Archive for the ‘Asanas – Dances – Mudras’ Category



Unfortunately, in certain circles, some are lax in practicing asanas – this is especially true of some of our acaryas. More specifically, we can say that there are three groups of wts in this regard:

1. There are some Wts who are extremely sincere and regular in doing yoga asanas. They do their asanas in all circumstances – when alone, while in camps and at DMS, when traveling, always. This is the small minority of workers.

2. Next there are some workers who do their asanas only when they are around others. That means they do yoga asanas only for show, i.e. to impress others. They want those around them to think they are very sincere in following Sixteen Points etc. But, when there is no one around, then these same workers skip their asanas etc. Such types of workers suffer from hypocrisy.

3. Then there are those Wts who never do yoga asanas – neither when they are alone, nor when they are with others. Always they skip. Not only that, if they see others – especially Wts – sincerely practicing asanas, then they will ridicule them and make jokes. They will say things like, “Oh, look, here is such great yogi”, “You are going to get moksa anyway, so why are you doing these practices”, “Look at the mahayogi – he is going to get moksa this very moment”, etc. Such workers who mock others in this way move around together in a group. Their chief intent is to deter others from doing the asanas so that they themselves are not looked upon unfavourably for not doing them. Such types of workers suffer from double hypocrisy.

Tragically, this is the state of affairs in our Wt cadre.

In comparison, around the globe some non-margiis, although they may be deficient in various arenas, are very keen on practicing yoga asanas nowadays. Their intent is to retain their youthfulness and beauty, and age in a graceful manner. They often pay for yoga classes. They may or may not do the asanas correctly, and they may or may not follow a sattvika (sentient) diet, but they are eager to gain the physical benefits of the practice.

Strikingly, even this much interest some of our workers do not have. They are not even interested in doing asanas for their own physical health – yet these same workers want to be good-looking & shining etc. That is why we see a growing number of wholetimer Didis and Dadas going to beauty salons for cosmetic treatments etc, unfortunately. This is the trade-off they have made. This is their short-cut appproach. They want the benefits of yoga without practicing, so they go to the beauty parlor. Certain workers fall in this category, shockingly.

All told the situation is quite sad. The only way to bring about the needed change is to inspire others to practice, as well as create the requisite circumstantial pressure.


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This entire email is composed of 3 parts:

(1) Posting: How to Make the Body Proper for Sadhana;
(2) Trailer Quote: Why Infants Laugh & Cry For No Apparent Reason;
(3) Prabhat Samgiita #4116;

Each section is demarcated by asterisks (***).


All the practices in Ananda Marga have their special purpose – none should be skipped – including our yoga asana practice. Asanas are a key element of 16 Points as well as instrumental in balancing the glandular system and preparing the mind for meditation. Thus asanas are so critical for our physical, psychic and spiritual advancement.


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 Ananda Marga system.

“There are more than 50,000 ásanas; among them a few are named here which are most necessary for the path of meditation.” (1)


In particular, in Ananda Marga yoga, there are two asanas Baba has given which cure all the diseases.

(a) The first one is sarvaungasana [shoulderstand]. As the derivation of 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.


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

“‘A’sana’ means ‘a position in which one feels comfortable’ -‘Stirasukhama’sanam’.” (2)

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

“[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.” (4)



(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. (5)


Here are Baba’s rules for performing yoga asanas from Caryacarya.

(1) Before practising ásanas, do vyápaka shaoca or take a full bath. Vyápaka shaoca must also be done before daily meditation; if ásanas are done with daily meditation then it is not necessary to do vyápaka shaoca separately.

(2) Do not practise ásanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising ásanas indoors, attention should be paid to keep the windows open so that air can pass through.

(3) No smoke should be allowed to enter the room. The less smoke the better.

(4) Males must wear a Kaopiina (laungot́á), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.

(5) Practise ásanas on a blanket or a mat. Do not do ásanas on the bare ground, because you may catch cold, and some secretions which come from the body while practising ásanas may be destroyed.

(6) Practise ásanas only while breath is flowing through the left nostril or both nostrils; do not practise ásanas when the breath flows only through the right nostril.

(7) Take sáttvika food. But a person for whom it is difficult to give up rájasika food can for the time being take a small piece of myrobalan (it is better to use the small type of myrobalan), or something of a similar nature, after meals. However, this procedure does not apply in cold countries.

(8) Do not cut the hair of the joints of the body.

(9) The nails of the fingers and toes must be kept cut short.

(10) Do not practise ásanas on a full belly. It is prohibited to perform ásanas for two-and-a-half to three hours after a meal.

(11) After practising ásanas, you should massage your arms, legs and entire body, especially the joints, very well.

(12) After the massage is finished, remain in shavásana (corpse posture) for at least two minutes.

(13) After shavásana do not come in direct contact with water for at least ten minutes.

(14) A practitioner of ásanas should not massage his or her body with oil. If you like you may rub oil lightly over the body.

(15) After practising ásanas, it is desirable to walk in a solitary place for some time.

(16) Just after ásanas práńáyáma is prohibited.

(17) If it is necessary to go outdoors after practising ásanas and if at that time the body temperature has not come down to a normal level, or if there is any difference between the room temperature and the outside temperature, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. In that way there will be no chance of catching cold.

(18) It is not prohibited for the practitioner of ásanas to practise free-hand exercise, running or sports, but just after ásanas all these are prohibited.

(19) There is no restriction of nostril for the following ásanas: padmásana (lotus posture), siddhásana (siddha posture), ardhasiddhásana (half siddha posture), bhojanásana (cross-legged sitting posture), viirásana (viira posture), diirgha prańáma (long bowing posture), yogásana (yoga posture) and bhújauṋgásana (snake posture).

(20) For all those ásanas where there is no restriction of nostrils, there is no restriction on food either.

(21) During menstruation, pregnancy and within one month of delivery, women must not practise ásanas or any other exercise. The ásanas for dhyána can be done under all conditions – padmásana, siddhásana and viirásana are the proper ásanas for dhyána and dhárańá. (6)


In point #7 above, Baba clearly guides us that a practitioner of yoga asanas should be strict in following a sentient diet. As as reminder, here below are Baba’s guidelines on sentient food.

“Sáttvika Áhára: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masúr [an orange-coloured lentil] and khesári; all fruits and roots; all kinds of vegetables except violet-coloured carrots, white brinjals [white eggplants], onions, garlic and mushrooms; milk and milk products; all green and leafy vegetables except red puni and mustard. All varieties of spices except garam masalá(1) and all kinds of sweets, can be taken.”
“A sáttvika diet is required for those who practise ásanas. Those who find it difficult to give up the habit of rájasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sáttvika food should avoid taking a large quantity of mustard or mustard products. Rájasika food-eaters should gradually try to change over to sáttvika food and támasika food-eaters should try to give up such food as early as possible.” (7)

“Sentient food: Food which produces sentient cells and is thus conducive to physical and mental well-being is sentient. Examples of sentient food are rice, wheat, barley, all kinds of pulses, fruit, milk and milk products.” (8)


The following are Baba’s direct teachings from Yoga Psychology book)

Question: What is the definition of ásanas?

Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.

The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.

Question: Why do we practise ásanas?

Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].

Question: How do we name ásanas?

Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváuṋgásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.

Question: How many types of ásanas are there?

Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].

Question: What is the difference between sarváuṋgásana and vipariitakaranii mudrá?

Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.

Question: What are mudrás, bandhas and vedhas?

Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.
Bandhas are also postures of a special type which exercise the nerves only. The practitioner may or may not derive physical comfort and mental composure. In bandha also one has to continue one’s conscious endeavour to remain in the particular posture. Bandhas also influence the váyus [vital-energy currents] in the body.
Vedhas are almost the same as bandhas. Vedhas exert some influence on both the nerves and the vital airs [vital-energy currents]. (9)

In Him,

1. Caryacarya, part 3
2. Caryacarya, part 3
3. Caryacarya, part 3
4. Caryacarya, part 3
5. Caryacarya, part 3
6. Caryacarya, part 3
7. Caryacarya, part 3
8. Yoga Psychology, Food, Cells, Physical and Mental Development
9. Yoga Psychology, Questions & Answers On Meditation



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

Why Infants Laugh & Cry For No Apparent Reason

“After death the disembodied mind floats in the vast space with its unexpressed saḿskáras. Later on, with the cooperation of the mutative principle, the disembodied mind finds a suitable physical base. The memory of its past life remains awake for approximately the first five years of its new life. Although the child remains in a new physical environment, mentally it continues to live the joys and sorrows of its previous life. That is why children sometimes laugh and cry in their sleep, and their mothers often think they are talking with God. In colloquial Bengali this is called deola kát́á. In actual fact this laughter and crying is nothing but the reappearance of past memories. To re-experience past events one does not need the cooperation of the old brain. The newly-born mind has not yet had time to build a close relationship with the new brain. The revival of experiences of past lives is what we call “extra-cerebral memory”, and is principally the task of the causal mind.” (Ananda Marga Philosophy in a Nutshell – 4, Cerebral and Extra-Cerebral Memory)

************ Prabhat Samgiita

“Tumi kato liila’ kare calecho…” (P.S. 4116)


O’ Parama Purusa, Your divine liila is unimaginable. It does not have any beginning or end – You go on playing endlessly. You have created soft & tender flowers full of fragrance and nectar. And the sky You have decorated with the shining cool moon. Baba in Your creation You did not leave any place unattended or uncared for. Everything is full of sweetness and charm. Baba Your liila is incomparable.

O’ my Lord, the flute of my heart which never got played, the heart which never felt longing or crying for You, You have aroused that very dry heart with devotion and filled it with bliss. It is Your divine grace. Now that very dry heart of mine is filled with bhava.

Baba, those who were drowned in cimmerian darkness and were submerged in dogma, they were not able to recognise their real status – what they are and what they have come for. Even without their desire or asking, You blessed them with awakening and divine truth. In the their burning hearts, You poured nectar – even without their expressed desire or asking.

