut of ‘practice’, this word sadhana can be associated with any activity. In Ananda Marga, sadhana has a specific meaning and that is spiritual practice.
https://anandamargauniversal.blogspot.com/
Lightning & storms became gods
Ananda Marga ideology guides us, “When humans were at the physical level, that is when they were just like animals, nature was everything for them. They were happy to see the sunrise, since the night was full of danger because wild animals would attack them. They preferred the day. So people started worshiping Úśá, the dawn, since with the emergence of Úśá they felt that they were safe at least for the day. Thus they became nature worshipers. In whatever little scriptures you find from this period you see that people were nature worshippers. Although human beings worshipped nature, they did not have the intellect to ask where nature came from. They didn’t have the capacity to think about it. Vajra became a god, lightning became a god, the storm became a god – everything became a god for human beings, Because the intellect was undeveloped, people surrendered before everything. Since they were unable to establish themselves in struggle they surrendered before nature.” (1)
Prehistoric humans & their pu’ja’
The Rgveda is 15,000 years old. During those ancient times, people were mostly involved in prárthaná i.e. prayer to nature, or nature worship. People were praying to Indra, Varuna, and other gods/goddesses to alleviate their sufferings during droughts, scarcity of food, and other necessities. As an example, there was no electricity. Safety at night was a struggle to stay away from animals while living in the jungles, caves etc. It was only during the day when people used to feel safe as there was sunlight, and humans could find ways to protect themselves from animals. In the night even living on trees was difficult as some animals attack only on trees.
This type of situation is unimaginable in today’s world, but certainly in the prehistoric era all those years ago, those were tough times. Hence, as darkness would fall, people would pray to nature, “Please keep us safe”, and in the morning they would pray and express thanks that they survived the night. So whenever there were difficulties they would pray because they felt that these unexpected events are happening—flood, drought, earthquake etc.—because nature is not happy. People would offer various goods (such as ghee, rice, grains, milk, honey, fruits, etc.) to Parama’tma’ to keep Him happy so that such types of obstacles would not arise. This is reasonable as we see people offer their goods to others whom they honour and respect.
https://anandamargauniversal.blogspot.com/
How yajina started
People used to see the majesty of creation in the rain and the sun etc. Parama’tma’ is not visible to anyone, but they were enamoured with valuable things they noted coming from the sky such as rain and sunlight, and were equally terrified of fierce and scary things such as thunder and lightning. Rain falls from the water god Varun; if there is no rain then there will not be any water in the rivers, and life would be difficult. So to make Varun the water god happy, they would burn ghee, grains, or other edibles which would go to the sky, and Varun the water god would be happy. They thought this was the sole way to make the water god Varun happy. Accordingly, they started yajina, also known as havan. Rivers, mountains, oceans which people thought have influence in their lives, they made into gods and goddesses. Prior to about 8,000 years ago people were involved in prayers to nature, such as to lightning, then considered a god, and to the rain storm, then also considered a god.
Conclusion: the start of sadhana
The Vedas were first delivered around 15,000 years ago and they essentially consisted of prayers. In those ancient times, there was no concept of spiritual sadhana.
As Baba says, the Vedas are based on knowledge (jiṋána), and sadhana is not described in the Vedas. Lord Shiva was the first to provide sadhana to the society. Prior to the time of Shiva, religious practice was limited to ritual. Rsis were involved in describing dos and don’ts so as to convey to people how to lead a spiritual life. They provided these guidelines by describing their thoughts in shlokas. But there was no sadhana. Lord Shiva was the first to provide guidance in sadhana to the society.
https://anandamargauniversal.blogspot.com/
In Him,
Nirakar
References
1. Ánanda Vacanámrtam Part 5, The Psycho-Spiritual Evolution of Humans
* * *
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 ==
You are attracting everyone
"A'nandaghan tumi ananta karun'a a'nanda sudha'sa'ra..." (Prabhat Samgiita #4140)
Purport:
Parama Purusa, You are Ananda Ghan, bliss personified. Your karuna', Your compassionate grace, knows no bounds; it is unending. You are the essence of nectar-- the essence of infinite joy, and the most charming and attractive One. You always remain in and Your culmination lies in a'nanda; Your every expression - thought, word, and deeds - is boundless happiness. Baba, You are uniquely situated in a'nanda and Your entire being is a'nanda. My Lord, You are A'nandamu'rti.
Baba, You are Alakha Nirainjan, infinite and blemishless, and Bhra'ntivimocan. You remove all confusion, doubts, and dilemmas. You have three eyes - perfect vision of the past, present, and future. You are sarva'ksa'dhaka - the answer of everything, and everyone's desires and wishes. You grant everything and are everyone's own; You stay in everyone's heart and embound that limitless ocean of perfect peace.
Baba, in this world, You have come and expressed Yourself in the form of refulgence and will always remain in illumination. Baba You are eternally present in the three worlds-- subtle, crude, and causal - and vibrating this entire cosmos. From unit to cosmic, from the blade of grass to Brahma, You are attracting everyone. All are moving towards You, by Your grace. Great Entity, You are mine and You are the essence of essence. You are everything...
Notes for Prabhat Samgiita #4140
[1] Karun'a': In the first stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between krpa' & karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
[2] Alakhanirainjan: ('Alakh' means 'invisible'; 'nir' means 'no'; 'ainjan' means 'black spot'.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless-- totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.
