Baba
Sadhana
Namaskar,
Yoga is the systematic and mystical endeavour to merge the unit with the Cosmic: jiiva into Shiva. In this journey, one's movement is not haphazard, but rather methodical and precise. One aspect of yoga which supports this forward movement is the correct use of our yoga a'sanas - and in particular padma'sana, the lotus pose.
https://anandamargauniversal.blogspot.com/
How postures facilitate various life practices
In life, and in the spiritual science of yoga, each and every approach is done in a systematic way; there is a particular method for every activity and action. For example, if one wishes to drink water then lying down in shava'sana (corpse pose) is not the correct approach. Rather, one should sit upright in an erect position as this will aid in the process of digestion and allow one to drink in a comfortable manner.
Likewise, if one wishes to sleep then standing upright and holding one's foot to the tip of the nose as in granthimukta'sana is not the proper manner. One will never be able to sleep in that posture. Instead, to fall asleep comfortably and quickly one should take rest in a sideways lying position - on one's left side. Similarly, if one is hungry and wants to eat then one should not try to eat while doing kaoshikii or tandava. Those dances are not the proper way for taking food. The correct approach is to sit quietly in bhojana'sana, i.e. sitting with one's legs and ankles crossed in a comfortable manner.
For every activity there is a proper posture - a conducive pose. That's why Baba guides us that when doing sadhana, we should sit in a particular pose: padma'sana or lotus posture. To do meditation a calm mind is needed, and padma'sana helps one to achieve that special state; it helps one progress in the psycho-spiritual realm. For this reason, Baba directly states that padma'asana is one of the top poses, or even "the best" posture for meditation.
https://anandamargauniversal.blogspot.com/
How padma'sana helps in concentration
Our Ananda Marga system of sadhana adheres to the age-old yogic theorem: As you think so you become. So in order to achieve that high spiritual state one must first withdraw the mind from worldly propensities and goad the mind towards Parama Purusa.
Our first duty in sadhana is to keep the mind from running towards the external world via the indriyas (organs). When the 10 indriyas are sending signals to the brain and the brain engages in processing and receiving those messages, then one's mind becomes extroverted and restless, making sadhana impossible. So first and foremost in meditation is to withdraw the mind from these external stimuli. That means gaining control over the motor and sensory organs. Then one can begin to see within. And for this process, Sadguru Baba directs us that padma'sana is the most effective posture.
How & why to sit in sadhana
The lotus (padma) takes root in the mud and grows up through that murky pond water until it finally blossoms and flowers on the water's surface. Despite living in dirty surroundings the lotus flower maintains its pristine purity. Likewise we human beings live in this busy world where everything is under the bondage of maya, yet we aim to keep the mind above this quinquelemental world - towards the spiritual realm. For this endeavour, padma'sana is highly beneficial. Here below Baba directs us how to sit in lotus posture and at the same time describes the special import of padma'sana.
https://anandamargauniversal.blogspot.com/
Ananda Marga philosophy says, "Padma'sana is the posture of sitting with the right ankle over the lift thigh and the left ankle over the right thigh, the tongue pushing the teeth out. In padma'sana alone, the vision can be fixed on trikuti - the middle point between the eyebrows. Just as the lotus blossoms forth in water, so also in this posture the mind tends to evolve. That is why this posture is termed padma'sana (padma - lotus, a'sana - posture). This is the best a'sana for meditation." (1)
So by sitting in padma'sana the mind naturally gets goaded toward the higher cakras, thereby helping one to succeed in meditation. That is why padma'sana is the top posture for sadhana.
Conclusion
Progressing in sadhana is not easy - it demands a strong commitment and a determined effort. Our each and every aspect of meditation should be proper and pointed. So when doing meditation one just lazily sits in bhojana'sana (eating posture in cross-legged position) and one's sadhana is hazy and loose because the mind is not concentrated, then surely success remains a distant dream. Because to do anything great, it demands taking a strong vow and commitment. Only then can one reach the subtle state of sustained sadhana.
https://anandamargauniversal.blogspot.com/
For this reason, all great yogis take that special effort to sit for meditation in padmas'ana since it helps the mind rise up above the all worldly propensities and temptations, and enables one to move towards that spiritual stance. Sadguru Baba has given a step-by-step procedure for doing sadhana - everything from half-bath, to padmasana, to shuddhis all the way up to Guru puja and sastaunga pranam. If any of these steps - including padmasana are missing - then that qualifies as lazy sadhana.