Baba You have graciously blessed one and all. Baba Your divine liila is unique and incomparable…

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From: “Gayattrii”
To: am-global@earthlink.net
Subject: Baba Story: Umashankar’s Plea to Baba
Date: Tue, 12 Mar 2013 23:22:48


This entire email is composed of 3 parts:
(1) Posting: Baba Story: Umashankar’s Plea to Baba;
(2) Trailer Quote: (a) Religious Dogma and Females + (b) Female Situation in WT Cadre;
(3) Prabhat Samgiita #1235.

Each section is demarcated by asterisks (***).


Introduction: Shrii Umashankar of Muzaffarpur was a very senior and respected margii. All along, Umashankarji was an extremely dedicated margii. Even during emergency when others were hiding, he was quite active and vocal, carrying the banner of Ananda Marga. And he continued to be vigilant in following Ananda Marga ideals and participating in Ananda Marga social life. Many know of his devotional heart and dharmic spirit. He always wanted to please Baba, so in spite of his obesity Umashankarji would dance tandava in front of everyone to make Baba laugh. Many may recall this jovial scene.

Shrii Umashankarji was initiated just prior to the 1970 Ananda Purnima DMC in Muzaffarpur, and he became regular and deeply involved in sadhana right away, by Baba’s grace.

At the same time, Umashankarji’s laokik father was a very dogmatic person who was completely against Ananda Marga and sadhana.


His father would engage in various mean-minded schemes in order to harass and abuse Umashankarji when he was practicing meditation. Sometimes he would blast the radio next to his ear, other times he would throw pots of cold water on him, and one time he even dumped a big bowl of vegetable soup on Umashankarji while he was doing sadhana. Plus, his father would verbally accost him too – taunting and threatening him, and calling him names. He did not like that his son joined Ananda Marga, did sadhana, and had forsaken his sacred thread and hair.

In response, to escape his father’s unruly wrath, Umashankarji would try and find quiet, lonely places so he could do his sadhana in peace. But always, his father would stalk him and torment him.

This mistreatment took a big toll on Umashankarji. He could not take it anymore, and he was wondering how he could possibly survive in that house any longer and continue to do sadhana and remain an Ananda Margii. Umashankarji was even suffering from torturous nightmares. His acarya told him to do more sadhana before going to sleep as that would help cure the nightmares.

One night while he was doing sadhana before sleep, his father threw an entire bucket of water on him – soaking his bedding as well. His father furthermore warned him that he must not leave the family tradition of maintaining his caste and doing idol worship. By this point, Shrii Umashankarji was feeling very frustrated and depressed.

He did not want to give up Ananda Marga sadhana and he was facing a lot of opposition. He could not bear it any longer. Umashankarji felt he had no other recourse than to go and tell Baba. He had a strong desire to recount to Baba all the treacherous things that his laokik father was doing.



Shortly thereafter, it was announced that Baba would be coming to Muzaffarpur for DMC. Umashankarji planned to tell Baba everything.

As soon as Baba arrived, Umashankarji approached one of Baba’s bodyguards and expressed his desire to go on fieldwalk with Baba. The security chief told him that he must get permission from PA Dada, then he would be able to accompany Baba on fieldwalk, otherwise not.

When Umashankarji inquired with PA, then PA told him, “No, already there are so many requests. You will have to go in the future – not now.”

At that point, Umashankarji was feeling desperate. He knew he had to do something. After making various inquiries, he found out where Baba would be going for His fieldwalk. It was a remote area far away from the DMC grounds. Umashankarji had to take a bus and then travel on foot to get there. Once he got to the location, he stood in the field and waited for Baba to arrive.

Later on, Baba reached that place for His fieldwalk, along with His entourage – i.e. a few margiis and security personnel. Baba began His walk. After sometime, off in the distance, he saw a lone figure – standing there with folded-hands. Baba asked PA Dada who was out there in the field.

PA called for the person to come closer.

As he got nearer, Baba said, “Oh, Umashankar, it is you – what is the problem?”

Umashankarji replied, “Baba, You know everything. I have a big problem: Remaining an Ananda Margii, doing sadhana, and staying in my house is impossible. My laokik father is harassing me – it is too much. You have to do something. I want that he should be removed from this world.”

Baba responded, “Shame, shame, why are you thinking like this. Never think or wish ill upon others.”

Baba continued, “Tell your father that if he continues to torment you then you will leave the house and live in an Ananda Marga jagrti. Then your father will not harass you anymore. If still he continues to harass you, then do not worry. Nature will not tolerate it and will take its course. As a margii, you must not think ill of your father.”

Umashankarji replied, “Yes, Baba.”

After see Baba listening to His guidance, Umashankarji realised his own mistake that he must not think of his laokik father’s demise. This was the wrong way to think. He understood Guru’s teaching and mentally he thought Baba will take care. According to natural law, the situation will be resolved for the best.

At that point, Shrii Umashankar felt very peaceful, by Baba’s grace, and from that moment forward, he did not harbour any ill will towards his laokik father.


When Umashankarji returned home from DMC, he approached his father. With a clear voice and benevolent heart, he said, “If you continue to harass me while I am doing meditation, then I have no option but to leave this house and go live in an Ananda Marga ashram. This is my Guru’s mandate.”

Umashankarji had full faith in Baba on this matter. His father thought he was bluffing and that Umashankarji would never leave.

His father yelled, “Go anywhere you like, but do not do sadhana in my house. If I see you doing meditation there will be trouble. You must leave Ananda Marga and follow our family traditions. Then you can stay, otherwise go where you wish.”

Hearing his father’s harsh reply, Umashankarji still held hope in his heart that his father might be rectified. However, his father continued to harass and abuse the innocent and devotionally-minded Umashankarji.

The very next Sunday, 7 days later, Shrii Umashankar’s father died of a massive heart-attack. He could not mend his ways so nature did not spare him.


1st Teaching: As a sadhaka, as an Ananda Margii, one should never think of harming or hurting others. Baba never wants us to think in such an ugly and depraved manner. Cultivating the idea of harming others is static devotion or aparabhakti.

2nd Teaching: If you are involved in dharmic work and someone continually disturbs and harasses you, then nature will not tolerate it.

3rd Teaching: If you are adhering to that path of dharma, then do not be intimidated nor cowed down by any type of harassment or abuse.

4th Teaching: Some naive people may wonder, “Why didn’t Umashankarji just leave Ananda Marga – what was the need to stay when he was facing so many problems – why did he choose to follow this difficult path?” Here the point is not that the path of Ananda Marga is difficult. Rather, everyone has their own bundle of samsakaras that they must face – sooner or later. Non-margiis have samskaras and margiis have samskaras. At some point, everyone must face their samskaras. But those on the path of Ananda Marga have been blessed to gain liberation in this life itself. That is Baba’s divine decree. Hence, Ananda Margiis must undergo the requital of samskaras – i.e. the reactions of their past actions – at a faster rate. Because in this life itself, all those samskaras must be exhausted. Then liberation is attained. Such is the beauty of the Ananda Marga way of life. It is the fast path to eternal blessedness.


“Devotees have no malice against anybody. Why should there be malice against anybody? While a great spiritualist was eating cooked rice, a hungry dog came and sat on his lap. The dog, too, started eating with him. When both were eating together an intellectual came and said, `Fie, fie, the dog is a filthy animal and yet you are eating with him from the same plate. What kind of person are you? You are untouchable’. The devotee replied, `I am Vis’n’u, this dog is Vis’n’u. Why then do you laugh at me? The whole universe is pervaded by Vis’n’u. Your abuses and praises are all the same to me. I love flowers and thorns equally.’ Only a devotee can speak like this.” (1)

‘”All the beings of this universe are the kith and kin of one another. No one is despicable. All are equally respectable and entitled to equal love and affection…” (2)

“Even if one does not harm anyone physically, but simply thinks of harming someone, sam’ska’ras will still be created. Whatever feelings one may have for a person, good or bad, will certainly cause a reaction. That reaction will remain in potential form in the subtle mental sphere until the opportune time arrives for its expression. This is why wise people look upon this universe with an attitude of equanimity and pray for the welfare of all. Sarvesa’m maungalam ka’unks’e. People who fail to do this will have to suffer endlessly for their mean-mindedness.” (3)

“Ours is a universal family. Each and every entity — living and non-living, moving and non-moving — helps others in maintaining not only their equilibrium, but also the equipoise of the entire universe, not only of this small planet Earth. We are to move together with all.” (4)

“In static devotion, the devotee says, “O my Lord, I am your devotee. Mr. Y is my enemy. Please destroy Him.” In the case of static devotion, the devotee doesn’t want to be with the Lord. The devotee wants something bad or harsh done to his or her enemy. That is devotion of the worst type. As it was not the person’s longing to become one with the Father, that person never will become united with the Father. And also, the Supreme Father is the Supreme Father of the enemy also. So He may or may not kill that enemy. Static devotion is no devotion.” (5)

“What is static devotion? You say: “O Lord, O Náráyańa, Mr. X is my enemy. Please kill him.” [laughter] It will not be possible for a man to get Náráyańa by this type of bhakti. Why? His longing was to kill Mr. X and not to get Náráyańa. So Náráyańa may or may not grant his request, may or may not kill Mr. X, but because his desire was not to get Náráyańa, it is sure that he won’t get Náráyańa.” (6)

“According to the degree of their devotion human beings decide what to ask from Parama Puruśa. If their devotion is motivated by too much selfishness, what will they ask? They will say internally to Parama Puruśa, “Well, Mr. So-and-so is harassing me, my tenant refuses to vacate my house, and Mr. Such-and-such is my sworn enemy; so, O Lord, please let them go to hell. Finish them off for good.” Now, if one prays in this way, “O Lord, Mr. So-and-so is my sworn enemy, so please let him go to hell,” the Lord will have to act intelligently, because that man’s enemy will also say, “O Náráyańa, let my enemy go to hell.” So Náráyańa will be in a fix. Whom should He protect, whom should He please? He has to handle both sides.” (7)

“Those who curtail other people’s rights oppose the divine providential law, thus inviting trouble for themselves.” (8)

