Mistaken notion of samaj + 2 more

Baba

Mistaken notion of samaj

Namaskar,

Shrii Prabhat Ranjan Sarkar’s samaj system is a universal and social approach based on neo-humanism and Prout to uplift all peoples and create a healthy human society. Unfortunately, some beginners are confused about the samaj system in the following ways:

(a) Some use samaj as a euphemism for groupism and a narrow-minded agenda;

(b) Some think that they can create a samaj based on their own narrow-minded tendencies;

(c) Some think that samajas (socio-economic units) are formed strictly on the point of language;

(d) Some think that samaj theory is not in line with the universal principles of Prout and neo-humanism.

And there are various other misnomers regarding the samaj theory. To clarify some of these misconceptions, this letter presents a few key points about our samaj system.
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A short history of Prout

Shrii Prabhat Ranjan Sarkar first propounded Prout in a condensed form in the last two chapters of His book Idea and Ideology (5th June, 1959). BABA then held the first ever PROUT conference over a 6-day period, from 17 Oct 1959 - 22 Oct 1959 in Jamalpur. This 6-day conference was published as a book “A Discussion” and afterwards these discourses were included in Prout in a Nutshell part 4 as “Discourses on PROUT”.

Then in 1961 He delivered the discourses for Ananda Sutram—of which the 5th and final chapter gives an overview of Prout. In total, there are 16 sutras along with their purports in that 5th chapter of Ananda Sutram, the final 5 of which are the five fundamental principles of Prout. Thereafter, gradually He elaborated upon His Proutistic guidelines and formed the vast Prout philosophy, around 200 discourses directly in His Prout in a Nutshell series.

And Shrii Prabhat Ranjan Sarkar has given many indirect references about Prout in several hundred other discourses. For example, in the book Namah Shivaya Shantaya, He talks about Prout. (Reference: Discourse 10, section 'Shivokti 5') This stands as one of the many, many places where He makes indirect reference to Prout in this book and in the rest of His scriptures.
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Samaj is not groupism

Some think that samaj means some group agenda or a movement which is based on narrow sentiments and ideas. In reality though, the samaj system is universal in nature and dharmic. By reading the chapter, ''Socio-Economic Groupifications'', anyone will get the clear-cut picture how the samaj system is based on neo-humanism.

Shrii Prabhat Ranjan Sarkar says, "The socio-economic movements advocated by PROUT are founded on the ideological base of Neo-humanism." (1)

By this it is clear that the rational teachings on samaj are part and parcel of and perfectly consistent with Prout and neo-humanism. 
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Conclusion

The samaj theory propounded by Shrii Prabhat Ranjan Sarkar is a key aspect of Prout philosophy and is essential for building up a human society free from exploitation and narrow-mindedness.

Shrii Prabhat Ranjan Sarkar states, “PROUT’s system of socio-economic groupifications is a comprehensive approach to the socio-economic problems confronting society. If people adopt such an approach, society will move along the path of progress with increasing speed, overcoming all bondages and hindrances. Human society will enjoy a bright and glorious future.” (2)

Namaskar,
In Him,
Satyadeva

~ In-depth study ~

Samaj vs geo-political patriotism

Prout philosophy states, “Small states are struggling to survive. People are more interested in forming larger and larger socio-economic units to ensure the welfare of all than in maintaining many small states. Narrow sentiments are gradually fading away and a universal outlook is arising in the minds of human beings. Science and technological development have exposed the blind faith and dogma that have suffocated many sections of society, and gradually humanity is advancing towards an age of rationality and common interest. The present age is not the age of large animals and small states.” (3)

Samaj: based on universal sentiments

Prout philosophy states, “In accordance with this trend, PROUT advocates the formation of self-sufficient socio-economic units [samajas] throughout the world. They will work to enhance the all-round welfare of the people in their respective areas and unite humanity on a common ideological base. The interests of all local people will be guaranteed and gain proper recognition. As each unit [samaj] becomes strong and prosperous it will merge with other units. The formation of a world government will assist this process of integration. Socio-economic units [samajas] will thus facilitate the comprehensive, multifarious liberation of humanity.” (4)

Prout philosophy states, “The applied side of PROUT is based on universal sentiments and not geo-political patriotism, as are other theories and philosophies. While such theories encourage enmity and rivalry, PROUT’s socio-economic units [samajas] will all work together and cooperate with each other.” (5)

