Way to enhance sadhana + 6 more

Baba

Way to enhance 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.
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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.
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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.
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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.
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* 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.
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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.
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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

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Important Teaching ==

Negative MV can’t hurt sadhakas

Ananda Marga philosophy states, “Negative microvita cannot influence a person’s mind at all when one’s mind is moving in the higher cakras. They cannot even fully control the body, although they can have a negative influence to some extent. If a person in a state of meditation keeps his or her mind concentrated at a higher cakra for a long time, and immediately after that negative microvita carried by the smell inference enter the body, these negative microvita cannot overpower the person, but they can do so partially. But if the mind moves towards crude objects, at that time the negative microvita do not spare the person – they will attack the person severely.” (1)

Note: Parama Purusa is the Supreme Controller and negative microvita fall under His jurisdiction. And by His grace, good sadhakas are never adversely affected by negative microvita. 

So only confused people think that negative microvita works independently of Parama Purusa. Most often, this is a result of some kind of religious dogma that’s been carried forth since childhood. Unfortunately, it is very difficult to remove the dogma of Satan from the mind when a person has been raised in such an environment. That is why even a few good margiis are confused on this point and view negative microvita as some kind of Satan. But that is neither rational nor consonant with Ananda Marga ideals.

The Semitic religions do not have any philosophy - just theology. And that is self-contradictory. Their theological approach states that Satan is all-powerful and works independently of God. But according to our Ananda Marga philosophy, Satan does not even exist; and, God alone is all-powerful and the Supreme Controller of everything. He lords over both positive and negative microvita. Everything is controlled by Parama Purusa. To fully understand this, however, one must study all of microvita philosophy. In closing, it has been proven here that Satan and negative microvita are not the same thing.

Reference
1. Microvita in a Nutshell, “Disembodied Souls and Microvita – Excerpt A”

== Section: Important Teaching ==

Take caution with uninformed public

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 ==

Fatal effect of anger

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 ==

तुम किसके लिये अपलक नज़र से प्रतीक्षा कर रहे हो

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 ==

Postings to Read

Failure of hunger strikes

• https://anandamargauniversal.blogspot.com/2023/01/origin-of-hunger-strikes-2-more.html

The worst bondage: blind attachment

• https://anandamargauniversal.blogspot.com/2017/04/worst-and-best-thing.html

For all sadhakas: the gunas

• https://anandamargauniversal.blogspot.com/2013/10/where-are-you.html

Realizing your spiritual power

• https://anandamargauniversal.blogspot.com/2016/12/how-sincere-sadhaka-is-asset-to-society.html

Story: new bhakta hiding from Baba

• https://anandamargauniversal.blogspot.com/2016/06/story-shyness-due-to-low-devotion-3-more.html

Beneficial asana for sadhana + 2 more

Baba

Beneficial asana for sadhana

Namaskar,

From the very beginning when one takes initiation in their early childhood they should be taught to sit in padmasana.

Ananda Marga Caryacarya states, "When children are five years old and attain some awareness, the parents, brothers, sisters or any guardian may initiate them in Nama Mantra [the preliminary process of meditation]. They should be taught to sit in padmasana [lotus posture], but instead of interlocking the fingers, they may rest one palm upon the other; and keep the spine erect." (1)


Why it is called padmasana

In our Ananda Marga system, asanas are named for various reasons. In review, some asanas look like a particular object. When one does bhujaungasana, the practitioner looks like a cobra. Hence it is called bhujaungasana or cobra pose. Likewise, when one sits in gomukhasana, the practitioner looks like or resembles the head or face of a cow - thus the name gomukhasana. 
https://anandamargauniversal.blogspot.com/

However in padmasana, the same rule does not apply. When one sits in padmasana one does not look like a lotus flower. Rather, there is another process at work. The special significance of padmasana is that one takes on the unique capabilities of the lotus: living in a dirty world but keeping a neat and clean mind. Just as the lotus is not affected by the muddy water, the sadhaka sitting in padmasana is not affected by the mundane world.For this reason this physical posture is called padmasana.

Here Baba tells us how to sit in the full lotus posture.

