Baba
Eat before or after
Namaskar,
To do proper sadhana and keep the mind pointed on Parama Purusa, an empty stomach is a prerequisite factor. That is why Baba has given the system to do sadhana before eating. Otherwise, He would have made the system differently. He would have said to first eat a full belly of food and feel comfortable and at ease, and then start practicing sadhana. But that would have been meaningless because after eating people would have slept and dharmacakra would have changed into a sleeping place.
https://anandamargauniversal.blogspot.com/
Fasting & examinations
Even then there are a few persons who are not aware about this rule, and after taking snacks they come for meditation. In that condition, they feel drowsy and often fall asleep. So by that way anyone can understand who has eaten something. If anyone is sitting behind you and they start snoring then you will know that this point is missing. Or, for example, recently, one fairly new margii was sitting behind me and with his head he was hitting me off and on in the back. Later on I found out that the cause was as per the above.
That is why Baba has made the system of doing sadhana before the meal when the stomach is empty. To remain close to Parama Purusa, the emptiness of the stomach is needed. That is why fasting is a very good way to remain under the shelter of Parama Purusa.
During their examinations, serious students do not take food. Rather they do fasting - or take less than usual. Then their whole energy is channelised towards the brain.
In contrast, if food is taken it remains around the manipura cakra. To digest that food a huge amount of physical energy is needed in that region. So during this process of digestion, the capacity of the brain gets retarded. The function slows down. Whereas, if the stomach is empty and there is nothing in it, i.e. no food, then all that energy is diverted toward the functioning of the brain. And the result is better thinking and pointed memory.
https://anandamargauniversal.blogspot.com/
To do proper sadhana: disease-free body
To maintain the purity of the body, Baba has instructed us to take sentient food, do asanas regularly, and observe upavasa. Generally, people call 'upavasa' as fasting. But that is not the proper meaning. The real meaning of upavasa is remaining close with Parama Purusa.
Ananda Marga philosophy states, "Upavasa: During these days, keeping their minds engaged in spiritual matters, sadhakas 'live closer' to God." (1)
One may ask, “How is it possible to remain close to Parama Purusa when one is hungry? How does that work?” The linking point is that after taking food the body gets drowsy, lethargic, and overcome by sleep. In that state of mind, what to say about spiritual sadhana or keeping close proximity to Parama Purusa, one cannot even manage better thinking or writing.
We all know that for better sadhana, one has to follow 16 Pts very strictly. Baba has given 16 Points for our all-round development - physical, mental, and spiritual. And for sadhana, physical purification is needed. If the body is sick or hindered in any way, then one’s concentration is adversely affected. So the central idea is that to do sadhana the body should be disease-free and pure.
https://anandamargauniversal.blogspot.com/
Lest you later have to repent
Ananda Marga philosophy states, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your Sádhaná. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (2)
Conclusion
Sadhana should always be done on an empty stomach. If you eat, blood will rush to the stomach and you will feel drowsy. In that case, sadhana will be futile. The same rule applies to any other intellectual or spiritual pursuits. But sadhana is very important so it should be done on an empty stomach. Some ruin their sadhana by eating snacks (or drink tea or coffee etc) before their evening meditation. That severely retards their spiritual growth. The bottom line is that sadhana should be done on an empty stomach.
in Him,
Sutiirtha
You may know that the term ‘lunatic’ means crazy or mad. The origin of the term comes from luna, meaning moon. When weak-minded people are struck by the negative effect of the moon, they are prone to various types of diseases - some physical and some mental. That is why on certain days - especially on the full moon - doctors are very alert to receive and treat such patients. This negative effect of the moon is well-known in the general society.
https://anandamargauniversal.blogspot.com/
Mind, body, spiritual practices & total health
Our prescribed fasting system is on ekadashii, amavasya, and purnima. These are (a) the 11th day after the full or new moon; (b) the new moon; and (c) the full moon, respectively. So these dates are related with the moon, not the sun. So specific calendar dates cannot be fixed for fasting from year to year, because the traditional western yearly calendar is based on the sun, whereas ekadashii, purnima and amavasya are based on the moon. So the same day each year will not be an appropriate day for fasting. Instead one must calculate the ekadashii (11th moon) and purnima (15th moon) etc. And those days will be proper for fasting, upavasa.
The question is how does the moon affect our bodily system. Well again, the answer is very simple. We are living on this earth, and the moon is the closest celestial body. And it is revolving around the earth and has its own gravitational pull, which affects the oceans as well as the body. Since ages, people have been aware about how the moon affects us.