“There are three classifications within aparábhakti. When a so-called devotee (aparábhakti means they are not devotees, they are so-called devotees) says, “O Parama Puruśa, I am Your devotee,” and then says, “X is my enemy. Please kill him, please kill him!” this type of bhakti is called támasika bhakti. Actually it is not bhakti. When someone says, “O Parama Puruśa, I am Your devotee, but You know, I am not getting any employment, please arrange for my employment,” he is not trying to harm anybody, but he wants physical development or physical elevation, his [physical] betterment. His bhakti, his so-called bhakti, is known as rájasika bhakti. And that is also aparábhakti, and aparábhakti is not bhakti. And suppose someone says, “O Parama Puruśa, I am Your devotee, and You know, I want mukti, I want mukti,” and Parama Puruśa asks, “O my boy, why do you want mukti?” “Oh, I don’t find any charm in this world, because I lost my digestive power. Either give me back my digestive power or give me mukti.” This is sáttvikii bhakti. Actually sáttvikii bhakti is not bhakti; aparábhakti is not at all bhakti.” (9)

Sastaunga Pranam to Baba,

1. Ananda Vacanamrtam – 5, p. 20
2. Ananda Vanii #58
3. Subhasita Samgraha – 8
4. Microvita In A Nutshell, p.145
5. Subhasita Samgraha – 21, The God of Human Beings
6. Ananda Vacanamrtam – 34, I Will Not Discourage Jiṋánam
7. Ananda Vacanamrtam – 4, “Ye Yathá Máḿ Prapadyante”
8. Ananda Vacanamrtam – 7, You Are Not Helpless
9. Subhasita Samgraha – 24, Bhakti, Mukti and Parama Puruśa

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

Religious Dogma and Females

“In the past it was the practice in India that if a woman heard the recitation of the Vedas even by accident, molten lead was poured into her ears. This was done because if women were not suppressed they could not be easily exploited and ordered about to do menial work, like maid servants.” (Prout in a Nutshell – 16)

Note: Over the course of history, those at the helm have always exploited other sections of society. In the vipran era, the ruling religious leaders gained maximum power and dominated weaker groups. In the vaeshyan era, those top capitalists have exploited women and the common mass. The general rule is that as one group gains more power they exert their force to control and manipulate the rest of society.

Here furthermore I am going to comment primarily on the religious exploitation of females.

Religions have always suppressed and exploited various sections of society in order to impose their dogmatic ideas. Traditionally, females always suffered terribly at the hands of religion. Time and again, it was the all-powerful clergy who soaked up the benefits. All the rules and regulations were bent in favour of the dominant class, i.e. the male clergy etc. That is and was the common theme of the vipran era – the rule of the clergy.

So in the vipran era, at the height of their rule, various anti-social and harmful activities occurred.

However, the era has changed and society has moved ahead. Now, in this present day, to protect the downtrodden masses, rational people have raised their voice and ultimately the state or government has interceded and declared those religious decrees to be unlawful.

For instance, in the US, the state has finally reversed their old law that blacks and whites should not marry. Although, the dominant white churches have continued to oppose inter-racial marriages, but, the US government has declared such inter-racial unions as legal.

Likewise, in India the government has come forward to make ordinances against the Hindu tradition that the wife must burn to death by throwing herself on the husband’s funeral pyre. Now this dogmatic religious tradition is basically outlawed and not done anymore.

Plus in the US, the government has declared that polygamy is illegal – a man can no longer keep multiple wives. So the Mormon religion and related sects in the US can no longer impose the rule that a man can have as many wives as he likes. Even then, still it is going on behind the scenes – but much less so.

In all these circumstances, when religion has put forth hateful and harmful rules against the weaker sections of society, in this present era rational people have taken a stand against those religious dogmas. This we have witnessed in nearly every country around the globe.

Let’s take another example.

The Muslim communities have long imposed the idea that women must wear a veil in public, yet we are seeing more demands by rational people to end this practice. And in some places, great headway has been made.

Radical Muslims use the veil as a way to hide the face of their terrorist attackers. In that case, it is the duty of the government to intercede and declare such veils as illegal. In the present moment, in the name of wearing a veil, both male and female Muslim terrorist bombers sneak into public places to carry out their attacks. In many countries, male policeman are prohibited to ask females to lift their veil. Then that veil becomes a special tactic of Muslim religious radicals to sneak their attackers – either male or female – into public events and carry out their destructive plans. Because anyone can hide behind that veil and go where they like.

Given this, states and governments have no other recourse than to demand that no female should be allowed to wear veil and cover their face for reasons of public safety.


Unfortunately, within our Ananda Marga WT structure, females are also struggling for their freedom. Those willing to accept male dominance are rewarded with a high post. Due to a lack of awareness of Ananda Marga ideology and Baba’s teachings, this struggle is proceeding along at a very, very slow pace. Those who are naive may not agree, but if they know the internal happenings on a daily basis, they can’t deny this truth. Females workers are harassed in many ways, and that will be addressed in greater detail in future letters. Although Baba has given equal rights to females, those dadas at the helm are unwilling to recognize this and are unwilling to give up their power and stop their exploitation. There are also other reasons why all this is going on.

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

“Tumi balo a’ma’re, balo a’ma’re kii diye tus’ibo toma’re…” – P.S. 1235


O’ Baba please tell me how I can satisfy You…

O’ Parama Purusa Baba – the Creator of this great universe – whatever jewels, gold, emeralds, pearls, and gems that are accumulated in this universe, You Yourself are the Creator of those treasures. Then what offering can I make that will satisfy You. Indeed what can anybody give to You when You are the Supreme Controller of this entire creation.

Baba, whatever intellect, intuition, knowledge, & whatever thinking capacity I have, all these things also are tied up on Your doorstep. All these things are within Your easy reach. Then in what way can I satisfy You when You are the Controller of everything. Beyond, this what else is there. Baba, in this world I am completely empty – then how can I serve You, please tell me.

Baba, only I am surrendering unto You; please tell me what way I can satisfy You…

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From: “Liila / Leslie”
To: am-global@earthlink.net
Subject: The Dogma Started by Cowards & Opportunistic Intellectual
Date: Sun, Feb 10 2013 22:34:56 (00:00)


This entire email is composed of 3 parts:
(1) Prabhat Samgiita #1272;
(2) Posting: The Dogma Started By Coward And Opportunistic Intellectuals
(3) Trailer Quote: Everyone Is Interdependent.

Each section is demarcated by asterisks (*).


Intro to PS: In this song the devotee is innocently sharing his inner heart feeling about that most loving Entity, Parama Purusa. Yet, unbeknownst to him, the very Personality whom the devotee is communicating with is none other than Parama Purusa Himself. So that is the unique aspect of this song.

“A’ma’r gopan kathá jene niyeche” (PS 1272)


My Parama Purusa is my most close and most dear; He is surrounding me in all the ways; I remain under His eternal shelter. He understands all the vibrations of my mind, all the feelings of my heart – all my secret tales. He knows me inside and out; He is aware about everything. He understands the pain and longing of my heart; He knows what is good for me and what is bad for me; what is for my welfare; and, what I should and should not do. All these things He understands well. Parama Purusa is my everything. My entire existence is within His mind. Everything is at His fingertips. He knows everything about me.

Whatever I try hide to from Him cannot remain hidden – ever; everything gets exposed. He is well aware about my secret tales. Whatever I think, He knows. Nothing can be hidden from Him. Everything is within His reach. He brings everything into the light of His awareness.

He resides in the depths of my heart. He saturates my soul with the sweetness of His mind. By remaining there, my whole being gets saturated by His divine presence. So He is my most dear One. In my inner-heart and inner-mind He whispers sweet, loving words into my ears.

Parama Purusa is living in my heart and He knows everything. Indeed He is more aware about my whole existence than I am myself. And He eternally guides me and keeps me under His loving care and shelter. In that way I am moving – I feel so blessed. I don’t wat anything but Him and Him alone…

**** End of Prabhat Samgiita and start of the first letter ****


One dogma has been started by certain individuals and that dogma must be removed from our Ananda Marga society.


As we have seen in the past that when Sanskrit names were introduced into our Ananda Marga society, then in the beginning many were feeling uncomfortable or reluctant to use their Sanskrit names in public. And some still today in their day to day worldly dealings do not like to use their Sanskrit name.

I think all this happened because of a weakness of the mind and lack of proper moral strength.

In His DMC discourse, Baba explains that those who suffer from such a weakness of mind due to materialism or other negative philosophies get such psychic complexes.

Baba says, “Those who are reared in the cradle of materialistic ideologies, feel shy or ashamed at first to sit in meditation in the presence of others.” (1)

Likewise, those who do not like to use their own Sanskrit name are not doing something great or praiseworthy etc. Rather their faulty manner is the expression of a weak mind. It is clear by Baba’s above guideline.

Pseudo-culture is such a prevalent thing, and using one’s non-Sanskrit name is a “gift” of pseudo-culture. In current times pseudo-culture permeates nearly every aspect of life, so sometimes it is hard to recognize it.


Also, 40-50 years ago in various countries, meditation or yoga asanas were looked upon as something very negative, like witchcraft. The general people were scared to practice – or at the very least embarrassed. But with the efforts of courageous people it became common and now yoga is well respected – indeed it is the latest rage; everyone is doing it. And all capitalist companies show people doing meditation in their advertisements. Similarly if we start using ‘Shrii’ before the name, then without any delay, it will become common and well-respected.

Just like we are follow many Sanskrit terms in our general talking style, and we are using those as we have become habituated to them. Such as the term jagrti, we do not call it a temple, mosque or church. Likewise we use the term Dharmacakra; we do not call it prayer or namaj or yajina.

And, we do not call AM a religion, rather we use the word dharma. Also we use ‘namaskar’ and not “Hi” or “hello” or namaste or Salaam Vale Kum. Or Ram Ram. Rather we use namaskar as our salutation–with folded hands not shaking hands.

All these dharmic approaches have been incorporated into our Ananda Marga way of life.


Similarly it is our duty as Ananda Margiis to not fall prey to pseudo-culture. The whole society is waiting for our guideline. Baba has given everything. Our duty is to first practice in our life, and then help to guide others and bring them in the proper path. Due to a lack of proper guidelines and due to faulty theories the whole society is moving in a confused state, misguided direction. We should not allow this to continue– nor introduce any negative ways.

