Baba
Mala & concentration
Namaskar,
Here is a healthy reminder: There are several important ingredients for success in spiritual life and bear in mind that human life is short.
Ananda Marga philosophy says, "Human beings often attach less importance to the spiritual aspect of nitya karma and more importance to the physical aspect. This is detrimental because one should not forget that human life is short…Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice." (1)
It is important to maximize the time fully in this great endeavour of sadhana.
https://anandamargauniversal.blogspot.com/
Tool to help a dry mind
Baba has given the rule to count the initial repetition of one’s Ista mantra, but did not make use of the mala compulsory for general sadhakas. So margiis may count any way they wish. Baba has done this because Ananda Marga teachings are for all - and everyone should be able to follow with ease. One may count with their fingers, whereas kapalikas must use a mala.
Acarya ji explained that if someone is not familiar with the complete system of Ananda Marga sadhana, from nama mantra to vishesh yoga, they may think that the mala is an outdated, ritualistic dogma. In one way, they are partially correct, but on the other hand they should know that a mala is used in kapalik sadhana. Plus in sahaja yoga, there is the mandatory rule to repeat mantra japa 80 times minimum at the start of sadhana.
Ananda Marga Carycarya states, “All sádhakas should do japa (repeat Iśt́a mantra (The mantra which leads to the ultimate goal) eighty times at first, and then continue japa for as long as they like, according to instructions, without counting.” (2)
So no one should be adverse to the use of a mala per se. Those 80 japas can be done with a mala, and if a mala has 100 beads you will be sure you did at least 80 mantra repetitions, whereas by counting with the fingers one may miss something. Then Acaryaji emphasized that if the mind is not concentrated in sadhana, and one is overwrought with worldly thoughts and doing the basic shuddhis seems impossible, then as a way to prepare the mind for sadhana we can use a mala to do mantra japa.
https://anandamargauniversal.blogspot.com/
Main point of mantra japa: calling Ista
Taking firm determination to do 100 mantra japa in quick succession will generate a spiritual vibration because it is a siddha mantra, and if you repeat that cycle then the benefit is doubled. But a spiritual vibration only arises when one’s ideation is proper. The use of the mala helps reinforce the idea in the mind to repeat the siddha mantra in a pointed manner so the mind gets charged. In one mala there are around 100 beads. So if one decides that, “Today I will count ten malas”, with that determination a high degree of spiritual energy is aroused and that will help a lot in sadhana. The key point is to do mantra japa with the ideation of calling the Ista.
This will help the mind concentrate on Parama Purusa, in which case the spiritual energy will arise immediately, by Baba's grace. This resurgence of sentient energy helps one successfully perform the various shuddhis and all sadhana lessons. So the mala is a veritable tool for focusing the mind in that stage of pre-sadhana. Once the mind is ready to embark on sadhana, one can leave the mala by the side.
https://anandamargauniversal.blogspot.com/
Hunchback vs straight spine
Keeping the susumna canal clear is another vital point. Acarayaji also warned that often people sit in sadhana in the same posture that people eat food in Indian villages. Their spine is bent like a bow. This is very bad. A proper seated posture is needed. Acaryaji explained that bhojanasana (eating posture) is not the proper asana for sadhana. Because when the spine is bent, the spinal cord - which is just like a pipe - is choked. In that case, the kundalini cannot go up because of the blockage of the susumna canal.
Ananda Marga philosophy states, "The one who has followed the straight path of the sus'umna' canal upwards becomes one with Parama Purus'a." (3)
Ujure uju cháŕi ná leo re báḿka
Ananda Marga philosophy states, “The word “uju” in Saḿskrta is derived from the Saḿskrta word “rju”. “Rju” means straight. The meaning of this line is “don’t accept the crooked path rejecting the straight one”. That is, just proceed along the path of “suśumná” not along the path of “id́á” and “piuṋgalá”.” (4)
When the kundalini has no scope to rise, sadhana is completely ruined. And further he warned, that if anybody is doing sadhana with a bent spine, it is just a waste of time. It is immaterial whether that sadhana is vidya tantra or avidya tantra. Something can only be achieved when one has full concentration. And for proper concentration an erect spine during meditation is key.
https://anandamargauniversal.blogspot.com/
Conclusion: Keeping the body still
Here below Baba is describing how in His youth He was watching one of His childhood friends perform meditation.
