Archive for the ‘Cakras’ Category

Thu, 27 Jun 2013 23:19:21


This letter focuses on the dynamic of sadhana and specifically our dhyana practice; various guidelines for dhyana are outlined below.

Ananda Marga spiritual philosophy states, “The man who is intelligent should from his very childhood move along this path of psycho-spirituality. The sooner a man starts or moves along this path of psycho-spirituality, the better it is. He is the blessed one.” (1)

Ananda Marga spiritual philosophy states:
“With the practice of dhyana, the mind and the whole existence becomes one-pointed and ultimately becomes one with intuition. That is, the mind becomes completely pin-pointed and the entire personality becomes one. No longer will that jiiva have a balkanised personality.”
“With the practice of dhyana the memory power of a sadhaka increases, his courage also increases…if all the propensities of the human being become concentrated on one point and merge into the I-feeling, then that very human becomes a devata (god) in human form. This is not an impossible task. This is easily achieved with the practice of dhyana yoga.”
“You boys and you girls who have not yet learned dhyana yoga should learn as soon as possible from the acaryas. Because dhyana yoga contains many qualities. With the practice of dhyana yoga you can become one with Parama Purusa.” (2)

All of us are aware that sadhana is a very significant endeavor in life. In our day to day existence, we practice sadhana. Here following is some meaningful discussion which is directly related with our practice of sadhana– what to do and what not to do etc.


One time during a spiritual workshop with an acarya, one margii from the unit commented, ‘I do not have time for doing different lessons so I just do 10 minutes of dhyana. Because dhyana is the top most lesson. That is the best one. So I only do that lesson with what little time I have’.

We all looked towards Acaryaji to hear his response.

Acaryaji said, ‘In the Ananda Marga system of meditation, each and every lesson of sadhana has its own value and significance. Certain lessons focus on purifying the lower cakras while dhyana is related with the higher cakra, sahasra’ra. But one thing is sure: In order to do proper dhyana and progress spiritually it is necessary to practice all the lessons because they strengthen the lower cakras’.

Acaryaji continued, ‘On this point all sadhakas should be aware of Baba’s following direction’.

Ananda Marga spiritual philosophy states, “In order to advance spiritually, one has to first establish control over these lower cakras, then finally over the sahasra’ra cakra.” (3)


Then one other sadhaka in the unit asked, ‘Dadaji what will happen if someone only practices 6th lesson, dhyana, and neglects doing the other lessons of sadhana?’.

Acaryaji replied, ‘Remember the various lessons of Ananda Marga sadhana are important building blocks for doing 6th lesson. So if those lessons are neglected then the corresponding cakras remain dirty in which case dhyana will be adversely affected. The point is, if the lower cakras are not properly controlled then such an approach of only doing dhyana [sahasra’ra cakra] will be impeded’.

Acaryaji added, ‘Again here it is important to take serious note of Baba’s guideline’.

Baba says, “If one, conversely, tries to control the sahasra’ra first while the other cakras remain uncontrolled, spiritual practice on the sahasra’ra may be hampered.” (4)


Another Margii asked, ‘Excuse me Acaryaji, but is there anything more we should know in this regard?’

Then respected Acaryaji replied, ‘One should not underestimate the importance of strengthening the lower cakras by sincerely practicing all the lessons of Ananda Marga sadhana. Because even if one can manage dhyana or 6th lesson and bring the mind to the sahasrara cakra, still if the lower cakras are not properly controlled the outcome will not be desirable’.

Again Acaryaji noted, ‘We should refer to Baba’s following teaching’.

Ananda Marga spiritual philosophy states, “Not only that, even if the sahasra’ra cakra can be brought under control, the final result will not be good if the subsidiary cakras are not brought under control.” (5)

Looking around I could see that everyone present was mentally absorbed in the discussion. Then our unit secretary, brother Pradiip asked, Acaryaji, ‘Can you share with us any other sadhana guidelines which Baba has given’.

Then Dadaji said, ‘Certainly, in the very same discourse Baba discusses the deep link between body and mind. And that keeping the body tranquil and still during meditation enables the mind to focus better’.

Ananda Marga spiritual philosophy states, “If the body is restless, the mind will also be restless. That is why during spiritual practice, the body should be kept motionless. One must practise seated in a certain posture, because if the body becomes calm and motionless the mind also tends to become calm and concentrated.” (6)



Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (7)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

Acaryaji added, ‘During sadhana some margiis keep their cats or dogs or their pets on their lap and in that way they do sadhana – but that should not be treated as real sadhana, but rather as a show of sadhana. One of my known margiis was even keeping his two little monkeys on both his legs during meditation. But as I say this is not at all proper.’


Acaryaji added, ‘I have seen in various units that in dharmacakra when sadhana starts some margiis start yawning and some in half sleep start waving back and forth. And others are hunched over and then they straighten their backs and then again they become hunched over. But all these types of movements are not good’.

Acaryaji also reminded us of one incident where in dharmacakra he was doing sadhana and all of a sudden the front side of one Dada’s head hit him squarely on the back. Acaryaji was startled by this and then he saw that the Dada whose head hit him woke up and again that Dada straightened himself and made his back straight.


In conclusion Acaryaji said, ‘Sadhana is very important. And in the following teachings Baba is giving emphasis and importance to sadhana, our spiritual practice’.

Ananda Marga spiritual philosophy states, “Those human beings who do not perform spiritual practice are under the influence Prakrti…I have said before that there can be no progress either in the realm of physicality or in the realm of intellectuality. Those who are hankering for progress in these fields are indulging in a self-cheating business. Whether they admit it or not, they know that they know nothing. Ask them whether they are getting pleasure in the realm of physicality. They will admit that they are not. Ask a good business man whether he is earning good profits. His reply will be, ‘What profit? I am incurring losses’. This will be his reply whether you belong to Income Tax Department or not! To run after progress in the realm of physicality and intellectuality is utter foolishness, a waste of time, as there is no progress in these fields.” (8)

Ananda Marga spiritual philosophy states, “When you come in close contact with the Supreme Entity, you will find that you have no wealth superior to devotion. All worldly possessions will prove of no avail. Only devotion enables you to come into close contact with Him. This is the goal of human life. This is true progress. You have been wandering through the labyrinth of a myriad of lives. You have been ever advancing toward this stage. Knowingly or unknowingly, you are being drawn unto Him. This is the summum bonum of life. As long as you have not realized Him, there is no siddhi in your life.” (9)


Here in this next series of quotes Baba guides us that we are do sadhana in the prime of our life.

