Baba
Sadhana & place
Namaskar,Creating a sentient environment for our spiritual-cum-bhakti practices is essential for every Ananda Margii. This letter gives some of Baba's unique guidelines in this regard.
All are Ananda Margiis
We all are Ananda Margiis. Innocently though, some might ask, "We are margiis, but also many are Wts, so what about them?" And the answer is very simple. Wts, acaryas, Lfts, kapalikas, avadhutas or purodhas are all margiis. Because an Ananda Margii is anyone following Ananda Marga ideology who has also accepted Shrii Shrii Anandamurti ji as their Guru.
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We see in our Supreme Command that the term Ananda Margii has been used. In that reference, the term is not only limited to family margiis. The Supreme Command is the most significant guideline and that is why it is repeated after each and every dharmacakra. With this repetition it reminds us that we are all Ananda Margiis - irrespective of one's social status like acarya, avadhuta, or purodha.
So if we see the true definition of an Ananda Margii then we will reach the conclusion that Ananda Margii means those who are adhering to the path of bliss. In this material world people are searching for bliss. But artha (see note 1) does not have the capacity to quench that infinite human thirst. That is why Baba has brought us onto the path of Ananda Marga and shown us the proper way with His various divine guidelines.
Now to the point of sadhana
Many points have been discussed in relation with better and proper sadhana. And here I want to add another point that some may not know. It is related with creating a sentient environment - purity of air. That type of atmosphere is conducive for sadhana because it invites positive microvita.
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In one of His discourses, Baba has given the guideline about the paincavati - or the five sacred trees. In the ancient history of India, when rishis were maintaining their spiritual ashrams, then their approach was fully focused on spiritual meditation. And they found that these sacred trees were highly beneficial for creating a positive environment for sadhana. That is why these paincavati were quite common. So in the important site of their ashram grounds where those yogis were doing sadhana, they were planting those trees by their sadhana pitha.
Those days there was not a lot of scientific development but because of their sadhana they were able to realise - with their higher senses - this theory of paincavati. And Baba has appreciated their analysis and conclusion.
No doubt, today in those ashrams everything has gotten polluted and in place of sadhana only dogma is occupying the place. But now this is the time when Baba has given this technique to us for making a better environment in our own meditation place.
Baba's guideline on paincavati
Baba says, "The air of the margosa tree destroys the harmful effects of bacteria. It can also fight against negative microvita. This is the reason why margosa is also recognised as one of the five sacred trees (paincavatii). In olden days, people liked to perform spiritual practices sitting in an environment free from the pernicious effects of disease and germs. That is why they would plant paincavatii -- nimba' (margosa / neem), bilva (wood apple), bhalmali (silk cotton tree), bat (banyan indica) and ashvatha (Indian fig tree) -- in and around the place of meditation or spiritual practice. Some people of course use a'mlakii' (wood sorrel) as a substitute plant. In paincavati maha'nimba may be planted instead of ordinary margosa." (1)
Conclusion
1. The aforementioned trees do possess certain qualities and attributions, but no one should get confused and think that they must have those trees in order to do proper sadhana. Those trees are not a requirement for good meditation. That said, if anyone is interested then they can arrange to have those trees.
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2. In this modern age there are many ways to purify air - through various machines and mechanisms, as well as through plants and trees.
3. Those interested should learn all about trees native to their areas. Those rishis of old knew about the trees in the warm areas where they (those rishis) were from.
4. Remember, sadhana can be done anywhere. The only requirements are:
(a) a human body
(b) one's own inner commitment
(c) surrender and faith to Guru
(d) Guru's grace.
Namaskar,
In Him,
Dharma Buddhi
How to utilise in colder climates
The only question is how is it possible to plant such trees in colder countries because these 5 sacred trees are originally from tropical areas. A similar problem exists for those who are living in crowded cities - due to a scarcity of open space, planting big, big trees may not be possible.
In this situation though, already science has solved the issue. Because nowadays these plants can be kept in miniature form as bonsais (see note 2). You may know that even the gigantic banyan tree can be kept in one small plate and its height will be 12 inches maximum. And it will produce leaves, flowers and fruit - everything.
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So in and around your sadhana place, keeping such plants will be beautiful. Just 5 trays are needed in the sadhana room where they can remain. And in cold countries arranging such plants is not very, very difficult. They can stay in the room - always. The temperature conducive for humans is also appropriate for these plants. So their growth and survival will not be problematic and the outcome will be very positive, abundant. They will invite positive microvita and not only for sadhana but the whole vibration of the house will be charged. About these five sacred trees (paincavati) Baba's guideline is significant.
Note 1: Artha vs. Paramartha': Ananda Marga philosophy states, "Suppose a man has no clothes and feels cold. Having no money he cannot afford to buy clothes and having no food, he feels hungry. If he gets some money he can remove his hunger by procuring food and thus he can remove his afflictions. Thus we say that Artha is that which removes afflictions. People buy food, clothes,etc. with money and so money in Sam'skrta is called Artha. But it should be remembered that money is only Artha and not Paramartha', for Paramartha' means "that which removes one's afflictions forever"--once the afflictions are gone they will never return. Suppose we buy food with money today; tomorrow we will again feel the pangs of hunger. So money is Artha, not Paramartha'. Paramartha' is that which brings permanent cessa tion from the triple afflictions--physical, mental and spiritual." (2)
Note 2: Bonsai: About this please ask your friends, or your local plant nursery, plant house or tree farm, or garden center, as well as books and literature. I think everyone may be aware that in Madhu Malainca (Lake Gardens) Baba had so many such trees.
