Archive for February 15th, 2013

Date: Th, 14 Feb 2013 23:09:44 -0000
To: am-global@earthlink.net
From: dharmaviira#lotus-net….
Subject: Why We Touch Anahata Cakra + Point of Unity


This entire email is composed of 4 parts:
(1) Prabhat Samgiita #1457;
(2) Posting: Anahata Cakra & Namaskar;
(3) Posting: Group Fighting Causes & Solution #2
(3) Trailer Quote: Are We To Support This Wolfish Philosophy?

Each section is demarcated by asterisks (*).

**** Here begins the Prabhat Samgiita ****

“Áma’r jato malimtá sariye dáo prabhu ájike…” (1457)


O’ Parama Puruas, O’ my Lord, please remove all the impurities and stains from my mind; today make me pure. Due to the impurities of my mind, I can’t march ahead. I do not have any such strength of my own – only by Your grace I am moving ahead on Your path. Baba, please give me more strength and stamina to do Your work and do Your dhyana. O’ my Lord please be gracious.

O’ Parama Purusa, I have nothing to boast about; I have no quality of my own. Just I am the dust of Your feet, forever. I am Yours. Engage me in Your work the way You want. Let my life proceed the way You wish. Please grace me by using me for Your work; make me Your machine, Your instrument. Baba, please utilize me in all types of work – small or big. Utilize me in all works in various corners of the earth, sending me in various directions. O’ Divine Entity, You are the Doer of everything.

Baba, by Your grace, I have come on this earth to do Your work – to do work for You. I have come to obey Your command and follow Your order, and do per Your direction. Allow me to materialize, implement, & manifest Your every plan and program and bring all Your thoughts and ideas into form. Grace me so I may translate Your desire into reality. O’ my Lord, please grace me with Your varabhaya mudra [1] every moment. Please shower Your varabhaya mudra [1] – Your divine blessing. Baba, please be gracious on me. On my own I do not have the strength or power to execute Your tasks. O’ Parama Purusa, grant me energy me so I can spread your ideas and teachings throughout each and every nook & corner of this universe and make You pleased. Grace me with Your vara’bhaya every moment.

O’ Parama Purusa, please grace me and make me Yours…


[1] Varabhaya Mudra: (vara= blessing; abhaya= fearlessness. Both palms are open. The left hand rests on the left thigh, i.e. vara mudra’, the right hand is raised, i.e. abhaya mudra’.) This is Baba’s great blessing of fearlessness that is bound in His eternal love and endless compassion. With His varabhaya mudra, Baba graciously removes any & all fear by showering His divine love. This is His special blessing upon each and every sadhaka – upon the entire humanity.

“You have to meditate on the Guru who is dvinetra [endowed with two eyes] and dvibhuja [endowed with two hands]. In what posture is this Guru endowed with two eyes and two hands? In varábhaya mudrá [the gesture imparting fearlessness and bestowing grace]. He is your well-wisher and your benefactor.” (Yoga Psychology)

“Utilizing the vibrations created for eternal time by Shrii Shrii Anandamurtiji through januspharsha and varabhaya mudras, take ourself and the entire universe ahead along the path of welfare. Omn Shanti, Omn Shanti, Omn Shanti!” (Caryacarya – 1, ‘Concluding Words’)

“Suppose the Sadguru is saying something, and the deaf or dumb man wants to hear it but cannot. If one concentrates the mind on vara’bhaya mudra’, there will be the direct effect of positive microvita on the auricular or other nerve cells and also on the controlling cells, and it may be that all of a sudden he may get back the power of hearing. One should look towards these two mudras [vara & abaya] and not to anything else.” (Microvita in a Nutshell)



Two distinct topics are raise in this email.

This is the way the namaskar mudra is done in Ananda Marga:

Bring the palms together and touch the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, and then bring the hands to the anahata cakra, keeping the palms together.”

Some may wonder why we touch the anahata cakra when we do our namaskar mudra. The reason is because the anahata cakra is the nucleus of all human feeling and sentiment such as love, affection, infatuation etc. Whatever love and sentiment humans have is controlled from this cakra.

We are, by nature, sentimental beings so we are deeply moved by the pull of the anahata cakra. It is there that we feel a deep sense of connection, love, and compassion. For this reason we touch the anahata cakra when doing our namaskar mudra. And it is for this reason humans all over the globe hug and embrace one another by drawing each other near to that point.

When you have sentiment for something or someone then you want it and bring it close to your chest – as that is the nucleus of human feeling and sentiment. That is why when people come close to their cherished possessions or loved ones, they reach out with both hands and draw them close to their anahata cakra. And when one receives a very special gift then they draw it in to that point. They do not hold it by their elbow, knee, or toe, rather it is brought to their anahata cakra.

Any sincere sadhaka can easily feel vibration in their anahata cakra during certain emotional occasions. That is not the vibration of the physical heart but rather of their anahata cakra. The anahata cakra is the controlling point of all human sentiment. That is why after touching the mind (ajina cakra) we touch the home of human sentiment (anahata cakra) when we do namaskar.

Those not aware about the anahata cakra mistakenly think that the physical human heart is the home of all feeling and sentiment. Or they think their emotional center is the physical heart because when they are nervous or excited their heart starts beating faster etc. Such is the confusion some have.

But that heart organ is merely a pump. That is all. It is not the home of human sentiment; just as the gallbladder is not the home of human sentiment. The main reason why people the think that physical human heart is so special is because of its close proximity to the anahata cakra.

So it is the anahata cakra that is so unique and reflects our emotional and sentimental being. The physical heart has no such capacity. It is merely a pump. The proof is that when patients get a heart transplant their emotional and sentimental nature remains as is – they do not also receive an entirely new emotional state when they receive that new heart. Just they get a pump. It is because their anahata cakra is the home of their sentiment, that is why their emotional quality remains the same.

Here are more of Baba’s teachings on this unique topic:

“Now, suppose certain sub-glands in the elder man’s chest around the anáhata cakra are activated. Then, instead of arguing, his response will become calmer, and not so serious and grave. He will become quieter and not so irritated. In this case, in the attached nerve cells and nerve fibres, certain changes will have been brought about in the glands and sub-glands of the chest portion of the body. By properly activating the controlling point of a human sentiment, the response has changed.” (1)

In the below quote the term “heart” means anahata cakra.

“The human heart is the abode of higher psychic propensities. The feeling of pain, pleasure, devotion and bliss have a deep impact on the heart. When human beings remained engrossed in crude sensual pleasure they are deprived of spiritual bliss, but the moment they start imbibing cosmic ideation, the cosmic sentiment grows stronger in their hearts. Thereafter, the more they ideate on Iśt́a and superimpose cosmic ideation on every action and thought, the more the devotional sentiment is strengthened. At this stage the sádhakas feel the existence of Parama Puruśa deep in their hearts and pervading throughout the entire world. In consequence a deep dharmamegha is created around the anáhata cakra, bringing intense bliss to the sadhaka’s mind.” (2)

In the below quote the term “heart” means anahata cakra.

“The subtlest, the most delicate, portion of the human mind is the controlling point of human cordiality. When the human mind is focused on that particular point, it starts to experience the Krśńaliilá [Krśńa’s pastimes with His devotees]. The human heart, which is Vrindavana, is the nucleus of all the warmth and sweetness of the human mind. Human beings are always eager to rush towards the mohanatattva [supreme attractive force] which lies covert in the inner Vrindavana. Parama Puruśa also enhances the degree of spiritual attraction and increases the jiivas’ desire to rush towards Him. Due to this intense spiritual attraction the mind refuses to entertain any other psychic object. One may try in vain to persuade the mind to desist from thinking of Krśńa, but even then the mind will think of Krśńa and nothing else. Human beings at that stage lose their ordinary propensities and cling to their spiritual object alone. Thus microcosmic bearing is turned into Macrocosmic bearing.” (3)

“What is our style of extending goodwill? We say, Namaskár. That is, “I pay respect to the Supreme Entity residing within you.” You should remember this. “I concentrate all the good feelings of my mind here in the trikut́i [between the eyebrows].” In your mind there are so many propensities. Propensities are called vrtti in Sanskrit. So there are so many vrttis, so many propensities, in your mind…”
“You should concentrate all your thoughts at a particular point, here – that is, with all the strength and goodwill of your mind you are doing this – you are touching these two palms here [trikut́i]. That is, you are concentrating all your goodwill here, because you are paying respect to Parama Puruśa residing within this body; this body; this body; this body [pointing to different people]. First do this.”
“And not only mental concentration, you are human beings, you have got so many sentiments also. Human sentiment, you know? When you feel much joy you burst into tears, when much sorrow you burst into tears. These are sentiments. And human beings are guided by sentiment, more by sentiment than by logic, you must not forget it – more by sentiment than by logic. So your sentiment is also there, so with all the concentration of your mind and with all the sweetness of your sentiment, from the very core of your heart, you are paying respect to Parama Puruśa residing within human structure. So you do this [palms together at mid-point of chest], and say, Namaskár.” (4)


Here are two points of clarification. The anahata cakra is not only related with those doing sadhana, rather everyone experiences feelings and vibration at their anahata cakra. That is the nucleus of all human feelings and sentiment. Secondly, the anahata cakra is not the “yogic heart”. Some in publications have labeled it as such and included this phrase, “yogic heart”, in the glossary of our books when defining the anahata cakra. But this is incorrect and none should adopt this phrase to describe the anahata cakra. Furthermore, this cakra is not limited to yogis per se, rather everyone feels this cakra, even those who have nothing to do with yoga. So that is another reason why the phrase “yogic heart” is a wrong and incorrect reference for the anahata cakra.


Unfortunately, the description about namaskar published in Carycarya is incomplete. It fails to describe how the palms should be brought to the anahata cakra to conclude the salutation. See here below.

“Namaskára: Namaskára is done by bringing the palms together and touching the ájiṋá cakra [the mid-point of the eyebrows] with the thumbs, without bowing. It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.” (5)

Everyone should correct this in their book.

in Him,

1. Yoga Psychology, The Human Body Is a Biological Machine
2. Ananda Marga Philosophy in a Nutshell – 5, Dharmamegha Samadhi
3. Namami Krsnasundaram, Appendix
4. Ananda Vacanamrtam – 30
5. Caryacarya, Part 1, Methods of Salutation

The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.



In His discourse titled Social Psychology, Baba has enlisted several requisite factors for attaining unity. The first letter in this series examined the point of common ideal. This letter brings forth another point of unity: economic justice. Without economic justice there cannot be unity. Here following is Baba’s guideline.

“In Ananda Marga, even in the economic field, there is a common ideal, as the whole property of the earth is common property and is to be shared by all members of the society. This is instilled in every member by reciting the following shloka [couplet] at the commencement of every function held by the members of Ananda Marga:
Samgacchadhvam samvadadhvam…
Let us share our wealth without differentiation, like sages of the past, so that all may enjoy the universe.

Love for all – the ideal of the whole of humanity being one family, utilizing all the property of the world as one unit.” (1)

Comment: Baba clearly delineates that there must be economic justice based on the ideal that all the moveable and immoveable property of this universe is to be shared rationally amongst His children.
Unfortunately, this is present nowadays in our Wt Cadre. We have some Wts who are rich, and some who are poor – whose minimum requirements are not fulfilled. Those workers with wealth are given respect due to their high economic status, and some are mistreated because they lack economic means.
If one has money they will get organisational post and power; and without money one will be humiliated, forgotten, and overlooked.
In such an environment of “haves” and “have nots”, it is not at all possible to achieve unity. Rather it is far, far out of reach. So economic inequality is a critical cause of disunity which we see prevalent in our Marga nowadays. The problem runs deep and exists on many levels.
Hence this point of economic justice is a key point that needs to be inculcated for achieving unity.

“Suppose you have gathered sufficient money, and there is no dearth of food in your house, but the remaining portion of society, your neighbours, your friends, are suffering from a dearth of money, or food, or clothes. Then it means that you are not following the spirit of “samgacchadhvam”.” (2)

In His Social Psychology discourse, Baba presents a comprehensive list of factors for gaining unity. The first letter in this series address the point of a common ideal and this letter outlined the need for economic justice. And there are many more factors.
As His disciple, it is our duty and responsibility to critically understand how to bring unity and implement as well, by His grace.
in Him,

1. A Few Problems Solved- 7 – Social Psychology
2. Ananda Vacanamrtam – 3



The section below demarcated by asterisks is an entirely different topic,
completely unrelated to the above letter. It stands on its own as a point of interest.

Are We To Support This Wolfish Philosophy?

This is a classic example. Here below Baba points out how the rich cannot understand the problems of the poor. Those wealthy persons have a very small mind – sunk in greed and always hungry for more.

Right now, heated talks are going on in the US about increasing minimum wage. The amount low-end workers currently earn is paltry – only $7.25 per hour. Obama’s proposed increase is to $9, which is still quite low. No one can live on such wages. You cannot have a small house, get medical care, and raise children on such a wage. It is impossible.

But certain politicians – who support wealthy capitalists – remain unmoved and have no empathy. Rather they are shocked about a potential increase in wages. Meanwhile, CEO’s and top executives earn thousands of times more than that each hour.

Here is the point of view of Prout philosophy followed by excerpts from news articles about the heated exchange in Washington and this critical issue.