“Some people consider that one should start intuitional practice in old age when a person has more leisure.” (10)

“Whoever is born is bound to die and one is constantly approaching death, not knowing when it will come. It is never certain if one will live to grow old. Yet people reserve the most important work of practising sa’dhana’ for the time when the body has become completely enfeebled and the fatuous mind of old age.” (11)

“There is no value in remembering God in old age, when it is not possible to concentrate the mind due to the weakness and disease of the body and its preoccupation with the reactions (sam’ska’ras) of the deeds of this life. The mind then is caught up in the infirmities of the body, in the diseases of old age, impending death, and most of all, in memories of past incidents, and it is impossible to concentrate the mind. For these reasons one is incapable of intuitional practice. (12)

At His lotus feet,


For more about those religions that move about when they pray and workshop, read more about them here.


1. AV-34, p.73
2. 26 July 1980, Udaipur
3. AV-17, 14 Jan 1980
4. AV-17: 14 Jan 1980
5. AV-17
6. AV-17
7. AV-17
8. SS part 10
9. SS part 10
10. AMEP ’92, p. 134
11. AMEP
12. AMEP



“A’ka’she a’loke bhese ja’y tava mahima’ri katha’…” (PS 3287)


O’ Parama Purusa, You are the most magnificent One. The tale of Your glory and grandeur is floating and permeating throughout each and every molecule of the vast, blue sky and in the effulgence – everywhere. O’ my Lord, Your story, the story of the ever-present, Ancient One, is glittering in all the realms: in both bhuloka and duloka – in the physical and spiritual worlds. Baba, You are so gracious.

O’ Ancient, Divine One, You are eternally, ever-new. Baba, You are always, intrinsically with everyone – just like their vital force, just like their pra’na. Baba, You always remain present in my feeling, ideation, and intuition. For that reason this eternal longing of my heart is for You and You alone.

O’ Parama Puruas Baba, with the flow of effulgence You color my mind, and You are sitting in the depths of my ideation playing Your divine flute in the deep core of my heart. Baba, You are so compassionate: You do not neglect or overlook anyone. You graciously goad everyone towards divinity; You show everyone the path which leads to immortality.

Baba, please shower Your causeless grace; I surrender at Your lotus feet…

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In the letter – Sadhana: Why To Control Lower Cakras First – there is reference to certain religions where the followers move about when doing their prayer or worship, in which case the mind cannot concentrate properly.

Below we identify some of those religions:

1. Christians: In their approach to prayer, Christians kneel and then stand up and then kneel again. So they move when doing their worship. And in other Christian worship sessions they talk the whole time. So that is another way that they move their physical frame instead of remaining still.

2. Muslims: In their call to prayer, the Muslims also move their body and limbs in various directions – upwards and backwards. Then they place their forehead to the ground and then come up again etc. So there is a lot of movement in namaz.

3. Hindus: In their various forms of idol worship, such Hindus get up and down and may even feed their chosen deity. Or sometimes they lie down in prostration and then get up – and in then drag themselves foward – rise up – and then go down in prostration again. And there are many other ways that Hindus move their bodies when worshiping their deity.

All of the above three religions move their physical bodies in worship; they do not engage in silent, motionless meditation

4. Buddhism: Some of the various Buddhists sects do remain silent and still, but their approach to meditation involves emptying the mind. Theirs is an atheistic approach devoid of devotion.

So the only answer then is to seek out a path that engages in sustained, quiet, God-centered meditation. That is the Ananda Marga method of sadhana.

Here below are some quotes from the main letter…

Ananda Marga philosophy states, “If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji added, ‘That is why in our Ananda Marga system sadhakas are taught to do sadhana in postures like padmasana or siddhasana. This very science is not known to the various religions. That is why in their prayers they move about: Sometimes standing, then kneeling, then sitting, then placing their hands on their head etc. On other occasions they talk the entire time so their jaw and tongue are moving, and other times they move up and down and all around. But all these movements are distracting to the mind. And that is what Baba is explaining here’.

“If someone is constantly thinking that he will have to sit down at a certain time, stand up at a certain time, catch hold of one’s nose or ears at a certain time, the mind will automatically tend to become restless. Such is the intimate relation between the body and the mind.” (AV-17)

Acaryaji said, ‘In such type of ritualistic prayers when the body is moving hither and thither, then the mind also gets restless. So altogether the idea is that the body should be motionless while doing sadhana. And in that condition naturally sadhana will be better. Also bear in mind that there should not be any confusion about our movement in kiirtan. Kiirtan is not sadhana it is sadhanaunga – a helping tool of sadhana. That is why after doing kiirtan we alwyas sit for meditation. In contrast, the various religions just move and never sit still. The one religion that does sit for meditation is atheistic in nature. So that will not work. Only in Ananda Marga is there a God-centered meditation practice where one sits silently and brings the mind from low to high, by His grace.’

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



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

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

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

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

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


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

Baba says, “Mantra caetanya: Unless the kulakuńd́alinii is raised upwards in the process of spiritual practice, repetition of mantra becomes meaningless. The system of raising the kulakuńd́alinii upwards is called purashcarańa kriyá. Mantra caetanya literally means to imbibe the proper spirit of a mantra. If a mantra is repeated with the understanding of the inner spirit, mantra caetanya will be an easier task. To repeat the mantra without understanding its spirit is a waste of time. In this connection Sadáshiva said in the Rudrayámala Tantra.” (Ananda Marga Ideology and Way of Life – 9, Tantra and Sadhana)

Caetanyarahitáh mantráh proktáh varńástu kevalam
Phalam naeva prayachanti lakśakot́ijapaerapi.

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

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

Here following are more points that everyone should know.


