Sadhana: prerequisite to serve + 2 more

Baba

Sadhana: prerequisite to serve

Namaskar,

In human life, sadhana is the main endeavour. By Baba's divine grace each and every Ananda Margii is on the path of dharma sadhana. In that way one can fulfill the mission of "A'tmamoks'a'rtham' jagaddhita'ya ca" - liberation of self and service to society.
https://anandamargauniversal.blogspot.com/


Relation between sadhana & service

Our scriptures clearly warn us that those who do not have a deep spiritual flow are unable to do social service.

Ananda Marga philosophy says, "One should realize that to render selfless service, an absolutely pure mind is required with the expansiveness of the vast ocean and the serenity of the blue sky. Otherwise, while promoting the welfare of the world, one may develop a selfish desire in one's mind in a weak moment, as a result of which one may bring harm to oneself as well as to the universe." (1)

If any organisation or individual engaged in social service is not doing spiritual sadhana etc, then their approach will prove defective, tainted by selfishness and hypocrisy. It is a universal fact that to do social service a spiritual mind is needed. Otherwise the questions come that, 'Why serve?', and 'What relation do I have with those whom I am serving'.
https://anandamargauniversal.blogspot.com/

In such a situation, if one is lacking a spiritual base, then they do fake service for their own satisfaction. And when they do not get name, fame, praise, or self-satisfaction, they become frustrated. In turn, they leave their so-called social service work, after getting fatigued and tired. Whether in the field of (a) pure spirituality or (b) social service, in both the arenas sadhana is a requisite factor. It has a most important role. In all phases of human life, pointedness in sadhana is necessary.

Ananda Marga ideology states, “When you offer something to a person and expect to receive something in return, it is a sort of commercial transaction. But when you have no desire to receive anything in return for services rendered it is called true service, and here lies the basic difference between true service and commercial transactions. You might have seen newspaper advertisements in which a certain company says it has been rendering service to the people over a long period of time. But the question is, can any commercial institution truly “serve” the people? Are they not merely involved in a commercial transaction of one form or other?” (2)


Conclusion

To do social service, a proper mind is needed, otherwise it will not be true service, but a mere show.

(a) Devoid of a spiritual outlook towards the served, one may feel pity towards them, and by that way one will create an inferiority complex in the minds of those whom they are trying to serve.
(b) Also, one may feel that, “Since I served him then in the future he should pay me back and if he does not pay me back then I will not serve him or others.”
https://anandamargauniversal.blogspot.com/

(c) When the mind is crude then one does not do actual service; rather with an ulterior motive they do something that looks like service. For instance, businessmen do fake service to increase their profits by garnering a good name. And politicians do fake service to win the election, and Christian missionaries do fake service only for the sake of conversion.
(d) So in the aforesaid cases when they achieve their ulterior motives they stop engaging in those service activities. And in all the aforesaid cases they bind themselves in reactive momenta.

(e) If one does not do sadhana, then no matter how much they try, when a problem comes, they will not be able to stand. They will give up.
(f) Those who do sadhana do not give up and do not have a business relation.
https://anandamargauniversal.blogspot.com/

(g) That is why the slogan of Ananda Marga is, "A'tmamoks'a'rtham' jagaddhita'ya ca" - liberation of self and service to society. Both are interlinked. Then one can give dignity and respect to those in need. And they will serve with the feeling that, “The served is Narayan Himself and I am fortunate because I got the opportunity to serve Him in the form of living beings.”
(h) Without sadhana, one cannot perform real service.

In Him,
Vidhata

Ananda Marga ideology guides us, “When you render service to anyone you must mentally address them with sincere devotion. “O Lord, O Náráyańa! Oblige me by accepting my services. You are merciful to me, and for this reason you have appeared before me as a living being to offer this very precious opportunity of rendering service to You.” By maintaining such sentiments, conceit will not arise in you, nor will you be bound by the reactions of your actions. The principal cause for bondage to the fruits of actions is conceit or the yearning for fame. Suppose a certain man donates one thousand rupees to a particular institution. The next day he looks anxiously for his name in the newspaper. If his name does not appear in the paper, then with an air of conceit he brags amongst his kith and kin. “I have donated a thousand rupees, but I do not desire recognition and therefore I have not published my name in the paper.” The desire for fame exists in a concealed form in that man’s mind. Clearly, he did not make the donation with the spirit of service.” (3)


~ In-depth study ~

Not samadhi but sleepy, drowsy state

In Ananda Marga tantra sadhana features a siddha mantra. Our mantra is charged with a spiritual incantation. If the mantra is sincerely repeated with proper ideation then mantra'gha't happens, i.e. the mantra strikes against the sleeping kundalini. In that way when any margii is sincere in sadhana, then in the natural course, special types of feelings come like horripilation etc. And those feelings differ from one sadhaka to another. It depends upon the style of samskara and ultimately Baba's grace.
https://anandamargauniversal.blogspot.com/

Many sadhakas also experience that in this process heat is generated, especially in the spine area from the muladhara cakra up to sahasrara cakra. And if the back is kept in a comparatively cooler condition then the consequent heat which is generated will be released into the atmosphere. In which case, the body will not become hot or overheated.

If, however, the spine remains heated for some time then 2 negative things result:
    (1) Pointedness of mantra japa is lost;
    (2) Drowsiness or lethargy comes.