Ananda Marga Caryacarya says, "Padmasana (lotus posture): Place the right foot on the left thigh and the left foot on the right thigh. Clench the jaws and press the tongue against the roof of the mouth. You can maintain this posture as long as you like." (2)


How to help new sadhakas learn padmasana

Initially, for some who have stiff / tight hips and legs, sitting in padmasana may not be easy - especially for some new people. So we should carefully guide them, step by step, how to sit in this posture, and show alternative positions as needed. But, firstly people new to meditation should get accustomed to sitting on the bare floor, if it is their general habit to always sit in chairs. Just sitting on the floor helps prepare them for various yogic asanas.
https://anandamargauniversal.blogspot.com/

And then little by little - over the course of days, weeks, and months, they should try to bring the ankles closer together until after a while they can bring one of their ankles onto the opposite thigh. But again this should not all be done in one sitting or forced in any way. Rather, gradually over time this should be allowed to unfold in a natural manner. So new persons should try in rounds or one day after another. And in between they can massage the knee and then again practice. And little by little, without putting too much stress on the knees, by trying again and again over the course of time they will gain the requisite flexibility to sit in padmasana. And by this way the mind becomes better suited for meditation. Without padmasana, concentration may be compromised.

Namaskar,
In Him
Radhika

Important note: If, for health issues or any reason, one is incapable of getting into a particular asana / posture, then they may lie down or sit in a position accessible to them and do their sadhana. Similarly, if one is traveling or in some type of unusual or compromised situation, they may pursue their psycho-spiritual practices in any way or position available to them.


Try this

If you know swimming well, try this in a swimming pool, or in a pond, or by a river bank. Sometimes if you want not to swim but to float, you may do matsyamudra on the surface of the water. And you will be surprised, that without any effort or movement, your body will float as long as you can hold the posture-- hours or days, without any effort. One’s nose will remain above the water for breathing. Your nose, chest, and knees will be naturally above the water. Best will be when the water does not have high waves; ponds and lakes are very good. And this is why the name of this posture is fish mudra. In this way, swimming and intermittently resting in matsymudra, one can travel quite long distances as well, especially in large lakes where there are no sharks or crocodiles.
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How asanas are named

Here in special fashion in His chapter, 'Questions and Answers on Meditation' in His Yoga Psychology Book, Baba outlines in Q & A #6 how asanas are named:

"Question: How do we name asanas?"
"Answer: We name asanas as follows:"
"[1] Some asanas are similar to animal movements so they are named after those animals; for example, matsyamudra [fish posture], garudasana [bird posture], etc."
"[2] Some asanas have the characteristics of animal structures, so they are also named after those animals; for example, kurmakasana [tortoise posture], etc."
"[3] Some asanas are named by the qualities of the asana; for example, sarvaungasana [shoulder stand; literally "all-limbs posture"]. The entire body is benefited by this asana." (3)

By His above explanation we can easily understand that padmasana is named as such not because the posture looks like a lotus flower but rather because sitting in that position enables the human mind to emulate the pristine purity of the lotus by rising above all propensities and reaching one's spiritual Goal, Parama Purusa.
https://anandamargauniversal.blogspot.com/

However, if for medical or health reasons one cannot do lotus posture, then that is fully excusable, and they should pursue the practice in whatever position is amenable to them: lying down, using a chair, leaning against a wall - whatever is needed. 


Why shy to teach others

Nowadays, due to a growing obesity problem amongst some of our workers a few wts aren’t able to sit in padmasana during sadhana. In that case, they feel shy to teach others.


~ In-depth study ~

Ananda Marga Caryacarya states, “After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen.” (4)

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.” (5)

References
1. Caryacarya - 1, The Process of Initiation
2. Caryacarya - 3, Asanas
3. Yoga Psychology, 'Questions & Answers...', #6
4. Caryacarya - 1, The Process of Initiation
5. The Awakening of Women, Táńd́ava and Kaośikii

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Prabhat Samgiita ==

Blue sky

Bhaktas know that this below song gives the message that living physically close has no value. Many live physically close, but psycho-spiritually they are far from Him. Whereas, many live physically far but keep Him in their hearts.

"Keu ka'che peyeo cinate na're, dure thekeo cene..."  (Prabhat Samgiita #3286)

Purport: 

Baba, by remaining physically close to You, some do not recognize that You are Parama Purusa, whereas some even from a distance realize You. Still others get Your sweet touch but they drown in staticity and pass their lives as an animal. And some unknowingly believe fully. 

The effulgence of dawn and the darkness of the night, the beautiful blue sky, even after observing, some do not listen to the divine call, but some people, even without seeing that panorama, listen to that supreme call. 

