Archive for October 20th, 2009

From: Carson Tyler
Subject: Agnya’shaya & Pracara
Date: Tue, 20 Oct 2009 10:08:17 -0400


“Kakhano a’mi prabhu d’a’kini toma’y, tumi bha’lobesecho more…” (PS 3368)


Baba, You are so gracious on me. I never call You and in my heart I do
not have such a strong feeling of longing, but You are always loving me.

Baba, even by mistake, I do not spend any time doing Your work. So
neither I do any work nor do I allocate any time to follow Your commands
and orders to satisfy You. Even then You go on looking after all my needs
and caring for me. Baba, You are so gracious.

All in all my situation is like the dust lying on the floor of the earth.
I always involve in all kinds of worldly, material pursuits– all the while
stuck in crude ideation. I never think about You.

I do not understand how even a blade of grass does not move without Your
approval– if You do not desire. This eternal truth I do not understand.
Because my situation is like one particle of dust that is lying on the
ground. I only view the world in my own crude way without any cosmic
ideation. Just I go on crudifying myself in that degenerated approach.

Baba, You are always gracious. I never call You with deep longing, yet
You always love me.

Baba, the dawn of the day comes by Your grace. The smile of the moon in
the night is the expression of Your compassion. Baba, this whole created
universe is filled with Your divine vibration and that takes expression in
the form of everyone’s love and affection.

Baba, You are so gracious on me. Without my calling You, without my
remembering You, without my following Your commands & directions, You
always care for me and love me. Baba, Your grace is causeless…


There are many spiritual groups who openly tout their guru as being
divine. They are very open and adamant about their position and publicly hold their guru
in the highest way.

In AM, while all have deep respect for Baba internally, but sometimes in
the public platform we find that a few in AM are hesitant to show great
esteem for Baba.

People think, “I can say Baba is a great thinker or a great linguist
etc, but I cannot say that He is Parama Purusa.”

And there are a variety of other ways that people express their concerns
for not wanting to refer to Baba as Divine or Taraka Brahma. Perhaps you
may have seen how some are shy to talk about Baba’s true greatness and
real nature in public.

The points in this letter help address this matter. And more will be written
in the future about this because a book is being released about Baba,
“He Lived Among Us”, wherein various jinanis like university professors are
praising Baba as writer, lyricist, linguist, social reformer etc, but the
whole point of Him being Parama Purusa is overlooked. We have to think a
thousand times before pursuing such a path.

With regards to Lord Krsna and Lord Shiva, all know that these two
entities are Parama Purusa so side by side to say that Krsna plays the
flute or that Shiva created dance, then that is alright. Because already
those Entities are known as God.

But such things are often not done with Baba. He is “glorified” by
jinanis as being a grammarian or linguist and it is not stated that He
is Parama Purusa as well. In that case the public gets the wrong
impression. And that is not easy to correct. Forever and ever they will
just think that Baba is a grammarian.

It is similar to this. Let’s say you are the president of one company
and on the weekend you decided to sweep the driveway of your house and
in the newspaper it is reported on the front page that you are a sweeper
without mentioning that you are also the president of one company. In
that case, your stature was brought down.

Same with Baba when He is praised for being a grammarian and not
mentioning that He is also Parama Purusa. That is the critical issue.

More about this new book will be written in full. And a full explanation
and analysis will be done about it. Specifically, why are people doing
like this?

Below examines more about preparing oneself properly – developing the
requisite courage – for doing AM pracar.


In Ananda Marga all are deeply involved in psycho-spiritual practices each
and every day. Our lives move ahead singing kiirtan, doing sadhana, and
absorbing the mind in His svadyaya. By this way all the higher cakras are
benefited immensely and one can progress along the path of spirituality.

At the same time, many margiis begin to notice that after entering the
Marga there are many foods which they can no longer digest. And in fact it
is well known that many margiis (both wts and family people) suffer from a
variety of stomach related diseases– primarily due to indigestion.