In that case, surely, the mantra is forgotten, and the mind goes elsewhere. Then sleepiness becomes overpowering, and the body starts swaying this way and that way, and ultimately the time gets lost or wasted.
https://anandamargauniversal.blogspot.com/

After experiencing that half-sleep state, those who have poor understanding may think they were in samadhi. But any proper sadhaka can understand that
after such drowsiness there is no question of freshness when that type of sleeping sadhana is over. And if really samadhi is there, then after sadhana full charm will be present where one can feel the spiritual vibration and its freshness. It permeates the entire existence for the whole day and longer. But if drowsiness or sleep overpowers the body then the effect is just the opposite.

So when sadhana is finished one can easily evaluate whether 'I was sleeping' or if 'I was doing sadhana'. If one's entire existence is not fresh and blissful in a very strong way, then the answer is clear: 'I was sleeping'. This should be the conclusion; in which case one should feel repentance for wasting one's own valuable time. And one should take firm determination that their next session of sadhana is properly done.


Life is short

Because we have come on this earth for a very limited period-- each and every moment we are moving one step closer towards our cremation. Indeed in so many discourses Baba has described it like this: That as each and every breath passes the goddess of death is tightening her grip on you. So we should utilise this human life to the utmost and take special efforts to progress on the path of dharma sadhana, all the while serving Him and His creation.

    Grhiitvaeva keshes'u mrytyun'a' dharma'caret

Meaning: While observing dharmic conduct one should think that the god of death has already started pulling one's hair - that one's death is imminent. And accordingly one should work sincerely and vigorously; one will have to do a great many noble deeds within a short period.
https://anandamargauniversal.blogspot.com/

Ananda Marga says, "The establishment of a classless society is only possible by those people who accept the Supreme Entity as the goal of their lives - whose entire mental energy is ceaselessly applied to one supreme Goal." (4)

Ananda Marga philosophy says, "When the mental flow of a spiritual aspirant moves along the introversal phase of Macrocosmic meditation, one's animative force having the potentiality of divinity itself, rises above all tendencies-all samskaras-- and proceeds towards Eternal bliss. In this state the mind is vibrated with the Cosmic feeling. The unexpressed divine qualities of the higher glands find expression and the resonance of the mind vibrates the nervous system. This gives rise to pious expressions in the physical body. In the case of those people whose occult feelings are not physically expressed due to causes associated with nerves, the mental vibrations cause certain radical changes, in the various glands within the body. These occult feelings are basically of eight types--they are Stambha (astounding), Kampa (trembling), Sveda (sweating), Svaraveda (hoarseness of voice), Ashru (tears), Romainca (horripilation), Vaevarna (change of colour) and Pralaya (fainting fit). There are other associated feelings of these major feelings. For examples--Nrtya (dancing), Giit (singing), Vilunthana (rolling), Kroshana (weeping), Humkara (roaring), Lalasrava (salivating), Jrmbhana (yawning), Lokapeksa tyaga (indifference), Attahasya (bursting into laughter), Ghurna (whirling), Hikka (hiccoughing), Tanumotana (relaxation of the physical body) and Diirghashvasa (making long breath)." (5)

When such type of sentient bhava or vibrations etc appears, that only happens with the sincere chanting of one's mantra along with Guru's grace.

For more information about the points in this letter regarding mantra and kundalini etc, please reference the discourse, "Mantra Caetanya".

References
1. Namah Shivaya Shantaya: Discourse 12
2. Ananda Marga Ideology & Way of Life 10, Bhágavata Dharma
3. Subhasita Samgraha - 1, Yajiṋa and Karmaphala
4. Prout Nutshell - 6, Synthesis and Analysis
5. Guide to Human Conduct, Iishvara Prańidhána

*        *        *

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 ==

Who is real sinner

Ananda Marga philosophy states, “The solution to all these different antisocial activities is hidden in the creation of a sound economic and social structure. The man who is despised as a thief or treated with contempt by society might have been a genius if he had been brought up in a healthy social environment. The woman who is shunned as a prostitute might have been respected as the leader of a women’s organization or honoured as the mother of a famous person, had she received a little sympathy from society in the early part of her life. That is why I contend that those unfortunate men and women carry a burden of sin created through the collective efforts of society as a whole. They are not responsible for their sins, or if they are, their sins are considerably less, or at least no greater, than the sins of selfish, mean-minded people who call themselves honest.“ (1) 

Reference
1. Human Society - Part 1, Justice

== Section: Important Teaching ==

Know this before eating

Ananda Marga philosophy states, “The human body is constituted of innumerable living cells. These cells develop and grow with the help of similar living entities. The nature of your living cells will be formed in accordance with the type of food you take. Ultimately all these together will affect your mind to some extent. If the cells of the human body grow on rotten and bad-smelling food, or on the fresh flesh of animals in which mean tendencies predominate, it is but natural that the mind will have a tendency of meanness. The policy of eating, without due consideration, whatever is available cannot be supported in any case, even though there may not be any question of hiḿsá or ahiḿsá. It should not be your policy to do what you wish. You must perform actions after due thought.” (1)

Note: The types of food you eat affects the mind. If one eats animal flesh, cells are formed in their body from that flesh and those cells have mind. Suppose you ate animal flesh then perhaps one million cells took birth in your body from that flesh food. Those cells have protozoic mind, and that protozoic mind will affect the metazoic mind, and that metazoic mind will in turn affect the human mind. In result that human mind will become tamasika, and it will move towards animality, i.e. towards sleep or sex, or other degrading tendencies etc. In that case, sadhana will be difficult. That is why sadhakas do not eat animal flesh. 