Likewise, respect and reverence to Guru is not very common in present crude society. That’s why certain cowardly and opportunistic intellectuals don’t like to give reverence to Guru in their writing. They fail to preface Baba’s name with Shrii etc. Just in casual way, they refer to Baba as “P.R. Sarkar”. That is highly disrespectful.



In His ‘Exploitation and Pseudo-Culture’ chapter of Neo-Humanism, Baba explains that via the medium of theatre & cinema, rich people impose their low and degraded styles of art and dance on other societies. And because of their inferiority complex, innocent people start copying that and fall into pseudo-culture. Unfortunately they adopt it quickly. And even worse is that they feel honored. It is such a pity that they leave their beautiful customs and culture and adopt pseudo-culture and feel glorified by that. This problem is rampant these days.

This very stage is very detrimental. Those whose backbone is broken by the heavy weight of pseudo-culture are a burden and cannot do anything.

Baba says, “If their cultural backbone is broken, then all their struggles will end in nothing–like offering clarified butter to a sacrificial fire which has been reduced to ashes. If one’s spine is shattered, it is impossible to hold one’s head erect. Can those whose necks and backs are crushed under the weight of pseudo-culture, be expected to hold their heads high in any sphere of life?” (2)

Unfortunately some in our Ananda Marga have fallen into this position.

Here we should remember that Baba has taught us that in our Ananda Marga culture we are to use ‘Shrii’ before the name. This is the given system.

Unfortunately, some of are obsessed with various dogma and with that psychic disease they don’t want to leave that tradition which is going on in outdated local social ethics. Because of this, in a growing number of countries, usually a few people don’t understand the value of the term “Shrii” writing before the name.


The divine and auspicious advent of Taraka Brahma onto the planet is one holy and magnificent event. In the entire world population, only Ananda Margiis are aware about His great arrival. As His disciples, we are then responsible for referring to Baba in the proper way – using the proper name according to our Ananda Marga system. And by this approach the entire globe will learn correctly what to do.

When anybody opens the book of our Prout series, they see Baba’s photo. If one looks carefully at that photo, they will notice Baba’s signature is witten in Bengali. In His own writing, it is clearly written: “Shrii Prabhat Ranjan Sarkar”. This is Baba’s pristine example. By this way, anyone can understand that Baba is the writer, and His full name is Shrii Prabhat Ranjan Sarkar. Not just ‘P.R. Sarkar’.

Unfortunately, some cowards intellectuals do not ahere to Baba’s system.


As we know our Baba – Shrii Shrii Anandamurtiji – is not only Bhagawan, but furthermore He is Taraka Brahma.

While explaining the term Bhagawan, Baba has told that the Personality who has bhaga is called Bhagawan. And the term Bhaga means the collection of six attributes. These attributes are: (1) Aeshvara, (2) Viryam, (3) Yasa, (4) Shrii, (5) Jinanam, and (6) Vairagya. In ‘Jaeva Dharma and Bhagavata Dharma’ reveals this fact.

Baba says, “The meaning of the word Bhaga is ‘Aeshvarayamca samagram viiryamca yashasah shriyah Jinana-vaergyamca sanaam bhagaiti smrta’. Bhaga is the collection of six attributes.” (3)

We can see then that bhaga is just the collection of six attributes or qualities. And one of the qualities is ‘Shrii’. Indeed, ‘Shrii’ is the 4th attribution of the Lord. And the meaning of Shrii is “attraction” or “charm”.

That is why we have always seen that Baba uses the term ‘Shrii’ before His name. Two times. While writing His name He writes Shrii Shrii Anandamurtiji, not just Anandamurtiji or Shrii Anandamurtiji. He prefers Shrii Shrii Anandamurtiji. Or double ‘Shrii’ before His name.

And it is our duty as disciples to follow His guideline – to follow Baba’s example.

Thus we must emulate His given system and use the preface Baba’s names with ‘Shrii”: Such as Shrii Shrii Anandamurtiji or Shrii PR Sarkar, whichever is needed.



The mention of Prabhat Ranjan Sarkar without putting “Shrii” in front is most disrespect to our Guru Baba, who is Taraka Brahma. And the mention of Anandamurti without using the preface “Shrii Shrii” is equally disrespectful, and an equal blunder.

Some persons may be imagining this is just a “small thing”. For those who may be thinking in this misguided fashion, please consider these following examples:

Suppose, for instance, if one is walking in a dry, dirty area, and gets covered with dust. That may not be bothersome to the person. But if one tiny grain of dust gets in the eye. Then it will be a big problem. So something small may create chaos. Depending upon how critical it is.

Suppose someone puts their shoes on their head instead of on their feet. It may seem like a small mistake, but it will create a big problem.

Suppose a person tries to walk upside down, with their head on the ground. This may seem like a simple thing, but it will create huge difficulties.

Or suppose if someone cuts off their nose. The nose may be something small, but cutting off the nose will derange their entire face.

So by these above examples it becomes clear that “small things” can create huge errors and much harm. And as such one can hardly call those things as small, inconsequential errors. Rather they become serious problems which need to be addressed and corrected.

Now let’s apply this to Baba’s appellation.

Two of the seven ‘Secrets of Success’ are:

(1) Shraddha’ (deep reverence for the Goal (Ista); and
(2) Guru Puja, (respectful offering and surrender to the Guru).

So these are two of the Secrets of Success which Baba Himself highlights in so many discourses. So see then how essential it is to have deep reverence for the Guru. And to express that properly. And in Ananda Marga that is our way – to give maximum regard to BABA, Lord Shrii Shrii Anandamurtiji, the Granter of salvation.

So consider that something supposedly small like putting “Shrii” before Baba’s name, it has tremendous importance. And not doing so creates huge negativity by its being most extremely disrespectful to that divine Entity.



In all spheres of life people give maximum reverence and high regard to those whom they revere.

For example when the pope or Dalai Lama are introduced then words like “his high holiness”, “revered one”, and “divine being” are used. Their followers will always do like this.

The devotees of Ramakrsna, Yogananda and Vivekananda always use Swamiji or Thakur and then they close with Paramahansa. These titles show great respect and reverence.

Likewise the laukik name of Nima’i is not so impressive sounding that is why followers refer to their saint as Caetanya Mahaprabhu.

Even when worldly leaders are introduced, then always proper due reference is given. They are known as “Mr President”, or “Mrs Prime Minister”, or whatever their respected title may be.

Hence it is quite common to publicly revere leaders – whether they be a leader of a church, state, or mission.

By this way, the rest of the world knows that that person is a respected one. People may or may not be catholic, but because those catholics revere the pope up to the sky, then everyone on this earth feels that the pope is someone of great stature and import. Same is the case with the Dalai Lama, Ramakrsna, and the leaders of various countries.

In contrast, if their own followers do not give them reverence on the public stage, then the rest of the world will automatically think that that so-called leader is not so great – rather he is just a second rate individual, or worse than that.

Hence, it is extremely important for one to give great reverence to those whom they revere.

Unfortunately some of our most “prolific” writers in AM nowadays have fallen into the extremely negative habit of just writing ‘PR Sarkar’– and in some cases they just write ‘Sarkar’. By quickly surveying the books, articles, and emails of “writers” then we can see this unfortunate form of expression.

Not only that, such WT writers and publishers in Ananda Marga who write about Baba refer to themselves as Ac Abc-Ananda Avt, yet when publice refer to Baba they write “PR Sarkar” or just “Sarkar”. Such Wts are shameless. They are keen to honour themselves and quick to dishonour Baba.

And overall this has a negative effect across the entire society.

Because then non-margii writers adopt this same ungainly approach and they just write ‘PR Sarkar’. Whereas if such mundane writers were aware that our “top” writers and margiis always respectfully refer to Revered Baba as ‘Shrii Prabhat Ranjan Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then they would get a good teaching and follow our example.

It is just like how mundane or non-British reporters always refer to Queen Elizabeth using the title “Queen”, and they always refer to Prince Charles using the reference of ‘Prince’. Never do they just write “Elizabeth” or “Liz”, or “Charles” or “Charlie”. And if they did then the public would object. Because everyone has become taught and trained that “Queen Elizabeth” and ‘Prince Charles’ are the proper ways.

Likewise, Catholics address their leader as His Holiness Pope Benedict XVI. The Pope’s worldly name is Joseph Alois Ratzinger, but no Catholic would ever consider calling the Pope, “Joey”. That would be a terrible display of disrespect. No Catholic could ever imagine doing that. Rather, they refer to him as His Holiness Pope Benedict XVI. And by this way they teach others to do the same. Lay people, heads of state, newspaper reporters, indeed everyone refers to the Pope in a most respectful way. All because that is the tone and address used by the Pope’s chief followers, i.e. catholics.

Although we are not trying to emulate the British monarchy nor the Catholic Church etc, but this particular point is meaningful. The idea being that if we ourselves are perfectly consistent in always giving proper reference to Baba as ‘Shrii PR Sarkar’ or ‘Shrii Shrii Anandamurtiji’ then people of the general society will also follow suit. It will become natural for them. And that will be the proper way to introduce non-sadhakas to Baba as well as the proper way for Ananda Margiis to refer to the social and spiritual names– Shrii PR Sarkar & Shrii Shrii Anandamurtiji, respectively– of our Revered Guru.


One related key point is that PR Sarkar could refer to Pramod Rai Sarkar, Paramatma Ram Sakar, Prabhu Rsi Sarkar or countless other names. So in addition to using Shrii, we should always employ the full form of Baba’s name, i.e. Shrii Prabhat Ranjan Sarkar.

Along these lines there is one famous story.

When the police came to arrest Baba, they arrived with an arrest warrant that said “PR Sarkar”. Baba refused to recognise the warrant as being legitmate. He said, “That is not my name; that warrant could be for so many other people whose initials are PR.” On this point, the police accepted defeat so they left without Baba and came back with a new warrant that stated Baba’s complete name.

So we should always employ His full name – Shrii Prabhat Ranjan Sarkar – when referencing Him in any way.


Casual and crude way of referring to Sadguru is not only objectionable but absolutely abominable. Nobody should do such sin. In the scripture it is said, “Shive rusto…” The meaning is that if Guru is displeased, then nobody can save that person. Reverence and pleasing Guru is very important. To do this, Baba taught us many things including how to address Parama Purusa, Mahasambhuti, Taraka Brahma.

