Baba
Sadhana process & mantra
Namaskar,
The practice of meditation is a common factor in the life of an A'nanda Ma'rgii. Sadhana is a basic practice of our human existence. In various discourses, Sadguru Baba explains more deeply about certain aspects of meditation where He describes key, important steps for the proper sadhana. These steps are (a) diipani, (b) mantra caetanya (meaning of the mantra), and (c) mantra'gha'ta. This letter focuses on the special and unique process of mantra caetanya (meaning of the mantra), and how it relates to one’s sadhana practice.
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Steps for successful meditation
Here we review the basic, initial steps for performing sadhana and then delve deeper into the workings of mantra caetanya (meaning of the mantra).
(1) Do half-bath or full bath.
(2) Sing kiirtana loudly while dancing lalita marmika.
(3) Sit in padmasana.
(4) Diipanii: This refers to the torch light where the mind is shown the pathway where it has to go. In our Ananda Marga sadhana, this practice of diipani is represented by the three shuddhis, i.e. process by which we withdraw the mind from external phenomena and bring it to a particular point within. This essential technique of guiding the mind is diipanii.
Ananda Marga ideology says, "You must know that both diipanii and mantra caetanya [meaning of the mantra] must precede the repetition of a mantra. 'One cannot see even the most valuable objects in a dark room. Similarly, a valuable mantra cannot be used properly without the help of diipanii' [and mantra caetanya]." (1)
Meaning of mantra: mantra caetanya
One’s ista mantra holds great importance as it enables one to progress on the spiritual path.
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Ananda Marga ideology states, “What is mantra? Mananát tárayet yastu sah mantrah parikiirttitah – “Mantra is that which when repeated again and again shows the way to tráńa, liberation”.” (2)
The repetition of our mantra leads us to the culminating point of human life: spiritual realisation, and mukti / moksa, by His grace. But repeating the mantra in a parrot-like fashion will not yield any positive results. To reach that stage where one can properly recite the mantra, some integral steps are necessary, including mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation.
Ananda Vacanamrtam states, “If you repeat “Krśńa, Krśńa” – a parrot can also do that! Can that bring about any spiritual progress? Never – because there is no ideation on the meaning. It is mantra devoid of caetanya. So one has to ideate. It is through ideation that spiritual elevation is possible.” (3)
Lemon & saliva
A sadhaka receives a mantra at the time of initiation, but that mantra does not start truly functioning in the individual sphere until one starts practicing it sincerely. As a prerequisite, one should understand the meaning of the mantra. Without knowing the meaning, the repetition of the mantra will not produce the desired effect.
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For example, those familiar with the English language know the meaning of the word, 'lemon'. So when they say that term 'lemon' and think about its sour, lemony quality, then it will produce a particular effect - saliva will be secreted in the mouth. But if one person who is not familiar with English and just starts mindlessly repeating the word 'lemon' without understanding its meaning, that will not yield any effect. No saliva will be produced.
Similarly with one's mantra, knowing the meaning is one key point. And not just the literal meaning, but heartfelt understanding of that term, that mantra. Otherwise one will not taste that spiritual nectar associated with their mantra. For example, in Ananda Vacana'mrtam Baba openly tells us that the meaning of one of the Ista Mantra's is: 'I am That.’ But mere grammatical or superficial understanding of that phrase will not bring deep realisation.
To progress along the path of sadhana, one should cultivate a deep link with Parama Purusa. Baba explains that the sadhaka should develop yearning in their heart where one no longer wants to remain separate from Him. And when such a link or relation has been made, then the real meaning of the mantra - I am that Brahma - will strike deep inside one's heart. And by ideating on the mantra with such love one is bound to feel rich, sweet spiritual bliss. In that desirable situation one will get spiritual realisation, by His grace.
Mantra caetanya (meaning of mantra)
In that case, we can say their mantra has been "awakened". And this unique process of awakening the mantra is known as mantra caetanya (meaning of the mantra). All this Baba has explained in various discourses of Ananda Marga spiritual philosophy.
https://anandamargauniversal.blogspot.com/
As Baba guides us, repetition of the mantra in the proper spirit of the term is paramount for successful sadana. Devoid of that inner feeling, i.e. mantra caetanya, the repetition of one's mantra is "a waste of time". So mantra caetanya (meaning of the mantra) is an indispensable link on the path of sadhana.
