Archive for December 16th, 2012

From: Baladeva
Subject: Sadhana Points: Mantra, Meaning, Cakra Etc
Date: Sun, 16 Dec 2012 22:36:41 -0400



Every sincere sadhaka of Ananda Marga is aware about first lesson, i.e. iishvara pranidhana. It is comprised of three essential sections:

(a) Diipanii – which means ‘showing the path with the torch’.

(b) Mantra caetanya – which has two sub-sections:
1. The mantra must be a siddha mantra; and,
2. the practitioner must know the meaning and channelise that devotional feeling towards Parama Purusa, coordinating and chanting the mantra with the breath.

(c) Mantra’gha’ta – refers to when one knows the meaning of their mantra and repeats it sincerely with devotion then that mantra repetition will automatically strike the kundalinii. This is a natural outcome if the above points are followed with sincerity.

These are all key for doing better sadhana. If any aspect is missing, the mantra will not produce the desired effect.


Specifically, this letter is related with the second stage: Mantra caetanya. As sadhakas and disciples of Lord Shrii Shrii Anandamurtiji we should have proper clarity on this important spiritual topic.

Baba says, “Mantra caetanya: Unless the kulakuńd́alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless. The system of raising the kulakuńd́alinii upwards is called purashcarańa kriyá. 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. In this connection Sadáshiva said in the Rudrayámala Tantra.” (Ananda Marga Ideology and Way of Life – 9, Tantra and Sadhana)

Caetanyarahitáh mantráh proktáh varńástu kevalam
Phalam naeva prayachanti lakśakot́ijapaerapi.

A key aspect of Baba’s above teaching is that every sadhaka should know the meaning of their mantra and repeat it with proper ideation, otherwise their approach will be futile. Those who do not know the meaning will lack the requisite shakti in their mantra japa. For them, that mantra is almost dead. Knowing the meaning is very important; only then will one be able to ideate properly.

We should all be vigilant on this matter as it is related with sadhana and spiritual life.

Here following are more points that everyone should know.


1. Without knowing the meaning of one’s ista mantra, mantra caetanya (awakening of the mantra) will not be achieved. That means one’s mantra will not vibrate their being or become “live”.

2. In that case, proper ideation will not come.

3. Instead, the mantra will remain dry – as if one is just involved in some parrot type of repetition.

4. For example, if English speaking people who do not know Hindi are told to repeat niibu’, then saliva will not be generated in their mouth. But if the same English speaking person is told to think about eating a lemon, automatically their mouth will produce saliva. Because they know the meaning of that particular word: lemon. The Hindi term niibu’ and the English term lemon are the same; but their effect is different. The overall point is that knowing the meaning of a word or phrase is necessary to achieve the desired result.

5. In our Ananda Marga sadhana system, there are many different ista mantras, and the meaning varies from one to another.

6. Each and every sadhaka must know the meaning of their own ista mantra.


7. In our system of sadhana, certain ista mantras are repeated in their original order, while some mantras are repeated in reverse order. So sadhakas should know from their acaryas how their personal mantra works. One should know the meaning of their own mantra and its style of repetition: standard way or reverse order. Otherwise it will not work.

8. To get the proper result, one must know all the specific details related with their own mantra.

9. The selection of the mantra is done depending upon a sadhaka’s samskara and according to a particular formula given by Baba.


10. Similarly there are various ista cakras so that must also be assigned. And everyone must know their own ista cakra. In His historic discourse from 1984 Agra DMC, Baba told to all that there are 4 ista cakras: (a) anahata, (b) vishuddha, (c) lalana’ (tip of the nose), (d) ajina. According to one’s own samskara, one should keep the mantra at any one particular cakra. These are for first lesson. Baba told like this to all.

10a. Thus in first lesson there is no ista cakra that is above ajina cakra or below anahata cakra.

11. And not only is there a mantra with first lesson, but in the lesson of dhyana there is also a mantra.

12. So all this should be known to each sadhaka regarding their own personal meditation practice.


13. Unfortunately, there are many acaryas who themselves are unaware about all these points because they give more emphasis and importance to earning money than doing sadhana. Not only that, they do not like to admit or accept their deficit, so they just continue to misguide others by giving false answers and wrong teachings. In this regard, margiis should be careful and alert.

At the same time, when you see an acarya sincerely involved in sadhana and spiritual life then you should learn from them.

It is just like if you want to win a court case, then you do not hire xyz persons like a potato-seller or fruit seller etc. Rather one should seek out a trained attorney. And if you want to be cured of a disease, then do not consult a bicycle mechanic; rather one should find a doctor. Same is the case with learning sadhana: Seek out an acarya deeply involved in meditation.

Note: If anyone has any confusion about their ista cakra or ista mantra then they should not start haphazardly guessing and practicing it in the wrong way. Because that will be harmful. In that case, best is to communicate with a proper acarya.


Here below Baba gives some key guidelines about mantra repetition and doing sadhana with devotion.

Baba says, “Some 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. Japa kriyá becomes as meaningless as the talk of a parrot for those who do it without love or emotion. It even loses the value of internal suggestion, intro-psychic suggestion. Sadhana is withdrawing the mental propensities from all extroversive entities, and then collecting those withdrawn mental forces, mental propensities, and urging them towards the Supreme Entity. If there is no love for the Supreme Entity, this movement cannot be done. Where there is no love, the mind will not run after Him. So sadhana also becomes meaningless.” (Ananda Vacanamrtam – 1, Who Is Gopa?)

at His feet,


Baba says, “Casteism is a burden on the Hindu society. All the year round they preach casteism but on the polling days they decry it. This is wholly undesirable. It is better to avoid all titles. Titles signify the caste. If casteism is to be wiped out, it is incumbent to discard the titles. It is commendable if everyone adopts uniformity on title – Deva. Persons using a particular word more often will influence their minds with the meaning of that word. People are reluctant to use the word dása because this word signifies slavery. Whenever the so-called low caste people catch an opportunity, they declare themselves as belonging to the so-called elevated caste, etc. It is an ideal to become deva and for this reason Deva title should be adopted.”

“Titles of the present society have undergone considerable changes during the past fifty years, the cause being that everyone aspires to pertain to an elevated caste. The so-called Shúdras also use the sacred thread. This is only an effort towards the concealment of one’s identity. By this means, they conceal only their disregarded status. This is to be regretted. It is consequent on social debility that they harbour the desire for changes in their situations. It is out and out purposeless to convene All-India Conferences or particular castes. All of them desire to assert and establish their rights. This is simply misuses of energy and money.”

“The consent of those embraced must be sought for before renaming them in Saḿskrta. Language has got nothing to do with religion and as such, there is no reason for anybody depreciating the use of Saḿskrta. In this connection it may be added that the great emperor Aurangzeb used the term sudhárasa (juice of nectar) for mango (original Saḿskrta term for mango is ámra) and saddharma for Islam.” (Tattvika Diipika, 5th part, Ánanda Púrńimá 1957)

So many areas of the globe are affected by caste and communal feeling. From the British lords to India’s brahmins and so many points in between, and here above Baba gives the perfect antidote and solution to such narrow-minded and harmful thinking.


PS Intro: This song is the expression of the divine play wherein Parama Purusa – without exposing His identity – asks various questions to the devotee.

“Ka’r katha’ sada’ bha’ra sunayana’, ka’r path pa’ne a’nkhi rekhe…” (P.S. 1570)


O’ devotee, about whom are you thinking constantly – always. For whom are you looking towards the path with deep longing, keeping your eyes fixed. Who is your beloved who has stolen your heart. Who is that citcor [1], who took away your heart by remaining sitting in distance.

O’ devotee, you do not want anything; you wanted to offer yourself and that is what happened to you. What you desired that you got. You desired to offer your heart & mind and that is what happened. He took away your heart – to some distant loka.

Today, with your heart full of devotion go on singing the loving songs of your heart. In those songs your heartfelt feeling of longing is saturated therein. With the tears of your longing, your songs will inundate the entire universe with the devotional flow.

O’ devotee in whose longing are you saturated. For whom are you doing your sadhana, dhyana and japa.

O’ devotee who is your dearmost one who has taken away your mind. Who is that divine Entity to whom you are loving so much. Who is He that He has taken away your everything: your mind and your heart. O’ devotee for whom are you longing constantly – day and night…


[1] Citcor: In His role as ‘Citcor’ Baba is the Thief or Stealer of the devotee’s mind. How does He steal the mind? He captivates their mind and attracts the bhakta by His exquisite beauty and charm whereby the sadhaka cannot think of anything or anyone else. The sadhaka has lost control of his own mind: It incessantly and unknowingly rushes towards Parama Purusa. The One who makes this happen is Citcora – the Stealer of the mind.

And this happens in the mundane realm as well. There are numerous worldly examples where a person’s mind is stolen. If they lost money, if they are infatuated with the opposite sex, if they are anxious about getting a new job – in all such cases when the person’s mind runs again and again in that direction, then it means their mind was stolen. The person’s mind is no longer their own – they do not have control over it. Over and over, their mind is thinking of that lost money or the opposite sex. So their mind has been stolen. And the person or entity that causes someone to lose control of their mind is citcor – the stealer of the mind.

In the devotional sphere, only Parama Purusa is Citcor. The bhakta thinks of Him, unknowingly. Always the mind is goaded in that direction. Even if the bhakta intentionally tries not to think in this way, still his mind becomes ensconced in the thought of Parama Purusa.

Ultimately, when this condition climaxes, in that culminating state the unit mind – the jiiva’tma – becomes one with Supreme Consciousness.

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