Baba says, "He was totally absorbed, like a tree, immersed in meditation. He didn't blink at all or move even a finger or toe so I kept quiet for some time and remained standing there, not disturbing him." (5)
So by this anyone can easily understand that it is important not to move one's body when doing sadhana and that only in that way can one progress on the spiritual path.
Ananda Marga ideology states, "If the [body] is restless, the mind [will] also be restless. That is why during spiritual practice, the body should be kept motionless. One must practice seated in a certain posture, because if the body becomes calm and motionless the mind also tends to become calm and concentrated." (6)
Namaskar,
In Him,
Sras’ta’
After giving these particular instructions about keeping the spine erect and sitting in proper posture, and using the mala, then according to Dada's guidance we sat in different places to practise. And what followed was completely Baba's grace. How the time passed! We were completely unaware. After finishing my sadhana I told Acarayaji that, “All these sadhana tips are very helpful. And is the technique of the mala useful all the time in all places?” He told that "Ananda Marga is universal. There is no limitation of time, place, and person. Parama Purusa is everywhere. Whenever you feel comfortable, you can use the mala or not. Only during kapalika sadhana and pranayama one must adhere to certain restrictions regarding place and time. Otherwise, for all other lessons, one has the ability to choose according to one's comfort."
https://anandamargauniversal.blogspot.com/
~ In-depth study ~
Spiritual vibration in sadhana
When all the aspects of sadhana are proper then one will receive a huge surge of spiritual energy - by His grace. The incantative wave generates a very sentient spiritual feeling and one can feel various expressions in one's own body and mind.
Ananda Marga philosophy says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force having the potentiality of divinity itself, rises above all tendencies-all samskaras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with the Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types--they are Stambha (astounding), Kampa (trembling), Sveda (sweating), Svaraveda (hoarseness of voice), Ashru (tears), Romainca (horripilation), Vaevarna (change of colour) and Pralaya (fainting fit). There are other associated feelings of these major feelings. For examples--Nrtya (dancing), Giit (singing), Vilunthana (rolling), Kroshana (weeping), Humkara (roaring), Lalasrava (salivating), Jrmbhana (yawning), Lokapeksa tyaga (indifference), Attahasya (bursting into laughter), Ghurna (whirling), Hikka (hiccoughing), Tanumotana (relaxation of the physical body) and Diirghashvasa (making long breath)." (7)
Dogma
I also asked Acarayaji whether I can put the mala around my neck or not? Then affectionately he told that, “No, that is not good because dogmatic people do that just for show. So better is not to put it around your neck. This mala is already related with dogma. Because dogmatic people keep a mala in this way but they don't use it for sadhana purposes. But ultimately it is up to you to decide. Where or when you prefer, you may keep it on your neck. But there is no rule on this, and personally I prefer not to wear it around the neck.”
https://anandamargauniversal.blogspot.com/
Then I told Acaryaji that, “I have seen that some Avadhuta Dadas put the mala on their neck when they are going to meet some ritualistic non-margiis in order to show that they are also religious.” Acaryaji told that, '”Without using mala on your neck you can do pracar. Better those Dadas should use this mala for japa, not just for putting on their neck for show only. That would be far better.”
Baba also guides us, "If someone is constantly thinking that they will have to sit down at a certain time, stand up at a certain time, catch hold of one's nose or ears at a certain time, the mind will automatically become restless." (8)
Short life engaged in spiritual practice
Sadguru Baba says, "Human beings often attach less importance to the spiritual aspect of nitya karma and more importance to the physical aspect. This is detrimental because one should not forget that human life is short. From the moment of birth one slowly and steadily advances towards death with every passing second. This short period of time from birth to death is human life. Human beings have come from the world of invisibility and at the end of this short span of time will return to the world of invisibility. Those people can be called intelligent who utilize every moment of their short life engaged in spiritual practice." (9)
After your death your relatives
Here following is one highly significant guideline given by Baba.