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

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

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

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

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

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


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

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

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


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

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

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

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


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

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

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

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


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

Baba says, “Some people do japa kriyá in a very crude manner. It can be said that their method of incantation is like the talk of a parrot. Parrots talk, parrot say so many things, without understanding the meaning, without understanding the spirit of what is meant. Japa kriyá becomes as meaningless as the talk of a parrot for those who do it without love or emotion. It even loses the value of internal suggestion, intro-psychic suggestion. Sadhana is withdrawing the mental propensities from all extroversive entities, and then collecting those withdrawn mental forces, mental propensities, and urging them towards the Supreme Entity. If there is no love for the Supreme Entity, this movement cannot be done. Where there is no love, the mind will not run after Him. So sadhana also becomes meaningless.” (Ananda Vacanamrtam – 1, Who Is Gopa?)

at His feet,


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

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

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

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


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

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


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

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

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

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

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


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

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

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

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

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Date: Sat, 12 Mar 2011 13:28:41

Subject: Asanas That Cure All Diseases







All the practices in AM have their special purpose – none should be skipped.

In certain circles some are lax about practicing asanas. Yet our asanas are

so critical for our physical, psychic and spiritual advancement.


Here are some important points that everyone should know.





In the wide world of yoga there are more than 50,000 known asanas. And

among those 50,000, Baba has graciously compiled approximately 42 which we

use in our A’nanda Ma’rga system.


Baba says, “There are more than 50,000 ásanas; among them a few are

named here which are most necessary for the path of meditation.”

(Caryacarya, part 3)


And in particular in A’nanda Ma’rga yoga, there are two a’sanas that Baba

has given which cure all the diseases.


(a) The first one is sarvaungasana [shoulder stand]. And as its name

denotes sarvaungasana purifies the entire body. ‘Sarva’ means all; ‘aunga’

means limbs and organs; and ‘asana’ means position comfortably held. So by

performing this asana the whole body– all the limbs and organs– gets

rejuvenated and cured from all types of diseases and ailments.


(b) The second asana with this cure-all quality is matsyendrasana [spinal

twist]. As noted, in sarvaungasana the name itself denotes that it is

beneficial for all the organs etc. But the same is not the case with the

name– matsyendrasana. Reason is that matsyendrasana is named after one

prince who became a great yogi. That prince’s name was Matsyendranath. And

since he was the one who created this asana, that asana was named:



(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 15 seconds rest by doing shavasana (corpse pose), and then one

should do 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



(h) In our AM system, asanas have not been selected just on the basis of

physical exercise only. Rather Baba has perfectly selected those asanas

which are helpful in maintaining good health as well as proper glandular

secretions– which help make the body fit for spiritual practice. Such

types of asanas have primarily been included in our AM system. That is why

Baba has included and approved only 42 asanas for Ananda Margiis.


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


Baba says, “‘A’sana’ means ‘a position in which one feels comfortable’–

‘Stirasukhama’sanam’.” (CC-3)


Baba says, “A’sanas are a kind of exercise by regular practice of which the

body stays healthy and hardy and many diseases are cured.” (CC-3)


Baba says, “[Specifically] those diseases which create trouble in the path

of meditation may be cured by the help of specific a’sanas, so that

sa’dhana’ may more easily be done.” (CC-3)








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


(a) Lie down on your back. Gradually raise the entire body and keep it

straight, resting its weight on your shoulders. The chin must be in contact

with the chest. Support both sides of your trunk with your hands. The toes

must remain together; the eyes must be directed at the toes.


(b) Lie down in padma’sana. Gradually raise the body and rest its weight on

your shoulders. Support both sides with the hands. This a’sana is also

known as u’rdhvapadma’sana (inverted lotus posture)’.


Practise three times, up to five minutes each time.



(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:


(i) 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.


(ii) Then press the mu’la’dha’ra with the left heel and reverse the

process. One round means completing the process on both sides.


Practise four rounds, half a minute each time.





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




Baba, I will go on singing Your song– Your glory. It’s up to You

whether You will grace me by listening to these songs or not. But with

these songs, in my deep contemplation, I will generate divine vibrations,

by Your grace– and go on serving You.


Baba with my deep yearning I am calling You again and again without

getting any response– You are not paying heed to my call. By avoiding me

maybe You are thinking that I will not sing Your song anymore and that I

will remain quiet. And that in frustration, I will give up the hope of

getting You. And that I will no longer engage in the flow of those divine

tunes and melodies, which is inundating the vast sky, by Your grace. And

that I will not utilize these melodious treasures in my practical life to

go closer to You.


Baba, with the strength of knowledge, wisdom, intellect, and worldly

attributions, Your depth cannot be measured– nobody can realise You. But

by surrendering that very unit “I” which already belongs to You, and with

the divine sweetness of singing Your name I will surely get You by Your



Baba, I sing my songs only for You–to serve You, to please You. Please

be gracious and keep me on Your lap.


Note: In the above song, the sadhaka has deep love and a strong yearning

for Parama Purusa. So when Parama Purusa does not respond to his call in

the way that he desires, then the sadhaka makes one loving accusation

towards Parama Purusa. So actually that is not an accusation per se, but

rather an intimate type of loving expression. And Baba is approving that

devotees have the right to do like this and that this loving way of

communication is quite natural.





– The Solution –


Baba says, “Whenever there is a conflict between the brain and the heart,

intelligent people should respond to the call of the heart. The books in

A’nanda Ma’rga philosophy are all absolute knowledge. The proper mark of

identity of absolute knowledge is that it must be universal, rational and

psychological. Certain instances of absolute knowledge are as follows–

the goal of human life is the attainment of Brahma; human beings are the

progeny of Parama Purus’a…by dint of sa’dhana’ or spiritual practices

human beings gradually become divine.” (PNS-18, p.10)



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Date: Sat 19 Feb 2011 21:23:42 -0400

From: Divyajyoti_Deva

To: am-global@earthlink.net

Subject: Pratiika: Adjustment between Two Cakras







As we all know, Baba has placed great importance on the meaning and use of our Ananda Marga pratiika. Here below is a short explanation of how the pratiika is related with our cakras.