The moon's effect is so extreme on certain days that huge tidal waves are generated in the oceans. And many negative effects are quite visible on the human body as well. Since the gravitational pull varies from one celestial body to another, in the due course Ananda Margiis living on other planets will have a different fasting system. When people of this earth start traveling to other planets their fasting dates will thus be changed.
https://anandamargauniversal.blogspot.com/
As mentioned, lunar dates are not fixed. During a given month ekadashii is on the 8th, and then the next month it may be on the 7th or 6th. So the dates are not fixed. That is why since thousands of years scientists have made lunar calendars calculating the phases of the moon. These calendars denote when there will be ekadashii, amavasya, purnima, and all sorts of dates.
In our Ananda Marga system, many life practices are based on the phases of the moon. So if we do not know the proper phase of the moon in our specific locale, we will miss the entire benefit of fasting - as well as other spiritual pursuits.
Use local lunar calendar
Suppose in India today is ekadashii. Then the moon will certainly affect the lithosphere of India. But at that same time the moon may not have the same effect on England. So if margiis of England start using the Indian calendar then most probably they will be off the mark. Because when ekadashii is occurring in India then at that very same time it is not occurring in Europe. To avoid this incongruity, one should base their fasting on the local calendar. And this calendar must be a local, lunar calendar.
One other approach is to check various astronomical websites or astronomy academies. Those official calendars announce the phases of the moon for your region. Rigidly adhering to the Indian dates of fasting or amavasya will not serve the purpose when you are living elsewhere. That will be treated as a mindless or dogmatic approach.
Again, in this advanced age of science, there are various types of calendars, including moon calendars. That gives the exact time of the phases of the moon, ie when purnima / amavasya start and finish as well as the peak time, for each locale.
https://anandamargauniversal.blogspot.com/
Those who are sincere do like this.
Wrong calculation: fasting on wrong day
Some WTs used to do fasting according to the timings of the Ananda Marga diary published in India. And some avadhutas used to do kapalika according to the timings of the Ananda Marga diary published in India. Naturally that was problematic because those dates were different from the moon dates in the sectors where they were working.
Because of this, certain Dadas / Didis were doing kapalika sadhana a day, or sometimes 2 days, before the real amavasya date of their area. Sometimes it happens that the day they are doing sadhana is not even the time of amavasya. Similarly, certain workers were fasting on days that were not appropriate for their area.
This was all happening due to their ignorance. Now everyone understands that they should calculate all such dates according to the moon calendar related with their specific region or place.
https://anandamargauniversal.blogspot.com/
Brahma sa'dhana' or constructive work
Here below Baba tells about the deep importance of sadhana.
"Question: What is more important in this life: Brahma Sa'dhana' or constructive work?"
"Answer-- The aim of a living being is Brahma Sa'dhana'. Just like having a bath, eating, and sleeping, constructive work is also a part of Brahma Sadhana. Therefore Brahma Sadhana is more important than anything else." (3)
Food, fasting, & the moon
Ananda Marga Caryacarya says, "On and around the times of new and full moon, one may observe that the gaseous and aqueous factors in the body rise up into the head and chest, creating an uncomfortable feeling. Therefore, if a person does not take food at these times, these factors will be drawn down from the higher portions of the body to the lower portions, thereby alleviating the uncomfortable feeling." (4)
Ananda Marga ideology guides us, "You should not depend on food too much. This is why I have prescribed fasting on four days a month for some people and two days a month for others, and personally I have proved by fasting for five years and ... months at a stretch that if people try, they can remain without food. If one's dependence on food decreases, one will gain more freedom in a particular aspect of life." (5)
Ananda Marga philosophy states, "So, fasting is a necessity in the eleventh moon, pu’rn’ima’, that is full moon, and new moon. In A’nanda Ma’rga, I didn’t prescribe these four days fasting, that is, for grhii’s — that is non-wholetimers, non avadhutas — they are to fast only two days, two eleventh moons. And for workers, avadhutas, they are to fast how many days? Four days. Because they will have to engage themselves more in spiritual and higher works, in intellectual and spiritual [realms]. That’s why they should fast four times in a month - and others, twice. But if others so desire, they may fast four times — I won’t say anything. But it is not compulsory. For them, two eka’dashiis." (6)
References
1. Namah Shivaya Shantaya, Shivas Teachings – 2 (continued) (Discourse 13)
2. Subhasita Samgraha - 3, Vibration, Form and Colour
3. Ananda Marga Philosophy in a Nutshell - 3, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B
4. Caryacarya - 3, Procedure for Fasting
5. Ananda Vacanamrtam - 7, In Kali Yuga, Strength Lies in an Organized Body
6. 12/1/71 Patna
== Section 2: Prabhat Samgiita ==
"E shárad sandhyá náce madhu chandá, ceye áche tomári páne..." (Prabhat Samgiita #3340)
Purport:
Parama Purusa, by having You close, this beautiful evening of sha’rad is dancing in ecstasy and looking towards You. In the sweet fragrance of the shepha'lii flowers, and with the adornment of beautiful white clouds, who knows what this evening wants to express - what heartfelt, loving feeling it wants to communicate to You.