References
1. Microvita Nutshell, Some Examples of Microvita in Daily Life – Excerpt B
2. A Few Problems Solved Part 3, Importance of Society
== Section 2: Prabhat Samgiita ==
Note: Only those who sincerely practice the higher lessons of sahaja yoga meditation can understand this song in the depths of their heart.
"Ámi prabháte tomáre cáhiáchi, ásile ná keno sárá dine..." (Prabhat Samgiita #4791)
Purport:
O’ Parama Purusa, since the early dawn I have been yearning for You in my abode. Now the whole day has passed. Why did You not come; why did You remain distant. For Your divine reception, I prepared a full basket of flowers and arranged a garland and wanted to place it at Your lotus feet - but that could not happen. All my efforts were sadly in vain.
O’ Parama Purusa Baba, the fragrance of flowers and the happiness of my mind were waiting for Your arrival. While composing a song for You I was basking in Your affection. Every moment I was thinking about the tales of Your love, but I did not see You.
O’ Parama Purusa, unfortunately, in watching endlessly for You, the fragrance of the bouquet waned. Ultimately, those blossoms withered away and lost all their beauty and charm. The melody of the tune that I prepared for You continued for naught. Baba, why did You not come. Now late evening is passing, and my hope has turned into hopelessness. Even then I have a deep yearning that in the morning - in the crimson rays of tomorrow's new dawn - You will come to me.
My Eternal Companion, since daybreak I have been anxiously awaiting You. My whole day went by in this way, but You did not come...
== Section 2: Important Teaching ==
“Prárthanárcaná mátraeva bhramamúlam.” (1)
Formula: Asking for something from Parama Purusa is bad. Asking for Parama Purusa is good.
If one is asking for Parama Purusa Himself then it is not prayer, and if one is asking something mundane from Him then it is prayer, which is bad and against our AM fundamentals.
When a bhakta is asking for Parama Purusa Himself, then that does not fall in the category of prayer. Then it is parabhakti. However, If a person is asking something from Parama Purusa - such as prestige, money, something mundane etc - then that is the type of prayer that is condemned in AM teachings.
Prabhat Samgiita says, “I do not have any virtue or strength from following Sixteen Points. Just I depend on Your causeless grace. Please give me bhakti; that is the only thing I want - to remain close to You.”
Ananda Marga Elementary Philosophy says, "Prayer is the act of asking for a favour with earnestness. It also means a solemn petition addressed to the Supreme Being for certain benefits. One prays to God for something which one does not possess or thinks one does not possess. One asks God for these favours with the faith that He alone can bestow everything and by His mere wish all wants can be satisfied. By prayer or by begging one wants to awaken His wish so that one may be granted the things one lacks. Does not one’s attempt to rouse the wish of God to fulfil these needs, upon careful and rational thinking, appear to be a reminder to God to give one something of which God has kept one deprived? It would otherwise not be necessary to remind Him in prayer of that thing or to try to arouse His wish to give. For instance, if one is in need of money, one would, with the faith that God alone can give, pray to Him for the favour of giving one money. Does not this request show God’s fault in keeping one in want of money, when He alone can give it? God alone is blamed for it, and by praying to Him for money one is precisely pointing out to Him His partiality in not giving one the money one needed. Therefore, prayer or asking for favours from God is only pointing out to the Sole Giver His mistakes in the distribution of His favours. It only presumes lack of impartiality in Him, and that is why He is blamed for making some very rich and others very poor. Praying to God for favours is only to bring to His notice the charge of partiality levelled against Him. When prayer leads to such a conclusion, it is only ignorance to ask for favours.” (2)
Reference
1. Ananda Sutram, 3-11
2. Ananda Marga Elementary Philosophy, How Should Human Beings Live In This World?
== Section: Important Teaching ==
Greedy parties created private ownership
Prout philosophy states, “We must not forget, even for a single moment, that the entire animate world is a vast joint family. Nature has not assigned any portion of this property to any particular individual. Private ownership has been created by selfish opportunists, as the loopholes in this system provide them with ample scope for self-aggrandizement through exploitation. When the entire wealth of the universe is the common patrimony of all living beings, can the system in which some roll in luxury, while others, deprived of a morsel of food, shrivel up and starve to death bit by bit, be said to have the support of dharma?" (1)
Reference
1. Problems of the Day, point #1
== Section: Important Teaching ==
Who should be forgiven who not
Ananda Marga ideology states, “In collective life one has no right to forgive anyone; in individual life you can extend maximum forgiveness – rather, the more forgiveness, the better. Forgiveness is something personal; it is not a collective matter. Suppose you are an inhabitant of India. If someone harms the collective life of India, you must not forgive them. Likewise, as you belong to the entire human race, you must not forgive anyone who harms humanity. But in individual life, however much one might harm you, you may forgive that person to the greatest extent possible. Thus it is said that one should be as humble as the grass. But remember that grass, although humble, is not insignificant: the universal life is manifested in grass. Without grass it would have been impossible for human beings to survive."
Reference
1. Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle
== Section 4: Links ==
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