1. The two, perfectly-balanced equilateral triangles in our pratiika represent the manipura cakra (i.e. 3rd cakra) and the ajina cakra (i.e. 6th cakra).


2. The manipura cakra is the triangle pointed upward signifying service to society. This cakra gives the body energy and stamina to do action in the world.


3. The ajina cakra is the triangle pointed downward signifying spiritual sadhana and self-realisation. The ajina cakra is the seat of the mind.


4. We must practice and represent this symmetry in our day to day life by keeping perfect balance between our meditation (sadhana) and worldly work (social service).


5. Our mission is: Átmamokśárthaḿ jagaddhitáya ca.


A’tmamokśárthaḿ (self-realisation) is represented by the downward pointed triangle (i.e. ajina cakra) in our pratiika; jagaddhitáya ca (selfless service) is represented by the upward pointed triangle ( i.e. manipura cakra) in our pratiika.


6. Maintaining balance between these two triangles – representing spiritual practice for self-realisation & selfless service to humanity – is needed. As sadhakas, we should be in perfect balance just like our pratiika. That means we must do maximum sadhana without losing our adjustment with this world; and we must do maximum social service without forgetting our sadhana.


7. When we maintain perfect balance between our inner world (downward pointed triangle) and the outer world (upward pointed triangle) then we will get all-round progress (signified by the rising sun in our pratiika) and ultimately victory (signified by the swastika in our pratiika).


8. Achieving this state is not easy. All too often, as aspirants we fail to maintain proper balance in life. Most commonly, people get too caught up in their worldly work and their sadhana gets neglected. In some cases the opposite happens. So we must constantly assess our position and strive to keep a balance between our inner and outer worlds.


9. Here the point is that we must not just wear our pratiika around neck, but our daily life must be a proper representation of the pratiika, i.e. perfectly balance between service to society and self-realisation. That means our life must fully represent AM ideology.


Baba says, “What should a person do? Life is a mission. I have said that human life is an ideological flow. That is, human life is a mission; life itself is a mission; one’s very existence is a mission. Átmamokśárthaḿ jagaddhitáya ca – “Whatever one is to do one is to do for átmamokśa – for his or her own liberation – and for the elevation of the entire world, elevation of the entire human society.” One is to do both these things: that is, these two things are one’s mission.” (Ánanda Vacanámrtam Part 30)


10. In the notes below please read about (a) how we use the pratiika in our social and spiritual functions, (b) Baba’s description of the pratiika, as well as (c) how the pratiika is explained in the latest editions of our AM books.








At dharmacakra, we may display (a) the Ananda Marga pratiika, (b) Baba’s photo, or (c) both items.


Likewise, when our acaryas perform diiksa (initiation), they may use the AM pratiika and / or Baba’s photo.


During DMC when Baba was up on the stage then there would always be a pratiika on display behind Him. Still today at DMS we present Baba’s photo and behind His photo is the pratiika.





Here is Baba’s pointed explanation of the pratiika.


Baba says, ‘Your Pratiika [Emblem]: A triangle with one vertex up superimposed on another triangle with one vertex down, with the rising sun having a swastika inside. These are symbols of energy, knowledge, advancement and permanent victory, respectively.” (Caryacarya, part 1, “Treasures of Ananda Marga”)





Here below is the dharmic way the publishers have explained the pratiika on the inside pages of the recently printed AM books.


The pratiika represents in a visual way the essence of Ananda Marga ideology. The six-pointed star is composed of two equilateral triangles. The triangle pointing upward represents action, or the outward flow of energy through selfless service to humanity. The triangle pointing downward represents knowledge, the inward search for spiritual realization through meditation. The sun in the center represents advancement, all-round human progress. The goal of the aspirant’s march through life is symbolized by the swastika, which means spiritual victory.


Read Full Post »

Date: 17 Dec 2009 06:10:15 -0000
From: “Shivadayal Singhal”
To: am-global@earthlink.net
Subject: Cakras, Cakras, & Cakras & So Many Cakras in AM


“Bha’loba’si toma’y a’mi, keno ta’ ja’ni na’…” P.S. 2329


Baba, I love You but I do not know why I love You. You go on pulling my
heart– but what is the mystery behind this, that I do not understand.
Baba, You are the divine effulgence of my dark heart. By Your grace I
will never allow that effulgence to get extinguished. Baba, I will always
keep Your love in my heart.

All the love I have in the deep core of my heart, and all the hopes and
longings I have in my mind, all my desires and aspirations are revolving
around You. And they get expressed through Your songs, dance, melody, and
rhythms. Baba, You are my everything.

Where I am, where I will go, and from where I have come, all these types
of useless questions never come in my mind, by Your grace. Baba, I do not
even want to know these things. Just I am fully depending on You– that You
know everything and that everything is in Your control.

Baba, You are always ever gracious on me. I love You; my whole existence
is Yours…


Knowing all aspects of AM philosophy serves at minimum a dual purpose:
It helps us convince and guide others about the dictates of AM plus it
fuels our own progress along the path of spirituality.

Thus we should be thoroughly familiar with all the major and minor terms
used in our AM discourses, including the term “cakra”.

In our Ananda Marga philosophy, the term “cakra” is used in a multitude
of ways which differ greatly from the approach of traditional Indian
gurus as well as the contemporary yoga movement in the west.

Of course, on its own cakra has two basic meanings: (1) wheel, or cycle,
or circle; (2) society, samaj, ghosti, or family.

In addition there are these common and not so common terms and their
moderate to subtle differentiations: (a) dharmacakra, (b) brahmacakra,
(c) srsti cakra, (d0 cakras as in psychic energy centers, (e)
karmacakra, and (f) bhacakra. Knowing all these terms and applications
gives us comprehensive knowledge of the term cakra and so much more.


In AM the term dharmacakra is known and practiced by one and all. This
refers to our weekly, collective meditation gatherings. Once the minimum
of five persons gather, then it is enough to officially hold a dharmacakra.

