Baba
Lazy sadhakas
Namaskar,
From the very beginning when one takes initiation in their early childhood they should be taught to sit in padmasana.
Ananda Marga Caryacarya states, "When children are five years old and attain some awareness, the parents, brothers, sisters or any guardian may initiate them in Nama Mantra [the preliminary process of meditation]. They should be taught to sit in padmasana [lotus posture], but instead of interlocking the fingers, they may rest one palm upon the other; and keep the spine erect." (1)
Why it is called padmasana
In our Ananda Marga system, asanas are named for various reasons. In review, some asanas look like a particular object. When one does bhujaungasana, the practitioner looks like a cobra. Hence it is called bhujaungasana or cobra pose.
Likewise when one sits in gomukhasana, the practitioner looks like or resembles the head or face of a cow. Thus the name gomukhasana. However in padmasana, the same rule does not apply. When one sits in padmasana one does not look like a lotus flower. Rather there is another process at work. The special significance of padmasana is that one takes on the unique capabilities of the lotus: Living in a dirty world but keeping a neat and clean mind. Just as the lotus is not affected by the muddy water, the sadhaka sitting in padmasana is not affected by the mundane world.
https://anandamargauniversal.blogspot.com/
For this reason this physical posture is called padmasana. Here Baba tells us more about how to sit in the full lotus posture.
Ananda Marga Caryacarya says, "Padmasana (lotus posture): Place the right foot on the left thigh and the left foot on the right thigh. Clench the jaws and press the tongue against the roof of the mouth. You can maintain this posture as long as you like." (2)
How to help new sadhakas learn padmasana
Initially, for some who have stiff / tight hips and legs, sitting in padmasana may not be easy - especially for some new people. So we should carefully guide them step by step how to sit in this posture.
Firstly people new to meditation should get accustomed to sitting on the bare floor, if it is their general habit to always sit in chairs. Just sitting on the floor helps prepare them for various yogic asanas.
And then little by little - over the course of days, weeks, and months, they should try to bring the ankles closer together until after a while they can bring one of their ankles onto the opposite thigh. But again this should not all be done in one sitting.
Rather new persons should try in rounds or one day after another. And in between they can massage the knee and then again practice. And little by little, without putting too much stress on the knees, by trying again and again over the course of time they will gain the requisite flexibility to sit in padmasana. And by this way the mind becomes better suited for meditation.
Without padmasana concentration will be poor.
https://anandamargauniversal.blogspot.com/
Try this
If you know swimming well, try this. In a swimming pool, or in a pond or by a river bank. Sometimes if you want not to swim but to float, you may do matsyamudra there on the water. And you will be surprised, that without any effort or movement, your body will float as long as you can hold the posture-- hours or days, without any effort. One’s nose will remain above the water, for breathing. Your nose, chest, and knees will be naturally above the water. Best will be when the water does not have high waves; ponds and lakes are very good. And this is why the name of this posture is fish mudra. In this way, swimming and intermittently resting in matsymudra, one can travel quite long distances as well. Especially in large lakes, where there are no sharks or crocodiles.
Namaskar,
In Him
Radhika
How asanas are named
Here in special fashion in His chapter, 'Questions and Answers on Meditation' in His Yoga Psychology Book, Baba outlines in Q & A #6 how asanas are named:
"Question: How do we name asanas?"
"Answer: We name asanas as follows:"
"[1] Some asanas are similar to animal movements so they are named after those animals; for example, matsyamudra [fish posture], garudasana [bird posture], etc."
"[2] Some asanas have the characteristics of animal structures, so they are also named after those animals; for example, kurmakasana [tortoise posture], etc."
"[3] Some asanas are named by the qualities of the asana; for example, sarvaungasana [shoulder stand; literally "all-limbs posture"]. The entire body is benefited by this asana." (3)
By His above explanation we can easily understand that padmasana is named as such not because the posture looks like a lotus flower but rather because sitting in that position enables the human mind to emulate the pristine purity of the lotus by rising above all propensities and reaching one's spiritual Goal, Parama Purusa.
https://anandamargauniversal.blogspot.com/
Why shy to teach others
Nowadays, due to a growing obesity problem amongst some of our workers a few wts aren’t able to sit in padmasana during sadhana. In that case they feel shy to teach others.