Reference
1. A Guide to Human Conduct, Ahimsa

== Section: Important Teaching ==

Source of hatred

Ananda Marga philosophy states, "Your psychological reaction to a person's behaviour or action that creates pásha [external fetters] or provokes ripu [internal enemies] is called hatred. Since hatred is also a type of pásha, and it must be opposed through reasoning and intellect. The word ku can be used for this hatred." (1)

Reference
1. Shabda Cayanika - 4, Ku to Kuiṋjara (Discourse 27)

== Section 3: Links ==

Postings to Read

How to measure donations

• https://anandamargauniversal.blogspot.com/2015/05/wrong-person-gets-praised-3-more.html

Why similes needed

• https://anandamargauniversal.blogspot.com/2014/05/use-of-simile-in-devotion.html
  

Psychic disease of Indian youthshttps://anandamargauniversal.b

• https://anandamargauniversal.blogspot.com/2013/11/treatment-for-inferiority-complex.html

Raising margii children

• https://anandamargauniversal.blogspot.com/2013/12/how-your-child-can-become-good-margii-3.html

Chequeando el punto nº 10 de los Dieciséis Puntos

• https://anandamargauniversal.blogspot.com/2025/03/chequeando-el-punto-n-10-de-los.html

How they get off course

• https://anandamargauniversal.blogspot.com/2014/12/dangerous-myth-in-marga-4-more.html

How to measure donations + 3 more

Baba

How to measure donations

Namaskar,

One of the key points of yogic life is service, including financial service. Yet just giving away money in any old manner will not do. There is a spiritual science involved. For starters, the value of a person's giving is measured by four qualifications that enable us to determine the greatness of a person's donation:

(1) Percentage: The percentage of wealth donated.
(2a) Hardship Incurred Beforehand: The degree of struggle undergone in earning that money.
(2b) Hardship Incurred Afterwards: The degree of struggle undergone after donating that money.
(3) Means: Was the money earned honestly (shuddhodana), or through trickery, deceit or exploitation.

Another key factor for determining the greatness of one's offering is how they earned the money. Did they earn their money through honest and fair means. That is what is discussed below. 
https://anandamargauniversal.blogspot.com/

If a robber stole large sums of money 

For instance, if a robber stole large sums of money from one town and then offered just enough money to one village so they could purchase a simple hand pump, we cannot call that offering or donation worthy. Rather it is tainted and dirty. The robber’s money is not pure, i.e. not earned through honest means.

If one procures their money by harming the public and / or doing heinous activities, then we cannot think of that as pure money. And any donation made with such funds is not done as per one’s sacrifice. Yet that is what we commonly see in the height of this vaeshyan era [era of wealthy exploiters]. 

Here is a case in point. The oil companies have ravaged impoverished countries around the globe in order to gain monstrous profits and in return such companies donate comparatively paltry sums for erecting new schools in the countryside. The whole episode is a farce. Their so-called donation has nothing to do with service. It is more like an advertisement or bribe because they are making such a donation to enhance their own public image. And with that heightened public image they will further exploit the resources of that country for their own corporate gain. So we cannot consider their offering to be dharmic, generous, or pious. It is greed and selfishness.

Unfortunately in this advanced stage of the vaeshyan era [era of wealthy exploiters], these types of ploys are rampant; but never should we associate such "donations" as being expressions of selfless service or giving. To truly give one must have earned their money in a sentient manner, free from exploitation and manipulative tactics.
https://anandamargauniversal.blogspot.com/

Blind public bows down to wealthy exploiters

In today's vaeshyan era [era of wealthy exploiters], Baba's mandates are essentially unknown - as the general society is mostly not aware of these teachings. So they are not accustomed to determining the importance of one's offering.

Nowadays, when the mass of wealth is controlled by 1% of the population, the common people sit back dumbfounded and awed by how some greedy capitalists give away a meager % of their enormous wealth. The public hails such givers as "great philanthropists", "divinely generous", and "true friends of humanity" etc. They think such capitalists are really, truly great. They bow down to them with full reverence, honour, and respect. When in fact, those big donors offered a paltry amount of their total wealth and did not undergo even an iota of sacrifice. Plus they may have earned their fortune in unjust ways. Thus, for those big donors, their so-called act of giving was effortless yet it earned them great praise. They became champions in the eyes of the common people who were stupefied by the size of the gift. That is one half of the story.
https://anandamargauniversal.blogspot.com/


Economic inferiority complex: common public suffers

Then that same public looks upon their own importance as marginal at best. They develop a huge inferiority complex and deem themselves to be comparatively worthless and become pawns of capitalist exploitation. Such persons undergo endless trials and tribulations to give back to their families and communities, but that is all looked upon as quite trivial.

Rather all the gusto and glamour goes to those so-called great capitalists who control all the wealth. The newspapers, the media, the people, and the whole society gathers round in awe of those capitalists.

So the entire situation is upside down - backwards. Those who are sacrificing the most and offering the greatest percentage of their wealth are marginalised and those who give paltry amounts of their enormous wealth are hailed as the great philanthropists. When in fact to accumulate such wealth they had to exploit the common people terribly whereby those commoners become destitute and depleted.
https://anandamargauniversal.blogspot.com/

Capitalists devour flesh & bones, & raise banner of religion

Here Baba points out the hypocritical ways of such vaeshyas (capitalists).