Although the term is quite common in AM, we should not think that it
only applies to AM gatherings. The term actually stems back to Buddha’s

Baba says, “That special mudra’ of Buddha is called dharmacakra
pravarttana mudra’. To those first five people who heard his preaching,
he said, “Always keep the wheel of dharma moving. Take care that it
never ceases to move.”” (NSS)

Thus the term dharmacakra is at least 2500 years old, though the way
Buddha used the term is a bit different from our use in AM.


The term brahmacakra is also quite well known in AM. This of course
refers to the system wherein jiivas move around the Cosmic Nucleus.
Those who are psycho-spiritually closer to Him have a shorter radius.
But regardless of near or far, all are moving around Him – no one is
outside of this system.

Here is one of the classic ways Baba describes this in His discourses.

Baba says, ““Sarva’jiive sarvasam’sthe brhante.” His created beings, His
loving sons and daughters, His children, are moving round Him. They
cannot get themselves detached from Him because He is the Supreme
Nucleus and others are just like electrons moving round the nucleus. So
Purus’ottama, Parama Purus’a, the Supreme Father, the Supreme
Progenitor, is in the centre, and the others are moving and dancing
round Him. They move along with their different psychic and physical
pabula.” (AV-3)

Just as all the planets of this solar system move around the sun, all
the created beings revolve around Parama Purusa. So long as one feels
separate from Him, then they are revolving around Him. Those clouded by
maya are far and those sadhakas focused on Him are near. It all depends
upon one’s samskara. Finally. by His grace, when a person feels that, “I
and Parama Purusa are the same” then they are very close, and when any
semblance of I-ness disappears, the jiiva becomes one with Him. This is
His divine krpa.

In a nutshell, this is our system of brahmacakra and of course most in
AM are quite familiar with this.


Srsti cakra literally means the “cycle of creation”. When using this
term, Baba is describing how creation came into existence. Specifically
in His discourses in “Idea and Ideology” and “Elementary Philosophy”,
Baba explains how the triangle of forces, the five elements, jadasphota,
the creation of mind, and how the creation emerged from Nirgun’a Brahma.

Thus, srsti cakra is a very complex and technical discussion of how the
manifested universe took expression out of Cosmic Mind.



Often times people think that brahmacakra and srsti cakras are perfectly
synonymous – after all there is a lot of overlap. And both are often
referred to as the cycle of creation.

But there is a technical difference as well.

Basically, in those discourses where Baba describes how all the jiivas
are moving around Him then He is referring to brahmacakra, and employing
the shloka: “Sarva’jiive sarvasam’sthe brhante.”

In contrast, when He is discussing how this created universe came into
being and how the mind came into existence along with terms like
jadasphota, prakrti and the triangle of forces, then He is referring to
srsti cakra.

So although the terms brahmacakra and srsti cakra are highly
interlinked, Baba often employs them in different ways to refer to
different aspects of the cycle of creation and different aspects of His


Most often in life people associate their existence with something –
usually something narrow like a race, or a religion, or a locale, or a
region, or type of business, or a level of education, or a sickness or
disease, or a degree or wealth etc. These are the small minded ways that
people classify themselves. And this leads to a certain type of identity

They think I am white, or I am black, or I am a brahmin, or I am a
Christian, or I am a CEO etc. When in fact they are part of something
much large than that.

Their limitation of thought is no different than a frog who lives in one
pond and thinks that this pond is the whole universe in which they live.
When in fact that frog is part of something much, much bigger, and far
more grand. But with its limited outlook the frog cannot realise this.

Same then is the case of jiivas who merely associate themselves with
some type of clannish identity.

Here the point is that when a person or a sadhaka become aware of
brahmacakra as well as what it means, then automatically it changes
their entire outlook. Then they are no longer small-minded, then they
are no longer far. Because by definition they are forced to think that
“I am a jiivatma connected to a great universe and I have a link with my
Divine Father.”

In that case one no longer associates themselves with a small part of
this cosmos or with a limited group – rather they think they are part of
the greater whole.

This clears up all kinds of misconceptions and automatically expands
one’s psychic outlook. Indeed by understanding brahmacakra, then one
knows that Parama Purusa is the Goal – then one knows all that is
necessary to know. The sadhaka has a mental road map of where they need
to go.

So just being aware about brahmacakra is a big boon to one’s growth and
development, both mentally and spiritually.

In contrast those unaware are drowned in maya and get caught up in all
kinds of feuds, abuse, deception, wrongs, and injustices because they
are identifying themselves with something small and view others as being
opponents, different or outside of their world.

Understanding practically what brahmacakra entails is enough to change
one’s whole mental structure and push one towards their cherished Goal.


The next application of the term cakra refers to the psychic energy
centers in the body, where two nadiis cross the susmna canal.

Depending on the style of discourse, Baba refers to there being seven,
eight or nine cakras

Baba says, “Here the seven cakras, from mu’la’dha’ra to sahasra’ra,
which the kulakun’d’alinii has to pierce, are the fetters or ropes which
a spiritual aspirant has to snap.” (DKG)

In this above passage Baba is clearly stating that there are seven
cakras and then in other darshans He says there are more.

Baba says, “The first thing is that this kulakun’d’alinii rises slowly
from the mu’la’dha’ra cakra to the sahasra’ra cakra in eight steps, it
passes through eight cakras, and the sahasra’ra cakra is the ninth. Just
below the sahasra’ra cakra is the guru cakra.” (DKG)

Baba says, ‘There are nine cakras [plexi] in human organisms
[mu’la’dha’ra, sva’dhis’t’ha’na, man’ipura, ana’hata, vishuddha, lalan’a
[tip of the nose], a’jin’a’, Guru, and sahasra’ra].” (YP)

We can conclude then that there are nine cakras in total and Baba will
refer to seven, eight or nine depending on what He is discussing.
Everyone in AM knows of the seven cakras and most know about Guru cakra
as well which makes eight. Some or more may not be aware about lalana’
cakra at the tip of the nose. That is the ninth cakra, although it is
situation in between the vishuddha and ajina cakras. This lalana’ cakra
is used in our system of sadhana with certain aspirants.

In one Prabhat Samgiita, there is a line: nava cakra kii kalyan’. And in
that song, the sadhaka is saying by His grace the mind is vibrated and
the petals of the cakras are blooming so he is requesting Parama Purusa
to come and sit on the petals of my nine cakras.

By all this, we can understand that there are nine cakras.

Other aspects to know about this topic are that Guru cakra is at the
base or underside of sahasrara cakra and that another name for Guru
cakra is as’t’a kamal, meaning eight lotus. Guru cakra is also referred
to as Varanasi in the discourse, “Where is Varanasi?”.

The reason why all of this is so important is because our system of
sadhana is a methodical process and one needs proper understanding to
move ahead. Some may differ and state that just by singing Baba Nam
Kevalam then one can attain Him. And while that is certainly true, there
are few who sing kiirtan with that type of intensity that they get the
highest realisation. So all the supportive knowledge and practices of
sadhana are necessary to create that intense longing for Parama Purusa.

For this reason, Baba has given us so many lessons of sadhana and
delivered thousands of spiritual discourses. With that knowledge and
practice, then one can gain that one-pointed devotion for Him.

Baba says, “To attain Parama Purus’a, to become one with the Supreme
Reality, He must be made the summum bonum of human life. But the
attainment of the Supreme Reality is not possible overnight. For that
the sa’dhaka [spiritual practitioner] will have to undergo the
systematic and methodical process of spiritual sa’dhana’ for a long
period, till every nerve-cell, nerve-fibre, every bit of his physical
existence is divinized. Sa’dhana’, after all, is a scientific process by
which the entire psycho-physical existence is divinized.” (AV-33)


The next usage of the term cakra in AM comes with karma cakra. This term
is used less frequently.

It refers to the law of karma or cycle of karma or the cycle of action
and reaction.

We all know about original action (karma or kriya), and the ensuring
reactive momenta (samskara), followed by the fruit of the action
(karmaphala, or phalabhoga). This is the endless cycle of karma that
keeps jiivas bound in this manifested cosmos, returning again and again,
life after life.

Karma cakra refers to the totality of this endless cycle. The jiivatma
keeps revolving through this cycle birth after birth. So long as one is
bound by their actions they cannot attain salvation.

In any number of discourses Baba indepthly describes the principles of
karmic law, or karama cakra. This is also something important to know


Finally there is bhacakra. This is still more uncommon. In a few
English discourses this is referred to as the spatio-eternal system. But
that is not the essence of the term.

The real meaning of the term bhacarka is given in Laghu Nirukta (AM
encyclopedia). That is as follows:

“1. The sky and space which can be seen from one side of the earth
represents only half or a partial amount. To see the other half one has
to go to the other side of the earth. And when the entire thing is
treated as one, then that is bhacakra. Bhacakra is complete.”

“2. The next definition means the known and unknown created worlds– that
combined is bhacakra.”

Often people think that when they are looking up at the sky they can see
the whole thing. But this is just their faulty perception. There is
another part of the sky which is out of view. When both the seen and
unseen skies are taken together as the complete whole, then that is

So that is yet another cakra in our Ananda Marga ideology.


If you know of any other types of cakras in AM, please write in and let
us know.


By Baba’s grace He has blessed us with a complete philosophy and this
gives us great insight into the path of spirituality as well as the
universe around us. We should study and assimilate the meaning of all
the terms Baba uses, such as cakra. Then we will be in the best position
to do pracara and get self-realisation, by His grace. Then we will best
be able to serve and please Him.


Most Loving

Baba says,
“That Entity who is the most beloved of all, that Entity is one’s Is’t’a.”

“Is’t’a means Parama Purus’a, but why is He called Is’t’a? The answer is
that by attaining Parama Purus’a one no longer has any unsatiated hunger or
unquenched thirst.”

“Is’t’a means the most beloved of all entities.”
(BABA, 04 July 1979)


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Date: 13 Nov 23 2003 07:22:17 -0000
From: “Liiladhar Karn”
To: am-global@earthlink.net
Subject: Svarshastra II


“Saba’re kari a’hva’n saba’i a’ma’r pra’n’…” – P.S. 2945


Here goes the clarion call to one and all. Everyone is my own; everyone is my
pra’n’a; everyone is close to my heart. We are all collectively singing the
song in unison and moving towards the Goal– Parama Purus’a. Nobody should
remain left behind. We should carefully see that nobody should cry in the
society, remaining as downtrodden or as neglected one. We are all singing
the marching song of life collectively, with one tune and one melody. There
is no difference between one human being and another. Everyone’s desires,
hopes, and inspirations are the same. We are all moving on one path with
the inspiration of the great ideology, which will lead towards greatness…


Proper breath control and the correct use of nostrils plays a vital role in
our physical well-being, mental health, and spiritual growth. From proper
digestion to the sublime aspect of our spiritual practices, the science of
svarshastra (breath control) has a significant effect. And this follow-up
letter on this important topic explores more about all of this.


Outside the Marga, little is said about the science of svarshastra. Common
members of society just go on with their days unaware about the flow of the
air in their body. But we know Baba places much importance on this– and He
gives particular instruction as to what types of actions correspond with
each of the nostrils.

In quick review, as a basic rule, we know that when the body is engaged in
physical works– such as running, walking, digging a well, and cooking,
etc– then the right nostril should be the dominant nostril. That means the
air should be flowing predominantly through the right nostril.
Included within this category is the process of eating. Food should also be
taken when the air is flowing freely and predominantly through the right
nostril. And for proper digestion half-an-hour prior to taking food, during
the meal itself, and for the first hour after eating, during all these
times the right nostril should be clear and managing most of the air flow
into and out of the body. Only in this way will the body will be able to
digest the food properly.

Hence, on the whole, all physical works are done using the right nostril.

In contrast during more psychic or mental types of activities like
studying, reading, memorizing, working at the computer, doing svadhyaya
etc, then the left nostril should be dominant. That means the air should be
flowing primarily through the left nostril during these engagements. Plus
included in this is the drinking of fluids. During that time also, i.e.
while drinking, the left nostril should be controlling most or all of the
air flow.

And when both the nostrils are open then this is very good for sadhana and
allowing the kundalini to rise up.