~ In-depth study ~
Ananda Marga Caryacarya states, “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.” (4)
Ananda Marga philosophy states, “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.” (5)
References
1. Caryacarya - 1, The Process of Initiation
2. Caryacarya - 3, Asanas
3. Yoga Psychology, 'Questions & Answers...', #6
4. Caryacarya - 1, The Process of Initiation
5. The Awakening of Women, Táńd́ava and Kaośikii
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
This earth, sky, & entire universe belongs to You
Note: Only those who sincerely practice the 6th lesson of sahaja yoga meditation can realise this song in the depths of their heart.
This song is for 3rd class bhaktas that call Him “Master” and refer to themselves as banda’, or servant. Prabhat Samgiita is the heart expression of all kinds bhaktas, low or high. Whatever the bhakta thinks and is the proper expression of bhakti is in Prabhat Samgiita.
Prabhat Samgiita is the inner feeling, and emotional and loving expression of the bhakta - i.e. the voice of the bhakta to Parama Purusa. Third grade bhaktas have a master-servant relation with Parama Purusa. They feel very natural relating with Him as Master and their own self as banda’ i.e. servant. They feel uncomfortable thinking of Parama Purusa as their own family member. That is why 3rd grade bhaktas see themselves as banda’ (servant).
So in Prabhat Samgiita the bhakta is talking with Parama Purusa. In lower class bhakti, they see Parama Purusa as their Master and they are His banda’. They feel very natural relating with Him as Master. If they were barred from addressing Parama Purusa as Master, they would not like to sing or associate with Prabhat Samgiita. Because they would not be able to express their feeling.
Over time, naturally by practicing sadhana, asana and Sixteen Points their mind becomes more elevated and they gain a higher relation. And they will no longer like to have a banda & Master relation with Parama Purusa.
"Jamin ásamán tumhárá, tumhárá jahán sárá..." (Prabhat Samgiita #4335)
Purport:
O’ my Parama Purusa, Baba this earth and this vast blue sky, this entire universe belongs to You. Everything is Yours. You are my most reverential Master, and I am Your banda’ (servant); You are my Owner, and I am your attendant; You are my Master, and I am Your slave, and You are my ma’lik. You are the “Conqueror of the universe.” You are my everything. My Master, I will obey Your order always.
O’ Supreme Entity, my Master, You are the source of all energy. Whatever radiance shines from the sun is coming from You. Whatever fragrance emanates from the flower garden is coming from You. You are the divine Entity which resides in my heart. You are that star. Baba You are my Owner, I am your slave.
Baba, O’ my Master, You are always with me - in my sorrow as well as in my happiness, equally. You are situated on the holy altar of my unit consciousness my a’tma’; in Your longing my eyes are showering tears with bhakti. Baba, my Master, You are the controller of everything. This entire created - and uncreated - world belongs to You. You are my Owner. I am your slave. My Master, You are mine and I am Yours. Please be ever-gracious...
Notes for Prabhat Samgiita #4335
[1] Alamgir means “conqueror of the world”. It is made up from Alam (Arabic for “world”) and the Persian suffix -gir (“conqueror”).
कोई बन्दा-वन्दा नहीं है
Here below is the definition of an A-grade bhakta.
Ananda Marga ideology states, “कुछ लोग कहते हैं कि “जीव, परमात्मा का बन्दा है |” बन्दा-वन्दा नहीं है | बन्दा क्या है ? यह पारिवारिक सम्पर्क है | कोई कहते हैं कि—”परमपुरुष का मैं तो दास हूँ |” दास-वास तो नहीं है | दास काहे ? पारिवारिक सम्पर्क है | दास काहे ? दास-मालिक का सम्पर्क नहीं है | गुलाम-मालिक का सम्पर्क नहीं है | विश्व ब्रह्माण्ड की सृष्टि उन्हीं से हुई है | सब उनका है | सब उनके मन में है | तो, तुम जिनके मन के भीतर में हो, तुम तो उन्हीं के हो | और, वे तो तुम्हारे सबसे निकट हैं | एकदम अपने हैं |” (1) (11/24/79, Delhi, V16-16)
Ananda Marga ideology states, “One then feels that since Parama Puruśa is so great and loves one so much, it is one’s duty to serve Him and fulfil His desire in every possible way. One feels, “Since He is earnestly seeking human welfare it is my duty to do His work.” This is the spirit of dásya bháva. “He is my Master, my Lord – I am His servant.”” (2)
References
1. 11/24/79, Delhi, V16-16
2. Namámi Krśńasundaram, Disc: 9
== Section 3: Links ==
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