[3] Bhra'ntivimocan (Bhra'nti means 'confusion', vimocan means 'remover'). This is one of the names of Parama Purusa: The Entity who graciously removes all confusion and clears the sadhaka's mind of ignorance and delusion. When one is swamped in avidya maya and thinking that right is wrong and wrong is right, then their future is bleak. They are totally caught up in dogma and wallowing in misconceptions. They think transitory things to be permanent. In that dreadful and desperate time, when by His grace Parama Purusa removes the ignorance and clears the sadhaka's mind of all darkness, then the sadhaka is able to realise the truth and move forward on the path of Supreme Benevolence. That is why one of the names of Parama Purusa is Bhra'ntivimocan.
"A'nandaghan tumi ananta karun'a a'nanda sudha'sa'ra..." (Prabhat Samgiita #4140)
Purport:
Parama Purusa, You are Ananda Ghan, bliss personified. Your karuna', Your compassionate grace, knows no bounds; it is unending. You are the essence of nectar-- the essence of infinite joy, and the most charming and attractive One. You always remain in and Your culmination lies in a'nanda; Your every expression - thought, word, and deeds - is boundless happiness. Baba, You are uniquely situated in a'nanda and Your entire being is a'nanda. My Lord, You are A'nandamu'rti.
Baba, You are Alakha Nirainjan, infinite and blemishless, and Bhra'ntivimocan. You remove all confusion, doubts, and dilemmas. You have three eyes - perfect vision of the past, present, and future. You are sarva'ksa'dhaka - the answer of everything, and everyone's desires and wishes. You grant everything and are everyone's own; You stay in everyone's heart and embound that limitless ocean of perfect peace.
Baba, in this world, You have come and expressed Yourself in the form of refulgence and will always remain in illumination. Baba You are eternally present in the three worlds-- subtle, crude, and causal - and vibrating this entire cosmos. From unit to cosmic, from the blade of grass to Brahma, You are attracting everyone. All are moving towards You, by Your grace. Great Entity, You are mine and You are the essence of essence. You are everything...
Notes for Prabhat Samgiita #4140
[1] Karun'a': In the first stanza, the term karuna has been used. This is when one harbours a deep sense of empathy, is pained by another's suffering, and feels, "I should help them.” For example, suppose a beggar is wallowing in misery. By seeing his wretched condition, you felt, "I should help him and remove his agony.” This heartfelt feeling is the expression of karuna'.
Similarly, suppose a bhakta is suffering and unable to progress in the physical, psychic, or spiritual realms for any reason. In such circumstances, Parama Purusa cannot bear to watch that sadhaka suffer. He feels He must rescue them immediately. With His deep empathy and mercy, Parama Purusa removes their agony, so that once again that bhakta can progress in all realms of life. This entire liila is called His karun'a'.
Difference Between krpa' & karun'a'
In the case of karun'a', Parama Purusa is moved by a bhakta's suffering and comes forward to save that bhakta. Whereas with krpa' (grace), the bhakta is not suffering but even then Parama Purusa is bestowing His blessing.
It is just like if a beggar is sick and suffering half-naked in the freezing cold. If with great empathy a passerby selflessly helps that beggar without expecting anything in return, that is karuna’. Because the passerby is moved and motivated into action by seeing the beggar's suffering. In contrast, if a student is not sick, and that person just wishes to give the student a gift, then that krpa’.
When out of empathy Parama Purusa lovingly comes to the aid of the suffering bhakta to relieve them of their spiritual strife, that is the karuna of Parama Purusa; and, if that same bhakta is not suffering in the spiritual realm, yet Baba still bestows His blessing to enhance their bhakti, that is His krpa’ on the bhakta.
[2] Alakhanirainjan: ('Alakh' means 'invisible'; 'nir' means 'no'; 'ainjan' means 'black spot'.) Of the infinite attributions of Parama Purusa, one of which is that He is invisible and blemishless-- totally pure and perfect. That is why He is known as Alakhanirainjan. Because in this world unit beings are bound by their past actions, by their samskaras; and this creates a black mark in their mind. But being Alakhanirainjan, being both invisible and blemishless, Parama Purusa is totally beyond the realm of sense perception and beyond the realm of samskara. His mind never gets stained. He remains eternally pure and spotless.
[3] Bhra'ntivimocan (Bhra'nti means 'confusion', vimocan means 'remover'). This is one of the names of Parama Purusa: The Entity who graciously removes all confusion and clears the sadhaka's mind of ignorance and delusion. When one is swamped in avidya maya and thinking that right is wrong and wrong is right, then their future is bleak. They are totally caught up in dogma and wallowing in misconceptions. They think transitory things to be permanent. In that dreadful and desperate time, when by His grace Parama Purusa removes the ignorance and clears the sadhaka's mind of all darkness, then the sadhaka is able to realise the truth and move forward on the path of Supreme Benevolence. That is why one of the names of Parama Purusa is Bhra'ntivimocan.
== Section: Important Teaching ==
Health benefits of sunlight & air
Ananda Marga philosophy states, "Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen."
"The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth." (1)
Reference
1. Shabda Cayanika, Kulya to Kuvela (Discourse 34)
== Section 3: Links ==
