Archive for March 29th, 2012

Date: Thu, 29 Mar 2012 20:03:02
Subject: Special Way to Cure All Diseases



All the practices in AM have their special purpose – none should be skipped. In certain circles some are lax about practicing asanas. Yet our asanas are so critical for our physical, psychic and spiritual advancement.

Here are some important points given by Baba that we should all keep in mind.


In the wide world of yoga there are more than 50,000 known asanas. And among those 50,000, Baba has graciously compiled approximately 42 which we use in our A’nanda Ma’rga system.

Baba says, “There are more than 50,000 ├ísanas; among them a few are named here which are most necessary for the path of meditation.” (Caryacarya, part 3)

And in particular in A’nanda Ma’rga yoga, there are two a’sanas that Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulder stand]. And as its name denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’ means limbs and organs; and ‘asana’ means position comfortably held. So by performing this asana the whole body– all the limbs and organs – gets rejuvenated and cured from all types of diseases and ailments.

(b) The second asana with this cure-all quality is matsyendrasana [spinal twist]. As noted, in sarvaungasana the name itself denotes that it is beneficial for all the organs etc. But the same is not the case with the name– matsyendrasana. Reason is that matsyendrasana is named after one prince who became a great yogi. That prince’s name was Matsyendranath. And since he was the one who created this asana, that asana was named: matsyendrasana.

(c) But it should be clearly known that both these asanas positively effect the entire body. But the name of one asana expresses this idea whereas the other asana does not. Even then, the all-round benefits of these two asanas are nearly identical.

(d) In sarvaungasana even the eyes get proper exercise by focusing up towards the big toe. Similarly, in matsyendrasana, the eyes derive tremendous benefits from looking to the far left and far right during the twisting motion.

(e) So both these asanas exercise & revitalise the entire body from head to foot. Specifically these asanas benefit the arms, legs, mouth, nose, eyes, head, ear, tongue as well as all the cakras of the body.

(f) For sarvaungasana, a complementary asana also needs to be done. That is matsyamudra, a.k.a fish posture. So first one should do sarvaungasana, then one should rest for 15 seconds by doing shavasana (corpse pose), and then one should do matsyamudra. In general, sarvaungasana will be done twice as long as matsyamudra. Directly after completing matsyamudra one can again begin sarvaungasana. But each time in between Sarvaungasana and Matsyamudra, shavasana should be performed.

(g) Those suffering from high blood pressure should refrain from doing sarvaungasana.

(h) In our AM system, asanas have not been selected just on the basis of physical exercise only. Rather Baba has perfectly selected those asanas which are helpful in maintaining good health as well as proper glandular secretions – which help make the body fit for spiritual practice. Such types of asanas have primarily been included in our AM system. That is why Baba has included and approved only 42 asanas for Ananda Margiis.

(i) Here below are a few of Baba’s direct guidelines regarding asanas.

Baba says, “‘A’sana’ means ‘a position in which one feels comfortable’ –
‘Stirasukhama’sanam’.” (CC-3)

Baba says, “A’sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured.” (CC-3)

Baba says, “[Specifically] those diseases which create trouble in the path of meditation may be cured by the help of specific a’sanas, so that sa’dhana’ may more easily be done.” (CC-3)



(I) Sarva’unga’sana (all-limbs posture):

(a) Lie down on your back. Gradually raise the entire body and keep it straight, resting its weight on your shoulders. The chin must be in contact with the chest. Support both sides of your trunk with your hands. The toes must remain together; the eyes must be directed at the toes.

(b) Lie down in padma’sana. Gradually raise the body and rest its weight on your shoulders. Support both sides with the hands. This a’sana is also known as u’rdhvapadma’sana (inverted lotus posture)’.

Practise three rounds, up to five minutes.

(II) Matsyamudra’ (fish posture): Lie down in padma’sana. Rest the crown of the head on the floor and grasp both the big toes with the hands. Practise three times. Maximum time for practice is two-and-a-half minutes.

(III) Matsyendra’sana (Matsyendra’s posture): generally for males:

(a) Press the mu’la’dha’ra cakra with the right heel. Cross the left foot over the right thigh and keep it to the right of the thigh. Grasp the left big toe with the right hand, keeping the right arm along the left side of the left knee. Reach backwards from the left side with the left hand and touch the navel. Turn the neck to the left as far as possible.

(b) Then press the mu’la’dha’ra with the left heel and reverse the process. One round means completing the process on both sides.

Practise four rounds, half a minute each time.


“Ga’n geye ja’bo, shono na’ shono tav iccha’…” P.S. 2305


Baba, I will go on singing Your song and chanting Your glory. O’ Parama Purusa, it is up to You whether You grace me by listening to these songs or not. With these songs in the depths of my deep ideation, I will generate divine vibrations, by Your grace – and go on serving You.

Baba, O’ Divine Entity, with my deep yearning I am calling You again and again. But I am not getting any response – You are not paying heed to my call. By avoiding me, maybe You are thinking that I will not sing Your song any more and remain quiet. Perhaps You are thinking that in frustration, I will give up the hope of getting You. That I will no longer engage in the flow of those divine tunes and melodies, which is inundating the vast sky. That I will not utilize these melodious treasures in my practical life to get closer to You.

Baba, with the strength of knowledge, wisdom, intellect, and worldly attributions, Your depth cannot be measured – nobody can realise You. Only by surrendering that very unit “I” which already belongs to You and singing Your name, will I will surely get You. It is Your grace.

Baba, O’ my Dearmost, I sing my songs only for You: To serve You, to please You. Kindly be gracious and keep me on Your lap…

Note: In the above song, the sadhaka has deep love and a strong yearning for Parama Purusa. So when Parama Purusa does not respond to his call in the way that he desires, the sadhaka makes one loving accusation towards Parama Purusa. Actually that is not an accusation per se, but rather an intimate type of loving expression. In this song, Baba is giving His approval that devotees have the right to do this and that this loving way of communication is quite natural and beneficial.

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