Namaskar,
in Him,
Vishuddha
"Like a lotus transcending impurities & dirt of the mind"
In order to set a proper example for the people, Lord Shiva Himself would always take to this position.
Ananda Marga philosophy says, "Usually He [Lord Shiva] would sit in a posture called padma'sana . It is called padma'sana because it is just like a lotus in full bloom. Just as the roots and stems of the lotus remain under the water and only the leaves and flowers float above it -- and although it is born in the mud it sustains its love for the stars -- in the same way, people sitting in this lotus posture and remaining in the world, can keep their minds above their mundane environment. That is why on the path of sa'dhana' this posture has tremendous importance. Even though He took upon Himself all the physical and psychic responsibilities of the entire world, Shiva, when seated in this posture, was just like a lotus in full bloom, transcending all the impurities and dirt of the mind." (2)
In the above quote Baba tells how (a) this was the special posture used by Lord Shiva, (b) what the special inner significance of sitting in padmasana is, and (c) how it relates with the lotus flower.
https://anandamargauniversal.blogspot.com/
~ In-depth study ~
Ananda Marga Caryacarya states, “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.” (3)
Ananda Marga ideology guides us, “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.” (4)
Ananda Marga philosophy states, “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.” (5)
References
1. Táttvika Diipiká (Paiṋcama Parva)
2. Namah Shivaya Shantaya, Discourse 20
3. Caryacarya - 3, Ásanas
4. Ananda Vacanamrtam - 22, Táńd́ava and Kaośikii
5. Yoga Psychology, Glands and Sub-Glands
== Section 2: Prabhat Samgiita ==
You removed my suffering
“Ámi, patha bhúle cale giyechinu, tumi pather nisháná diyecho…” (Prabhat Samgiita #1319)
Purport:
O’ Parama Purusa Baba, on the journey of my life, I lost the path of sadhana, but You brought me back and showed me the Goal. After getting human form, I was just wandering around in search of mundane animal happiness. I fully forgot why I came here as a human being. You granted me samvit and made me realise my mistake. Moving towards You, I only asked for worldly things: money, prestige, and carnal pleasures. But instead You showed me the path of anandam - eternal bliss. You taught me sadhana and filled my heart and mind with bhakti.
O’ Parama Purusa Baba, in the spring season, sitting in the flower garden, I was just collecting the thorns. You came close to me and after removing the floret petals and poured the nectar of the blossoms into my mouth. You made my flowers full of fragrance and strung the garland with those blossoms. I misutilised my human body and did not do sadhana with this frame. Rather I was doing the work of an animal. You taught me sadhana and blessed me with bhakti. Now all the 24 hours You reside in my breath. You transformed me from an animal not merely into a human being but into a sadhaka.
O’ Parama Purusa, despite sitting in the mines of diamonds, I was only submerged in coal dust and black soot. I did not get any jewels. You came close to me and changed my vision and showed me the sparkle of the diamond of bhakti. You removed my shortcomings and filth, and made me Yours forever. Baba, You have done everything for me. I am a living example of Your compassion....
“Ámi, patha bhúle cale giyechinu, tumi pather nisháná diyecho…” (Prabhat Samgiita #1319)
Purport:
O’ Parama Purusa Baba, on the journey of my life, I lost the path of sadhana, but You brought me back and showed me the Goal. After getting human form, I was just wandering around in search of mundane animal happiness. I fully forgot why I came here as a human being. You granted me samvit and made me realise my mistake. Moving towards You, I only asked for worldly things: money, prestige, and carnal pleasures. But instead You showed me the path of anandam - eternal bliss. You taught me sadhana and filled my heart and mind with bhakti.
O’ Parama Purusa Baba, in the spring season, sitting in the flower garden, I was just collecting the thorns. You came close to me and after removing the floret petals and poured the nectar of the blossoms into my mouth. You made my flowers full of fragrance and strung the garland with those blossoms. I misutilised my human body and did not do sadhana with this frame. Rather I was doing the work of an animal. You taught me sadhana and blessed me with bhakti. Now all the 24 hours You reside in my breath. You transformed me from an animal not merely into a human being but into a sadhaka.