O’ Parama Purusa, You are doing everything for me, perpetually filling my heart with nectar, sweetness, and bhakti-- even then I don’t look towards you and remain oblivious...
 

== Section 3: Important Teaching ==

Vital strategy of pracara

Namaskar,

Ananda Marga philosophy states, "Preach only satya. Whatever you have done with reasons thereof. Also, make it clear to them what you want to do and why you want to do. The result of this highly useful (helpful) preaching is that the inferiority complex disappears from the mind of the common men. They are encouraged when they see that a common man like themselves is inspired with such a high ideal. The second result of this is as follows. The common result of this is as follows. The common people are not generally aware of your usefully high ideas. In every work, big or small, they cling to selfishness. So, learning everything pure and high through your easy and simple language they will co-operate with you, with a mind free from wrong notions. The third outcome of this is that they will be shorn off the wrong notions that may have crept into them by the propaganda made by the selfish persons with vested interests."

Ananda Marga philosophy states, "Win over their heart by propagating satya but without abusing anyone. When, they will feel the ideal of satya and come to know of your untiring karma sa'dhana', naturally, they will abandon their wrong notions about you; they will even start respecting you."

Ananda Marga philosophy states, "Even in private life when a person behaves with you badly or uses harsh words, don't behave with him in the same manner. You shall explain to him his duties gently. In case, anyone has a wrong impression, you shall show him the right path without scolding (abusing) him. Make it clear to him if possible with practical demonstration how harmful may be the effect of such habits. But always keep this in mind that in such cases your behavior must be like that of a friend, and never like that of an instructor. Your only object will be to get your advice accepted by him. The idea that he is a fool and you are wise is not desirable in any party." (1)

Key points about pracara

Note: Here Baba is giving us invaluable guidelines for going pracara and bringing all onto the path of bliss.

1) At all times we should follow the code of satya - i. speaking the truth for universal welfare, never giving way to falsehood out of self-interest.

2) Those suffering from a superiority complex are unable to properly guide or teach others. For them, doing Ananda Marga pracar is basically impossible.

3) However, in the Supreme Command, Baba has allotted us the special duty "to bring all to the path of bliss" - to bring all to the divine path of Ananda Marga. So this is a very sacred task which our Guru has given. Indeed it is the greatest social duty of human life.

4) When Parama Purusa takes advent on this dusty earth then He does not waste His time in any type of material pursuit; rather, He is fully dedicated to the all-round progress and emancipation of human beings.

5) The conclusion is that the most virtuous aspect of human life is serving others. And the best service - the most lasting service - is doing dharma pracar. For this reason we should sincerely follow Baba's above guideline.

in Him,
Mayadhiisha

Reference
1. Ta'ttvika Diipika': Dvitiiya Parva

== Section: Important Teaching ==

No right to forgive

Namaskar,

Ananda Marga philosophy 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.” (1)

Note: Everyone knows that Dada Sarvatmananda has ruined Baba’s divine discourses by his tactic of Bangalisation. Some margiis, who do not understand Baba’s philosophy, may think that now that Dada Sarvatmananda has become very old then we should forgive him. But we have to stop and think, and consider Sadguru Baba’s above teaching. Then we will get the answer that forgiveness is only for individual / personal life. If someone has harmed you and if their behaviour has been rectified then you can forgive them. However, if someone has harmed the collective, and perpetrated sins against the greater social body, as is the case with Sarvatmananda since he has destroyed Guru’s discourses, then nobody has any right to forgive him. That is the key teaching from the above guideline on forgiveness. If anything is not clear, then please re-read the yellow highlighted section in the above teaching. 

In Him, 
Ramesh Bhanerjee

Reference
1. Ananda Marga Ideology Way of Life - 11, Taking the Opposite Stance in Battle

== Section 4: Links ==

Dogma of Father's Day 15 June

Father's Day: invention of materialism

• https://anandamargauniversal.blogspot.com/2016/06/way-to-shrug-off-responsibility-2-more.html

Mother's Day: why dogmatic 

• https://anandamargauniversal.blogspot.com/2015/05/where-and-why-mothers-dont-like-to-be.html

Postings to Read

Deriving joy from cruel dealings

• https://anandamargauniversal.blogspot.com/2014/03/not-uncommon-psychic-disease.html