To teach us Baba has given very clear example while writing the books about Shiva and Krsna. The names of these two books themselves are very honorable and respectful.

For example Lord Shiva’s book is “Namah Shivaya Shantaya”. And the meaning is, “Salutations to Lord Shiva who is the Ever-Tranquil Divine Entity.” And similar way about Lord Krsna Baba has titled the book as “Namami Krsna Sundaram”. That is, “Salutations to Lord Krsna Who is the Ever Beautiful and Charming Divine Entity”.

By this way Baba has given one glorious example. And the motive was only to teach us, how we should address Guru. He does not address Lord Shiva and Lord Krsna in a casual manner.

So when we refer to Baba it should be done in the most reverential and respectful terms.


It is Baba’s system that He prefers that His name should prefixed with Shrii. That’s why He signs in this way. As His disciples we should address Him in the way in which He prefers most.


“Shrii: That special quality which attracts everyone in one direction, the “one” of that attractive power, is said to have shrii. It is also called shriipati (tirupati). In other words, shrii means “the power of attraction” or “charm” or “fascination”.” (4)

“Shrii: Sha is the acoustic root of rajoguńa [the mutative principle] and the ra of energy. When people plunge headlong into the field of action with all the rajas [mutative force] at their disposal, and backed by this stored-up energy take to karma yoga, that is, when they take up the challenge with all the inherent force and vigour of their personality, we say that sha and ra are well-blended in them. So sha + ra = shra. The word is in the feminine gender, so it becomes shrii when suffixed by uniiś. Shrii means the power of attraction – a unique combination of mutative lustre and inner vitality. All human beings covet this rare quality, shrii, so even those who are devoid of shrii like to prefix their names with shrii.” (5)

“Next is ra, which is the acoustic root of energy. We have spoken earlier about energy. In Sanskrit, indra means energy – for example, light, sound, electricity. Where sha, that is, the rajoguńii vrtti [propensity], and ra, that is, energy, are both present, success is assured. Many may have a mind to do something, but do not have the requisite capability to do so. The desire is there, but no effective skill. Obviously, ra is absent here. Where both sha and ra are present we get shra, and adding the feminine uniiśa gives shrii.” (6)

“You must have seen objects that instantly draw your attention. That means the particular object has an attractive force within it. There are some people who are not particularly learned or intelligent; nor are they adept at public speaking; but they are very good conversationalists. People gather round them eagerly to enjoy their pleasantries. That too is a kind of shrii. There are people who are not conversant with the intricacies of music, but they sing so melodiously that others rush to listen to them. That is the person’s musical shrii. Hence that singer may be honoured with the title giitáshrii. One who possesses this quality of shrii, this charm, this fascinating faculty, is said to have the fourth quality of bhaga.” (7)

“One of the names of Parama Puruśa is Shriinivása. Here the Saḿskrta word shrii means “the most charming personality.” The word shrii is derived from sha + ra + uniiś. Sha is the acoustic root of the mutative principle and ra is the acoustic root of energy. With the help of these two things, sha plus ra, human beings are moving, dancing, speaking and doing so many things. Obviously they need sha and ra very much. The supreme abode of this shrii is Parama Puruśa: hence He is affectionately called Shriinivása. To Him only all the living beings will return, either today or tomorrow. That is the supreme abode of bliss, the supreme culminating point – ánandadháma…parágati.” (8)

In Him,

1. Subhasita Samgraha- 3, p.86
3. SS part 21
4. Shabda Cayanika – 2, Disc: 8
5. Namámi Krśńasundaram, Disc: 24, Shabda Cayanika – 2, Disc: 8
6. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”, Shabda Cayanika – 2, Disc: 8
7. Discourses on Krsna & the Giita, The Significance of the Word “Bhagaván”
8. Subhasita Samgraha – 12, To Whom Do You Belong? Where Do You Come From?

Everyone Is Interdependent

Only Fools Think Nobody Should Bother About Me

“You will hear many a vain and assuming person say, “I don’t need anyone’s help, I’m doing very well by myself. I don’t want to concern myself with anyone else’s affairs and I don’t expect anyone else to bother about mine.” Nothing could be more foolish than this statement. Medicine and nursing are necessary to cure diseases; the neighbours’ help is needed to cremate a dead body; and for the regular supply of food and cloth the cooperation of farmers and spinners is essential. Remember, no created being in this universe is independent. No one can exist alone, everyone has a supra-cosmic relationship with the whole, at times prominent, at times indistinguishable. In this scheme of mutual relationships, even the slightest mistake or discord will raise a furious furore in the universe. In this mighty creation, the brilliantly luminous sun and the tiny ant have the same existential value, having combined together to make the universal family. Similarly, in human society, the importance of a powerful and eminent person is no less than that of a disabled and dying patient. None can be ignored. The least injustice done to anyone will cause the break down of the entire social framework.”
(A Few Problems Solved Part 6, The Spirit of Society)

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Date: 03 Feb 2012 22:53:11 -0000
From: “Acintya Deva”
To: am-global@earthlink.net
Subject: Why Asana Is A Must For Proper Sadhana



Note: The “I” in the below account refers to our dear margii brother Ram Prasadji. He is the one who spoke to rector master dada about asanas. I have merely noted down the points and recounted the scene so others could read what happened. Thus the “I” does not refer to me (Acintya), the “I” reflects brother Ram Prasadji.

Astaunga yoga – the eight-limbs of yoga – includes yama, niyama, asana, pranayama, pratyhara, dharana, dhyana, and samadhi. When my own asana practice became disturbed, I sought out one Dada as I did not want to be deficient in any way.

At the earliest opportunity I asked rector Dada to review my asanas. He was very busy in arranging duties related with the master unit. When he inquired about my problem, I told him that earlier I did not have any serious problem. But when I started doing asanas, then I began to experience various issues.

I related what happened when I had visited Ananda Nagar, and met up with one Dada. I requested Dada to prescribe some asanas for me, then in a distracted manner he told some asanas while I was walking along with him. Since practicing those asanas my situation worsened.

After listening to this, my rector Dada told that, “You have to understand the problem with our workers, WTs. Because of organizational work pressure, everyone in the Ananda Marga Wt cadre is busy. Some do not have time to study Baba’s books nor the Ananda Marga acarya diary; while others do not have proper knowledge about asanas and their positive and negative effects. In that case, some do not know which asana is related with which disease, while some other workers certainly know. If you find a Wt who is knowledgeable, then that is very good – learn from them. Otherwise, refer to Baba’s books [as explained below] because getting improper guidelines from an unqualified worker could be harmful.”


Here is more what my Rector Dada recounted to me that day.

Asanas are a tested and proven science. Thus they should be prescribed very carefully, only after proper analysis and inquiry regarding the practitioner’s physical and psychic diseases or problems. Asanas are not just some free-hand exercise. Asanas are deeply healing postures of comfort that are related with various glands and subglands.

Baba has revealed a completely new science. In the past, various yogiis were doing asanas, but they were not aware about the serious consequences. And they did not know the way asanas link with various propensities. In His discourse “Glands and Sub-glands”, Baba has revealed the secret.

Baba says, “This is a new science which is unknown today.” (1)

Baba has given the science in His Ananda Marga teachings how asanas affect various cakras and their related glands and subglands.


So asanas should not be learned or practiced in a haphazard way. If anybody does asanas without proper awareness, those asanas can cause serious harm or create more diseases: Physical, as well as psychic. To avoid this situation, better is to follow Baba’s direct teaching.

In the asana book, it says that margiis should consult with acaryas. Then how can margiis decide our own asanas with the help of the books only?

The answer is simple: Yogic Treatments book.

In that text, various diseases and their respective asanas have been detailed. One should carefully read about their health problem. The recommended asanas for that problem should be practiced carefully and diligently, otherwise there is the possibility of causing harm.


Here is more of what Dadaji and I discussed that day.

Dada confided in me, “You see my situation. I am extremely busy in my master unit work. If any asthma patient or heart disease patient asks me about asanas, what can I tell them? And if I give them the wrong asana, that will be very bad. So for the sake of safety and welfare for others, I suggest that everybody should read the Yogic Treatments (Yoga Cikitsa), and follow the guideline. In that way they should decide upon and practice their asana. That is a very safe method.”

Then I replied, “Dadaji earlier nobody ever told me this in such a clearcut way.”

Dada replied, “On this very point, what can I say? I know my own shortcomings. I do not have any hesitation to accept them. Due to extreme pressure of work, some WTs do not have time to study all those huge teachings of various diseases and their remedies and asanas. So those concerned persons should decide. That is why Baba has written this book. Otherwise, what for?”

In the Preface of Yogic Treatments, Baba has written:

“The object of the art of healing is to cure a patient, both physically and mentally. So the main question is not to uphold any particular school of medical science; rather, the key task is the welfare of the patient.”
“Just as diseased body organs can be restored to normal by administering medicines internally or externally, they can also be healed, more safely and more perfectly, with the help of yogic ásanas and mudrás. The aim of this book, therefore, is to make the general public aware of the yogic methods of treating the various illnesses.
“My purpose is to let people cure themselves by practising the ásanas and mudrás described in this book. People are requested not to take the risk of practising ásanas and mudrás by themselves, but rather to do so under the guidance of an experienced ácárya [spiritual teacher]. Ananda Marga ácáryas will always be ready to help without any remuneration. Detailed instructions for practising the ásanas and mudrás, for bathing, etc. have been given in Part Three of Ananda Marga Caryácarya. If necessary, the reader may consult that book.” (2)

Dadaji added, “In normal times – when all acaryas are up to the mark in all respects, then getting acarya consultation on asanas from a Wt is best. That is Baba’s guideline. But in this era, if a proper acarya is not nearby, then one can adjust and learn directly from Baba’s above books, i.e. Caryacarya – 3 and Yogic Treatments. That will suffice – that is better than getting improper guidelines from an acarya without the requisite knowledge. However, if one is very new to Ananda Marga and yoga, and they have never practiced a yoga asana, then they should refrain from learning on their own. Then they should wait to in contact with a wt or practicing margii. There is no other way.”