Ananda Marga ideology guides us, “People do japa kriyá in a very crude manner. It can be said that their method of incantation is like the talk of a parrot. Parrots talk, parrot say so many things, without understanding the meaning, without understanding the spirit of what is meant.” (4)
Conclusion
- Mantra Caetanya: Inculcating the proper meaning of the mantra deep within. Thereafter one may begin their mantra japa or repetition of the mantra.
- Mantra'gha'ta: Striking of the mantra whereby the kundalinii rises up the susumna canal through various cakras.
If all the above points are followed then sadhana will be blissful. And one will desire to sit in sadhana for long periods.
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Sadhana is an essential aspect of spiritual life. Mantra caetanya (meaning of the mantra) is very important as it makes one’s mantra japa potent. Failing that, one is just reciting their mantra like a parrot, and the person will not progress in sadhana. Whereas, with mantra caetanya one may reach the apex point of realisastion, by His grace.
In Him,
Nirvikar
~ In-depth study ~
More on mantra caetanya (meaning of mantra)
Baba explains that there should be psychic parallelism between unit and universal, and with that feeling their mantra becomes awakened.
Ananda Marga says, "When with the help of one's para'shakti a person coincides his individual rhythmic vibrations with the rhythmic vibrations in the realm of this quinquelemental universe, from that moment onwards his rhythms become vibrated with mantra caetanya. This is the awakening of, or putting life into, a mantra." (5)
Then in His following guideline, Baba outlines many other aspects related with the all important process of mantra caetanya.
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Ananda Marga ideology says, "Mantra caetanya: Unless the kulakun'd'alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless...Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time." (6)
Proof of successful mantra japa
Here below Baba describes further what happens if our mantra japa-- repetition of the mantra-- is done with proper feeling, i.e. with mantra caetanya (meaning of the mantra). Then a sentient bhava gives rise in one's entire existence.
Ananda Marga philosophy says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force, having the potentiality of divinity itself, rises above all tendencies--all sam'ska'ras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with the nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types: stambha (astounding), kampa (trembling), sveda (sweating), svarabheda (hoarseness of voice), ashru (tears), roma'inca (horripilation), vaevarn'a (change of colour) and pralaya (fainting fit). There are other feelings associated with these major feelings. For examples, nrtya (dancing), giita (singing), vilun't'hana (rolling), kroshana (weeping), hum'ka'ra (roaring), la'la'sra'va (salivating), jrmbhan'a (yawning), loka'peks'a' tya'ga (indifference), at't'aha'sya (bursting into laughter), ghu'rn'ana (whirling), hikka' (hiccoughing), tanumot'ana (relaxation of the physical body) and diirghashva'sa (deep breathing)." (7)
By Baba's divine grace when we move along the initial steps of sadhana - diipanii and mantra caetanya (meaning of the mantra) - then we begin to feel the infinite magnitude of His ever-flowing love.
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Ananda Marga ideology says, "When the aspirant advances a little on the path of sa'dhana' then His grace becomes more and more refulgent. The aspirant's mind is perfused with feeling of love. The waves of bliss start stirring up his mind. His voice is choked by the influx of emotions and through lips zealous with sentiment, through the tilting body and tearful eyes, one and only one soundless voice recites. It recites the feeling of solitary self-surrender to Him, of complete dependence on Him -- 'Brahmakrpa'hi Kevalam'." (8)
Misconception of mantra caetanya (meaning of mantra)
Some mistakenly think that since they have received a mantra given by Mahasambhuti then automatically their mantra is "awakened". But this is just their misconception. No doubt every mantra of Ananda Marga sadhana is a siddha mantra - perfect mantra. But the process of mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation, has to be carried out on the unit level where one's I-feeling develops a special attachment and love for the inner spirit of one's mantra. So for there to be mantra caetanya, i.e. reciting one’s mantra with proper understanding and ideation, there has to be a proper feeling in one's heart prior to the repetition of their mantra. Without that, the repetition of one's mantra will not produce the desired effect. So mantra caetanya (meaning of the mantra) is a process that should unfold in the individual sphere - in the heart of each and every sadhaka.