Ananda Marga ideology says, "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 sadhana. 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 out 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." (10)
More on keeping the spine straight
#1: In the Senior Acarya Diary chapter on Iishvara pranidhana, section - “shuddhis”, Baba is describing that when sitting in meditation (padmasana, siddhasana, viirasana) one must keep the back straight so that the kundalini can the passage to rise upward from muladhara to sahasrara.
#2: Ananda Marga Caryacarya states, "They should be taught to sit in padmásana [lotus posture], but instead of interlocking the fingers, they may rest one palm upon the other; and keep the spine erect.." (11)
#3: Ananda Marga philosophy states, “Tailless apes can be taught sádhaná after some effort. The tailed bipeds will not be able to do sádhaná like the tailless bipeds because the backbone of the tailed bipeds, containing the controlling points of the five fundamental factors, does not come in one line. The controlling points fall on a curved line, hence they cannot perform sádhaná properly.” (12)
#4: Ananda Marga philosophy states,” Mono-sided, straight or erect beings can perform sádhaná very well because all the five controlling points of the fundamental factors fall on a straight line....You see how fortunate you are to have a human biological structure. You have got a human frame. Humans should be obliged to Supreme Consciousness for this favour.” (13)
References
1. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
2. Caryacarya part 2, Sádhaná (Intuitional Practice) point #1b
3. Namami Krsnasundaram, Párthasárathi Krśńa and Vishiśt́ádvaetaváda (Discourse 16)
4. Ananda Marga Karma Yoga in a Nutshell, “Kurvanneveha Karmmáńi”
5. Shabda Cayanika - 2, Aekya to Aekśava (Discourse 13)
6. Ananda Vacanamratm - 17, The Meaning of “Krśńa” in Rája Yoga
7. A Guide to Human Conduct, Iishvara Prańidhána (Last Page)
8. Ananda Vacanamrtam - 17, The Meaning of “Krśńa” in Rája Yoga
9. Ananda Marga Philosophy in a Nutshell - 4, Nitya Karma and Naemittik Karma
10. Subhasita Samgraha - 3, Vibration, Form and Colour
11. Caryacarya-1, The Process of Initiation
12. Yoga Psychology, The Human Body Is a Biological Machine
13. Yoga Psychology, The Human Body Is a Biological Machine
* * *
The below section is an entirely different topic, unrelated to the above material.
It stands on its own merit as a point of interest and ideological awareness.
* * *
== Section 2: Important Teaching ==
To new moms
Ananda Marga philosophy says, "Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth." (1)
Unfortunately, both in the east and in the west expecting mothers are often put in physically challenging and compromising situations. For instance, many expectant women who have career jobs in the US might work full-time right up until their delivery day. They are often compelled to work, either due to financial or professional pressures. In many countries, expectant women are often forced to engage in strenuous work throughout their pregnancy. These types of critical situations are neither healthy, nor sustainable, nor humane; yet they are pervasive around the globe. In comparison, women in economically wealthier families in the east, generally do not work and are less physically active during pregnancy.
Coerced to return to work
Systematic steps need to be taken to ease the workload of all expectant women. Failing that, the well-being of both mother and baby will remain precarious, at best. When the aim should be to provide a very comfortable and safe environment for all expectant women, especially those in the latter stages of pregnancy. Not only that, a maximum amount of job leave should be given to those moms who recently delivered. But unfortunately, often working mothers return to work as quickly as possible.
One can easily imagine that when mothers do not get resting time before giving birth, then how will that same mother provide love and affection to newborn infants if they are in a rush to return to work. This is a very sad state of affairs and related with the future of the people all over the globe, not just in those local areas. Because without proper love, their child's development is severely hampered and their full psychic growth will be impeded. So this is a universal issue that needs everyone's attention.