Prout philosophy states, “To establish a well-built social order in any country, three factors are essential. First, there must be proper ideological inspiration for individual and collective progress. All-round progress and advancement can be achieved when society is based on universal principles which are given practical shape so that they become a fundamental part of the socio-economic structure of society. The second factor is discipline. Some countries of the world are fast losing their power because there is no discipline in individual or collective life. To build a well-knit social order, discipline is an essential prerequisite. Thirdly, there must be economic stability. The economy of a country must be sound.” (6)


Universal in spirit, regional in approach

 Prout philosophy states, “Socio-economic units [samajas] are bound to gain great popularity all over the world within a short time. While there may be diverse cultural expressions and socio-economic potentialities in different units, the points of difference should not be allowed to divide humanity. If the common sentiments of human beings are given prominence and the points of unity are made the basis of collective development, diversity will enrich humanity rather than tear it asunder. If each socio-economic unit [samaj] is inspired by a comprehensive ideology and a universal outlook, human society will move ahead with accelerating speed towards a sublime ideal.”
  “A sound ideological base is a prerequisite for 'Socio-Economic Groupifications'. Such a foundation is provided by universal humanism, which has the potential to unite all humanity. Universal humanism will not be established on the hard crust of the earth overnight, but will come to fruition gradually, stage by stage. It will include each and every person in the world, as well as animals, plants and inanimate objects. If a single person remains outside the influence of universalism and becomes a victim of exploitation, then the foundation of universal humanism will be undermined. Hence, PROUT has adopted a rational method to solve socio-economic problems which may be characterized as universal in spirit but regional in approach.” (7)

By the above teachings, it is evident that samaj theory is based on broad-minded, universal thinking that leads to the development of one human society. The development and implementation of self-sufficient socio-economic units [samajas] piece together to form one wholesome human society free from exploitation and dogma.
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Criteria for forming & merging samajas

Lastly, with respect to some who feel that the formation of samajas is purely language based, the following teachings will clarify this misnomer. First the Propounder outlines 5 factors for the formation of a samaj (socio-economic unit).

Prout philosophy guides us, "While forming socio-economic units, several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features." (8)

Next Shrii Prabhat Ranjan Sarkar outlines the four criteria for merging two or more samajas (socio-economic units).

Prout philosophy guides us, "Where there is economic parity, cultural mixing, communication facilities and administrative efficiency, it will be easy and natural for two or more adjoining units to cooperate, because they will have attained a high degree of socio-economic uniformity. In such cases they should merge to form a single larger unit. This will further the welfare of their respective citizens and enhance their socio-economic interests." (9)

By all this it is readily apparent that language is not the sole factor in forming a samaj.
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Samaj: socio-economic universal movements

The chapter 'Socio-Economic Groupifications' from the Prout in a Nutshell series is dedicated for the samaj movement. As we know, the central idea of samaj theory is based on socio-economic movements; and that is exactly what is discussed in the chapter 'Socio-Economic Groupifications'. In that discourse Shrii Prabhat Ranjan Sarkar discusses: (a) the fundamentals of samaj, (b) the basis upon which samajas are formed, (c) the foundational requirements of samajas, (d) and other key and important points.

Anyone can easily understand that the guidelines of samaj have been given in many chapters of Prout, and that it is part and parcel of our social philosophy and perfectly consistent with all the teachings and theories of Ananda Marga.

By reading this above teaching, anybody can easily understand:
(1) What is samaj;
(2) That samaj is according to Prout principles; and,
(3) That the function of samaj is to fight against all types of exploitation—for the progress of the local population of one particular area.

So certainly it is clear then that the samaj theory lies squarely within the jurisdiction and teachings of Prout.
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One major reason behind the samaj movement

Having a few affluent countries while the rest of the world is facing a serious crisis on different fronts does not represent the glory of human society. The undeniable truth is that those so-called affluent countries became affluent by sucking the vital juice of so-called poor countries. To root out this malady Shrii Prabhat Ranjan Sarkar wants that in each and every area, local people should rally around and fight against exploitation, and become self-sufficient in all respects. To give practical shape to this idea He has formulated the samaj movement which is, as noted above, well-discussed in Prout-13, 4th chapter.

What is samaj (socio-economic unit)

A socio-economic unit (samaj) is formed on the basis of a few factors listed here in seed form.

