Proper acarya
Namaskar,
One should aim to get lessons from an acarya who is highly involved in sadhana and capable of imparting this practice to others. There are few like this in our AMPS.
Here the central idea is that when learning points of bhagavad dharma there is complete freedom of choice; that’s to say, margiis are free to talk to and seek out sadhana lessons from whomever they wish. Margiis and even Wts are given leeway to get spiritual guidance and lesson revisions from any acarya. One can get a lesson revision with anyone. One is not bound for life with the Dada or Didi who initiated them. And verily this below story bears proof of this.
https://anandamargauniversal.blogspot.com/
Baba story: Who is your acarya?
“Baba had called me in His room on Sept 8, ‘87 and talked to me at length about many things. He started with a question as to who my Acharya was. I was wondering since dada Yatishvarananda ji initiated me and gave me all lessons what should I say. But truly dada Maniishananda helped me with sadhana so I informed Baba that Maniishananda ji was my acharya. Baba laughed a lot and asked, “Is that so?” Then He asked, “So what Ishta mantra and Gurumantra he gave you?” When I informed that, He laughed even more and said you got it made, you are taken care of.”
That concludes Kirit Dave’s story that he wrote in Oct 2013.
By the above account, it is clear that all-knowing Baba has given His approval that sadhakas may get their lessons reviewed with any knowledgeable acarya, and that one is not tied down to the acarya that initiated them. So if anyone is struggling in sadhana and is not convinced that their current acarya is imparting the lessons properly, then they should be proactive and consult another acarya for a lesson revision.
https://anandamargauniversal.blogspot.com/
Conclusion
In our AMPS there is complete freedom with regards to spiritual study and sadhana lessons etc. Ours is a rational approach. We are not like those dogmatic religions that invoke suffocating injunctions that choke and suppress the common people.
in Him,
Dhya’nasiddhi
~ In-depth study ~
Baba doing sadhana in solitude of nature
Here Baba describes His own outdoor sadhana practice.
Baba says, "I used to go for a walk nearly every day in the mountains east of Jamalpur. I used to sit on the second mountain. One after another, several small and large mountains run parallel to each other. The summit of the second mountain was the highest place among them. I used to arrive there in the middle of the afternoon and stay there until about eight at night." (1)
Here Baba talks more about His experience of doing sadhana outside:
Baba says, "I was sitting on the peak. It was the bright lunar fortnight...In front of me, that is to the west, on the slope of the mountain, was a dense ga'b forest...The mountain in front of me was completely bare...I was probably the only person for several miles, completely alone...the peak that I was seated on..." (2)
There was no need for Baba to do sadhana but He performed sadhana outside just to show us that it was beneficial.
Ananda Marga ideology says, "He needs no sadhana, but just to set an example to others, He performs sadhana." (3)
A'nanda Ma'rga is universal dharma
The practices of Ananda Marga are human dharma and meant to be practiced by all. Thus Baba has not made it mandatory for everyone to do all their sadhana outside all the time. Because for particular reasons and in specific cases one might not be able to go outside for sadhana due to ill health etc. And the overall idea is that the rules should not be so tough and arduous that not everyone in society cannot follow. Rather AM is for all. So this is enough reason to think why Baba has not made outdoor meditation an absolute requirement-- always. At the same time going outside regularly for sadhana is highly beneficial.
https://anandamargauniversal.blogspot.com/
Avadhuta & microvita sadhana done outside
Baba has made it compulsory for those doing avadhuta (kapalik) sadhana and microvita sadhana to do their practices under the open sky-- not in an enclosed room. This is the rule.
For more on this topic:
References
1. Shabda Cayanika - 1, Áṋka to Ád́hya (Discourse 4)
2. Shabda Cayanika - 1, Áṋka to Ád́hya (Discourse 4)
3. Discourses on Tantra - 2, p.92 / 1969, Ranchi
References
1. Shabda Cayanika - 1, Áṋka to Ád́hya (Discourse 4)
2. Shabda Cayanika - 1, Áṋka to Ád́hya (Discourse 4)
3. Discourses on Tantra - 2, p.92 / 1969, Ranchi
Plagiary?
Measuring rod of wealth
Prout philosophy says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists." (1)
Commonly in society - especially when dealing with laborers - people demand a certain wage. They think that that wage or salary defines their wealth. When in actuality, the value of that wage is only relative to the cost of living / purchasing capacity. For instance, if a person was making $5 per hour and they got a pay raise to $7 per hour, but the cost of living (food, housing, medicine etc) doubled, then that pay raise is meaningless. Because their purchasing capacity actually decreased. That is why Prout philosophy states that real wealth is determined by one’s ability to afford the requirements of life. That is one’s purchasing capacity. And if one’s purchasing capacity increases then that has value. Because it means they can buy more with the money they have. Whereas if one’s wage or salary increases but their purchasing capacity remains the same or decreases, then that pay raise is meaningless.
Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt B
It is the accepted international standard and Baba's system not to copy another's work and publish it in your own way. Baba has given a very strict rule on plagiarism. Why is Baba against plagiarism or stealing someone's work? There are many reasons:
1) It is against the code of asteya (non-stealing).
2) Countless stories of bhaktas need to be published. But some do not want to do the hard work of compiling and writing these stories, so they just steal them from others. But new stories need to be told, otherwise so many unpublished stories of sadhakas will be lost and forgotten forever. So watch out for story thieves, and kindly help them not to steal by posting on social media in their own way. If you want to forward this story then attach the following yellow section with the story:
“Courtesy of unknown bhakta via Ananda Marga Universal (https://anandamargauniversal.blogspot.com/)”
This will be treated as the standard protocol.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section 2: Important Teaching ==
Measuring rod of wealth
Prout philosophy says, "In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists." (1)
Commonly in society - especially when dealing with laborers - people demand a certain wage. They think that that wage or salary defines their wealth. When in actuality, the value of that wage is only relative to the cost of living / purchasing capacity. For instance, if a person was making $5 per hour and they got a pay raise to $7 per hour, but the cost of living (food, housing, medicine etc) doubled, then that pay raise is meaningless. Because their purchasing capacity actually decreased. That is why Prout philosophy states that real wealth is determined by one’s ability to afford the requirements of life. That is one’s purchasing capacity. And if one’s purchasing capacity increases then that has value. Because it means they can buy more with the money they have. Whereas if one’s wage or salary increases but their purchasing capacity remains the same or decreases, then that pay raise is meaningless.
Reference
1. Proutist Economics, Questions and Answers on Economics – Excerpt B
== Section: Important Teaching ==
About today’s era
Prout philosophy states, "In a joint family every member is provided with adequate food, clothing, education and medical treatment, and amenities, as per their individual needs, according to the financial capacity of the entire family. If, however, any member of the family appropriates more grains, clothes, books or medicines than he or she requires, will that person not be the cause of distress to other members of the family? In such circumstances his or her actions will be certainly against dharma – certainly antisocial."
"Similarly, the capitalists of this modern world are anti-dharma, or antisocial, creatures. To accumulate massive wealth, they reduce others to skin and bones gnawed by hunger and force them to die of starvation; to dazzle people with the glamour of their garments, they compel others to wear rags; and to increase their own vital strength, they suck dry the vital juice of others." (1)
Reference
1. Problems of the Day, Point #1
== Section 3: Links ==