Ista & courage

• https://anandamargauniversal.blogspot.com/2015/05/how-faith-in-ista-brings-courage.html

Analogy: what is the news

• https://anandamargauniversal.blogspot.com/2013/10/are-you-going-to-stay.htm

AM welcomes all types

• https://anandamargauniversal.blogspot.com/2018/11/types-of-disciples-of-baba-3-more.html

How Mr. M.K. Gandhi harmed India + Asanas: so many benefits

Baba

How Mr. M.K. Gandhi harmed India 

Prout philosophy states, “Pardoning is an individual attribute. It can be practised in individual life only, but it cannot be part of collective sádhaná. Those who poke their noses into collective affairs, or pardon [Pakistan] people ignoring the harm they inflicted on [India] the collective body [after Pakistan attacked India in 1947], commit a social crime. Mahatma Gandhi should not have pressed one government [India] to pay [fifty-five] crores of rupees to another government [Pakistan] against the interests and sentiments of the people of that country [India].” (1)

Note: Here following are the dharmic teachings and historical analysis that Sadguru Baba is giving in His above guideline:

(A) Forgiveness (i.e granting a pardon) can only be given on the individual / personal level. For instance, if you are walking down the street and someone bumps into you and knocks something out of your hands, then if they sincerely apologize or try to help you etc you may forgive them. However, if someone blows up a school whereby countless children are maimed and killed, then no single person can forgive that wrongdoer because it is a collective issue. In that case, granting a pardon is a social crime. 

(B) Similarly, after Pakistan carried out such a barbarous and heinous attack on India’s Jammu and Kashmir states in October 1947, no one has or had the right to issue a pardon to the leaders of Pakistan. That diabolical act was a transgression on the collective body of India so no person like MK Gandhi - nor anyone else - has the right to forgive them.
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(C) In the end, MK Gandhi did untold harm to the Indian populace by issuing a blanket pardon to Pakistan and forcing the Indian government to immediately pay an extraordinary sum of money to Pakistan. This was the situation: 

(1) The 1947 partition settlement mandated that India pay Pakistan Rs 75 crores for “assets and liabilities”. 

(2) Relatively quickly, India paid Pakistan an initial installment of Rs 20 crores. The remaining balance due was 55 crores. 

(3) Before another payment was to be made, Pakistan waged a horrific offensive in Jammu & Kashmir, which was part of India. In that attack, innumerable innocent people were slain and a vast area was captured.

(4) For this reason, the Indian governmental leaders wanted to delay paying the balance (i.e. 55 crores of rupees) of the previously agreed upon partition settlement to Pakistan. They felt Pakistan would misuse that money for their current, ongoing attack on India. 

(5) Yet MK Gandhi intervened and waged a pressure campaign and started a hunger fast to death demanding that the Indian government pay the massive remaining amount of money to Pakistan. And, ultimately, the Indian government succumbed to that pressure campaign and paid in full. 

(6) The Indian people were aghast as the attack by Pakistan in Jammu and Kashmir was still in full force and instead of getting justice, the devastated Indian populace watched in horror as MK Gandhi  forced the Indian governmental leaders to pay Pakistan. 

(7) This was a complete and utter betrayal by MK Gandhi  against the safety, well-being, and sentiments of the people of India.

https://anandamargauniversal.blogspot.com/

Reference
1. Discourses on Prout, Point #3

== Section 2: Main Topic ==

Asanas: so many benefits

Namaskar,

The irony is that while the world over the general society is enthralled with yoga asanas, albeit done incorrectly, yet in our own AMPS society, some do not give due diligence to practicing asanas. Our asanas are to be done twice daily, before morning and evening meals. They should also be done using a watch or stopwatch to ensure each asana is done according to the correct timing. 
https://anandamargauniversal.blogspot.com/


Groundwork for sadhana

Yet, the practice of yoga asanas is so beneficial. They keep the body healthy and prepare the mind for sadhana. And verily there are so many benefits. Sadguru Baba's below guidelines are enough to convince and inspire even those who do not like asanas of their importance; in which case those sadhakas will certainly start practicing asanas regularly according to the prescribed system.