In the last Dadaji warned, “Be careful. If asanas are done correctly then that is very good. Very beneficial. But if they are done incorrectly, then they are very harmful. If you need help with a particular asana ask your bhukti pradhan, unit secretary, or any Wt or senior margii who has a keen understanding of that particular asana.”

“One of the tragedies nowadays, when yoga has become so popular around the world, is that many are practicing without following the do’s and don’ts such as proper diet, correct form, or wrong asana entirely, and in result they hurt and harm themselves.”

After that he showed me the Baba’s discourse, “Glands and Sub-glands”, where Baba has revealed operative aspect behind the science of yoga asanas. Some asanas give pressure on the glands and then the secretion of hormones increases. And that affects on the body and mind. Whereas other asanas have a depressurizing effect on other respective glands. that affects in the the opposite manner. Some asanas work in one direction, and then other asanas are work in the opposite direction.’

‘And Baba also especially warned, that in various diseases certain asanas are prohibited. Like, in high blood pressure, sarvangasana (shoulderstand) is very harmful. Similar in the case of heart patients, salabasana is very bad. There is a long list of such conditions. So the best is to consult Yogic Treatments book. That is the safest way.’


Dada told, ‘This following paragraph of “Yoga Psychology”, is very important:

Baba begins telling about cakras.

“Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today.” (3)

Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities.

“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.” (4)

Baba then goes on to explain the way asanas affect the glands:

“All a’sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, 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.” (5)

Here Baba gives a specific example.

“If someone has a great fear of public speaking, it means his or her man’ipura cakra is weak. Through the regular practice of mayu’ra’sana, this propensity will be controlled and fear will be eliminated.” (6)

Baba then explains more about the precise way in which asanas exert their effect on the cakras.

“Other a’sanas may have a depressurizing effect on the man’ipura cakra, and if these a’sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa.” (7)

Baba concludes by giving the link between importance of asana selection, and their effect on each person’s propensities:

“By practising a’sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual
aspirants should select the a’sanas they perform very carefully. This effect of a’sanas on glands and sub-glands has never been revealed before.” (8)



Under normal circumstances, it is quite beneficial to review one’s asana practice with our wholetimer dadas and didis. Unfortunately, we are not living in normal times.

Tragically, nowadays, some dadas and didis themselves do not do asanas. By seeing their obesity and big belly, it is quite clear they do not do asanas. Yet when they entered the Marga they were quite slim and healthy. Gradually, over the years, they grew in the midsection. Part of the cause was not doing asanas. Only some junior workers and some seniors are practicing asanas. While a few Wts do not do them at all – not ever or rarely. That is the sad news.

For instance, when Wts are at a margii’s house then they must practice asanas to impress that host margii family. But when they are alone or in the jagrti with other dadas then they do not practice. Nor do they practice when traveling on the train etc. During reporting or in camps, then some may practice and many not. Those not practicing will often make sarcastic, taunting remarks to those who do practice asanas. Because those dadas feel threatened that if more do asanas then they also may have to do them.

That is the astonishing aspect: If they see any WT practicing asanas then they harass that sincere worker and make them the butt end of their jokes. Such is the toxic atmosphere in the organisation these days. Those strict in 16 Points are abused by other workers.

There is more to tell: If any Dada is doing tandava or kaoshikii, then sometimes other workers tell them to stop because they are making noise and creating a disturbance. This is the shocking response that happens nowadays. Certain wts feel irritated if another is sincere in following daily dharmic practices like asanas, kaoshikii and tandava etc, so they become a vocal opponent. In their own campus, such things are happening with some Didis. Not always, but sometimes.

Another twist is that when overseas wts go to reporting in India, then certain host workers do a show of asanas and sadhana lessons for a few days – as if they are very sincere. Yet if you inquire with them about the most basic asanas, often they we have seen that some of those Wts are not aware. Some do not even know which asanas are for males and which are for females.

So you see, in some cases their knowledge and understanding is quite poor.


““Ásana” means “a position in which one feels comfortable” – “Sthirasukhamásanam.” Ásanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But ásanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific ásanas, so that sádhaná may more easily be done.
The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. Ásanas help the sádhaka to a large extent in this task, so ásanas are an important part of sádhaná.” (9)

“Proper attention should be paid to the physical, psychic and spiritual development of small boys and girls. Just as they sit and study to develop their intellectual capabilities, they should also sit to do their spiritual practices with their parents. That is the way they will develop their spiritual practices. They should take diikśá [spiritual initiation] from an ácárya(á) [spiritual teacher] when they grow up. They should practice the lessons of sádhaná – japa, dhyána, ásana, práńáyáma, etc. – along with their regular academic lessons. All that is necessary for their trifarious development, and it must be perfectly balanced. One should remember that the absence of a proper balance will harm not only the individuals, but also the society as a whole.” (10)

“We must develop the physico-psychic aspect of students through proper physical culture, which will include yoga ásanas, proper diet, games, sports, etc. And to develop the psycho-spiritual aspect, we must reorient the entire curriculum of all schools from kindergarten to postgraduate level according to the Neohumanist philosophy, and must incorporate the practices of Aśt́áuṋga Yoga into the curriculum in all grades. This will be the practical approach. And the guiding philosophy, the controlling philosophy should be: “This universe is ours” – and “we” means humans, animals and plants.” (11)

“By performing ásanas [postures for physico-psychic well-being] 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 ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (12)

“Concentration is a major sádhaná, is a major intuitional sádhaná. But there are certain helping sádhanás. Ásana and práńáyáma, for example, are helping items. They are not sádhaná, they are called sádhanáunga.” (13)

“The indriyas are the controller of the body, the mind the controller of the indriyas, and the vital energy the controller of the mind. That’s why on the path of spiritual practice, and particularly in the practice of astáunga yoga (the eight fold path consisting of yama, niyama, ásana, práńáyáma, pratyáhára, dhárańá, dhyána, and samádhi) práńáyáma plays a very significant role.” (14)

“Question: What is the definition of ásanas?
Answer: Sthirasukham ásanam (Patanjali). Ásanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. While practising ásanas one enjoys physical comfort and mental composure.
The regular practice of ásanas keeps the body healthy and cures many diseases. Ásanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So ásanas help a sádhaka [spiritual aspirant] to balance the body and concentrate the mind.” (15)

“Question: Why do we practise ásanas?
Answer: We perform ásanas for the following reasons:
To increase the flexibility of the body.
To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities].
To balance the body and mind.
To withdraw the mind from undesirable thinking.
To prepare the mind for subtler and higher sádhaná [spiritual practices].” (16)

“Question: How do we name ásanas?
Answer: We name ásanas as follows:
(1) Some ásanas are similar to animal movements so they are named after those animals; for example, matsyamudrá [fish posture], garud́ásana [bird posture], etc.
(2) Some ásanas have the characteristics of animal structures, so they are also named after those animals; for example, kúrmakásana [tortoise posture], etc.
(3) Some ásanas are named by the qualities of the ásana; for example, sarváungásana [shoulder stand; literally “all-limbs posture”]. The entire body is benefited by this ásana.” (17)

“Question: How many types of ásanas are there?
Answer: There are mainly two types of ásanas: svásthyásanas and dhyánásanas. Svásthyásanas are practised primarily for physical health and secondarily for spiritual elevation. Dhyánásanas are practised primarily for concentration of mind and meditation. Dhyánásanas include padmásana [lotus posture], baddha padmásana [bound-lotus posture], siddhásana [siddha posture, the posture of a perfected one] and viirásana [hero posture].” (18)

“Question: What is the difference between sarváungásana and vipariitakaranii mudrá?
Answer: While practising sarváuṋgásana the mind is fixed at the point between the tip of the two big toes, whereas in vipariitakaranii mudrá the mind is fixed at the tip of the nose or at the navel.” (19)

“Question: What are mudrás, bandhas and vedhas?
Answer: Mudrás are postures which exercise the nerves and muscles. Mudrá literally means “externalization of internal bháva [ideation]”. There are only a few spiritual mudrás where the internal ideation is not externalized.
The practitioner of mudrá may or may not enjoy physical comfort and mental composure. During the practice of mudrás one has to continue one’s conscious endeavour to remain in that posture, but in the case of ásanas one need not.” (20)

“The Paincakośas shall have to be perfected, but how is it possible? They can be consummated only through the practice of Yama and Niyama. The Annamaya Kośa is perfected through Ásanas (physical postures). Yama and Niyama Sádhana perfect the Kámamaya Kośa. The Manomaya Kośa is perfected through Pránáyáma. Through Pratyáhára the Atimánasa Kośa is perfected.” (21)

“After this, at the age of twelve, the child should take initiation from an ácárya/á in Sádhárańa Yoga, and at sixteen or afterwards, they should take initiation in Sahaja Yoga from the ácárya/á. If considered essential, ásanas may be taught before the age of sixteen.” (22)

At His feet,

1. Yoga Psychology, “Glands and Sub-glands”
2. Yogic Treatments, Preface
3. Yoga Psychology, “Glands and Sub-glands”
4. Yoga Psychology, “Glands and Sub-glands”
5. Yoga Psychology, “Glands and Sub-glands”
6. Yoga Psychology, “Glands and Sub-glands”
7. Yoga Psychology, “Glands and Sub-glands”
8. Yoga Psychology, “Glands and Sub-glands”
9. Caryacarya – 3, Ásanas
10. Ananda Vacanamrtam – 22, Táńd́ava and Kaośikii
11. Prout in A Nutshell – 9, Pramá – 4
12. Yoga Psychology, “Glands and Sub-glands”
13. Ananda Vacanamrtam – 23, How to Concentrate
14. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 6
15. Yoga Psychology, Questions and Answers on Meditation, #4
16. Yoga Psychology, Questions and Answers on Meditation, #5
17. Yoga Psychology, Questions and Answers on Meditation, #6
18. Yoga Psychology, Questions and Answers on Meditation, #7
19. Yoga Psychology, Questions and Answers on Meditation, #8
20. Yoga Psychology, Questions and Answers on Meditation, #9
21. Subhasita Samgraha – 1, The Call of the Supreme
22. Caryacarya – 1, The Process of Initiation

Read Full Post »

Date: Sun, 23 Dec 2012 20:25:54 -0000
From: Pradiip…..@yahoo.com
Subject: To Become Healthy, Know This



When Taraka Brahma advents on this earth, then He fulfills all the needs of human beings in every arena of life. He gives everything in all the realms: Social, economic, physical, psychic, spiritual, health, emotional, individual, and collective etc.