https://anandamargauniversal.blogspot.com/
References
1. Ananda Marga Ideology and Way of Life in a Nutshell Part 9, 'Tantra & Sadhana'
2. Subhasita Samgraha - 24, Incantation and Human Progress
3. Ananda Vacanamrtam - 23, The Dialogues of Shiva and Párvatii – 3
4. Ananda Vacanamrtam - 1, Who Is Gopa?
5. Ananda Marga Ideology and Way of Life - 11, 'Mantra Caetanya'
6. Ananda Marga Ideology and Way of Life - 9, Tantra and Sádhaná
7. A Guide to Human Conduct, Iishvara Prańidhána
8. Subhasita Samgraha - 1, Brahma Krpáhi Kevalam
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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 ==
Parama Puruśa always sides with bhaktas
Certain religious scriptures inject a fear complex in the minds of their followers: Abide by the commandments of this religious dogma or suffer eternally in the fire of hell. They impose this type of sinner’s complex, which is extremely harmful as it stalls or even blocks one’s spiritual progress. In this regard, in our AM philosophy Baba guides us that Parama Purusa favours His bhaktas so there is nothing to worry about. Whatever negative samskaras have accumulated in the lives of bhaktas will vanish in a moment by the grace of Baba. Essentially, God favours His bhaktas so there is no reason to be concerned about samskaras or any other negative force, real or imagined. That idea is the gist of His below discourse which was published in Ananda Vacanamrtam Part 48 (Pure), chapter 5.
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Pure Discourse #263
Parama Puruśa Favours the Bhaktas
First time published. Original English discourse, morning, Kolkata, 21 May 1981
One name of Parama Puruśa is Bhaktavatsalam. Bhakta means “devotee [of the Lord]”; and, vatsalam means “he who favours”. That is, Bhaktavatsalam means? Parama Puruśa favours His bhaktas.
Now, one non-bhakta may ask, “Why does He favour the bhaktas, and why not the non-bhaktas ? And it is favouritism? Is it not favouritism?” You boys, what do you say? You girls? Hmmm? He favours the bhaktas—it is a sort of favouritism? Should Parama Puruśa do like this?
[Márgiis: “Yes, yes!”]
[Bábá:] Yes, yes! Hmmm? Why yes, no!
First of all, let us see, what is the meaning of bhakta ? Then you will be in a position to understand why Parama Puruśa favours the bhaktas.
Who is a bhakta: The word bhakta comes from the Saîskrta root bhaj. Root verb bhaj, suffix kta = bhakta. Bhakta means “the man who does bhajaná”. You boys and you girls, you know, the human mind moves in so many directions, under so many propensities, by being goaded by so many propensive propulsions. And who is a bhakta ? Bhakta means “one who withdraws one’s mind from so many propensities, and guides that united mental flow, guides that united mental stamina, the united mental propensities, unto the Supreme—withdrawing from all other objects and goading towards the Parama Puruśa.” That is, whenever he does any mundane work, any worldly work, he thinks, “O’ Parama Puruśa, You have sent me here in this world, and I am to do this mundane business, mundane work, as work allotted to me by You.” That is, ascribing Parama Puruśa-hood to all mundane objects, to all worldly objects: Eating. “Yes, I am eating Parama Puruśa [in the form of food]—what for? He has given the body; I am to utilize this body; the body is a machine. I am to utilize this body for so many works.” A machine requires oil, water, and so many things for proper working. “O’ Parama Puruśa, You have given me this physical body to do some work—it is a machine. So that the machine may function properly, that’s why I am taking food, I am taking water.”
So during eating also you are not wasting your time. You are doing, rendering, some service to Parama Puruśa because you applied Parama Puruśa-hood to your action of eating. Similarly, while doing any worldly work, the bhakta will ascribe Parama Puruśa-hood to those actions.
Bhajaná and bhakta: When a man ascribes Parama Puruśa-hood to all actions and that withdrawn worldliness, withdrawn mundanity, is goaded unto Parama Puruśa, that person is doing bhajaná. And that person is known as a bhakta.
He favours the bhakta: Now, why does Parama Puruśa favour the bhakta ? When all the actions of a particular man become the action of Parama Puruśa, then that man becomes almost one with the Parama Puruśa, although he is in this crude world. He is in this crude world, but his mind is with Parama Puruśa. So because of his proximity to Parama Puruśa, Parama Puruśa doesn’t feel any duality. Parama Puruśa feels that, “He [the bhakta] is Mine.” That’s why He has no alternative but to favour the bhakta. Even if Parama Puruśa thinks, “No, no, I won’t favour My bhakta”, He can’t do according to His desire. He will have to favour the bhakta. So He has no alternative but to be called Bhaktavatsalam. And, as logic says, as bhakti says, this name, Bhaktavatsalam, is a very favourite name of Parama Puruśa.
Shubhamastu.
First time published. Original English discourse, morning, Kolkata, 21 May 1981
The above discourse was published in Ananda Vacanamrtam Part 48 (Pure), chapter 5.
== Section: Important Teaching ==
Tantric discipline vs malevolent punishment
Ananda Marga ideology says, "And what is discipline? The Sam'skrta term for 'discipline' is 'anusha'sanam'. And what is anusha'sanam?"
Hita'rthe sha'sanam ityarthe anusha'sanam
"When the code of discipline is imposed with the spirit of welfare, with the spirit of development, it is called `anusha'sanam' in Sam'skrta. There is no corresponding English word." (1)
Note: Commonly people think that discipline means "anusha'sanam" - regardless of the motive or intention. For instance, suppose someone did something wrong and was punished; yet the punishment given to that person was done with the malevolent motive of spite, anger, and hatred in order to harass that person, then still some people term that as "anusha'sanam." But that is wrong; that type of approach can never be termed as anusha'sanam.
Unfortunately, most of the time in the general society, punishment is meted out to make an example of the wrongdoer and show others that they too will be punished in this way etc. This is the harsh message they want to deliver to the common people. But that approach is wholly devoid of any type of welfare motive. Law enforcement agencies carry out their work in this way - most of the time. They do this in the name of discipline. But whatever they call it, this malevolent approach can never be anusha'sanam.
Ideal family life is radically different. In this instance, the desire is to love, teach, nurture, and care for the child. So if that child makes a mistake then the punishment given to the child will be for their welfare and progress. In that case, that discipline comes within the scope of anusha'sanam. The main idea is that if the code of discipline is not for the welfare and betterment of the individual, then that is not anusha'sanam.
In Him,
Satyendra
Reference
1. Ananda Vacanamrtam - 3, The Fear of Him
== Section: Important Teaching ==
Purodhas & Rawa: why no performance
Ananda Marga Caryacarya says, "An a'ca'raya or purodha' cannot actively participate in any acting." (1)
Note: Keeping Baba's above guideline in view, see the standard of certain Wts (acaryas and purodhas) who have acted on stage at various retreats and seminars. Every margii should be aware of the rules so that when something like this occurs they can come forward and help rectify the situation - thereby upholding Baba's teaching and the code of Caryacarya. Some purodhas were violating this rule in the past by singing and dancing rap music etc on stage at the annual overseas retreats etc - hopefully they have since mended their ways.
Reference
1. Caryacarya - 1, Social Relationship between Men and Women
== Section: Important Teaching ==
Votes are sold in open market: India
INDIA — During Rahul Gandhi’s political speech at a recent rally, a congressman was distributing money to rented citizens (i.e. voters) and flag bearers. Sadly, these simple folk do not understand the value of their vote; and, instead, they are selling their franchise for 100RS. In that case, who can think that this type of democratic election will be fruitful. Rather, it is wrought with purchased voters. Watch the video of the rally where those political operatives are handing out rupee notes to the voters.
In His below teaching, Shrii Prabhat Ranjan Sarkar - the Propounder of Prout philosophy - warns us about the terrible weakness of democracy: the common people are not adequately educated or aware about the issues to properly participate in the democratic process. This is exemplified by the above scene.
Prout philosophy states, “Democracy is defined as “government of the people, by the people and for the people.” But in fact it is the rule of the majority. Hence democracy means “mobocracy” because the government in a democratic structure is guided by mob psychology. The majority of the society are fools; wise people are always in a minority. Thus, finally democracy is nothing but “foolocracy”.” (1)
Here below is a link to the video of the rally where those political operatives are handing out rupee notes to the voters.
Reference
1. Prout in a Nutshell - 5, Discourses on Prout, Point #5
== Section: Important Teaching ==
Killing the person who has come to kill you
Suppose you are living in a remote village where the police are not available, and in the dark of night criminals try to kidnap your teenage daughter, or plot to kill you and loot all your property. In that case follow, Baba's below guideline from Senior Acarya Diary:
== Section 3: Links ==
Postings to Read
Story: divine attraction & VSS
Why sadhaka must have Samskrta name
Place of devayonis
Baba demonstration: efficacy of Guru mantra
Baba's communication style