Although it should also be understood that many lessons of meditation can
also be done when the left nostril is dominant.


And most of the time this switching over of the nostrils happens quite
naturally– that is to say the body does this automatically…most of the
time. So generally we will find that this is all going on properly. Even
then it is extremely important for us to be aware about what is happening
because due to a change in routine or for any reason it can happen that the
correct nostril is not working. In which case we will have to switch the
nostrils ourselves otherwise that will only invite more problems. And below
this technique will be discussed.

First however is a quick look at the inner science of the functioning of
the nostrils.


Within our bodies there are three nadiis or subtle nerve channels: (1) Ida,
(2) Piungala, and (3) Susumna.

And these three nadiis run through the entire body. And where they all
cross is known as the cakra.

Baba says, “The cakras are situated at the intersecting point of ida,
sus’umna’ and piungala.” (TK-2)

Thus these nadiis are deeply linked with the inner functioning of the body,
the human psyche, and with our spiritual lives.

And, in addition, each nadii is intrinsically related with a particular
type of breath control.

For example when ida nadii is dominant or active then breath flows through
the left nostril; when the piungala is active then the air is flowing
primarily through the right nostril; when both nostrils are open, the
susumna is active.

Thus when one nadii is dominating then that corresponding nostril is open.
So the whole inner science of breath control is based on the dominance of
the nadiis– when one or another or both have an active role.

Thus accordingly– depending on the nadii– that type of work or activity
can be done.


Here then are some of Baba’S important guidelines about what can be done:

Baba says, “Take solid food when the right nostril (Piungala Na’d’ii) is
predominant.” (CC-2)
So the right nostril is used for taking solid food and doing physical work.

Baba says, “When your left nostril (Ida’ Na’d’ii) is active you should take
liquid food.” (CC-2)
Hence the left nostril is used when drinking and for doing mental work.

Baba says, “When your Id’a’ Na’d’ii is working predominantly, you should
utilize the time for your sadhana.” (CC-2)

And sadhana is to be done when the ida nadii alone is open or when it is
functioning in cooperation with the right nostril.

In that manner Baba specifically guides us that our actions must correspond
with the dominance of a particular nadii.


So our awareness about all this is highly needed and useful in our
practical lives. Because the entire theory svarshastra is one grand science
and not just some dream or menagerie.

When our left nostril is dominating then our thinking will be optimal. And
when the right nostril is open then digestion will be proper and our body
will be ready to do work. And when the left nostril or both nostrils are
open then that is especially advantageous for sadhana.

But if due to a change in routine, sickness, or for whatever reason, if the
proper nadii is not dominating for the appropriate activity, then that will
create serious problems.

If the right nostril is not open while eating food then it is sure that
digestion will not be proper. And that will invite the diseases like
acidity, indigestion (dyspepsia) etc.

And when reading or reflecting, if the left nostril is not dominating, then
one’s whole thinking pattern and mental processes will be sporadic and
imbalanced etc.

Hence our awareness of all this– ie breath control and which nostril is
open– is very important to know about.

Because if ever the wrong nostril is dominating and one realises it, then
that person can do something to switch over to the dominance of the other
nostril. And thus effect positive change in the life– either physically,
psychically, or spiritually.


Basically there are two techniques for switching over the nostril.

First Technique: If one wants to open the right nostril then first lie down
on the left side of your body. Then gently extend the left arm straight
along the floor past the head. And then bend the left elbow such that the
left hand can be used to prop up the head off the ground. By remaining in
this lying position for a few minutes the right nostril will open and
become the dominant nostril. Similarly the left nostril can be activated by
lying down on the right side.

Second Technique: If there is no room on the floor or if one prefers not to
lie down then this next technique is helpful. First sit down on the floor
with the legs extended and bend the left leg such that the left foot is
flat on the ground and the left knee is pointed up toward the sky. Then
lean the upper body forward and place the left armpit on top left knee and
apply pressure by pressing down on the left shoulder with the right hand.
By this technique of touching the left armpit onto the left knee and
applying pressure, then the right nostril will surely open and become the
dominant nostril. One of the keys to this is to remember that by applying
pressure to one of the armpits in this manner will then open up the nostril
of the opposite side of the body.


Overall then being familiar with the science of svarshastra and following
Baba’s special guidelines in this regard will lead to the all around
development in all the spheres of life. Because this science of breath
control has a deep seeded effect and is one essential factor that is
happening in each and every moment of our lives. So although this science
is basically ignored by the common society, in the life of a sadhaka it is
extremely important and meaningful.


Here following is Baba’s special blessing.

Baba says, “Changes are fast coming in the psychic arena and in all realms
of human expression. They are not only coming, they have just come. We have
crossed the threshold of a new era.” (PNS-17, p.56)



In brief it is always best to sleep on the left side because in general
sleep slows down the digestion process, in which case it is important to
keep the right nostril open by lying down on the left side. Doing so will
help with digestion. Hence even our sleep cycle is linked with the system
of nadiis.

To continue then, the second best position for sleeping is by lying down on
the right side. Then the 3rd best way is to lie flat on one’s back. And
here then is the final way. Actually this last way, i.e. sleeping on the
stomach should be completely avoided– as it is unhealthy. All this was
told by Baba Himself in various reporting sessions. But in particular one
time He told all these points concerning sleep when publicly correcting the
way one Didi was sleeping.


Some basic asanas can be done irregardless which nadii is dominating or
which nostril is carrying most of the airflow. But there are some more
advanced asanas which must be done with a particular nostril being
dominant. So it is important to refer to Baba’s guidelines in Caryacarya
about this.


Baba says, “The process of breathing, depending upon whether the breath is
flowing through the right nostril or the left nostril or both nostrils,
influences people in various ways. It was Shiva who determined what kind of
activity should be performed, depending on which nostril the breath was
flowing through, and depending on whether the ida or piungala or susumna
channel was active. He set down specific rules and regulations as to when
one should undertake physical, psychic or spiritual activities. He further
instructed when and in what circumstances one should do asanas, pranayama,
dharana, dhyana, etc. This science, which Shiva invented and developed, was
known as svarashastra or svarodaya (science of breath control).” (NSS)


I hope other margiis will also write their personal realisations and
understanding of Baba’s unique teachings on the science of breath control,
or svarshastra.