O’ Parama Purusa, despite sitting in the mines of diamonds, I was only submerged in coal dust and black soot. I did not get any jewels. You came close to me and changed my vision and showed me the sparkle of the diamond of bhakti. You removed my shortcomings and filth, and made me Yours forever. Baba, You have done everything for me. I am a living example of Your compassion....
== Section: Important Teaching ==
How answers come in sleep
Ananda Marga philosophy states, “The sleeping state means a state of rest for the mind. But if, before or at the time of sleep, one is tormented with deep sorrow, or becomes overjoyed with extreme happiness, or is afflicted with a serious disease, or is brooding over imaginary pains and pleasures – then during sleep if the gases in the body rise and create vibrations in the nerve cells, one starts thinking and recollecting. That is why people do not always dream during every sleep.”(1)
Ananda Marga philosophy states, “Very often, whenever there is concentration of mind for any reason, during sleep vibrational waves from the all-knowing unconscious mind stimulate the nerve cells, and the dreamer gets the answer to questions which were haunting his or her mind. But these answers can never be received during the state of disjointed thinking. One thing more should be remembered in this regard, that the answers from the unconscious mind, the repository of all knowledge, are received primarily during dream and only secondarily during the wakeful state; but much of the knowledge thus gained during dream is immediately forgotten as soon as the dream is over. On rare occasions, a little of that knowledge lingers in the mind even after arising from sleep” (1)
Reference
1. Shiva's Teachings – 2 (continued) (Discourse 16)
== Section: Comment ==
Story about PC
Namaskar,
I remember one event that was depicted by my father-in-law. It is very relevant to your topic.
N. Panda
- Here is a link to the initial letter on this topic - Steps to strengthen bhakti
Consulting, judging, relationships, and honesty
Ananda Marga Caryacarya states:
"40) You should try to get advice from everyone, but accept only the best. One whose advice you were unable to accept should not feel internally that he/she is trifling or insignificant to you, to society, or to the organization."
"41) Do not judge anyone to be good or bad hastily, nor express your opinion. Even a small mistake in your decision or in your expression may result in collective harm to society."
"42) Remember, with every person you have a relationship of love and not of fear; those who love you will certainly give you recognition."
"43) Do not hurt an honest person even slightly." (1)
Reference
1. Caryacarya, Part 2, Society, Points #40 - 43
It was the year 1970 or 1971 when Baba came to Visakhapatnam. At that time one advocate Vasudev Rao by name was a margii who later on left marga during emergency period and became Politician (on behalf of Telugu resham party he was MLA from 1980 to 1985).in Him,
He had strong desire to ask Baba for nirvikalpa samadhi during Personal Contact & the same was expressed by him to my father-in-law before going to PC. When he came out from Baba's chamber after having PC, he was found weeping profusely. After sometime when he became normal my father-in-law asked whether he had asked for nirvikalpa samadhi.
Then Vasudev Rao immediately exclaimed, "Oh! I totally forgot."
Then Vasudev Rao narrated, "After doing sastang pranam, Baba told me, "You are a murderer. You should be punished under such and such penal code or not"."
"I couldn't understand."
"Then Baba started describing, "You gave homoeopathic medicine to a pregnant woman (Note: Vasudev Rao was rmp homoeo practitioner) for abortion. You have murdered living human in womb or not"."
"Then I remembered it fully. Baba punished me and took oath from me that I should do dharma pracar and manav samaj seva so that my sins would be atoned. Therefore alas! I forgot to ask for nirvikalpa samadhi."
N. Panda
- Here is a link to the initial letter on this topic - Steps to strengthen bhakti
== Section: Important Teaching ==
Consulting, judging, relationships, and honesty
Ananda Marga Caryacarya states:
"40) You should try to get advice from everyone, but accept only the best. One whose advice you were unable to accept should not feel internally that he/she is trifling or insignificant to you, to society, or to the organization."
"41) Do not judge anyone to be good or bad hastily, nor express your opinion. Even a small mistake in your decision or in your expression may result in collective harm to society."
"42) Remember, with every person you have a relationship of love and not of fear; those who love you will certainly give you recognition."
"43) Do not hurt an honest person even slightly." (1)
Reference
1. Caryacarya, Part 2, Society, Points #40 - 43