Prout philosophy states, “While forming socio-economic units [samajas], several factors should be considered. These include same economic problems; uniform economic potentialities; ethnic similarities; the sentimental legacy of the people; and similar geographical features.” (10)

Here below one of the points is discussed in detail.
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Shrii Prabhat Ranjan Sarkar states, ““Same economic problems” refers to the common economic problems confronting people in a particular unit and may include the lack of markets for locally produced goods, surplus or deficit labour problems, communication or transportation difficulties and lack of irrigation water. Ascertaining whether or not a similar set of economic problems exists in an area is the first thing which should be clearly analysed when forming a socio-economic unit. The economic problems of the socio-economic unit, and their solutions, should be well understood.” (11)


References
1. Prout-13, Socio-Economic Groupifications, p. 23
2. Prout in a Nutshell - 13, Socio-Economic Groupifications
3. Prout in a Nutshell - 13, Socio-Economic Groupifications
4. Prout in a Nutshell - 13, Socio-Economic Groupifications
5. Prout in a Nutshell - 15, Some Aspects of Socio-Economic Planning
6. Proutist Economics, Developmental Planning
7. Prout in a Nutshell - 13, Socio-Economic Groupifications
8. Prout in a Nutshell - 13, Socio-Economic Groupifications
9. Prout in a Nutshell - 13, Socio-Economic Groupifications
10. Prout in a Nutshell - 13, Socio-Economic Groupifications
11. Prout in a Nutshell - 13, Socio-Economic Groupifications

== Section: Important Teaching ==

Incantation & mantra: not same effect

The English term incantation just means 'repeating something again and again'. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing. There is no proper English word for the Sanskrit word mantra. Although we use the word 'incantation' for mantra but it is not the proper word for the Sanskrit term ‘mantra.’ (1)

Ananda Marga ideology states, "In Sanskrit the term Mantra means Manana't talrayet yastu sah mantra parikiirttiah-- 'Manan means 'inner suggestion', 'repetition within'. And Tarayet yastu - 'after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana't ta'rayet yastu sa mantrah parikiirtitah." (2)

Note: As explained in Guru’s above teaching, the term “incantation” simply means to repeat a word or phrase over and over again. For instance, if one repeats, 'Tom, Dick, and Harry', 'Tom, Dick, and Harry' again and again, then that very repetition is an incantation. Because incantation just refers to saying or chanting the same words in a repetitive style, again and again. There is no requisite for spiritual progress per se and an incantation does not lead to one’s liberation.

Whereas when a mantra is repeated with proper ideation, then the aspirant will progress along the path of spirituality and be granted liberation. The repetition of a mantra brings about that particular result. And that is the essential difference between incantation and mantra. The repetition of a mantra leads to liberation, while an incantation does not. That is why we say that the English term incantation does not accurately represent the term mantra.

References
1. English summary of Guru’s teaching given in Bangla.
2. Ananda Vacanamrtam - 23, Oṋḿkára and Iśt́a Mantra

== Section: Important Teaching ==

Key point of spirituality

Here following is an English summary or gist of Baba’s teaching in Hindi:

The first stage is overcoming the small 'I'. After rising above the small 'I' to some extent, in the second stage, humans should fight against their mental defects. For example, if one is afflicted by some kind of superiority complex, or inferiority complex, one has to combat that. Some may be afflicted with attachment (moha). One is to fight against all types of mental defects in the second stage. Humans may possess some will power to fight against these psychic deficiencies but that alone is not enough. One needs to constantly make endeavor to overcome the mental defects. This requires additional strength or power which comes from Parama Purusa's grace alone. Sa'dhana' does not provide us with anything. All sa'dhana' does is facilitate the grace of Parama Purusa. So, one is to ask Parama Purusa for the power to fight against their mental defects. One should earnestly say, "Parama Purusa, I would like to march towards You but I do not have strength in my knees. Please provide me energy and I'll walk towards You.” (1) (English summary of original Hindi DMC 31 May 1987 Ananda Nagar)

Reference
1. The Path Unto The Abode of Beatitude, DMC 31 May 1987 Ananda Nagar

== Section 3: Links ==

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Boosting sadhana + 4 more

Baba

Boosting sadhana

Namaskar,

Each and every sadhaka knows that sadhana itself moves in phases of pause and speed. 

Ananda Marga philosophy says, "While doing sa'dhana' in the spiritual sphere, the state of pause may come. Sometimes people say, 'How strange! A few days ago I was having excellent meditation, but these days I can't seem to concentrate at all. That's very sad.' Or at times one may say, 'The other day while meditating my body began to quiver. It was quite a pleasant experience. Why don't I get the same experience today?' This sort of blissful experience during meditation or in concentration comes within the scope of assimilation. It becomes internalized. But if it does not find any expression within the mind, you can never experience it. Maybe after a few days you may experience an even greater bliss during incantation or meditation. All this means that even in the spiritual sphere also there is pause and speed." (1)

So we should always put forth maximum effort in sadhana and never skip any lessons, then one will advance ahead on the spiritual path. The main ethic is sincerity in sadhana - if one is sincere then certainly one will advance, by His grace. 
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Sadhana & sadhanaunga

In our sahaja yoga system - i.e. the six lessons of sadhana - the lessons can be separated into two basic categories: sa'dhana' and sa'dhana'unga. Our iishvara pranidhana and dhya'na are the only two lessons of sadhana. Iishvara pranidhana leads to mukti and abhidhyana brings moksa, by His grace. So those are both sadhana lessons.