Supreme Entity, who can say when the first sunrise happened; nor can anybody guess when the last sunset will occur. But this beautiful evening of pre-winter season understands the tale that: Baba, You know everything; You are always attracting everyone, and keeping one and all safe under Your shelter.
Baba, I have only one longing in my heart: Please grant me unflinching, unconditional divine love, i.e parabhakti. With that strength and by Your krpa, I can get salvation, i.e. permanent oneness with the Supreme. In the brilliant, red, colourful evening, which is saturated with the love and aroma of the shepha'lii flower, while prostrating at Your lotus feet, I request You to kindly shower Your karuna' and grant me parabhakti.
Baba, in this spiritually intoxicating pre-winter evening, please saturate my heart with the highest bhakti and ultimately grant me moksa. I surrender everything at Your lotus feet...
Notes For Prabhat Samgiita #3340:
[1] Sha’rad: The term sha'rad means autumn season, also known as fall in some countries, and in other places it is called pre-winter.
[2] Parabhakti: Par means divine; and apara means worldly. The feminine is para and when combined with bhakti, it is parabhakti. That is the highest bhakti. In that blessed state, bhaktas want to do each and everything for Parama Purusa and give Him pleasure. In return, they do not want anything. Those sadhakas who got Parama Purusa, by His grace, have gotten everything. This is the highest type of bhakti where one wants only Parama Purusa and does not want anything from Him, whereas aparabhakti is when one asks the Lord for mundane gains.
Baba says, "When one wants Parama Purus'a from Parama Purus'a,then that bhakti is para'bhakti..."
"And what is para'bhakti? 'O Parama Purus'a, You know whether I am Your devotee or not. It is You who are to judge whether I am Your devotee or not -- but I want You...I want You. And why do I want You? Because I want to serve You'."
"And when asked by Parama Purus'a, 'O my boy, why do You want to serve Me?"...The reply should be, 'By serving You I want to give You pleasure. That's why I want to serve You. I don't want to enjoy pleasure'."
"This is the highest phase of para'bhakti." (1)
Ananda Marga ideology states, “When people beseech the Lord to fulfil all their selfish desires, this is called aparábhakti. “Oh Lord, I am your devotee, help me to pass my examination… Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor… Let the bridegroom be ideal, let me not spend much on the wedding…” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Puruśa. Such devotees never say, “Oh Lord, be mine… I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Puruśa, this is the true devotion, parábhakti.” (2)
[3] Shepha'lii: The night-blooming jasmine flower (Nyctanthes arbor-tristis) (Night-flowering Jasmine) is a species of Nyctanthes, native to South Asia and Southeast Asia. This flower blossoms in the night and then falls just prior to morning.
References
1. Subhasita Samgraha - 24,Bhakti, Mukti and Parama Puruśa
2. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
== Section 2: Important Teaching ==
In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.
For instance, if you are thirsty and thinking of a glass of water, then the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.
That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.
Only at the fifth stage - at the vishuddha cakra - when the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.
Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.
Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.
Baba's unique teaching about vocalization
Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."
"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."
"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."
"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."
"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.
"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."
"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."
"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."
In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”
"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."
"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."
"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."
"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."
"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)
Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet
== Section: Important Teaching ==
Bizarre manner in AMPS
WT Conduct Rules state: “Obedience is discipline and discipline is obedience.” (1)
One time, thieves wearing military uniforms infiltrated a military campus. And the commander of the thieves ordered all to attention. Those original military soldiers stood at attention while the thieves emptied their arsenal and cash etc. After the incident was reported, the real military leader arrived on the scene and found that all the troops were still standing in attention. Those military chiefs were shocked and questioned their troops about this. Those troops replied, “Look, our whole life we were trained to follow the order and maintain discipline. It was drilled into us to follow whatever our bosses say. We do not care which boss it is, but until we get next order how can we break our stance.”