Ananda Marga philosophy says, "Vaeshyas are not satisfied with just sucking people's blood, they often devour their flesh and bones as well; then they beat drums made from the skins of their victims as they deliver religious and philosophical discourses, build temples and construct lodgings for pilgrims, and undertake various other activities. They criticize materialism and try to retard its progress not because they object to it philosophically or psychologically, but because in a materialistic system there is every possibility that their vested interests would be adversely affected. Although they support spirituality, they are not motivated by spiritual sentiments. The fake spirituality they preach actually injects impotency into society. In their endeavours they are assisted by like-minded exploiters who trade in religion." (1)

Actually such capitalists suffer from a psychic disease. They accumulate money not for their basic needs but to satisfy their misplaced longing of expansion. What such capitalists fail to understand is that mundane wealth can never satisfy their inner psychic urge for infinite peace. Instead of looking within they try to accumulate such a vast wealth which they cannot consume. This is their psychic disease.

Ananda Marga philosophy states, "These capitalists are the unworthy sons and daughters of the Cosmic Father because they go against the principle of cosmic inheritance. They should be cured of their ailments." (2)

Businessman got money by unethical means

In His own practical example, Baba has clearly demonstrated how He never gives importance to the "amount" of the offering, but rather the spiritual feeling of one's heart. For instance, Baba would always accept an invitation to stay at a bhakta's residence even if that person was of modest means; and Baba would always refuse the luxurious offerings of big capitalists when they gave only out of pomp and show.
https://anandamargauniversal.blogspot.com/

Consciousness raising 

He has given us the duty to bring this capitalist era to an end. Such capitalists suffer from psychic disease: They hoard money when in fact it is meant for all. When people have a better understanding about this then we can bring forth the shudra revolution. Once the people know how capitalists got their money and at whose expense, then the masses will be ready to come forward and usher in the new era of social and economic justice. We must hasten this movement.

Conclusion

The importance of any financial donation is not the actual amount of the money given, but (a) the means by which that money was gotten by the donor, and (b) the heartfelt feeling with which it was donated.

Namaskar,
in Him,
Ekbuddhi

~ In-depth study ~

Billionaire admits zero sacrifice in giving

It has become the trend for big billionaires to give away portions of their wealth. In particular, Mr Buffet has made the following call to other billionaires: What is most valuable to you is your time, and I am not asking you to give away that. I am asking you to give away an amount of money that will in no way infringe upon your current or future living standard. In a phrase, you will not even miss it. That was Buffett's central message. Thus per his own terms, Mr Buffett readily admits that there is no question of any sacrifice when a billionaire gives away portions of his wealth. The fact that they choose to give away some of their money is far better than if they had kept it all for themselves, but according to the yardstick of bhagavad dharma their giving falls far short of the mark.
https://anandamargauniversal.blogspot.com/

Underneath their wealth is sinful crime

This entire subject would be incomplete if we did not discuss how such capitalists got rich. This is not something that happened overnight by chance. It did not just suddenly come to them - rather they got their money from somewhere. Most often these capitalists have had a long-term devious motive. They indulged in so many sinful activities including not giving a fair share to their laborers who did all the work. Indeed these capitalists did all sorts of wrongs to collect their money. And along the way they purchased all the editors, writers and reporters and got the media in their favor. Thus they got positive press even though they did so many unjust acts.

Finally, those wealthy barons who do donate have a hidden agenda. Such donors give their money with certain stipulations for the propagation of their own name, brand or company etc. It is just like how certain religious donors give money to the suffering masses in impoverished nations with the stipulation that the money be used to convert those citizens to "my religion". Here the whole point is that the giving by capitalists is not done with the sole motive of helping others but with the tactic of executing a personal agenda.

Charity of few pennies is greater

Here are more of Baba's teachings on this important topic of service and giving financial help.  First Baba points out that it is not the pomp and show of one's donation, but rather the conditions in which it was given.

Ananda Marga ideology says, "You know, the measure of sacrifice is not its quantity or its grandeur. A sacrifice should always be measured in terms of the circumstances in which it has been rendered." (3)

When a poor person or a weak person gives their all in trying to help another, that far outshines the rubies and diamonds given by capitalist exploiters. And here below Baba categorically states how a poor man's penny is greater than a wealthy man's fortune.
https://anandamargauniversal.blogspot.com/

Ananda Marga ideology guides us, "The charity of a few paise of the poor has the same value as a thousand rupees from a millionaire. Indeed the charity of those few paise is greater." (4)


Squirrel analogy

The way things are now is not good. Greedy capitalists who are veritable enemies of society get treated as the golden ones, and the common people who toil day and night to support their families and help their communities are often forgotten - their contributions are not at all recognised.

Ananda Marga ideology says, "Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, creating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do research on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion." (5)

We must no longer give importance to those who are undeserving (i.e. those capitalists) and instead we must give value to those who are deserving (i.e. the common people). Only then can society progress, otherwise not. Till this situation is righted, people will continue to aspire to become rich by all kinds of wrong means. Because by this way they know they can get worldly power and be regarded as "divine and generous".
https://anandamargauniversal.blogspot.com/

References
1. Human Society-1, 'Various Occupations'
2. Prout in a Nutshell - 15, Talks on Prout, Capitalism
3. Ananda Vacanamrtam, part 31, Svarńanakula Kathá
4. Subhasita Samgraha, part 1. Yajiṋa and Karmaphala
5. Human Society Part 1, 'Social Justice'

*        *        *

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 ==

Truly blessed: Baba dream

Svapne táre dekhechinu
Svapne hálo paricay
Svapne bhála besechinu
Dekhechinu premamay.

[I saw Him in a dream
In dream I made His acquaintance,
In dream I loved Him,
I called to Him, “O Lord full of love.”]