Whereas our other lessons - numbers 2 through 5 - are helping lessons of sadhana known as sa'dhana'unga. These include: madhuvidya, tattva dharana, pranayama, and cakra shodhana. All of these are helping lessons - i.e. sa'dhana'unga - in sadhana.

Ananda Marga ideology says, "There are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáuṋga." (2)

All the helping lessons of sadhana, (i.e. madhuvidya, tattva dharana, pranayama, and cakra shodhana), along with other aspects of astaunga yoga like asanas, help bring the mind into a balanced state where one can do sadhana, by His grace.

Ananda Marga ideology says, “Human life is for spiritual sádhaná only. There is not, there cannot be, any other motive; there cannot be any other intention; there cannot be any other desideratum.” (3)


Steps to keep sadhana strong: third lesson 

Despite our best efforts, sometimes one may undergo periods of pause in sadhana. At that time there are certain approaches that help push sadhana back into a period of speed. One point is to practice the lesson of tattva dharana. This energizes one's being, enhances concentration, and makes the mind stable. So it is a very good lesson to do when experiencing a period of pause.
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Sometimes sitting for a long or even short session in viira'sana (the posture for tattva dharana) is not particularly easy. Because the toes are curled underneath and there is a lot of pressure applied to the joints of the toes. In that case, one can place some soft clothing articles or a piece of foam underneath one's feet when doing third lesson. In that way viira'sana will feel more comfortable and one will be able to remain in that position long, getting the many benefits. And, over time, doing this lesson will become physically easier and easier.


About sadhana lessons: first & sixth lesson

The point then comes that when should one do 1st lesson and when should abhidhya'na be done. Here are some basic guidelines.

1. If one is struggling in abhidhyana either because one cannot visualise one's Goal or because one is not feeling that sweet, heartfelt connection inside, then one can try switching over to iishvara pranidhana. Because iishvara pranidhana is comparatively easy.

2. It should be remembered that iishvara pranidhana itself is a lesson based on bhakti. So just after one completes the stage of cittashuddhi (the last step of one's withdrawal process) then before starting the practice of mantra japa, first one infuse a strong feeling of love for one's Goal. And then after arousing that bhakti one can then repeat their is't'a mantra. Then that mantra japa will be fruitful by His grace. Here the whole point is that one's mantra repetition should be saturated with bhakti and yearning for Him. That is one key point for iishvara pranidhana.
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3. After doing iishvara pranidhana and other lessons then one should do abhidhyanan and if abhidhyana is not progressing properly then go back and do other lessons and come back to abhidhyana. By this way, abhidhyana can be done more than one time during a given sadhana session.


Proceeding ahead in sadhana

4. And it is vital that a sadhaka should always be natural in their approach to sadhana and not be artificial or hypocritical. One should do as one sincerely feels.

5. For example, when a small child has a strong desire to sit on his mother's lap then that little baby is going to cry and cry until that mother lifts him onto her lap. And this is quite natural and the mother feels that she must respond to the child's cry. Because that is the child's pure and natural feeling. In contrast, if for show, or to get prestige, one just sits erect in sadhana in front of others and then at other times in his home he does not do sadhana at all, that is completely unnatural, and one will not progress. Because that is just one fake display in the name of sadhana. It is wholly bereft of sincerity; so one will just degrade.

6. And the most important point in sadhana is to directly ask help from their object of meditation, one’s dhyeya. One may repeat, 'I cannot do anything, I am helpless, so please grace me. Requesting His grace in this way will invariably help one to move forward on the path. This type of constant request is needed for getting His grace. And this type of request should be carried out with all the sweet and sincere feelings of one's heart. Only then will it be successful.
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Ananda Marga spiritual cult says, "They will have to approach Parama Purusa with these words: 'Parama Purusa I want to move towards You, but I do not have sufficient strength to move. Please give me strength, I want to move on'." (4)


Conclusion

Sadhana is the main thing in the life of an aspirant. And in our Ananda Marga sadhana system, that means first and sixth lessons. But to progress in iishvara pranidhana and abhidhyana, an aspirant should sincerely do all the other lessons and practice other aspects of astaunga yoga like asanas, and yama and niyama. All these endeavours are sadhanaunga and enhance sadhana. Finally, when doing first and sixth lessons, it is important to be sincere and natural and cultivate bhakti. Then one is sure to get success, by His grace.  

