Baba
Namaskar,
There are some sadhakas who do asanas and then after that dance kaoshiki and finally tandava. And then they do massage and shavasana etc. But that is wrong. The practice of dances should be done first - kaoshikii then tandava - and then asanas. This should be the cycle. Please read below to find out why.
https://anandamargauniversal.blogspot.com/
Why first kaoshikii, tandava, & then asana
Here is Baba’s very important guideline why our dharmic dances like kaoshikii and tandava should be done before asanas.
Ananda Marga Caryacarya states, "It is not prohibited for the practitioner of asanas to practise free-hand exercise, running or sports, but just after asanas all these are prohibited." (1)
By His above guideline, it is evident that physically demanding dances like tandava and kaoshiki should not be done after asanas.
As stated in Caracarya, "Asana means 'a position in which one feels comfortable - 'Sthirasukhama'sanam.'" (2)
Asanas have a calming and soothing effect on the mind and body. Such is the nature of our asana practice - it brings composure to the human experience. Altogether asanas are a practice to be done when one’s breathing is normal and calm, not very fast and jagged. Everything is done in a very soothing and quiet way when doing asanas. The practice of asanas is not like running or jumping, or any other type of fast exercise that increases the heart rate and respiratory rate like koashikii and tandava. So there are two basic divisions: Calming exercises like asanas and cardiovascular exercise like most sports etc.
As beneficial as kaoshiki and tandava are, these dances have a different quality from the peaceful, soothing effect of asanas. Because when doing kaoshiki and tandava the breathing becomes faster and more laboured; the heart rate goes up very rapidly; and the body gets tired quickly. Whereas when doing asanas, the practitioner feels more calm and steady and one does not get tired. Those who practice asanas regularly realize this fact.
https://anandamargauniversal.blogspot.com/
Conclusion
According to Caryacarya, kaoshiki and tandava should not be done after asanas. The best is to practice kaoshiki and tandava prior to asanas. And of course all lessons of sadhana should be done before asanas, kaoshikii, and tandava
In Him,
Acintya
Special points on tandava & kaoshikii
Here below Baba guides us that jumping is the main spirit of tandava.
Ananda Marga ideology states, “You know, in Devabháśá [Sanskrit], tańd́u means to jump or a phase of jumping. Tańd́u plus sna suffix makes it táńd́ava. Táńd́ava means where jumping is the main spirit. You know, while preparing rice from paddy, those newly-created rice jump like this. And that”s why in Sanskrit rice is called tańd́ula. Uncooked rice, that is – cooked rice is called odanam. Similarly, táńd́ava means a dance having the spirit of jumping, and it was a creation of Lord Sadáshiva; and it has a healing effect in almost all the limbs of the body and also in the brain.” (3)
https://anandamargauniversal.blogspot.com/
Next Baba guides us that kaoshikii is good for body, mind, and spirit.
Ananda Marga ideology guides us, “On 6th September, I invented kaośikii, because for ladies there was a necessity for a dance similar to táńd́ava, and kaośikii will serve the purpose; and I hope most of you have already learnt it. It will have a very good effect on your physical body, on your mind and on your spirit.” (4)
~ In-depth study ~
Difference between asana and mudra
Asana and mudra are both physical exercises. But if the posture is difficult, then that comes within the category of mudras. For example, uddha'yan mudra where you have to constantly pull your navel to the spine inside. It is a constant effort. It is not like the practice of asana.
https://anandamargauniversal.blogspot.com/
Whereas padmasana (lotus posture) is not a mudra. It is an asana. Those who practice can sit it can sit in that position for a long time. But, mudra is completely different. You have to do constant efforts to remain in mudra that state.
Baba says, "Mudrás are postures which exercise the nerves and muscles...The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not. " (5)
Why asanas
Ananda Marga philosophy says, "Cakra is a Sanskrit term while "plexus" is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today." (6)
Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities.
Ananda Marga philosophy says, "By performing a'sanas regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because a'sanas have a profound effect on the glands and sub-glands." (7)
Baba then goes on to explain the way asanas affect the glands:
Ananda Marga philosophy says, "All a'sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu'ra'sana [peacock posture] has a pressurizing effect on the man'ipura cakra. The secretions of the glands and sub-glands of the man'ipura cakra and the propensities associated with them will become more balanced if this a'sana is practised regularly." (8)
Next Baba gives an example.