Ananda Marga philosophy states, “In the lives of many people, a time may come when their days are full of the thorns of miseries, but at night, during dream, they transcend their pains and pleasures. Then, meeting their Iśt́a in dream, they beam with joy and laughter in the ocean of bliss. All the sufferings and sorrows of their lives, great or small, merge into that indescribable ocean of bliss. Those who experience this type of dream are truly fortunate. It is they who can say,”

Cokhe dekhá pái náko
Dekhá hay mane mane
Se milan sundara
Sakala duhkhahara
Svapne báṋciyá tháki
Bhule tháki jágarańe.

[I do not see Him with my eyes,
I see Him in my mind;
In that beautiful meeting,
All sorrows disappear;
In dream I am alive –
In waking, I forget.]

Ananda Marga philosophy states, “Even in the waking state their lives are drenched in the drowsy sweetness of that dreamy atmosphere, and then in their lives, that dream becomes a reality. As a result, the waking state for them becomes meaningless.”

“Then cannot those dreamy persons do any good to the society? Yes, certainly they can, and in a better way. This state of drowsiness is not dullness or crudeness; rather it is the golden opportunity to fully utilize one’s existence by touching the feet of Táraka Brahma, as long as there is life.” (1)

Reference
1. Namah Shivaya Shantaya, Shiva's Teachings – 2 (continued) (Discourse 16)

== Section: Important Teaching ==

Vital points about sleep

Ananda Marga philosophy states, “Those who do a lot of mental labour combined with a little physical labour, also fall asleep immediately upon going to bed, due to the tiredness of their nerve cells. But those who perform some mental labour, but proportionately less labour of the nerve fibres [that is, physical labour], suffer from insomnia. They use various types of drugs and injections to induce sleep by forcing the nerve cells and nerve fibres to stop functioning. So it can be imagined how dangerous and harmful is the effect of those drugs and injections.”

“Getting the amount of sleep necessary to maintain physical and mental health should not be criticized. But as with any of the four vrttis, if sleep is encouraged, people can spend twenty-three out of the twenty-four hours of their day in sleep. This kind of sleep is as bad as death. Human beings have come onto this earth to do some work. Now if they spend most of their time in sleep, when will they work? If a major portion of life is spent only in sleep, is that not another name for death?”

“Human beings want to emerge from the dark chasms of sleep and death into the world of light – golden flashes of light piercing the heart of darkness. That golden light is a dynamic and spirited life, which people can enjoy only in the waking state.” (1)

Reference
1. Namah Shiváya Shántáya, Disc: 16

== Section: Important Teaching ==

Pomegranate: Medicinal properties 

Ananda Marga philosophy says, "Da'd'imba [Pomegranate]. Its bark, roots, and fruits are all very good medicines for all kinds of female diseases. In a'yurvaedic schools of medicine, as practiced both in India and China, these qualities of da'dimba are recognized." (1)

Reference
1. Namah Shivaya Shantaya, All Bask In the Glory of Shiva – 3 (Discourse 8), '95, p.121

== Section 2: Links ==

Postings to Read

Why similes needed

• https://anandamargauniversal.blogspot.com/2014/05/use-of-simile-in-devotion.html
  

Psychic disease of Indian youthshttps://anandamargauniversal.b

• https://anandamargauniversal.blogspot.com/2013/11/treatment-for-inferiority-complex.html

Raising margii children

• https://anandamargauniversal.blogspot.com/2013/12/how-your-child-can-become-good-margii-3.html

Chequeando el punto nº 10 de los Dieciséis Puntos

• https://anandamargauniversal.blogspot.com/2025/03/chequeando-el-punto-n-10-de-los.html

How they get off course

• https://anandamargauniversal.blogspot.com/2014/12/dangerous-myth-in-marga-4-more.html

Why similes are needed + 5 more

Baba

Why similes are needed

Namaskar,

Parama Purusa cannot be compared with anyone or anything. He is anupam and nirupama – beyond comparison. So, in that sense, similes cannot be made. But that is all in the eyes of philosophy.

Bhaktas on the path of spirituality have their own feeling; their heart is not satisfied by that type of logic. Such bhaktas want to glorify Parama Purusa and say something about His greatness and love. And Baba approves of this approach.
https://anandamargauniversal.blogspot.com/


Simile: glory & grandeur of Parama Purusa

Prabhat Samgiita is full of similes. Nearly each and every stanza of every Prabhat Samgiita composition contains some kind of simile or comparison. Some songs compare Parama Purusa’s power with thunder and lightning, and other songs relate His divine radiance with a fountain of effulgence or the luminescence of the stars etc. There are countless cases in Prabhat Samgiita where worldly metaphors are used to describe the ways and characteristics of Parama Purusa.

While on philosophical grounds, one may say He cannot be compared as He is beyond all comparison etc, but from a more personal perspective based in bhakti, a different angle is needed. In thousands of discourses, Sadguru Baba has guided His bhaktas to use all kinds of similes. Ananda Marga philosophy is itself a description of the sorts of the glory and grandeur of Parama Purusa.

From all this, we may conclude that by His own example Baba has guided His bhaktas to use similes. So we should understand our nuanced position that on the one side He is beyond words, and, on the other side, all kinds of feelings can be shared about His glory and beauty through various similes.
https://anandamargauniversal.blogspot.com/


Similes & AM pracara

As Ananda Margiis, we should employ the use of similes because our duty is to propagate the greatness of Parama Purusa. And human beings live in a material, changing world. They know about their physical environment, but they do not know about Parama Purusa. So to say something about Him and to link with Him, one must proceed from the known to the unknown, from what is familiar to what is beyond one’s understanding. Using this technique of similes and worldly comparisons, we can teach and goad others unto the path of AM spirituality. 