Namaskar,
in Him,
Ananda

In sadhana, one must follow a natural approach - especially in abhidhyana. One should approach their object of meditation, one’s dhyeya, and communicate with Him according to one's internal feeling. A sadhaka should not act in any fake or unnatural manner. Sincerity is the key for progress in abhidhyana.

There are some who may say that abhidhyana is the only lesson that one should practice - but that is not proper. Rather, all the lessons have their utility and speciality, and they all help promote deeper abhidhyana. So the way to develop a sweet and more intimate feeling in abhidhyana is by doing all the six lessons and by being sincere and true in abhidhyana.
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Natural flow of life: systaltic movement

All the above points are important. By His grace all these guidelines help a sadhaka in sadhana, especially if one is experiencing a period of pause. Whereas when one is in a period of speed then by His grace all the lessons are flowing naturally and one becomes completely lost in the ocean of Cosmic Bliss. 

As sadhakas, it is perfectly natural for one to go through "ups" & "downs" in our practice of meditation. At the same time we all wish that we could always be in an "up" phase. So when a "down" phase invariably comes then we should all know what it means and how to handle it.

As Baba discusses in so many discourses-- whether about sadhana, economics, education, social progress, or literature etc-- each and every movement in this universe moves along a systaltic path.

Ananda Marga ideology says, "As you know, in this universe of ours nothing moves - no force, no expression, no manifestation, moves - along a straight line. The movement is always pulsative; the movement is always of systaltic order, order of pause and start. There must be a stage of pause, and another stage just following the stage of pause - a stage of movement." (5)

So according to Ananda Marga philosophy, the "ups" & "downs" in spiritual life are natural and to be expected. And His own terminology for these "ups" & "downs" of life are known are periods of speed and periods of pause.
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Questions & answers on meditation

Ananda Marga philosophy says,  "Question: What is dhárańá?"

"Answer: Dhárańá is defined as: Deshabandhashcittasya dhárańá. Dhárańá literally means “locating the mind firmly in an area or region of the body”. This involves concentrating upon the respective controlling points of the fundamental factors located within the human body. That is, the mind is to be fixed on specific cakras [plexi] and engaged in Cosmic ideation.'

"Question: What is shodhana?"

"Answer: The word shodhana literally means “refinement” or “purification”. In spiritual meditation shodhana is concentration on the cakras. It is a part of Ananda Marga sádhaná which is not included in aśt́áḿga yoga [the eight-fold path of yoga]."

"Question: What is dhyána?"

"Answer: Patanjali defined dhyána as: Tatra pratyatyaekatánatá dhyánam – “Dhyána means ‘the unbroken flow of mind towards the supreme goal’.” So dhyána is meditation on the Supreme Entity so that there is an incessant upward movement of the mind towards Parama Puruśa." (6)


On dharana & dhyana

Ananda Marga philosophy states, "What is Dharana and Dhyána and what is the difference between the two?"

Ananda Marga philosophy states, "Ans. Citta has the characteristic of becoming like its object. For example, when Citta is in contact with a tree it becomes like the tree. To do this citta has to depend on external sensations which convey that shape to the citta with the help of the indriyas or organs. Citta performs two types of functions: gráhaka and vikshepaka. The gráhaka function is performed with the help of the five jiṋánendriyas or sense organs with their afferent nerves, which carry sensations of external objects to the citta; then the citta takes the form of the sensations carried by the nerves. The second function of Vikshepaka is performed with the help of the five karmendriyas or motor organs and their efferent nerves, which transform sensations into physical action."

Ananda Marga philosophy states, "Thus the citta takes the forms of the image or sensation which is carried to it with the help of the sensory nerves. The property of citta to become like its object is called dháraná which means “to hold”: the citta holds an image and becomes like that. The image is carried to the citta from external sensations, and since these sensations are not continuous, the image which is formed on the citta is also not continuous. There is always a gap between two successive images, but due to the rapid succession of the images, the gap is not perceived. It is just like the images of the cinema screen which appear to be continuous and constant; but when the film is examined it is seen that the images on the screen are formed from a succession of many different pictures. In Dhárańá, citta becomes like that with which it comes in contact in the external world through the sensations; since the sensations of the external object are not continuous, the image in the citta is also not continuous. Thus Dhárańa is not dynamic, for individual images which are formed on the citta, are all static and will not remain unless immediately followed by another image."