Even it is not uncommon for margiis to have a difficult time digesting even
sentient foods while in the general society there are non-margiis who eat
just about anything and do not seem to suffer any digestive problems at
all. The question then becomes why does this happen.


According to Baba, as the higher cakras become strengthened, often times
the lower cakras weaken. So those sadhakas who remain involved in more
subtle pursuits such as sadhana and spiritual talks etc, their upper cakras
are more developed and their lower cakras lose their strength. Whereas
those non-margiis who never do sadhana have strong lower cakras and
undeveloped higher cakras.


At the same time, Baba’s divine direction is that every Ananda Margii
should be healthy and adept in all the spheres of life and be able to do
all kinds of social service.

Baba says, “Every person who joins Ananda Marga…has to strive to develop
and strengthen the mind. Everyone has to work for a strong and healthy
body…Every member of the Marga has to physically serve others…Every
individual thus becomes universally fit.” (PNS-11)

Thus Ananda Margiis have to be balanced and capable in all the trifarious
activities of life. And here furthermore Baba describes who is an ideal
Ananda Margii.

Baba says, “Sadvipra leadership is the ideal form of leadership. Such
leaders will be physically fit, mentally developed and spiritually
elevated.” (PNS-21)

By these above descriptions, it is clear that Baba wants that we should be
vibrant and competent in all the spheres of life– and for that to happen
all the cakras, even the lower ones, should be healthy and strong.


As we all know, the third cakra of the human body is the man’ipura carka
and it is basically mutative or rajasik in nature. Even then it has
tremendous import on the human structure. Even though it is one of the
lower cakras, it has great significance in the development of a
well-rounded human being.

Here are some of Baba’s facts and figures about this third cakra.

Baba says, “Igneous plexus (man’ipura cakra) — agni man’d’ala.” (YP)

Baba says, “In the igneous plexus, or man’ipura cakra, there is the maximum
accumulation of heat. It is the shelter of heat, and is known as
agnya’shaya in Sanskrit. It is also known as maha’shaya, meaning “the
shelter of greatness”, because it is the centre of the body. The igneous
plexus or agni man’d’ala contains within its fold the ten glands and
sub-glands of the man’ipura cakra. The area of the man’d’ala is greater
than that of the cakra.” (YP)

So the entire region of the manipura cakra is quite complex and does many

things within the humna structure including controlling the fire element within

the physical body.

In addition here are the various tendencies of mind or vrttis which are
controlled by the man’ipura cakra.

Baba says, “The man’ipura cakra: This cakra is located at the navel. It
controls ten propensities: lajja’ [shyness, shame], pishunata’ [sadistic
tendency], iirs’a’ [envy], sus’upti [staticity, sleepiness], vis’a’da
[melancholia], kas’a’ya [peevishness], trs’n’a’ [yearning for acquisition],
moha [infatuation], ghrn’a’ [hatred, revulsion] and bhaya [fear].” (‘Glands
and Sub-Glands’, 12 May 1990)

Thus it is highly important to keep this man’ipur cakra strong. If it
becomes weak not only will our digestion suffer but also all kinds of
undesirable mental tendencies will creep into the mind.


Our shuddhis, our tattva dharana (third lesson), our cakra shodhana (fifth
lesson) and our entire system of sadhana keeps the cakras balanced. Even
then as the mind rises more attention is given to those higher cakras–
those upper cakras where we repeat our Ista Mantra and do our Guru dhyana.
In that case invariably the higher cakras strengthen and the lower cakras

To help balance this, Baba prescribes various asanas for us to practice
since the asanas help strengthen particular cakras. And this has a big
benefit on the entire human structure– both physical and mental.
Baba says, “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.” (‘Glands and Sub-Glands’)

So keeping all the cakras healthy and balanced through the twice daily
practice of asanas is an important aspect of the life of each and every
sadhaka. And if we fail to do this we will suffer from all sorts of
deficiencies, physical and mental.


Some are under the misconception that doing asanas only addresses one’s
physical ailments. And while it is certainly true that the regular practice
of asanas both prevents and cures the onset of various diseases and
maladies, it is also true that asanas also correct and benefit one’s mental
inclinations as well.