On the point of hygiene and health, Baba has given 16 Points for one’s all-round welfare. For certain diseases He has given various dances like tandava and kaoshikii etc, and He has given asanas in Caryacarya – 3.

He has addressed numerous other diseases and ailments in His “Yogic Treatments” book. Although that book is very small but it is very concentrated and full of invaluable guidelines and recommendations.

It will take hundreds of years for modern medical science to research and understand all those points.

Although people regard present day medical science as being very advanced, it is not as advanced as the guidelines given in Baba’s Yogic Treatments book.



As advanced as people think modern, western medicine to be, actually it has many flaws. As a practice, patients are not fully cured but rather put on lifelong medication; treatments are generally superficial in nature as they fail to address the root cause; and the side-effects of their prescribed medicines are horrifying, often causing more harm than the original problem.

In addition, modern medical science does not believe in fasting without water, or the control of semen, or a strictly sattvika diet, or regular clearing of the bowels . Nor does it fully explore how diseases get developed, or what things are good for the human body.

For all these reasons, western medicine strays far from the kernels of truth given in Yogic Treatments.

Let’s explore a few examples:

(a) Asthma: Western doctors believe that asthma is a disease of the lungs and bronchial tubes; however, that is merely an off-shoot or secondary presentation. According to Yogic Treatments, the root cause of the problem is in the stomach. That is why it is recommended that patients should take their last meal of the day prior to sunset and certainly by the early evening hours.

Yogic Treatments says, “It is better for them [patients of asthma] to finish the evening meal as early as possible, certainly by an hour and a half after sunset, that is, by 7:30 or 8 p.m., because it will keep the stomach light, having digested the food well before dawn. Then acute asthmatic spasms cannot occur. Remember that asthmatic spasms cannot occur when one’s stomach hungers for food, so in a severe attack of asthma, the more one fasts, the better.” (Yogic Treatments, Asthma)

Clearly then this is a disease of the stomach, not the lungs. But this fundamental point is completely unknown to western medical science.

(b) Hernia: In the western medical tradition, they think a hernia is caused by muscle weakness. But the yogic treatments model identifies the stomach as being the root cause of the problem.

Yogic Treatments says, “Because hernia originates from intemperate food habits, special care should be taken about food – especially regarding non-vegetarian food and all types of food which may cause constipation.” (Yogic Treatments, Hernia)

(c) And this is the case of so many other health issues and diseases. Modern western medical science fails to identify or treat the root cause of the problem. This is true of headaches, gout / rheumatoid arthritis, piles etc. In these cases as well, modern western medical science fails to treat the real problem, but rather attends to superficial manifestations thereof. Yogic treatments has clearly identified and the real cure lies in stomach and digestion. If these aspects are treated, then the patient will recover fully, otherwise not.

In that way and beyond, there are so many unique things which Baba has revealed in His Yogic Treatments book, which are completely absent from modern medicine. It will take a herculean effort by western researchers to prove and understand these things in the context of their current medical model.



Baba has specially given the program that through the practice of (a) asanas, (b) proper food, and (c) various do’s and don’ts, a sadhaka can cure himself of most or all diseases. True to form, Baba’s Yogic Treatment book utilises asanas as a main form of treatment.

Specifically, for each and every disease there is a sub-heading or section called cikitsa’, meaning treatment. In the original Bangla edition the word – Citkitsa – has been given by Baba and in the English edition the term ‘treatment’ has been used.

In that section, Baba prescribes a combination of asanas that are to be practiced in the morning and evening. It is those very asanas that stand as the main cure or solution to a particular disease.


In addition to the section titled cikitsa’ (treatment), each and every chapter of the Bengali and Hindi editions of the Yogic Treatment book has another section called kayekt’i vyavastha’, literally meaning ‘A few arrangements’.

And in that section – called katipaya vyavastha’ – an array of herbs and plants are given which come from various ethnic, tribal, and native peoples etc. Those communities have been using these herbs for thousands of years.

In Baba’s teachings on yogic treatment and health, these herbs take on a lesser role in comparison to the main treatment of asanas. Since, as Baba says, these various herbs are just a ‘few arrangements’.


Unfortunately in the English edition of Yogic Treatments book, the section – katipaya vyavastha’ – got translated as ‘remedies’. When in fact it only means a ‘few arrangements’.

But because the word ‘remedies’ has been wrongly placed in the English edition and because ‘remedies’ is synonymous with ‘treatment’, and because ‘remedies’ has been printed in bold print, then people are misled to believe that those herbs and roots are the main and proper cure – but that is not right. Those herbs are not the key treatment. Rather Baba gives that the main treatment is asanas.

So the English edition of the Yogic Treatments book, the term ‘citkitsa’ has been rightly translated as ‘treatment’. That is fine and proper. Because in that ‘treatment’ section, only various asanas and mudras are listed.

But to translate katipaya vyavastha’ as ‘remedies’ is very misleading and wrong. Titling them as ‘remedies’ places those plants and herbs on the same level of importance as Baba’s prescribed asanas.

Because of that mistranslation, readers and patients wrongly conclude that those plants and herbs etc are the main solution and they overlook the asanas section. When in fact the real solution is the asanas; whereas, these plants and herbs have some other type of role.


Here again it should be understood that Baba is emphasizing the importance of asanas. That is the main form of treatment in His Yogic Treatment book.

In the English edition, those herbs etc are wrongly being prescribed as “remedies”, but in reality those herbs are not remedies. They are just a few arrangements which are some type of supportive item. The proper and main treatment is the asana. This should be known. But due to the wrong translation, innocent people give more emphasis to the herbs. That is the misunderstanding.

We should clear up this matter once and for all. By that way sadhakas all over will be greatly benefited. They will then view asanas as the real treatment – not those herbs. That is the dharmic message which Baba’s book gives in the original Bengali and Hindi versions. Just it was wrongly translated in the English edition.


In addition to the section on asanas, for each and every health issue outlined in His Yogic Treatments book, Baba has provided two more sections: (a) dietary guidelines and (b) do’s and don’ts. These two sections are critical aspects – combined with the prescribed asanas – for regaining health. In the diet section Baba often addresses what foods to eat, what foods to avoid, what times to eat, as well as many other particulars related to nutrition. In the section of do’s and don’ts, Baba raises a variety of lifestyle stipulations such as going to bed early, walking regularly, taking a hip bath etc. There are a wide array of issues Baba raises in this section titled do’s and don’ts.

It is clear then that both diet and other lifestyle guidelines are key components of Baba’s system of yogic treatments.


The original Bangla book title is Yaogika Cikitsa’ o Dravyagun’, meaning Yogic Treatment and Some Qualities about the Herbs.

But the English edition of the book has been given the misleading title, ‘Yogic Treatments and Natural Remedies’. So this is also problematic because in His original teaching Baba is not telling those natural plant items are remedies; but the translators give this false impression in the very title itself.


On the cover of the Bengali version of Yaogika Cikitsa’ the focal point is a sadhaka performing asanas. In that way it correctly portrays the spirit of the book. Since asanas are the main cure. Whereas on the cover of the English edition the main picture is of a plant. So that further points in the wrong direction that herbs, not asanas, are the main cure and treatment.


As we all know Baba has given original discourses in Hindi, English and Bangla. All three languages have been used throughout. So just because this Yoga Citkitsa’ book has been given in Bengali, no one should therefore think all the discourse are like that. Because countless discourses have been originally delivered by Baba in other languages like English, Hindi, etc.


Baba says, “Cakra is a Sanskrit term while “plexus” is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence [and control] the propensities attached to each cakra. This science is largely unknown today. By performing ásanas [postures for physico-psychic well-being] 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 ásanas have a profound effect on the glands and sub-glands. How? All ásanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayúrásana [peacock posture] has a pressurizing effect on the mańipura cakra. The secretions of the glands and sub-glands of the mańipura cakra and the propensities associated with them will become more balanced if this ásana is practised regularly. If someone has a great fear of public speaking, it means his or her mańipura cakra is weak. Through the regular practice of mayúrásana, this propensity will be controlled and fear will be eliminated. Other ásanas may have a depressurizing effect on the mańipura cakra, and if these ásanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa. By practising ásanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the ásanas they perform very carefully. This effect of ásanas on glands and sub-glands has never been revealed before.” (Yoga Psychology, Glands and Subglands)

Baba says, “After Dakśas yajiṋa Shiva’s influence over the Aryans increased more and more. The Aryans began to feel that, being so indebted to Shiva, they could no longer afford to disregard Him. It was Shiva who had taught them spiritual sádhaná, ásanas and práńáyáma; the secret of good health.” (A Few Problems Solved – 1, Tantra and Indo-Aryan Civilization)

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death. The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy.” (Human Society – 1, Various Occupations, Doctors)

In Him,


Just as cikitsa’ means treatment and by that way people get cured of various kinds of diseases and syndromes etc. In that very spirit, the term “cikitsa’ laya” means hospital.


“A’loker utsa’re – kuya’sha’r path dhare, giyechile du’re…” (1755)


Baba, You are the most gracious One; You save everybody. Baba, with the emanation of Your divine effulgence, those following the foggy path have
returned back to the house. By Your grace, those who fell into sin and staticity have come back onto the path of truth and righteousness; they have come back onto the path of dharma – their home. Baba, by Your grace they have again come under Your eternal shelter.

Baba, because of You, there is truth and dharma. Because You are, the effulgence remains. Baba because of You there is life. You bring bliss and warmth to all. You shower Your love and affection on everyone. Baba, those who forget You become engulfed in the cimmerian darkness of avidya maya. Those who do not surrender at Your lotus feet, and those who neglect to sing Your name remain oblivious of the divine truth. Tragically, they plunge themselves into the deep abyss of self-pity and confusion.