Ananda Marga philosophy states, "Dhyána is also a state of citta like Dhárańá, but since dhyána can never be of any external object so the citta does not have to depend on external sensations. The object in dhyána is always internal and so citta can take its form without the help of any external sensations. When there is no necessity of external sensations, there is also no gap between one sensation and another; and the form which the citta adopts in dhyána is continuous. Dhyána is thus not static but a continuous process; and this continuity cannot be broken because the citta exists in the same state and takes the same form throughout the period of dhyána. Since the form is the same throughout, no gaps exist as in dháraná, and there is no succession of individual static images either dhyána is compared to the continuity of a stream of oil which flows without any apparent movement. Taela dhárá vat ekatánatá: “Meditation or dhyána is a constant remembrance, flowing like an unbroken stream of oil from one vessel to another.”

Ananda Marga philosophy states, "The result of action in dhyána is inaction. The process of dhyána is so continuous that all capacity of action is exhausted in maintaining this continuity, and the resultant therefore is inaction. When there is a cessation of action, the mind ceases to exist, and that is called samádhi. Samádhi is also called karma samádhi – the actionless state when all karma ceases (karmanásha)."

Ananda Marga philosophy states, "There is another action – the attractive power of Parama Puruśa. This attractive power which originates from Parama Puruśa will always remain; but as the object of the attraction is the mind, and when the mind itself does not exist, this attractive power will also not exist. Dhyána, therefore results in the complete loss of action."

Ananda Marga philosophy states, "Dhárańá and Dhyána are therefore quite different from each other although both take place in the citta. Dhárańá is process of the citta taking the shape of external objects, while dhyána concerns internal objects only. Dhárańa is static, while dhyána is full of dynamic form. Dhárańá is non-continuous and momentary, while dhyána is continuous. Dhárańá may result in action, but dhyána results only in the cessation of actions. Dhárańá is purely a creation of citta and is tamoguńi or static, where as dhyána is full of dynamism and is rajoguni or mutative by nature. The resultant cessation of action in dhyána shows that its final goal is Sattvaguńii Samádhi through the principle of sattvaguńa." (7)


Dhyánakriyá is just like a thread of molasses

Ananda Marga ideology says, “The best process is Brahma Sadbháva. Second one is dháraná and dhyána. Third one is Japa-Stuti – this is adhama and múrtipujá i.e. idol worship is adhamádhama. What is the matter? In Japakriyá there is only acoustic rhythm as I have told you about acoustic rhythm Ráma, Ráma, Ráma, Ráma. But in Prańidhána this acoustic rhythm maintains parallelism with mental rhythm i.e., mentally you will be saying Ráma, Ráma, Ráma, there should be acoustic rhythm Ráma, Ráma. Ráma like this and mentally you will be thinking of Ráma also, i.e., the parallelism is to be maintained, otherwise in Japakriyá where there is no parallelism what does happen; while you are uttering the word Ráma, Ráma as you are chanting the word “Rá”, letter “Rá” you are thinking of the next letter “Ma.” Ráma! Again while uttering the letter “Ma” you are thinking of the letter “Rá”. Next “Rá”. in second stage of Japa “Rá”, In that case your Mantra will be “Mara” you are uttering the letter “Ma” and thinking of the letter “Rá”, so your Iśt́a Mantra becomes “Mara” and not “Ráma”. So it is useless to do that type Japakriyá. Unless and until there is a parallelism with mental wave it is useless and where there is parallelism between acoustic rhythm and mental rhythm it is called Prańidhána. In Ananda Marga your Iishvara Pránidhána is not japakriyá; it is called Prańidhána. Prańidhána comes within the scope of Dhyána and not within the scope of japa. Do you follow? Now the first one is Pranidhána and the second one is Anudhyána. What is Anudhyána Within the greater sphere of Dhyána there are two processes – Dhárańá and Dhyána; when you try to withhold something external within your mental world it is called Dhárańá. So in Dhárańá, there is a static force, Dhárańá is of static origin. But when something is moving and that movement has been accepted by you as it is, it is called Dhyána. So in Dhyána there is a dynamic force. Dhyánakriyá is just like a thread of molasses. When poured a thread is created; there is force, there is movement in that thread but it appears to be something static. Dhyánakriyá is like this. Do you follow? “Taela Dharavat.”” (8)


Pious persons are those who....