Conclusion: In this story the commander thief is Rudrananda, and the military troops following the order are regular Wts. The thieves are looting everything, and Wts do not know if the commander is the saviour or destroyer of the military. This happens only in a blind kingdom. In ideal scenarios, this is laughable. In any civilised nation if the commander goes against the constitution then the military revolts - or even shoots their commander. In that case, they are protected by the constitution. But in AMPS, anti-social elements are controlling and obedient Wts are following mindlessly. They lost all their common sense. In following their so-called discipline, they are destroying the constitution of Ananda Marga. What nonsense is going on in the name of discipline.
Reference
1. Wt Conduct Rules, Fourteen Points, Point #1
WT Conduct Rules state: “Obedience is discipline and discipline is obedience.” (1)
One time, thieves wearing military uniforms infiltrated a military campus. And the commander of the thieves ordered all to attention. Those original military soldiers stood at attention while the thieves emptied their arsenal and cash etc. After the incident was reported, the real military leader arrived on the scene and found that all the troops were still standing in attention. Those military chiefs were shocked and questioned their troops about this. Those troops replied, “Look, our whole life we were trained to follow the order and maintain discipline. It was drilled into us to follow whatever our bosses say. We do not care which boss it is, but until we get next order how can we break our stance.”
Conclusion: In this story the commander thief is Rudrananda, and the military troops following the order are regular Wts. The thieves are looting everything, and Wts do not know if the commander is the saviour or destroyer of the military. This happens only in a blind kingdom. In ideal scenarios, this is laughable. In any civilised nation if the commander goes against the constitution then the military revolts - or even shoots their commander. In that case, they are protected by the constitution. But in AMPS, anti-social elements are controlling and obedient Wts are following mindlessly. They lost all their common sense. In following their so-called discipline, they are destroying the constitution of Ananda Marga. What nonsense is going on in the name of discipline.
Reference
1. Wt Conduct Rules, Fourteen Points, Point #1
== Section: Important Teaching ==
Anger can kill you
Ananda Marga philosophy states, “When this anger creates its own vibrations in the mind, it exerts a tremendous influence on the nerve cells in a very short time, and causes disarray in the thinking process. The restlessness of the nerve cells causes a violent vibrational agitation in the nerve fibres, and as a result, the whole body starts trembling; the flow of blood to some parts of the body increases, and the functioning of the heart is disturbed. There is a tremendous deterioration of health. Such a person is easily defeated in any fight. Anger leads to premature death. This is not all. During anger the power of one’s thinking is impaired. Even long after the anger subsides, this state continues, and the constant brooding of the mind disturbs one’s spiritual sádhaná. So we see that the vrtti [propensity] of anger harms the body and stuns the mind and creates obstacles for spiritual progress. Shiva, the great yogi, was well aware of this truth, and thus He clearly stated, Krodha eva mahán shatruh [“Anger is a great enemy”].” (1)
Reference
1. Namah Shiváya Shántáya, Shiva's Teachings – 1 (Discourse 9)
== Section: Important Teaching ==
How gender allotment is done by prakrti
How gender allotment is done by prakrti
Ananda Marga ideology states, "Jiivátmá is neither a male nor a female, nor a hermaphrodite. For the proper expression of one's latent samskáras [reactive momenta] one gets reborn into the body of a woman or a man or sometimes a hermaphrodite. There is no question of high or low, superior or inferior, noble or ignoble because whatever might be the sex of the body, the jiivátmá is just the witnessing faculty of the mind it is attached to. It is unassailed by the sexual differences of the quinquelemental bodies. The unexpressed psychic reactions (samskáras) of the disembodied soul are guided by the Cosmic Mind and adjusted with a proper structure, at a proper time and a proper place, providing a congenial environment for the expression of the unrequited samskáras. Depending upon the nature of the samskáras there is either the predominance of the tendency to attract (samyojanii shakti) or the predominance of the tendency to be attracted (vibhájanii shakti). The nature of the force of attraction is to draw the object of enjoyment towards itself, and the nature of the force which is attracted is to move towards the object of enjoyment. When there is dominance of samyojanii shakti in one's latent saḿskáras, the disembodied soul attains a female body for its outward expression, and conversely where there is a dominance of vibhájanii shakti, it attains a male body. Where there is an approximate balance between the two, the disembodied soul attains the body of a hermaphrodite. Of course, even in the hermaphrodite the balance between saḿyojanii and vibhájanii shaktis is not perfect; there is a slight tilt in favour of one or the other. That's why some hermaphrodites are more inclined towards masculinity, and some, femininity." (1)
Reference
1. Ananda Marga Ideology & Way of Life - 7, Form and Formless
== Section 4: Links ==
Recent postings
Other topics of interest