O’ Baba, by Your grace I know only You. Only this truth I know: You are mine and I am Yours. Baba, I do not know about the divine world, nor about the mortal world. I do not know about heaven or hell; nor do I accept those myths. Baba, I do not know about right and wrong, or virtue and vice. Baba, by Your sweet grace my mind is fully focused on You. Baba, I only know You – I only accept You and You alone. Baba, You are the ocean of my life.

Baba, please be gracious by showering Your causeless grace…

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From: “dayamaya”
Date: Sat, 22 Dec 2012 22:34:21
Subject: Baba Story: I was Drinking Hard Country Liquor with Villagers



This story was recounted in one seminar & was told by one very respected margii of Purnea, Pradumanji.

“When I [Praduman] was a student at Ranchi University, my subject in research was archeology and anthropology. One American professor was my mentor and research supervisor. I was going to Muri – an area near Ananda Nagar – and visiting local people. My professor inspired me to do field research in the native villages of Muri, an area inhabited by dark, brown native people.”

“My research professor gave me some advice: ‘If you eat with them what they eat, and drink what they drink, then they will feel close with you and you can get all the information and answers you need. Your research work will be successful’.”

“So for the sake of my research, I adjusted with all types of tamasika things.”

“Sitting along with local people I started drinking country wine Handiya’. It is twenty times stronger than factory wine. Plus I was eating meat.”

(Note: Due to that wine, sometimes mass poisoning occurred in the village, and many people died. But Baba saved me.)

“Not only was I drinking wine and eating meat, but I was going hunting also. When I was eating with them, sometimes they served three days old sour rice. It had been lying around and became fermented – just tamasik. This also became my habit. All these things I did for the sake of my research.”

“After some time, Baba came to Ranchi. My friends pulled me and I reached there. Actually I did not wish to go; I was content where I was.”

“Those days I was sometimes thinking that what I was doing was alright, i.e. living alongside the native people and adopting their ways in order to study them. But other times I was thinking it is not good.”

“When I reached to Ranchi to see Baba, sure enough Baba condemned me in the presence of all, for living tamasik life and leaving the sentient life of the Ananda Marga on the excuse of research.”

“Baba punished me. Furthermore He told me that it was utterly foolish to think that, ‘If one thinks that in order to treat the blind then one must first become blind themselves’.”

“That means, if you are dealing with non-margiis and you behave like a non-margii, then that is not proper. The point being to win over the dark, one must not bring more darkness. Rather light is needed. And that light is Ananda Marga Ideology.”

Pradumanji concluded, “And after getting punishment directly from Baba on my sin of eating tamasika things, I repented and left all those degenerating and ungainly habits.”


This story teaches us that every margii should be strict in 16 points, regardless of the situation.

The above story is also related with doing proper pracar. Specifically, when we are preaching dharmic ideas, then we must not have an iota of dogma. Otherwise in one sphere we are putting light, and the other sphere we are bringing darkness.

We know that Ananda Marga Ideology is for all around development. And that means the practice of Bhagavata dharma. So on dharmic points a little slackness is not good. Baba says:

‘Dharma raksati raksitah’.

Meaning: Those who protect dharma, dharma saves them.


Some persons who are not very strict margiis think: ‘Anyway, what to do this is the present society – I should adjust’. And in that way they compromise with various practices of dharma in the name of adjustment. and compromise. In the name of adjustment they indulge in self-cheating tactics by skipping their dharmic practices.

This is not only the case with a few simple margiis – some Wts are also like that. Indeed a few even openly preach about their “adjustments.” And they justify that: ‘This is the material world and if we will not adjust then how will we survive’.

For instance, take the case of food. In their own place they are strict in following Ananda Marga practices, but when they go to a friend’s house or new people’s homes, then they feel shy and they do not say anything. To keep the relation they end up eating certain tamasika items. Indeed this is a common occurrence that I have personally witnessed, from time to time.


Then there are those who compromise their principles and thereby support various dogmas in this manner.

Some just become very ‘relaxed’ in following various do’s and don’ts. For instance: They may not carry a shaoca manjusa with them when leaving the house. And when out they do not ask for water. They do not give proper care, just like in many ‘developed’ countries where water is not used to clean after bowel movements. So some persons, Wts included, just follow the law of the land and forgo using water. Unfortunately this all gets done in the name of “adjustment”, being lax in following dharma.

But our manner should be to maintain vigilance and strictness in following to dharmic principles always.

There are numerous other ways in which this type of justification, compromise, and adjustment happens.

Take the case of asanas. Some may be strict when in the house. But when out of their own environment, then in the name of adjustment they skip their asana practice. This happens when visiting others’ houses, and even this is quite commonplace at some of our Ananda Marga retreats. Whereby for one reason or another, some persons avoid doing their asanas. And if they see others doing asanas they ridicule and tease them. This is even worse. But they do this to cover up their own defiency. They put down and tease those who are sincere in doing asana and following Sixteen Points.

Unfortunately these are common occurrences by some people. But on points of dharma we should be very strict in all circumstances. And that is what Baba is teaching in the above story about margii Pradumanji. Pradhumanji compromised when living with those villagers by adopting non-sentient life practices. For that, Baba lovingly rebuked him to bring Praduman back to the path of dharma. From that day forward, Pradumanji understood well not to compromise on points of dharma.


Here following is Baba’s mandate. One should not wait for that glorious day to follow dharma – rather it should be followed always.

“If one thinks that they will only follow dharma in some big events, and not in small ones, then those big events may not ever come in their entire life. It may be that in their whole life, besides their birth and death, not a single big event happens. Yet at the time of birth how can one protect dharma. At that time one is just a small infant and cannot do anything. That infant is totally unaware about the events going on around them. Then how can they protect dharma. And at the time of death, a person is senseless. In that case also how can they protect dharma. For this reason, dharma should be protected always. In small and big ways– even in jokes and humor dharma should be protected. Those who protect dharma, dharma protects them: Dharma raksati raksitah.” (Ananda Vacanamrtam – 32 (H), p.86-7)

Brotherly yours,
In Him,


(A) Here following are some of Baba’s mandates in following dharma at all times and never compromising on our Ananda Marga ideals.

“We will not deviate an inch from our ideology.” (Namah Shivaya Shantaya, Disc: 14)

(B) Baba’s next teaching is from Ananda Sutram.

Tasmáddharmah sadákáryah.

“Therefore dharma should always be practised.” (Ananda Sutram, 2-7)

(C) Here is another teaching from Baba on this critical topic.

“Dharma is the highest goal of all living beings.” So under no circumstances should one’s own dharma be discarded. Wherever the question of dharma is concerned, no compromise should be made with anything that goes against dharma. To move ahead with undaunted spirit to the final destination, the Supreme Goal, is human dharma.” (Discourses on the Giita, Svadharma and Paradharma – 2)

(D) The following teaching is from Baba’s Ananda Vanii collection.

“…In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres – physical, mental, moral, social and spiritual – are embedded in the sixteen points. Hence be firm on the sixteen points. (Ananda Vanii #45)

(E) Baba says, “The person will welcome that death rather than compromise with sin and vice. Therefore keep in mind that those who are genuine devotees, sádhakas of high order, loved by Parama Puruśa and closely bound to Parama Puruśa in love and affection, will never compromise with sin and vice. They will cling to their ideal totally, throughout their lives.” (Discourses on Krsna and the Giita, Svadharma and Paradharma – 3)

(F) Baba says, “When the attraction is to something limited, it is called ásakti, and when the attraction is to the Supreme, it is devotion, bhakti. There is no compromise, no meeting point, between ásakti and bhakti, between attraction to the Supreme and attraction to the objects of the world. In ásakti, the feeling is that I get the object. In bhakti, the feeling is that I merge myself in Him. Where there is no desire, there the Lord lives. The Lord and the desire for the world, like the sun and the night, cannot coexist.” (Ananda Vacanamrtam – 23, The Bliss of the Devotee)

(G) Baba says, “Even if the practice of Bhágavata dharma brings pain and sorrow and the practice of paradharma (that is to say, the dharma of animals and plants) brings pleasure, humans will have to stick firmly to their svadharma, their mánava dharma. Humans should never allow themselves to descend to paradharma, the dharma of birds and beasts, of trees and plants. On no account should animal dharma be encouraged. The flag of mánava dharma must always be held high under all circumstances. This is exactly what Shrii Krśńa means when He says: Svadharme nidhanaḿ shreyah paradharmo bhayávahah – “It would be better to die upholding human dharma, upholding the ideal of humanity; one should never allow oneself to fall back into a state of animality.” (Discourses on Krsna & The Giita, “Better to Die . . .” – 2)

(H) Baba says, “Human beings have come onto this earth only to follow Bhágavata dharma, and not for any purpose. You have many tasks to perform: whatever you do, you should always feel that all your actions are part of Bhágavata dharma. Wherever you are, you must do something to remove the poverty and distress of the people in that area, to ameliorate their socio-economic condition. But even while discharging your duties thus, you should always remember that whatever you are doing is not a mundane duty it is an inseparable part of your Bhágavata dharma.” (Subhasita Samgraha – 12, Ádarsha and Iśt́a)

(I) Baba says, “You have learnt a well-ordered system of meditation and other spiritual practices based on dharma. If any individuals or groups, however powerful they may be, try to suppress you or even succeed in suppressing you, they are bound to be destroyed. History has witnessed many such a downfall in the past. No one has ever been victorious or will ever be victorious by opposing dharma. March ahead with your own strength, march with firm steps and your head held high. Always remember that when dharma is with you, whoever will oppose you will be razed to the ground – their destruction is a must.” (Ananda Vacanamrtam – 23, Opposition to Dharma Will Certainly Invite Destruction)


“Uttal sindhu utkrami tumi, esechilo mor ghare…” PS (1077)


Baba, after crossing the wild tidal wave, You have come into my heart – You have come to my home. Baba, You are traveler of the solitary path. Even
after encountering so many negative situations, You did not get overcome with fear. You did not get scared; nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.

Baba, I have not done anything for You. In vain I was just revolving around mirages. With the new sun and strong call, holding my hand You showed me the direction – You graced me by taking me onto the right path.

Baba, You have come into my heart; it is nothing but Your divine mercy & grace…

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