Ananda Marga ideology says, "The Paiṋcakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected. The Vijiṋánmaya Kośa is perfected through Dhárańá and the Hirańmaya Kośa through Dhyána. Only Dhyána Samádhi gives access to the soul. Pious persons are those who are earnest in their efforts to perfect the Paiṋcakośa. Human existence consists of the five kośas and spiritual practice is eightfold. This spiritual practice is Dharma. That which does not provide for the explanation of the Paiṋcakośa is not Dharma, but sectism." (9)


"I will catch hold of Him"

Ananda Marga ideology says, “In Ranchi I told [you] about dhyána and dhárańá. Parama Puruśa is your goal. You are going to Parama Puruśa. If Parama Puruśa is caught easily in your heart, then that is the will of Parama Puruśa. If Parama Puruśa runs away from you, then what should you do? If you think, “Parama Puruśa does not want me,” and you go back, then you are defeated by Parama Puruśa. But if Parama Puruśa runs away and you chase Him, if you say, “I won’t let Him go, I will not desist till I catch hold of Him,” this is abhidhyána.” (10)

References
1. Prout in a Nutshell - 7, Dynamicity and Staticity
2. Ananda Vacanamrtam - 23, How to Concentrate
3. Ananda Vacanamrtam - 23, Oṋḿkára and Iśt́a Mantra
4. Subhasita Samgraha - 18, The Path unto the Abode of Beatitude
5. Ananda Vacanamrtam - 8, The Advent of Mahásambhúti
6. Yoga Psychology, Questions and Answers on Meditation, #16 - #18
7. Tattvika Praveshika, Some Questions and Answers on Ananda Marga Philosophy, Question #8
8. Subhasita Samgraha - 18, The Stance of Salvation and How to Attain It
9. Subhasita Samgraha - 2, The Call of the Supreme
10. Ananda Vacanamrtam - 31, Abhidhyána and Árádhaná

*        *        *

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: Prabhat Samgiita ==

Full surrender

"Tomárei máni káche ácho jáni,tumi ámár devatá." (Prabhat Samgiita #4235)

Purport:

Parama Purusa, I adore and cherish only You. I feel that You are remaining very close by; I depend on You as You are along with me always. You are my Devata’ – my most Adorable One - my everything. Knowingly and unknowingly, I always think and long for You. Day and night, all the 24 hours, I am always in Your shelter. My eternal Savior and granter of my life, I adore only You. I feel that You are remaining very close by - along with me always. Baba, You are my most near One.

Parama Purusa, You are within one and all: from Brahma, the creative faculty, to the smallest blade of grass. I am also part of You; I am a particle of Your grand creation. You surround me day and night, yet still I search for You and wish to tell my tales of sorrow and happiness to You. I fully surrender unto You.

Parama Purusa, You suffuse and overflow the flower blossoms with Your sweetness. I am just a small particle of that flower. Baba, please fill my mind with samvit, O' the Sweetness of the Divine world entity, I fully surrender unto You...

About Prabhat Samgiita #4235: 

Theory does not satisfy the heart of the bhakta. The bhakta always wants a personal relationship with Parama Purusa. By reading books and studying philosophy one can theoretically understand that Parama Purusa is everywhere. But for the bhakta this is not enough. The bhakta's heart always longs for a personal link and intimate communication with Him. The sadhaka wants to share their own feelings, agonies, and longing with Parama Purusa. This type of yearning for Parama Purusa marks the initial stage of bhakti. If one does not have this type of communication then bhakti has not yet started. This above Prabhat Samgiita illustrates this point.

[1] Samvit: Ananda Marga philosophy states, "Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidyámáyá. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti." (1)

Here the bhakta is requesting samvit from Parama Purusa. So in this above song, the term samvit had been used.

Reference
1. Ananda Vacanamrtam - 23, Brahma Cakra

== Section 3: Important Teaching ==

All about bananas

Ananda Marga Ideal Farming states, "Banana trees are known more for their fruits than for their fibre. Both the fruit and the flower can be eaten, and when the tree is young the inner trunk can be taken as a vegetable as well. The leaves are used for plates or for wrapping food. Sodium carbonate may be obtained from the banana tree by burning the trunk into ash, and sodium bicarbonate may be obtained by boiling the ash until the water evaporates. There are numerous products which can be made from the banana tree. The fibre is obtained from the trunk of the tree. The greater the size of a tree, the greater the quantity of fibre, but the same rule does not necessarily apply for the quantity of fruit produced by the banana tree. Not more than two offshoot saplings should be allowed to grow from one banana tree. The extra shoots should be cut. There are many varieties of banana." (1)