Baba says, "Pregnant women and female animals may work half of what they usually do at other times; but under no circumstances should they be allowed to do strenuous work, as it may lead to premature delivery or stillbirth." (2)
Situation of mothers in so-called developed countries
Those who are forcing or allowing expecting mothers to engage in physically demanding work or chores during their pregnancy may be developed materially but are not developed on humanitarian grounds - with regards to understanding others' problems. That is why nearly everywhere in the western world, in all offices up to the last stage of pregnancy, women are working as they did when they were in 100% fit and healthy condition. That is why nowadays the most affected on this point are females in western countries. And, in result, serious damage is done to the fetus. One can easily imagine that when mothers do not get resting time before giving birth, then how will that same mother provide love and affection to newborn infants. Because in one week or so they will again join their career jobs. This is a very sad state and demands our attention. Because this is related with the future of the people in those affected areas. And indirectly the whole globe is seriously affected. Because without proper love, their children's development is severely hampered-- the flowering of their psyche and the growth of their brain is impossible because of this problem. Baba addresses this tragic situation in His book, Namah Shivaya Shantaya.
Financially poor mothers in so-called third world countries are also suffering from the same problem of being overworked in the late stage of their pregnancy.
In Him,
Lata’
References
1. Shabda Cayanika - 20
2. Shabda Cayanika - 20
== Section: Important Teaching ==
Food & medicine: liver, kidney, blood, and skin
The following is an English summary of the original Bengali from Shabda Cayanika part 20:
The roots, barks, leaves, flowers, branches and seed of the drumstick plant, are all very good. In winter and spring when you get opportunity then you should take drumstick*. By this way the liver, kidney, blood, and skin will be healthy and better. When acne starts appearing on the face of boys and girls of adolescent age then that very time by eating even a small amount of drumstick flower, bark, leaf, branch, or seed, then the acne will be fully controlled. Another good medicine of acne is to mix ground red lentil with pure butter and then apply it on the affected area. Or rub the roots of the silk cotton tree with pure butter. That also will control the outbreak of acne. These two latter treatments are external whereas the use of drumstick is internal. (English summary) (1)
* Drumstick: In India this is called sahajan, shojane, shobha’injan, and munga’.
Reference
1. English summary of Shabda Cayanika (B) - 20, disc. 157, pt 20, p. 87
== Section: Important Teaching ==
Importance of spirituality
Ananda Marga philosophy states, “Without spiritual ideals true morality based on universal love cannot be awakened. Unless God is accepted as the creator of all, human fraternity is impossible since God’s authority as the universal father is denied. Only spiritual ideals and spiritual desires can lead humanity onto the path of well-being. Universalism, cosmic ideation and cosmic bliss, unlike the material objects composed of the five fundamental factors, are not limited. Therefore, humanity should be inspired to move on the path of spirituality, or else nothing worthwhile will be achieved.” (1)
Reference
1. Ananda Marga Philosophy in a Nutshell -3, Some Questions and Answers on Ananda Marga Philosophy – Excerpt B, Answer #45
== Section: Important Teaching ==
Complete control over the externalisation of thoughts
Ananda Marga ideology says, “Imagine a scoundrel is standing in front of you. The man is such a rogue that you feel like slapping him, but do not actually do it. It is only when you decide, ‘Let me slap that scoundrel’, that your hands actually strike him. When the inner urge to externalise the feeling becomes strong enough, your hands leap into action. A great person is one who has complete control over the externalisation of thoughts. A thought will not always be expressed physically. One may have a desire to hit someone or a desire to steal, but never actually does it due to one’s self control.” (1)
Note: Various people react differently to the same set of circumstances. For example, if one person in the market suddenly abused Mr. A and Mr. B Then Mr. A and Mr B will react differently. By listening to the unjust abuse, Mr A violently kicked the fellow in his stomach and that person died. So Mr. A got arrested and convicted in court on charges of capitalist punishment. In contrast, when the same person abused Mr. B then Mr. B remained calm and patient to see how situation developed.
According to the above teaching, Mr A has a weak mind because of his hasty, knee-jerk reaction. Whereas Mr B has a stronger mind as he exercised restraint over his motor organs. The final teaching is, “Do not react immediately - try to have control over your organs and do not allow your hands and feet (i.e. motor organs) to quickly jump into action.” For that mental force is needed. Otherwise those organs will react automatically. This is the rare and greatest teaching that is described in the above guideline.
Reference
1. Ananda Vacanamrtam - 8, Sádhaná, Abhidhyána and Kiirtana
== Section: Important Teaching ==
Buddha's silence caused confusion and division
Buddha's silence caused confusion and division
Ananda Marga philosophy states, "It is true that Buddha did not explicitly mention Iishvara, but it is also true that he never denied Iishvara. He was once asked, Kim Bhagavata atthi [“Does God exist”]? Buddha did not answer. He was again asked, Kim Bhagavata natthi [“Then does God not exist”]? Again Buddha remained silent. At this, three types of people formed three different ideas about Buddha. One group thought that since Buddha did not answer the question about the existence of God, he must be an atheist. Another group thought, since Buddha did not answer the question, “Does God then not exist?” then he must be a theist, a believer in God. And yet another group, the third group, thought, “God’s existence is beyond the saḿkalpa and vikalpa of the human mind, and so beyond the scope of atthi and natthi [existence and non-existence], and for that reason Buddha preferred to remain silent.”"
"Regarding jiivátmá [unit consciousness], Buddha did not use the term jiivátmá or any such word, but he uttered one sentence, Attáhi attánaḿ natha. This sentence may have two meanings. One meaning is, “One is the lord of one’s own self,” and the other is, “Átman is the lord of átman.” The second meaning perhaps is more acceptable because in the Prákrta language the word appan is generally used to indicate one’s own self, while the word attá is mainly used in the sense of átman, or soul. Thus one cannot conclusively prove that Buddha did not accept the existence of átman; there is sufficient scope for controversy on this point."
"It is true that Buddha did not support the Vedas. But while preaching his philosophy he remarked, Eśa dhamma sanantana – “This is the eternal dharma.”" (1)
Reference
1. Namah Shiváya Shántáya, Shiva in the Light of Philosophy
== Section: Comment ==
Re: Diplomacy & deception in AMPS
Namaskar,
Ananda Marga philosophy states, “The versatile Dronacarya was well known for his diplomacy in addition to his famed mastery of the art of weaponry and different scriptures. It is said that he concealed certain parts of this knowledge of weaponry and scriptures from his disciples but taught them to Arjuna. Supposedly he taught Arjuna diplomacy as well. The sages, saints and learned philosophers never considered diplomacy to be a good thing. It was their firm opinion that it led to the degradation of humanity and the decay of spirituality. In their opinion, just as a thief is caught by a thief, an exorcist is killed by a ghost, a snake charmer dies of snake-bite, similarly a practitioner of diplomacy is destroyed by diplomacy.”
“This is what happened in the case of Dronacarya. His son’s name was Ashvaththama, and Ashvaththama was also the name of an elephant killed in the Mahábhárata war. Dronacarya was informed of the death of Ashvaththama, the elephant, when Yudhisthira proclaimed ashvaththámá hatah [Ashvaththama is dead]. When he said iti gaja [the elephant] in a soft voice, the drums and tom-toms were loud enough that Dronacarya could not hear that portion. He thought that it was his son, Ashvaththama, who was dead. He became so upset on the battlefield that he was killed in the battle….Thus the death of Dronacarya resulted from his hearing, through a diplomatic stratagem, the bad news of Ashvaththama’s death.” (Shabda Cayanika - 5, Kut́a to Kut́t́ima (Discourse 28))
in Him,
Rajesh
Baba has clearly pointed out how in the Mahabharata era Dronacarya used diplomacy and deception for his malevolent and narrow-minded agenda and sealed his own demise....Since 1990, those in positions of power in our AMPS - in all the factions - have used diplomacy and deception for their own petty gain. They should beware that they must face the consequences today or tomorrow. They cannot escape prakrti. When they are doing diplomacy and deception for their own group interest then they will have to bear the burden and undergo the consequences for lives on end.
Here is a link to the initial posting on this topic: Diplomacy and deception in AMPS
== Section 4: Links ==