Conclusion

Remember also that our bhajans and kiirtan aim to say something about the Supreme Entity so one may link up with Him. Similes bridge the gap between the material world and Parama Purusa. This helps people cultivate a relation with Him. For all these reasons and more, similes have their rightful place and use. So we should accept the use of similes, and, at the same time, realise their inherent limitations.
https://anandamargauniversal.blogspot.com/

In Him,
Prakash

*        *        *

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 ==

Dancing to Your divine tune

“Rájá tumi maner rájá, vishva tomár adhiine…” (Prabhat Samgiita #3879)

Purport: 

O’ Lord, You are the king of my mind. You are the dearest of my heart. This whole universe is under Your control; this entire cosmos manifests according to Your wish. From the nebulae to the atoms, electrons, and protons, all are controlled by You. There is nothing that exists beyond the purview of Your liila. 

O’ Parama Purusa, at Your order, flowers bloom. At Your hint, meteors flash across the sky. The high peaks of the mountains lay unto Your feet. At Your order, the wind whistles, howls, and blows. The entire natural world dances to Your divine tune. 

Baba, You are the most venerable One of all. All are dear to You. You shower Your compassion and mercy on each and every being. So please accept this simple request of mine. O’ Parama Purusa Baba, kindly grant me eternal shelter at Your lotus feet…

== Section 3: Important Teaching ==

False history of indigenous population 

Namaskar,

Ananda Marga philosophy states, “In the Vedic era, the Aryans used to steal food grains and animals from the non-Aryans to perform their sacrifices and rituals (yajinas). In retaliation, groups of non-Aryans used to attack the Aryans to recover their possessions while they were performing their rituals. These attacks were grossly distorted in the Vedas, which gives the impression that the Aryans were good while the non-Aryans were evil. In fact, the non-Aryans were forced to attack the Aryans to recover their food to ensure their survival. Did the non-Aryans do anything bad? No, they did the right thing." (1)

In India, even today, the common public has been indoctrinated into the dogma that evil asuras were destroying the religious rituals and yajinas of Aryans. They think that asuras are some type of nasty creatures that have very long teeth, dangerous claws like lions, horns on their head, and a very terrible face. That is how it is propagated in Indian mythology.

So Baba's above teaching is eye-opening. The truth about the Aryans and non-Aryans (i.e. the indigenous people of India) is a previously unknown aspect of history. No one was aware about this. Genealogy studies have since come to know that the so-called highest caste of Indians came from central Asia. When those Aryans entered into India they treated the indigenous population as demons and created all kinds of stories and myths about them. So many false things were propagated.


Looting the food for their rituals (yajinas)

Verily those Aryans created an entire mythology about such so-called asuras. The Aryans claimed that demons were coming and ruining their ritualistic offerings and sacrifices of food and animals etc. But now the truth has been revealed. Those war-like Aryans were looting the food of the native population and throwing that food in their sacrificial fires. In turn, the indigenous people were protesting and fighting back.

So actually, the so-called asuras were none other than the indigenous people of India. They were the original inhabitants of India, living here prior to the invasion of the aryans. Still nowadays, however, they are condemned as so-called, low-caste creatures, by so-called upper-caste people. These asuras are treated unjustly and known as harijans which are regarded by upper caste people as despicable and low. But actually, these are the indigenous people of India.


Conclusion

It is very important to accurately depict history and keep records that properly portray what transpired. Bad people always try to distort history and befool the future generations. But the truth invariably comes to the surface.

in Him,
Bhaktideva

References
1. Prout in Nutshell - 16, Religious Dogma – Excerpt B

== Section: Important Teaching ==

How to avoid disease

~ 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: Important Teaching ==

Prehistory era: status of women

Ananda Marga philosophy states, “The status of women in prehistoric human society was the same as that of independent females of any living species. The women, just like the men, spent their days in the lap of nature singing, dancing, laughing and playing. These conditions continued throughout the period when there was no human society as such and continued into the matriarchal age. But when the patriarchal social system came into being, the rights of women began gradually to be curtailed.” (1)

History bears testimony that decades ago - around the globe - females did not have any rights. They were subservient to males in all respects. Females were viewed as not having the same potentialities of men - as if they were far inferior. Because of this repression and suppression, their service to society was also limited in scope. In many regions, females have since gained freedom, and people now recognise that females are not less in any way. They are comparable to men in all types of fields. Earlier they were subservient and their potential was suppressed. The key point is that freedom is important.

So when working with others one must not suppress them, otherwise society will not benefit from their full potential. It is equally true in unit families as in the larger society.

Reference
1. Shabda Cayanika - 9, From Matriarchy to Patriarchy – Excerpt A

== Section: Important Teaching ==

Those prohibited from marrying

Ananda Marga philosophy states, “Marriage is slightly different from other natural functions in life, such as eating, sleeping, etc. Marriage is not so essential for life as are food and sleep. The need for marriage differs with individuals. That is why in the opinion of Ananda Marga every individual has complete freedom in matters of marriage. For example, marriage of those persons who suffer from some physical or mental disease, or who are not financially well off, or whose present circumstances are not favourable for marriage (i.e., where marriage can cause unhappiness), is not desirable. Those who are constantly engaged in the fulfilment of an ideal, or those who have to spend the greater part of their day in earning their livelihood or some mental occupations, should not marry, because they will not find it possible to fulfil their family commitments properly. The marriages of such people are harmful to the society in many cases. Although marriage is not desirable for those who are suffering from some disease or whose circumstances are not favourable to getting married, there remains a possibility of their indulging in vices stealthily if they are not married. To avoid this, they should work for the attainment of some high ideals or do rigorous spiritual practices. The psychological degeneration which is inherent in the suppression of psychic tendencies can be avoided only by an effort to fulfil a lofty ideal.” (1)

Note: Remember one should know and propagate that under the certain circumstances marriage is harmful. According to Ananda Marga philosophy, marriage is undesirable for the following types of people:

(a) Those who suffer from a physical or mental disease: In the society there are so many children born disabled with genetic diseases and birth defects. This can be significantly reduced if the parents are healthy.

(b) Those not financially well off: If a person lacks the financial means to raise a child and provide for them then they should not reproduce. In many financially impoverished countries, children are forced to work as servants or kids have  to beg by the roadside. That is disgraceful. Those who cannot feed their children should not marry.

(c) Circumstances are not favourable for marriage: If marriage will lead to unhappiness then those persons should not marry. For instance, those working at their job for 18 - 22 hours a day cannot attend to the children. So they should not marry otherwise their children will suffer. Those kids willl not be mentally or emotionally developed. In result they will be destructive to the society. Those types of children commit heinous acts like mass shooting, or thye feel alienated and resort to drugs etc.

(d) Those constantly engaged in the fulfilment of an ideal: Wts, lfts, even dedicated margiis who want to devote 24hrs time for the welfare of society should not marry. They will always be engaged in serving the society and their unit family would get neglected.

(e) Greater part of their day in earning their livelihood or some mental occupations: Researchers, writers, artists, scientists, and those who are intellectually and spiritually committed to a high degree in a given endeavour should not marry because they do not have space in their mind for anything else.

Reference
1. A Guide to Human Conduct, Ahimsa

== Section: Important Teaching ==

How all languages of the world are exactly
the same up to first four stages

In His below teaching, Sadguru guides us that there is no sense in quarreling over the point of language - i.e. which is superior or which is inferior etc. All languages have the same inherent value, and there are six stages of vocalization. That means to produce any sound or speak, there are six levels that are related with various cakras and glands. All the languages of the world are exactly the same through the first four stages.

For instance, if you are thirsty and thinking of a glass of water, then the the initial urge to express this idea of wanting a glass of water emerges in seed form in the muladhara cakra. Second, the visualization of that image - i.e. a glass of water - comes in form at the svadisthana cakra. Third, the vital energy for that expression of wanting a glass of water is aroused in the manipura cakra. Fourth, the force needed for making that vocal expression occurs at the anahata cakra. Thus up through these first four stages, all languages are the same - it is the same process for each and every language.

That means whether one is speaking Chinese, German, Swahilii, or Tamil, if one wishes to ask for a glass of water, the process and vibration is exactly the same through these first four stages. Each speaker - regardless of their language base - must conceptualize the idea, visualise their thought, have the vital energy for that expression, and cultivate the force to speak etc. This is the same for all, regardless of their language base.

Only at the fifth stage - at the vishuddha cakra - when the the sound vibration is first created in the larynx (vocal cords) do the various languages begin to differ. At that point some say water, some say panii, some say niiram, some say wasser, some say agua etc. And then finally, one speaks “I would like a glass of water” - with the help of the tongue and uvula in the sixth stage. So it is only in these last two stages, related with the actual production of sound, that the various languages differ from one another.

Thus the differences between one language and the next are quite superficial. The human desire and urge are the same throughout. It is akin to how from a medical perspective, all humans have the same set of organs that work in the same manner, yet on the outside one’s skin colour may vary. So that difference in skin tone is very superficial, as internally all human beings function medically in the same manner. Same is the case with various language groups - the inner workings of all these languages are the same.

Hence there is no sense in quarreling over the point of language - whether it be which is superior or which is inferior. Deep within, all languages are the same; there is an inner bond that unites all the languages. Just as all human beings are essentially one - originating from the same Cosmic source.


Baba's unique teaching about vocalization

Ananda Marga philosophy states, "The first stage of linguistic expression, that is, language in its potential form or seed form, lies dormant in the múládhára cakra, and it leads through successively clearer stages of manifestation to full-fledged linguistic expression. This primordial phase of linguistic expression is called paráshakti, the primordial phase of vocalization..."

"Here we are concerned with the ways of expression of language. All the potentialities of vocal expression lie dormant in the form of paráshakti at the múládhára cakra. Paráshakti is raised step by step and finally leads to the vocal expression of language."

"If vocalization remains dormant in seed form at the múládhára, it is neither audible nor perceivable in the practical world. The latent paráshakti has got to be awakened. Human beings visualize whatever they want to communicate, sometimes only for a fraction of a second, consciously or unconsciously. If they are already aware of the name and form of the visualized object, they can progress further in the process of expression, otherwise that name or form will continue to remain in the abstract world. This stage, in which one can mentally visualize what one is going to communicate, is the second stage in the process of vocalization. Its controlling point is the svádhiśt́hána cakra. The energy which causes the visualization is called pashyanti. Pashyanti is derived from the root verb drsh plus shatr, and means “that which is seeing”."

"This seeing is of two things: that which is original in the abstract world (its image is mostly indistinct) and that which is of a recurring nature in the abstract world, in other words, that which is reproduced from memory. Anubhútaviśayásampromaśah smrti. “After perceiving an object in the external world with the help of the eyes or any other external indriya, one often thinks about it.” The energy which helps one to visualize that thought is pashyanti shakti. This is the second stage of vocalization. Of course just to visualize the perceived object (with the help of pashyanti shakti) is not enough; other people cannot see your mental images or mental words, because those things belong to the psychic world. Linguistic expression pertains to the mundane world. Words are transmitted in the outer world through the medium of air or electro-magnetic waves, or some such medium. Mental images can be projected in the external world with the help of vital energy, but this sort of psychic projection is beyond the capacity of pashyanti shakti."

"Ideas in the psychic world gain momentum with the addition of vital energy. This process of coordination must be consolidated step by step before ideas can be expressed through words in the external world. The human body’s energy, or indrashakti, or luminous factor, is located in the mańipura cakra. The mańipura cakra maintains the body’s physical balance. When pashyanti shakti comes to the mańipura cakra and there receives the assistance of vital energy, it becomes madhyamá shakti. The controlling point of madhyamá shakti is the mańipura cakra or navel area.

"To externalize an idea one has to apply physical energy (philosophically, this energy is called indra). We can call this stage the first expression of the sound tanmátra. Although this sound tanmátra is not audible to the external ear because it has not yet been vocalized, it does have internal sound."

"The transformation of madhyamá shakti into the form of speech takes place at a point between the mańipura and vishuddha cakras. This is a state of calamánatá [mobility]. The force which functions between the mańipura and vishuddha cakras, trying to give vocal expression to mental ideas, is called dyotamáná."

"Dyotamáná shakti is expressed as a relentless effort to transform idea into language. If, however, in this process of transformation, the mind is affected by fear or by any other instinct, there will be only a partial or incoherent vocal expression."

In the dyotamáná stage, if the idea is not metamorphosed into a corresponding picture, or if there is any defect in the area between the mańipura and vishuddha cakras, or if there is no proper command over language, then vocal expression is bound to be affected. In such cases people are unable to give linguistic expression to things that they know. They say, “The ideas in my mind but I just can’t find the words to express it.”

"The dyotamáná stage exists in collective life, also. Ever since the dawn of human civilization, human beings have been searching for ways to fulfil their various desires: the desire to fly, the desire to move fast over land, the desire to reach the distant planets, the desire to cross the oceans. Sometimes they have succeeded, sometimes they have failed. But even after failure, they have not given up the struggle, but have persisted with renewed vigour. We are still waiting for that glorious day to arrive when we will be able to give a full and rich expression to the vast world of human thought. Today, however, we can only express a small fraction of the vast world of ideas."

"The vocal cord lies in the area of the vishuddha cakra. It is the organ responsible for transforming abstract idea into vocal expression. The energy which helps in this task is vaekharii shakti. Vaekharii shakti is the energy which causes ideas to take the form of language. It is the fifth stage in the process of vocal expression. When someone talks too much, this is the uncontrolled expression of vaekharii shakti. Some pandits, in order to prove their intellectual might through intellectual extravaganza, indulge in such unnecessary vocalization. It has been said..."

"Neither individual life nor collective life is benefited from such useless talk. Pandits may receive temporary applause but they ultimately gain nothing but a big zero."

"Even after an idea gets metamorphosed into language, if there is the slightest defect in the uvula, vocal expression will be disturbed. (The Sanskrit equivalents of “uvula” are lambiká, galashuńd́iká, and áljihvá.) Even if one articulates properly, one will not be able to speak correctly if there is any defect in the uvula."

"The energy through which the exact language is conveyed to the human ears is called shrutigocará. This is the last stage in the process of vocalization. The sound ae is the acoustic root of the six stages of vocalization: pará, pashyanti, madhyamá, dyotamáná, vaekharii, and shrutigocará." (1)

Reference
1. Ananda Marga Philosophy in a Nutshell - 8, The Acoustic Roots of the Indo-Aryan Alphabet

== Section: Important Teaching ==

Test: who is a dharmika and who not

Ananda Marga ideology guides, "The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is 'yudhi vikramam', or valor in the battle. While in danger, one's great quality is patience." (1)

When in danger, some become paranoid and some remain patient. Depending upon their reaction, they reveal their weakness or their greatness. If when danger arrives one becomes paranoid or loses their wits, they cannot do anything - they cannot solve the problem. Rather they become a liability. Then they are not a dharmika as they are missing even the first point of dharma - i.e. dhrti  (patience).

In contrast, if when in grave danger one's rational brain is still functioning then that person is a dharmika.

Here it does not mean if someone else's house burns down and you keep calm, then you are a dharmika. That is not the idea. Rather, the point is to keep your rational mind functioning when your own house is burning down. If you can manage to keep your own mind balanced in a dangerous situation, you can resolve that issue in the best way according to circumstances.


Reference
1. Ananda Vacanamrtam - 4

== Section 4: Links ==

Postings to Read

Psychic disease of Indian youths

• https://anandamargauniversal.blogspot.com/2013/11/treatment-for-inferiority-complex.html

Raising margii children

• https://anandamargauniversal.blogspot.com/2013/12/how-your-child-can-become-good-margii-3.html

Chequeando el punto nº 10 de los Dieciséis Puntos

• https://anandamargauniversal.blogspot.com/2025/03/chequeando-el-punto-n-10-de-los.html

How they get off course

• https://anandamargauniversal.blogspot.com/2014/12/dangerous-myth-in-marga-4-more.html

Unique quality of mind

• https://anandamargauniversal.blogspot.com/2013/06/your-preferences-change-they-are-not.html

When stories undermine pracara

• https://anandamargauniversal.blogspot.com/2015/02/why-undressed-magical-stories-are.html