Reference
1. Ideal Farming - 2, Some Important Crops

== Section: Important Teaching ==

Yogic health guidelines

~ From Caryacarya - 3, General Health Rules ~ 

(1) Body and clothing must be kept neat and clean.
(2) After urinating use water or cleanse yourself by some other means.
(3) Pay attention to the regular clearing of the bowels.
(4) Do not sleep on a soft bed.
(5) When taking a bath, all parts of the body, in particular the armpits and groin, should be cleaned properly. Soap, oil, and comb should be used every day. The body hair should never be cut, especially in the armpit and pubic region.
(6) Before morning and evening sádhaná, either do vyápaka shaoca or take full bath.
(7) Before and after meals, and before sleep, do vyápaka shaoca with cold water. If it is very cold, use lukewarm water.
(8) Drink a sufficient quantity of water every day, but do not drink too much at any one time.
(9) Sleeping during the day and staying awake at night are to be avoided.
(10) All intoxicants are támasika and are to be discarded like poison.

~ From Caryacarya - 3, General Health Rules ~

== Section: News ==

Beware cheats want to empty your pocket

Namaskar, 

The following image is the 5th scan from Rudrananda's bogus booklet on Jamalpur, titled Ananda Sambhuti, where they are touting their project of a master unit to hoard maximum donations / dollars. Their fictitious claims on Jamalpur are completely contrary to the eternal teachings of Ananda Marga ideology. See below. 

Rudrananda is just ordering his stooges to propagate this fabricated story / false account in order to cheat margiis. But this is just a fake quote created by Rudrananda and Madhuvratananda that is getting circulated by their stooges. That they are passing around this dogmatic thing in Sadguru Baba's name is veritably shameful & sinful:

~ Fake & Fabricated Quote Propagated by Rudrananda's Stooges ~

in Him, 

Satiish

== Section: Important Teaching ==

Dangers of religious state

Ananda Marga philosophy guides us, “If a particular religion is proclaimed the state religion, those who follow other religions will not identify with the country. Consequently, the unity of the country will be undermined. If people go against this basic principle, they may be politically successful for a short time, but eventually they will inflict great harm on the country and prove to be a failure.” (1)

Reference

1. Prout in a Nutshell-16, Three Cardinal Socio-Political Principles

== Section ==

 Who should get credit - Ananda Vanii #23

"You have no right to hate even a single living creature. The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness. Remember also that the credit of service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has inspired you to acquire the capability of rendering service."

Note 1: The above is one of Baba’s original Ananda Vaniis. These original and true Ananda Vaniis are unique, eternal guidelines that stand as complete discourses in and of themselves. They are unlike Fake Ananda Vaniis.

== Section ==

যদি জন্তু জানবরের ধ্যান করো

তা, সৰ দেবতারই একটি না একটি বাহন আছে | তো, আজকালকার দেবতা হ’লে, jeep বাহন হত | কিন্তু, jeep jeep | হ্যাঁ | আর সে কালের দেবতা তো jeep বাহন নয় | এক-একটি জন্তু-জানবর | সুতরাং তুমি যদি জন্তু জানবরের ধ্যান করো---“যাদৃশী ভাবনা যস্য সিদ্ধির্ভবতি তাদৃশী |” যেমনটি ভাব নিয়েছ, তেমনটি গতি হৰে | কি বিপদের কথা ৰলো যে তুমি | তো, আরও বিপদের কথা মেয়েদের পক্ষে | মেয়েরা একটু সেজে-গুজে থাকতে ভালৰাসেন | তিনি যদি লক্ষ্মী পূজো করেন, লক্ষ্মীর বাহন প্যাঁচাটির মত দেখতে হয়ে যাবেন । [1]

Danger in meditating on gods and goddesses

“Each of the gods and goddesses has a particular mount, or vehicle. Had they been modern gods and goddesses, their vehicle would have been a jeep. But the ancient gods and goddesses had birds and animals as vehicles. Now if you meditate on these birds and animals, yádrshii bhávaná yasya siddhirbhavati tádrshii [As you think, so you become]. How dangerous it is! It is more dangerous for women. They generally like to remain well-dressed and well-decorated. But if they worship Lakśmii and if they become like an owl which is the mount of Lakśmii (because in meditating on Lakśmii you are meditating on owl also), then would it be good?” [2]

References
1. 28-Apr-1979 Ananda Vacanamrtam
2. 28-Apr-1979 Ananda Vacanamrtam

== Section 4: Links ==

Recent Postings

• AM & Hindus: comparative view

• Sexual crimes: final solution

• Story of sacrifice: early days in AM

• Path of sadhana

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana