Baba
For better flow in sadhana
Namaskar,
There are many points that create a good sadhana flow including kiirtan, svadhyaya, satsaunga, second lesson, diet, intermittent dhyana etc. All these contribute significantly to our meditative state and success in sadhana. But other practices like asanas also play an important, invaluable role.
https://anandamargauniversal.blogspot.com/
How certain vrttis become excited
AM 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." (1)
Seriousness
Some people do pseudo asanas - they do not follow Carycarya with regards to timing, number of rounds, and regularity. Nor do they follow the proper technique. When not done properly, then the approach is just pseudo. To get the best yield one must strictly adhere to Baba guidelines: (a) Proper duration for holding the asana, (b) correct number of rounds, (c) done morning and evening, and (d) proper technique.
https://anandamargauniversal.blogspot.com/
Only this body can do sadhana
Ananda Marga ideology guides us, “While the body is with you, you can practise Sádhaná. When your mind will be detached from your body, you won't be able to do anything, neither physical work nor spiritual work. So you are to do everything while this quinquelemental structure is with you.” (2)
Just before starting sadhana
In a nutshell, we are talking about (a) shashaungasana, (b) viirasana, (c) padmasana, and (d) siddhasana, all of which are featured and described in Caryacaraya III as well as in the Acarya Diary.
* Shashaunga'sana (Hare Pose): The real beauty and import of this asana is doing it directly before sadhana. This asana helps calm the mind and stimulates the pineal gland. Per Baba’s guideline, doing 8 rounds of this asana - 8 seconds each round - just before starting sadhana is extremely useful. This asana is quite beneficial in focusing the mind on sadhana. With it, the mind will not run hither and thither.
https://anandamargauniversal.blogspot.com/
Best age of sadhana
Ananda Marga ideology guides us, “Even in your old age, you will not be able to perform spiritual practices properly if you do not start the practice from an early age. The best age for doing Sádhaná is from 16 to 49, and the second-best age is from 5 to 16 and from 49 to 69. Before 5 or after 69, the glands become weak, distorted. So the best age for spiritual Sádhaná is 16 to 49.” (3)
* Viira'sana (Hero Pose): As you may know, this is our 3rd lesson asana. Some kneel on their knees without curling the toes underneath, because that is easier and more comfortable. But then 3rd lesson will not be strong. And without a pointed approach in 3rd lesson, dhyana is basically a waste of time. So viira'sana is essential for sadhana. The proper method is to curl the toes underneath. And in just a short amount of time, the position will become quite comfortable and one will feel how it enhances concentration. The mind easily gets more focused and there will be a strong surge of energy at each cakra point when doing third lesson.
Best vehicle for sadhana
Ananda Marga ideology guides us, “The main thing here is that when all the glands are in proper order, that age [16-49] is the best age for doing Sádhaná. And the human body is the best structure for doing Sádhaná. Other animals cannot do Sádhaná. Their conscious mind is well developed, sub-conscious is less developed than human mind, and unconscious mind is still less developed, almost nil. The human body is the best body, the best vehicle for the purpose. So no intelligent person should waste a single moment so far as spiritual practice is concerned.” (4)
Example: asanas that help in concentration
* Padma'sana (Lotus Posture): Baba has placed great emphasis on this posture, especially in our practice of first lesson. In particular, it is helpful for doing shuddhis. Because the whole import of doing bhutashuddhi, asanashuddhi, and cittashuddhi is to withdraw the mind from worldly things and situate our mental feeling at our Ista cakra. And padma'sana helps goad the mind away from the physical realm. By first placing the right foot on the left thigh and then bringing the left foot over onto the right thigh, that will help straighten the spine and that enhances concentration. To complete the pose, we then place the right hand on top of the left. Plus the tongue should be rolled back towards the roof of the mouth.
https://anandamargauniversal.blogspot.com/
* Siddha'sana (Siddha posture): This asana looks relatively easy but is extremely difficult. Sometimes people refer to this as half-lotus so they think it is easier than padmasana. But in truth many find it much more difficult to do rightly. Siddha'sana is to be used primarily for dhyana. That is the specialty of this pose because the heels are pressed in towards the muladhara and svadishthana cakras, thereby controlling those lower points and their associated vrttis.
Once that area is suspended through this special process of siddhasana, then the mind will not degrade, and with proper thought and psychic approach the mind will move from its home at ajina cakra and rise up to Guru cakra. This is extremely helpful for sadhana.
Note: Due to the nature of this pose, it is for males only - for anatomical reasons and as per Guru’s guideline in Acarya Diary. In turn, sisters should sit in padmas'ana.
Siddhi in asana
Siddha means 'accomplished', 'practiced', 'comfortable', 'established' etc. We should become siddha in each of the four mentioned sadhana asanas. We are not hatha yogis who practice thousands of asanas all day long. But these four above asanas are integral to a spiritually-vibrated sadhana practice. Siddha means being able to sit in postures like padmasana for 1, 2, or even 3+ hours at a time without feeling any discomfort. Once the physical body is established in this pose, then the mental realm can truly delve deeper into the practice of sadhana. So we should all try to achieve a state of 'siddhi' in our spiritual asana practice.
https://anandamargauniversal.blogspot.com/
Conclusion
There are many factors that contribute to a vibrant sadhana practice. That is why Sadguru Baba has graciously given Sixteen Points and other vital teachings and guidelines. All these enhance our sadhana practice. These meditative poses are helpful in rejuvenating one’s sadhana practice.
Namaskar,
In Him,
Shrutidhar
~ In-depth study ~
Ananda Marga ideology guides us, “Spiritual aspirants should take care to purify their pituitary gland because this helps in spiritual sádhaná. The secretion of hormones in the upper glands maintains a balance in all the other glands. The pituitary gland is psycho-spiritual in nature, and the pineal gland is spiritual in nature.” (5)
Without this body, one cannot do Sádhaná
Ananda Marga ideology guides us, “This body is Dharmakśetra. Without this body, one can not do Sádhaná. Animals can not do sádhaná because they haven’t got a human body. The human body is the most developed on this planet. (6)
Good company & sadhana
Ananda Marga ideology guides us, “Pituitary and pineal glands: As a result of the sádhaná [spiritual practices] performed in previous lives, at the age of thirteen, after the sex glands are developed, the pituitary gland starts to function tremendously and one's thirst for spirituality is aroused. If such a person gets proper guidance from a preceptor, one achieves spiritual progress. If one falls into bad company, one's downfall is rapid. After getting proper spiritual guidance, one's mind rises upwards from the pituitary gland to the pineal gland, and with one's mind concentrated on the controlling point of the pineal gland, one attains salvation within a short span of time.” (7)
Seat of mind in abhidhyana
In trying to do dhyana many people unknowingly have their mind in ajina cakra - not Guru cakra. And they become habituated in this way, unbeknownst to them. But in that case, one cannot do true dhyana. To help ensure the mind reaches the Guru cakra, one can lightly touch the very crown of the head as that will help goad the mind in that direction. Without strong spiritual ideation and deep devotion, the mind will not reach up to that pinnacled point. So touching alone will not suffice, but it can help if the other factors are proper.
https://anandamargauniversal.blogspot.com/
Lack of sadhana kids will be harmed
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.” (8)
Coward must do mayúrásana
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.” (9)
References
1. Caryacarya - 3, Ásanas
2. Ánanda Vacanámrtam - 14, Action and Reaction
3. Ánanda Vacanámrtam - 14, Action and Reaction
4. Ánanda Vacanámrtam - 14, Action and Reaction
5. Yoga Psychology, Bio-Psychology
6. Ánanda Vacanámrtam - 14, Action and Reaction
7. Yoga Psychology, Bio-Psychology
8. The Awakening of Women, Táńd́ava and Kaośikii
9. Yoga Psychology, Glands and Sub-Glands
== Section: Important Teaching ==
Here following is Baba's short story:
Once there was a fierce contest between two headmasters from neighbouring villages in Burdwan district. It was also a contest between the villages themselves, for each claimed that its headmaster was the most learned. The contest took place in a field between the two villages.
One of the headmasters was a just and learned man, the other was a cunning fellow and a master of deceit. It was the latter who first addressed the gathering. “Ladies and gentlemen, being the underdog in this contest I humbly request you to permit me to ask my opponent the first question.”
“Certainly,” said the crowd. “A man of your humility should undoubtedly ask the first question.”
“Could you tell me the meaning of ámi jáni ná (*)?” the cunning headmaster asked his opponent.
“I don’t know,” replied the learned headmaster.
The cunning headmaster cast a triumphant glance around the audience. “Ladies and gentlemen,” he declared, “I asked him a simple question to which he replied, ‘I don’t know’. Just see how ignorant he is.”
“True! True!” shouted his followers, throwing their umbrellas in the air and dancing stick-dances in joyful abandon. The junior village police officer was so elated that he offered to buy everyone sweets.
The cunning headmaster then said, “Let me give him another chance.”
“Certainly! Certainly!” shouted the crowd.
“Sir, what is required to make viváha?” (**) asked the cunning headmaster.
“It’s quite simple really,” replied the learned headmaster, “ghaiṋ is required. That is, prefix vi plus vaha plus ghaiṋ is equal to viváha.”
The cunning headmaster glowed with delight. He peered at the crowd and said, “Distinguished ladies and gentlemen, you are experts in the ways of the world – I am a mere child compared to you. Have you ever heard of anything called ghaiṋ being required in a marriage ceremony?”
“No, no, of course not,” shouted his delighted followers. “We’ve never heard of such a strange thing.”
“Let me tell you what is required in a marriage ceremony. Lets see… a priest, a holy stone, sacred fire, new clothes, towels, baskets, and so on, but nothing like a ghaiṋ. My fourteen [[times]] two – that’s, er, that’s fifty-two – generations [[of ancestors]] have never heard of this peculiar ghaiṋ thing.”
The crowd burst into applause. “Well said! Well said!” they shouted. “You are the most learned headmaster. Congratulations. You’ve won the contest.” (1)
Note: Here the point is that we should be very careful when surrounded by uninformed people and raising serious topics with them.
Asterisk Notes
* ámi jáni ná: This is a Bengali phrase and the literal meaning is “I don’t know.”
** Sir, what is required to make viváha?: This is one way of asking for the etymological or grammatical breakdown of the term viva’ha. So that is how the learned person responds to the query. In day to day life for the common people, vivaha means marriage.
Reference
1. Sarkar's Short Stories Part 1, The Headmasters' Contest
== Section: Important Teaching ==
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 ==
Restraint in thinking
Ananda Marga philosophy states, "Petty thoughts give birth to mean behaviour. And mean action is the result of mean behaviour. So a person who does not want to be the perpetrator of any mean deed must maintain restraint in their behaviour and integrity in their thought. That is why the savants and sages of every age and every country have laid enormous emphasis on good behaviour and good thoughts. Good behaviour and good thoughts are regarded as the fundamental human principles. If an honest person always keeps the company of a dishonest person then the honest persons thoughts are bound to degenerate under the influence of bad company. As a result of this degeneration of thought, they can or do wrong things. That is why wise people give so much importance to satsauṋga, that is, good company. In Tantra, special importance has been given to satsauṋga." (1)
Reference
1. Shabda Cayanika - 4, Ku to Kuiṋjara (Discourse 27)
== Section: Prabhat Samgiita ==
प्रभात संगीत 3234 कार तारे तुमि माला गाँन्थियाछो, कार पथ पाने चेये आछो…
परिचय- इस गीत में परमपुरुष, छद्म रूप से भक्त के सामने आकर उससे पूंछते हुए, अपनी लीला कर रहे हैं। इस प्रकार यह गीत परमपुरुष और भक्त के बीच का अनोखा संवाद है जिसमें परमपुरुष ने भक्त के सामने अपनी पहचान छिपा रखी है।
भावार्थ
हे भक्त! तुम किसके लिये यह माला बना रहे हो? तुम किसके लिये अपलक नज़र से प्रतीक्षा कर रहे हो। वह तुम्हारा सबसे प्यारा कौन है जो दूर रहकर तुमको इतना रुला रहा है, फिर भी वह तुम्हें सबसे प्यारा है! वह कौन है? वह कौन है जिसको तुम इतना प्यार करते हो कि भूल ही नहीं सकते? वह सत्ता कौन है जिसके लिये तुम हमेशा व्याकुल रहते हो और हृदय से पाना चाह रहे हो?
हे भक्त! वह तुम्हारा प्रेमी कौन है जिसके लिये तुमने हृदय में दिव्य अमृत, एकत्रित कर रखा है, और उसका आसन सुगंधित फूलों से सजा रखा है? वह दिव्य कौन है जो तुम्हारा सबसे प्यारा है। वह कौन है जिसके इंतज़ार में तुम अपने अकथनीय कष्टों को भूल गए हो । और उसके ध्यान में अपने मन-चमेली की सुगंध से मतवाले हो गए हो?
हे भक्त! किसके प्रेम ने तुम्हारे मन को बड़ा बना दिया है, जिसके कारण तुम अनुभव करने लगे हो कि---विश्व के सभी लोग तुम्हारे हैं । कोई भी पराया नहीं, और न ही कोई दूर है। हृदय में तुम अनुभव करते हो कि सभी मेरे निकट के संबंधी हैं । तुमने अपने हृदय के सभी दरवाजे और खिड़कियाॅं अपने प्रेम को उड़ेलने के लिये, और सम्पूर्ण मानवता की सेवा के लिये खोल रखे है।
हे भक्त! तुम किसके लिये माला बना रहे हो? साधना और ध्यान करते हुए तुम किसकी प्रतीक्षा कर रहे हो तुम्हारा प्रेमी कौन है?
टिप्पणी-
1. चमेली की सुगंध. आनंद मार्ग दर्शन में, इस का यहाॅं उदाहरण दिया है यह सुगंध साधना से संबंधित है। प्रारंभ में भक्त को प्रभु से मिलने की बहुत तीब्र इच्छा होती है जो साधना की सिद्धि में समाप्त हो जाती है, और उनकी कृपा से इस प्रकार की सुगंध की अनुभूति होती है, और भक्त आध्यात्मिक रूपसे मदहोश हो जाता है। जब साधक की साधना अच्छी तरह होते हुए चरम पर पहुंचने लगती है, तो अनाहत, विशुद्ध और आज्ञा चक्रों से सूक्ष्म ग्रन्थिरस निकलते हैं । जिनकी इस प्रकार की सुगंध होती है जो साधक के मन को शांति और तृप्ति देती है। यह परमपुरुष की समीपता के सान्निध्य से होती है।
== Section: Important Teaching ==
Real vs fake humans
Baba says, "The third essential factor of Bhágavata Dharma is sevá. Only humans are aware of their own identity. Plants, animals and material objects are not aware. A rupee does not know that it is a rupee. A mango tree does not know that it is a mango tree. A jackal does not know that it is a jackal. But humans know that they are human."
"Human beings also know that Parama Puruśa is their source of impetus, is their Father, and that they are all His children. As His children, they have a brotherly relationship with all other jiivas, or unit beings. Due to this knowledge of brotherhood, the human is superior to all other beings. Parents are greatly pleased when they find that their children have been loved and helped by someone. Similarly, Parama Puruśa will be pleased when you serve His creation – not only human beings, but also plants, animals, and the rest of creation. That is, bhúta yajiṋa, pitr yajiṋa and nr yajiṋa are to be performed. Those who have this feeling are in the real sense of the term human beings. Just having the body of a human does not make a person a real human being, a rational being." (1)
Note: There are many, especially in materialistic societies, who do solely for their own self-gratification and personal entertainment etc. Sometimes it may look like they are doing social service work, but it is not social service in the true sense. Because they are doing that "service" only to enhance their own prestige, garner praise, or because it gives them some sort of selfish pleasure.
The proof is when the "service" work is no longer pleasurable or suiting their needs, then they stop doing it. In that case, what they are doing is not service, but a form of selfish indulgence.
If in their “service” activities, a person does not have the feeling of Brahma bhava, then what they are doing is not true service, but a form of selfishness. Those who are doing true seva are real human beings and those who lack this quality are not real human beings.
Reference
1. Ananda Vacanamrtam - 3, The Requirements for Sádhaná
== Section 3: Links ==