Sadguru Baba says, "This is a new science which is unknown today." (1)

   Ananda Marga Yogic Treatments guides us, "The object of the art of healing is to cure a patient, both physically and mentally. So the main question is not to uphold any particular school of medical science; rather, the key task is the welfare of the patient."
   "Just as diseased body organs can be restored to normal by administering medicines internally or externally, they can also be healed, more safely and more perfectly, with the help of yogic ásanas and mudrás. The aim of this book, therefore, is to make the general public aware of the yogic methods of treating the various illnesses.
   "My purpose is to let people cure themselves by practising the ásanas and mudrás described in this book. People are requested not to take the risk of practising ásanas and mudrás by themselves, but rather to do so under the guidance of an experienced ácárya [spiritual teacher]. Ananda Marga ácáryas will always be ready to help without any remuneration. Detailed instructions for practising the ásanas and mudrás, for bathing, etc. have been given in Part Three of Ananda Marga Caryácarya. If necessary, the reader may consult that book." (2)


Control the propensities of each cakra

Ananda Marga philosophy guides us, "Cakra is a Sanskrit term while "plexus" is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today." (3)

Baba then gives the link between asanas, cakras, and propensities.
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Ananda Marga philosophy guides us, "By performing a'sanas 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 a'sanas have a profound effect on the glands and sub-glands." (4)


Pressurizing & depressurizing effect

Here it is explained how the asanas affect the glands:

Ananda Marga philosophy guides us, "All a'sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu'ra'sana [peacock posture] has a pressurizing effect on the man'ipura cakra. The secretions of the glands and sub-glands of the man'ipura cakra and the propensities associated with them will become more balanced if this a'sana is practised regularly." (5)

Here is a specific example.

Ananda Marga philosophy guides us, "If someone has a great fear of public speaking, it means his or her man'ipura cakra is weak. Through the regular practice of mayu'ra'sana, this propensity will be controlled and fear will be eliminated." (6)

Sadguru Baba then explains more about the precise way in which asanas exert their effect on the cakras.

Ananda Marga philosophy teaches us, "Other a'sanas may have a depressurizing effect on the man'ipura cakra, and if these a'sanas 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." (7)

Baba concludes by giving the link between importance of asana selection, and their effect on each person's propensities:

Ananda Marga philosophy states, "By practising a'sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the a'sanas they perform very carefully. This effect of a'sanas on glands and sub-glands has never been revealed before." (8)


How asanas help the sadhaka in sadhana

Ananda Marga Caryacarya teaches us, "“Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done. 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." (9)


Very beneficial for youths & students

Ananda Marga ideology says, "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." (10)

Ananda Marga philosophy guides us, "We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants." (11)

Ananda Marga philosophy says, "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." (12)


Helping lessons enhance concentration

Ananda Marga ideology states, "Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga." (13)

Ananda Marga philosophy teaches us, "The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That's why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role." (14)

Ananda Marga philosophy guides us, "Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind." (15)


Q & A: Why practice asanas

Ananda Marga philosophy reminds us, "Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices]." (16)


Q & A: Names & types of asanas

Ananda Marga philosophy guides us, "Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana." (17)

Ananda Marga philosophy guides us, "Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture]." (18)

Ananda Marga philosophy raises the matter, "Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel." (19)


Mudras vs asanas

Ananda Marga philosophy guides us, "Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one's conscious endeavour to remain in that posture, but in the case of ásanas one need not." (20)

Ananda Marga ideology guides us, "The Paincakośas 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." (21)

Ananda Marga Caryacarya states, "After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen." (22)


Conclusion

Asanas are an essential part of our Ananda Marga way of life. Just as we attend to our meditation daily, similarly due diligence should be done with our asanas as well. And one will notice an immediate difference in their overall health, and they will experience a boost in their sadhana practice.
https://anandamargauniversal.blogspot.com/

At His feet,
Acintya

References
1. Yoga Psychology, "Glands and Sub-glands"
2. Yogic Treatments, Preface
3. Yoga Psychology, "Glands and Sub-glands"
4. Yoga Psychology, "Glands and Sub-glands"
5. Yoga Psychology, "Glands and Sub-glands"
6. Yoga Psychology, "Glands and Sub-glands"
7. Yoga Psychology, "Glands and Sub-glands"
8. Yoga Psychology, "Glands and Sub-glands"
9. Caryacarya - 3, Ásanas
10. Ananda Vacanamrtam - 22, Táńd́ava and Kaośikii
11. Prout in A Nutshell - 9, Pramá – 4
12. Yoga Psychology, "Glands and Sub-glands"
13. Ananda Vacanamrtam - 23, How to Concentrate
14. Ananda Marga Philosophy in a Nutshell - 6, Ekendriya – 6
15. Yoga Psychology, Questions and Answers on Meditation, #4
16. Yoga Psychology, Questions and Answers on Meditation, #5
17. Yoga Psychology, Questions and Answers on Meditation, #6
18. Yoga Psychology, Questions and Answers on Meditation, #7
19. Yoga Psychology, Questions and Answers on Meditation, #8
20. Yoga Psychology, Questions and Answers on Meditation, #9
21. Subhasita Samgraha - 1, The Call of the Supreme
22. Caryacarya - 1, The Process of Initiation