Here Baba clearly tells the relationship between public fear and shyness
and the man’ipur cakra.

Baba says, “If someone has a great fear of public speaking, it means his
man’ipura cakra is weak.” (YP)

And here Baba tells how the practice of asanas will help cure this mental

Baba says, “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. If someone has a great fear
of public speaking, it means her man’ipura cakra is weak. Through the
regular practice of mayu’ra’sana, this propensity will be controlled and
fear will be eliminated.” (YP)

It is well known that peacocks can digest anything– even poisonous snakes,
so mayu’ra’sana will surely aid in digestion. But that is not all it will
cure all sorts of mental weakness like fear of public speaking. That is
Baba’s above teaching.

Thus asanas like mayu’ra’sana, uddayan mudra, agnisara mudra, and yoga’sana
which have a pressurzing effect on the man’ipur cakra will produce similar
beneficial effects, like enhancing one’s public speaking.

That is why our asana practice will have a tremendous affect on our ability
to do pracara. Because we have so many good sadhakas in our Marga who have
so much to offer the world. Yet we see that most of the planet is not yet
interested in AM– or has not even heard of it. But as we become more
courageous and speak more consistently and openly in public then surely the
citizens of this globe will become more and more attracted to Ananda Marga.
It should not just be that the hellish Bin Laden’s of the world project
their voice on the public airwaves. A’nanda Ma’rgiis should also be
involved in this important endeavour. By that way our Marga will grow and
we can fill the world with sweetness.

So we should be vigilant in all our AM practices and strengthen all the
cakras and become ideal in every respect.

Baba says, “Sadvipra leadership is the ideal form of leadership. Such
leaders will be physically fit, mentally developed and spiritually
elevated.” (PNS-21)


By Baba’s grace the day is not far when all will be brought in the
beautiful fold of our Ananda Marga. May we courageously strive ever onwards
towards this goal.

Baba says, “Remember, until every person in the universe accepts the
A’nanda Ma’rga ideololgy, you have no opportunity to rest.” (CC-II, chapter
4, point #6)



Here below Baba tells more about the man’ipura carka.

Baba says, “The man’ipura area is the primary location of deha’gni [bodily
fire], the main sphere of the existence of vitality. An unborn baby,
through the medium of this man’ipura cakra, remains joined with the
mother’s body by means of the umbilical chord. And through this medium the
lymph from the mother’s body penetrates into the body of the infant. That
is why this part of the human organism is not incinerated by the normal
temperatures of fire. After a cremation the descendants of the deceased
carry this part away from the funeral pyre, along with the bone remnants,
and ultimately throw it into the Ganges. This is known as asthivisarjana
[immersion of the bone remnants].”


Both noaka’sana (boat pose) also known as dhanura’sana (bow pose) and
cakra’sana (wheel pose) help a lot in the development and strength of the
man’ipura cakra. Noakasana is done inhaling upwards with the navel pressed
to the ground. While cakra’sana is done inhaling upwards with the navel
pointed to the sky. Thus both of these a’sanas are classified as
recaka’nta, since they both end while exhaling or while releasing the air
from the body. In contrast there are some asanas that end while inhaling
such as utkat’ pashcimotta’na’sana (difficult upward seated forward bend).
Such a’sanas are known as pu’raka’nta since they end while filling the
lungs with air. All these three asanas mentioned herein– whether they be
pu’raka’nta or recaka’nta– exercise the man’ipur cakra.

Please refer to Caryacarya part three for more information about these
specific poses and about asanas in general. In addition, always consult
with an acarya or qualified member of our Marga before undertaking the
practice of asanas or before adding new asanas to your current practice.
This is also Baba’s guideline.

Sadhana Point

Baba says, “Whatever a man is to do in his spiritual life he is to do –
why? Because he is in love with the Supreme Entity. Love is the first
word, love is the starting point, and love is the last point.” (AV-12,


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