How fear will be eliminated
Ananda Marga philosophy says, "If someone has a great fear of public speaking, it means his or her man'ipura cakra is weak. Through the regular practice of mayu'ra'sana, this propensity will be controlled and fear will be eliminated." (9)
Baba then explains more about the precise way in which asanas exert their effect on the cakras.
Ananda Marga philosophy says, "Other a'sanas may have a depressurizing effect on the man'ipura cakra, and if these a'sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa." (10)
Baba concludes by giving the link between importance of asana selection, and their effect on each person's propensities:
Ananda Marga philosophy says, "By practising a'sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the a'sanas they perform very carefully. This effect of a'sanas on glands and sub-glands has never been revealed before." (11)
https://anandamargauniversal.blogspot.com/
Baba's related teachings on asanas
The following quotes on asanas have been collected and presented below to make the information easily accessible for you. For those who wish to go through them in depth should simply make the font bigger and read these guidelines from Sadguru Baba.
"“Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done. The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. Ásanas help the sádhaka to a large extent in this task, so ásanas are an important part of sádhaná." (12)
"Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole." (13)
"We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants." (14)
"By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before." (15)
"Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga." (16)
"The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That's why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role." (17)
"Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind." (18)
"Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices]." (19)
"Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana." (20)
"Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture]." (21)
"Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel." (22)
"Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one's conscious endeavour to remain in that posture, but in the case of ásanas one need not." (23)
"The Paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected." (24)
"After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen." (25)
References
1. Caryacarya-3, Rules for Asanas, pt #18
2. Caryacarya-3, Asanas
3. Ananda Vacanamrtam - 5, Táńd́ava Is a Fight
4. Ananda Vacanamrtam - 5, Táńd́ava Is a Fight
5. YP, Questions and Answers on Meditation
6. Yoga Psychology, "Glands and Sub-glands"
7. Yoga Psychology, "Glands and Sub-glands"
8. Yoga Psychology, "Glands and Sub-glands"
9. Yoga Psychology, "Glands and Sub-glands"
10. Yoga Psychology, "Glands and Sub-glands"
11. Yoga Psychology, "Glands and Sub-glands"
12. Caryacarya - 3, Ásanas
13. Ananda Vacanamrtam - 22, Táńd́ava and Kaośikii
14. Prout in A Nutshell - 9, Pramá – 4
15. Yoga Psychology, "Glands and Sub-glands"
16. Ananda Vacanamrtam - 23, How to Concentrate
17. Ananda Marga Philosophy in a Nutshell - 6, Ekendriya – 6
18. Yoga Psychology, Questions and Answers on Meditation, #4
19. Yoga Psychology, Questions and Answers on Meditation, #5
20. Yoga Psychology, Questions and Answers on Meditation, #6
21. Yoga Psychology, Questions and Answers on Meditation, #7
22. Yoga Psychology, Questions and Answers on Meditation, #8
23. Yoga Psychology, Questions and Answers on Meditation, #9
24. Subhasita Samgraha - 1, The Call of the Supreme
25. Caryacarya - 1, The Process of Initiation
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
To give love and hope to the depressed & forlorn
"Esechile álor srote, hatásháy áshá bhálobásá dite, bhesechi bháva jagate, ráge anuráge tomáy mete..." (Prabhat Samgiita #0619)
Purport:
Baba, You arrived here on this earth from satyaloka, the source of brahmic refulgence to give love and hope to the depressed, the forlorn, the desperate, and the hopeless. My Lord, You have come to caress, soothe, and help suffering humanity. It is Your grace: I am floating in the spiritual world, in the blissful ideation of the Supreme, and am spiritually intoxicated in Your love and affection. You have made me Yours.
Parama Purusa, when I was in cimmerian darkness, I was looking for You and sought Your help. When I was drowning in misery and nightmares and in the pool of sorrow, I found You very close to me. In my hour of dire need, You were there by my side - to support me. Parama Purusa, I have seen You in a musical echo of melody as well. In my happy days also I found You. I have seen You in Your most attractive and intoxicating Mohan form - and also in formless rhythms. You, the most charming Entity in the entire universe, are forever with me. Having fallen in love with You, I am not allured towards anything else. It is Your blessing.
Baba, when in storms and cyclones, I was completely desperate for Your assistance; then by Your grace, I found You in the form of a soft, gentle breeze. After overcoming my drowsiness, I heard the mystical sounds of Your captivating flute in my sadhana. My mind was completely ensconced in Your divine ideation, tunes - in Your various transcendental melodies. I have found You in various forms - in moments of joy as well as in despair.
Baba, You are always with me - it is Your causeless grace...
== Section 3: Important Teaching ==
Secret behind knowledge & action
Ananda Marga philosophy says, "So why do people bother to cultivate knowledge or action? They do so to make their devotion more intense, not for any other reason. People do not eat pickles to fill the stomach, but only to whet their appetite so that they can enjoy their food more. Similarly, devotees cultivate knowledge and action not for their physical growth, but to acquire more strength to move along the path of devotion with greater acceleration." (1)
Note: Some people have gone astray from this above teaching. They acquire knowledge and do action for reasons of self-satisfaction and self-aggrandizement - so that they can brag to others. They want to misguide people, put simple folks in trouble, and create more dogmas. Yet all this inflates the ego and causes one's degeneration. It is rare that people cultivate knowledge and perform actions solely to serve humanity and increase their level of bhakti.
Reference
1. Namami Krsnasundaram, Vraja Krśńa and Dvaetaváda (Discourse 17)
Which language should we love?
Why tandava then asana
Namaskar,
There are some sadhakas who do asanas and then after that dance kaoshiki and finally tandava. And then they do massage and shavasana etc. But that is wrong. The practice of dances should be done first - kaoshikii then tandava - and then asanas. This should be the cycle. Please read below to find out why.
https://anandamargauniversal.blogspot.com/
Why first kaoshikii, tandava, & then asana
Here is Baba’s very important guideline why our dharmic dances like kaoshikii and tandava should be done before asanas.
Ananda Marga Caryacarya states, "It is not prohibited for the practitioner of asanas to practise free-hand exercise, running or sports, but just after asanas all these are prohibited." (1)
By His above guideline, it is evident that physically demanding dances like tandava and kaoshiki should not be done after asanas.
As stated in Caracarya, "Asana means 'a position in which one feels comfortable - 'Sthirasukhama'sanam.'" (2)
Asanas have a calming and soothing effect on the mind and body. Such is the nature of our asana practice - it brings composure to the human experience. Altogether asanas are a practice to be done when one’s breathing is normal and calm, not very fast and jagged. Everything is done in a very soothing and quiet way when doing asanas. The practice of asanas is not like running or jumping, or any other type of fast exercise that increases the heart rate and respiratory rate like koashikii and tandava. So there are two basic divisions: Calming exercises like asanas and cardiovascular exercise like most sports etc.
As beneficial as kaoshiki and tandava are, these dances have a different quality from the peaceful, soothing effect of asanas. Because when doing kaoshiki and tandava the breathing becomes faster and more laboured; the heart rate goes up very rapidly; and the body gets tired quickly. Whereas when doing asanas, the practitioner feels more calm and steady and one does not get tired. Those who practice asanas regularly realize this fact.
https://anandamargauniversal.blogspot.com/
Conclusion
According to Caryacarya, kaoshiki and tandava should not be done after asanas. The best is to practice kaoshiki and tandava prior to asanas. And of course all lessons of sadhana should be done before asanas, kaoshikii, and tandava
In Him,
Acintya
Special points on tandava & kaoshikii
Here below Baba guides us that jumping is the main spirit of tandava.
Ananda Marga ideology states, “You know, in Devabháśá [Sanskrit], tańd́u means to jump or a phase of jumping. Tańd́u plus sna suffix makes it táńd́ava. Táńd́ava means where jumping is the main spirit. You know, while preparing rice from paddy, those newly-created rice jump like this. And that”s why in Sanskrit rice is called tańd́ula. Uncooked rice, that is – cooked rice is called odanam. Similarly, táńd́ava means a dance having the spirit of jumping, and it was a creation of Lord Sadáshiva; and it has a healing effect in almost all the limbs of the body and also in the brain.” (3)
https://anandamargauniversal.blogspot.com/
Next Baba guides us that kaoshikii is good for body, mind, and spirit.
Ananda Marga ideology guides us, “On 6th September, I invented kaośikii, because for ladies there was a necessity for a dance similar to táńd́ava, and kaośikii will serve the purpose; and I hope most of you have already learnt it. It will have a very good effect on your physical body, on your mind and on your spirit.” (4)
~ In-depth study ~
Difference between asana and mudra
Asana and mudra are both physical exercises. But if the posture is difficult, then that comes within the category of mudras. For example, uddha'yan mudra where you have to constantly pull your navel to the spine inside. It is a constant effort. It is not like the practice of asana.
https://anandamargauniversal.blogspot.com/
Whereas padmasana (lotus posture) is not a mudra. It is an asana. Those who practice can sit it can sit in that position for a long time. But, mudra is completely different. You have to do constant efforts to remain in mudra that state.
Baba says, "Mudrás are postures which exercise the nerves and muscles...The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not. " (5)
Why asanas
Ananda Marga philosophy says, "Cakra is a Sanskrit term while "plexus" is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today." (6)
Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities.
Ananda Marga philosophy says, "By performing a'sanas regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because a'sanas have a profound effect on the glands and sub-glands." (7)
Baba then goes on to explain the way asanas affect the glands:
Ananda Marga philosophy says, "All a'sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu'ra'sana [peacock posture] has a pressurizing effect on the man'ipura cakra. The secretions of the glands and sub-glands of the man'ipura cakra and the propensities associated with them will become more balanced if this a'sana is practised regularly." (8)
Next Baba gives an example.
How fear will be eliminated
Ananda Marga philosophy says, "If someone has a great fear of public speaking, it means his or her man'ipura cakra is weak. Through the regular practice of mayu'ra'sana, this propensity will be controlled and fear will be eliminated." (9)
Baba then explains more about the precise way in which asanas exert their effect on the cakras.
Ananda Marga philosophy says, "Other a'sanas may have a depressurizing effect on the man'ipura cakra, and if these a'sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa." (10)
Baba concludes by giving the link between importance of asana selection, and their effect on each person's propensities:
Ananda Marga philosophy says, "By practising a'sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the a'sanas they perform very carefully. This effect of a'sanas on glands and sub-glands has never been revealed before." (11)
https://anandamargauniversal.blogspot.com/
Baba's related teachings on asanas
The following quotes on asanas have been collected and presented below to make the information easily accessible for you. For those who wish to go through them in depth should simply make the font bigger and read these guidelines from Sadguru Baba.
"“Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done. The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. Ásanas help the sádhaka to a large extent in this task, so ásanas are an important part of sádhaná." (12)
"Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole." (13)
"We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants." (14)
"By performing ásanas [postures for physico-psychic well-being] regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before." (15)
"Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga." (16)
"The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That's why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role." (17)
"Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind." (18)
"Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices]." (19)
"Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana." (20)
"Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture]." (21)
"Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel." (22)
"Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one's conscious endeavour to remain in that posture, but in the case of ásanas one need not." (23)
"The Paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected." (24)
"After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen." (25)
References
1. Caryacarya-3, Rules for Asanas, pt #18
2. Caryacarya-3, Asanas
3. Ananda Vacanamrtam - 5, Táńd́ava Is a Fight
4. Ananda Vacanamrtam - 5, Táńd́ava Is a Fight
5. YP, Questions and Answers on Meditation
6. Yoga Psychology, "Glands and Sub-glands"
7. Yoga Psychology, "Glands and Sub-glands"
8. Yoga Psychology, "Glands and Sub-glands"
9. Yoga Psychology, "Glands and Sub-glands"
10. Yoga Psychology, "Glands and Sub-glands"
11. Yoga Psychology, "Glands and Sub-glands"
12. Caryacarya - 3, Ásanas
13. Ananda Vacanamrtam - 22, Táńd́ava and Kaośikii
14. Prout in A Nutshell - 9, Pramá – 4
15. Yoga Psychology, "Glands and Sub-glands"
16. Ananda Vacanamrtam - 23, How to Concentrate
17. Ananda Marga Philosophy in a Nutshell - 6, Ekendriya – 6
18. Yoga Psychology, Questions and Answers on Meditation, #4
19. Yoga Psychology, Questions and Answers on Meditation, #5
20. Yoga Psychology, Questions and Answers on Meditation, #6
21. Yoga Psychology, Questions and Answers on Meditation, #7
22. Yoga Psychology, Questions and Answers on Meditation, #8
23. Yoga Psychology, Questions and Answers on Meditation, #9
24. Subhasita Samgraha - 1, The Call of the Supreme
25. Caryacarya - 1, The Process of Initiation
* * *
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 ==
To give love and hope to the depressed & forlorn
"Esechile álor srote, hatásháy áshá bhálobásá dite, bhesechi bháva jagate, ráge anuráge tomáy mete..." (Prabhat Samgiita #0619)
Purport:
Baba, You arrived here on this earth from satyaloka, the source of brahmic refulgence to give love and hope to the depressed, the forlorn, the desperate, and the hopeless. My Lord, You have come to caress, soothe, and help suffering humanity. It is Your grace: I am floating in the spiritual world, in the blissful ideation of the Supreme, and am spiritually intoxicated in Your love and affection. You have made me Yours.
Parama Purusa, when I was in cimmerian darkness, I was looking for You and sought Your help. When I was drowning in misery and nightmares and in the pool of sorrow, I found You very close to me. In my hour of dire need, You were there by my side - to support me. Parama Purusa, I have seen You in a musical echo of melody as well. In my happy days also I found You. I have seen You in Your most attractive and intoxicating Mohan form - and also in formless rhythms. You, the most charming Entity in the entire universe, are forever with me. Having fallen in love with You, I am not allured towards anything else. It is Your blessing.
Baba, when in storms and cyclones, I was completely desperate for Your assistance; then by Your grace, I found You in the form of a soft, gentle breeze. After overcoming my drowsiness, I heard the mystical sounds of Your captivating flute in my sadhana. My mind was completely ensconced in Your divine ideation, tunes - in Your various transcendental melodies. I have found You in various forms - in moments of joy as well as in despair.
Baba, You are always with me - it is Your causeless grace...
== Section 3: Important Teaching ==
Secret behind knowledge & action
Ananda Marga philosophy says, "So why do people bother to cultivate knowledge or action? They do so to make their devotion more intense, not for any other reason. People do not eat pickles to fill the stomach, but only to whet their appetite so that they can enjoy their food more. Similarly, devotees cultivate knowledge and action not for their physical growth, but to acquire more strength to move along the path of devotion with greater acceleration." (1)
Note: Some people have gone astray from this above teaching. They acquire knowledge and do action for reasons of self-satisfaction and self-aggrandizement - so that they can brag to others. They want to misguide people, put simple folks in trouble, and create more dogmas. Yet all this inflates the ego and causes one's degeneration. It is rare that people cultivate knowledge and perform actions solely to serve humanity and increase their level of bhakti.
Reference
1. Namami Krsnasundaram, Vraja Krśńa and Dvaetaváda (Discourse 17)
== Section: Important Teaching ==
Which language should we love?
Prout philosophy guides us, “In the past undeveloped persons used to express their thoughts through gestures and postures. A time will come when there will be no language. With the advancement of science human beings may again adopt new types of postures and gestures, and they may think of using the energy saved by minimizing the use of spoken language for higher pursuits.”
“Intelligent people will evolve a common world language and will not be guided by false, narrow sentiments. Like all other mundane property, languages are the common property of the Cosmic Father. We should love all these languages, hate none, and adopt one of these languages as the world language. As all languages are our common property, we should not oppose the existence of other languages. We should not brand any language as foreign or national.”
Prout philosophy says, “In the present system the English language deserves to be the world language because it is scientific and widely spoken. It would be a great folly for any government to deny this fact. With the change of time future generations may select any other language as the world language. Thus we should adopt a common lingua franca for the mutual exchange of ideas. For this purpose English may be accepted as the world lingua franca for some time more. We should however feel that all the languages of the world are our own languages. No language should be treated as indigenous, foreign or national, and nobody should treat the world language as a foreign language and discourage its propagation.” (1)
Reference
1. Prout in a Nutshell - 15, What is the best language according to Prout
“Intelligent people will evolve a common world language and will not be guided by false, narrow sentiments. Like all other mundane property, languages are the common property of the Cosmic Father. We should love all these languages, hate none, and adopt one of these languages as the world language. As all languages are our common property, we should not oppose the existence of other languages. We should not brand any language as foreign or national.”
Prout philosophy says, “In the present system the English language deserves to be the world language because it is scientific and widely spoken. It would be a great folly for any government to deny this fact. With the change of time future generations may select any other language as the world language. Thus we should adopt a common lingua franca for the mutual exchange of ideas. For this purpose English may be accepted as the world lingua franca for some time more. We should however feel that all the languages of the world are our own languages. No language should be treated as indigenous, foreign or national, and nobody should treat the world language as a foreign language and discourage its propagation.” (1)
Reference
1. Prout in a Nutshell - 15, What is the best language according to Prout
== Section 4: Links ==
Recent postings
Other topics of interest