*        *        *

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: Important Teaching ==

Lord Krsna’s aim

Ananda Marga philosophy states, "Lord Krsna came about 3500 years ago, when the war of the Mahabharata took place. People's individual qualities then had not taken a collective shape. People did not know the art of living collectively...they fought among themselves because they had no collective sense. Lord Krsna thought that if He combined all there would be collective spirit in the true sense of the term. Then alone all human faculties would get expanded. He tried to make people understand, but they did not understand, because there was no collective spirit in them...to synthesize them all Lord Krsna was born. Lord Krsna wanted to bring about a social synthesis, the seed of which was sown by Lord Shiva." (1)

Note: There are many things in the world which cannot be solved individually. It needs collective support. In any society where there is collective spirit then they can do a great job. That is the central idea of the above teaching.

Reference
1. Discourses on the Mahabharat, The Meaning of the Name

== Section: Important Teaching ==

Way to go close to Him

Ananda Marga ideology says, “Why would He have provided them with a vocal cord?...As He has equipped humans with the means to speak, He will have to listen to them. Human beings will definitely have something to say; they are expected to tell their troubles to their nearest and dearest ones. Otherwise, to whom should they go? To whom should they complain?” (1)

Note: In His above teaching, Baba is guiding us that we should communicate all our joys and sorrows to Him. This should be our regular practice in our sadhana, in dhyana. So all the intimate thoughts and feelings which lie hidden in our mind and heart should be shared with Him. This is our way. And it is this type of sharing which builds closeness in our spiritual life. It heightens one’s feeling of bhakti. So it is a straight and easy equation. He wants that we should communicate our inner thoughts to Him. And by this way we will feel closer to Him. And that feeling of closeness is bhakti - i.e. coming in greater proximity to Parama Purusa. So in His above teaching Baba is clearly showing us how we can come closer to Him.

Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2

== Section: Important Teaching ==

Social cycle in a nutshell

Prout philosophy states, “The samája cakra [social cycle] moves on. After the Shúdra Age [the age of manual workers] comes the age of warriors – that is, the Kśatriya Age; next comes the Vipra Age [the age of intellectuals]; then the Vaeshya Age [the age of capitalists]; and then, after shúdra revolution, in the second parikránti [rotation] of the social cycle, comes a new Kśatriya Age – the age of the kśatriyas who led the shúdra revolution. The social cycle moves on in this manner. By merely espousing idealism, its rotation cannot be checked."

"One age follows another in succession. The end of one age and the advent of another can be called kránti [evolution]. The period of transition at the end of one age and at the beginning of another can be called yuga saḿkránti [transitional age]. And we can call one full rotation of the social cycle – that is, from one shúdra revolution to the next shúdra revolution – parikránti. In every age a particular varńa [social class] emerges, both as ruler and as exploiter." (1)

Reference
1. Problems of the Day, Point #34

== Section 3: Links ==

Postings to Read

“Early bird” fallacy + Prout: preventing ecological disasters

• https://anandamargauniversal.blogspot.com/2016/10/industrial-disaster-and-prout-5-more.html

When money is tight - what to do

• https://anandamargauniversal.blogspot.com/2016/11/how-to-unknowingly-harm-oneself.html

Animal suffering & rhino tale

• https://anandamargauniversal.blogspot.com/2024/02/rhino-fable-explained-2-more.html

Natural call: keeping clean

• https://anandamargauniversal.blogspot.com/2013/06/how-to-avoid-incontinence-in-old-age.html

Reply to skeptics: singing His glory

• https://anandamargauniversal.blogspot.com/2014/10/is-parama-purusa-hungry-for-praise.html
  

Baba’s childhood pledge: obliterate casteism

• https://anandamargauniversal.blogspot.com/2013/07/baba-story-no-one-is-high-or-low.html