Prout philosophy says, “What a dangerous outlook! What a rosy philosophy of capitalism! God save humanity from such perverted philosophy. Man’s desire for worldly pleasure does not cease until he finds a really great ideal. His hunger is insatiable. The wolf in him seems to say over and over again, “I am hungry, I am hungry.” His mouth is agape all the time and the fools of the earth, resigned to their belief in predestination, are swallowed by it. These wolves eat up their flesh and blood and cast away their insipid bones. Are we to support this wolfish philosophy? The dirty-clothed laborers, their faces lined with hard labor and fatigue, are not human beings in the eyes of those who have Mammon by their side. The characteristic of a vested interest is that it has no other thought but itself. The selfish man is the eater, the others are his food. His needs are never-ending. Out of his salary the poor man has to pay his house rent, support his family, educate his children, provide milk for his baby, marry his daughters. Are those necessities only for the people of the upper classes? Are these not the minimum necessities of life? Yes, but these thoughts of the poor are no concern of the rich! Such thinking involves some sacrifice, does it not? From where would objects of luxury for the rich come, if hunger were not the hard task-master of the poor? Let the daughters of the poor collect cow-dung forever and their sons be slaves in the households of the rich. What a fine arrangement! The high hopes of the poor?–pooh! pooh!! Aren’t they all moonshine?”
“No two things in the world are alike. So I do not suggest recasting everything into one mold. Still, for humanism and justice, equitable distribution of the resources of the universe is indispensable; co-ownership of the world’s resources is the birthright of every individual. Even a small attempt at depriving someone of this right is gross selfishness. Except when a special favor becomes necessary to give certain individuals impetus and inspiration, all persons must be given equal rights and opportunities in all spheres. Every individual must have equal rights regarding food, clothing, housing, medical aid and education — those things that are absolutely necessary for existence.” (Human Society, Social Justice)

Here are excerpts from the NY Daily News article of Wed 13 Feb 2013 about the proposed wage increase.

John Boehner shoots down Obama’s minimum wage hike proposal

The House Speaker won’t support Obama plan to raise minimum wage to $9 an hour.

House Speaker John Boehner was unimpressed with Obama plan to raise minimum wage to $9 per hour.

John Boehner done negotiating with Obama: ‘It’s my rear end that got burnt’

House Speaker John Boehner shot down President Obama’s State of the Union proposal for a minimum wage increase on Wednesday. (1)

Finally, here is an updated version of the above cited section from the chapter Social Justice. Following is how it appears in The Electronic Edition of Baba’a books 7.5.

“It is a characteristic of vested interests that they never bother to think of anyone except themselves. They must eat and the rest of humanity only exists to be eaten. They want increasingly more objects for their gratification. Those who earn three thousand rupees a month think that this is an extremely meagre amount, but they never stop to consider the needs of those who earn a negligible thirty rupees a month.(4) A poor man has to pay his rent, maintain his family, educate his children, buy milk for his babies, and save something to put towards the cost of his daughter’s marriage, all out of thirty rupees. Are these needs only applicable to the upper stratum of society? Are they not the minimum necessities of life? Rich people do not want to consider the needs of the poor, because if they do they will have to make some sacrifices. Where will their luxuries and comforts come from if hunger does not burn the bellies of the poor? Is it not a fine idea if the daughters of the poor go on collecting cow dung forever, and their sons work like slaves in the houses of the rich for generations together? Is this not a fine arrangement? As for the high hopes of the poor, aren’t they ridiculous? Aren’t they out of touch with reality?”
“No two things in this world are identical, so I am not suggesting that everything should be recast in the same mould. However, for the sake of humanism, for the sake of social justice, equitable distribution of all the wealth of the universe is indispensable, and co-ownership of the world’s resources is the birthright of every individual. Even the slightest attempt to deprive anyone of this right amounts to gross selfishness. As long as certain difficulties, both great and small, exist in the practical world, however, it will not be possible to grant perfectly equal opportunities to everybody in all instances. Apart from this, all people should be granted equal rights and opportunities, except where it is necessary to inspire some people to undertake activities which will directly benefit society, or as a temporary reward for their distinguished contribution to society. In addition, every individual must have equal rights concerning things such as food, clothing, housing, education and medical care, which are absolutely essential for existence.” (Human Society – Social Justice)

(1) Read more: http://www.nydailynews.com/news/politics/boehner-shoots-minimum-wage-hike-article-1.1263163#ixzz2KtFaMFXW

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