Kiirtan and Gandharva Loka

Baba says, “The following describes how and to what degree human beings are
aware about their own unit consciousness (Shiva’tma). As well as how they
come in contact with their shiva’tma.”

“For example, it is just like when one looks in the mirror then one does
not see their real self, but rather a reflection of that. Or it is similar
to when one awakens from a deep sleep then they can recall only part of
their dream, and some aspects of their dream they cannot remember. Or
perhaps, more precisely, they can only remember a reflection of their
dream– and not the dream itself.”
“In contrast, there are other occasions where one looks at their own
reflection in the water and they can clearly see their reflected image. But
still that is not one’s entire being. It remains but a reflection. Just
like if one sees a reflection of a mango in the water then that is just a
reflection and not the real mango.”

“In reality only we come in contact with our unit consciousness when we
sing kiirtan and some bliss comes. Then we come in contact with our
“So in the spiritual field one comes in contact with their own unit
consciousness after singing spiritually vibrated music like kiirtan or
bhajans. For this reason, such type of devotional chanting or singing is
highly essential in the life of a sadhaka. And when one comes in momentary
contact with their own unit consciousness while singing kiirtan this is
known as Ghandharva loka. One can only feel the bliss of kiirtan when their
mind reaches into Ghandharva loka.” (SC-26)


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"...due to the pull or attraction of certain celestial bodies... the liquid portion of the earth rises"-Baba

"...Due to the pull or attraction of certain celestial bodies... the liquid portion of the earth rises"-Baba

Date: 25 Jul 2009 03:43:11 -0000
From: “Subhash Dholakia”
To: am-global@earthlink.net
Subject: Barely Known Point


“Tumi sudha’taraunge khelicho raunge saba’r saunge niyato…” (PS 700)


Baba, since eternity You have been playing Your divine game. By Your
grace it is filled with the vibration of colour and nectar. You are
playing with one and all – blessing everyone. Baba, You never get tired;
You never stop; You go on working day and night. Your liila is eternal.
Baba, even when there was no creation, no planets, stars or galaxies,
and also when there was no existence of the vast sky, when there was
absolutely nothing, then in that great void You were ever-present,
remaining alone. Even before and prior to the beginning of the creation
You were there, emanating with Your divine vibration. Baba Your liila
cannot be expressed in words and language. Since eternity You have been
present and You will remain forever. You are the Supreme Nucleus of this
whole cosmic cycle…


By Baba’s grace, I had His darshan on a few occasions – one of which was
in Patna during the year 1971. Usually when in His Presence, I would
just watch and listen intently, mesmerized by His divine aura.

On this particular occasion, the idea came in mind to note down Baba’s
words and ideas in my diary. So that is what I did.


The following is not an actual transcription for publication, but it is
an accurate review of what Baba discussed on that day. Afterwards, my
notes were checked with those of two different Dadas and PA Dada gave
his approval.

I have discussed this below topic on numerous occasions with margiis in
my unit and then I began to think that in this electronic era, more
should have access to this information. After all, everything is due to
His grace and He has come for the upliftment of all. In that case, how
can I rightfully keep this to myself or to my village locale.

I will feel especially graced if any or all of the below helps others on
the path, coming closer to His lotus feet.


Specifically, that day was the unique occasion wherein Baba clearly
described why fasting is so important for our human growth and
development and how fasting counteracts the negative effects of the
celestial bodies during certain lunar days, or tithis.

What He told in this Patna darshan is not in any of the published
material (that I am aware of) about fasting. It is not in Caryacarya
part III nor in other publications.

I have since asked many acaryas about this and they too cannot tell if
or when Baba discussed this topic in other places. So this does seem to
be quite unique material.



In this darshan, Baba began by telling that due to the pull or
attraction of certain celestial bodies like the moon and the sun, the
liquid portion of the earth rises. Baba was detailing how the tides of
the ocean and sea levels are affected by the pull of the moon on
particular lunar days, ekadhashii, or the 11th lunar day, pu’rn’ima’,
and amavasya.

(Note: Of course, the modern day sciences of geology and physics have
verified this fact. The earth’s oceans and tides are primarily ‘s
affected by the moon etc and can result in tidal waves and other
dangerous conditions.)

Then Baba began to systemically explain how even the liquid section in
our human body also gets affected on such lunar days (tithis).
Specifically the liquid portion rises up and disturbs the regular
functioning of the brain and other primary organs in the upper regions
of the body. One’s thinking and sadhana are affected on these days.

(Note: As you may know, our bodies are 70% to 75% water / fluid, so when
the liquid portion of the body is affected, its affect is quite dramatic
and can even make people to do crazy things. That is why lunacy stems
from the root luna meaning moon. Due to the effect of the moon, people
lose their mental balance. This is also recognised in the common society)



In the next sequence, Baba began detailing the effects on the cakras.
Because when the liquid portion rises up then the upper cakras are

Under normal conditions, the vishuddha cakra (5th cakra) to the
sahasra’ra cakra (7th cakra) are purely for subtle and sentient
pursuits. These cakras are totally sattvika or sentient.

The manipura cakra (3rd cakra) to anaha’ta cakra (4th cakra) deal with
both higher and lower works, both spiritual and physical activities.
Baba has classified these as being ra’jasik, a mixture of crude and subtle.

Then the two lower cakras – muladhara (1st cakra) and svadhisthana (2nd
cakra) – only deal with baser activities, as they are ta’masik in
nature. But as we all know certain crude works need to be attended to in
this life, so those lower cakras also have their purpose.

That is how Baba described it in this darshan.

Now here comes the key point:

On certain lunar days – tithis – like ekadhashii, or the 11th lunar day,
pu’rn’ima’ (full moon), and amavasya (new moon), the liquid portion of
the body rises up and disturbs the functioning of the upper cakras –
i.e. the ra’jasik and sentient cakras, which means the manipur cakra all
the way up to the sahasra’ra cakra are all affected.

(Note: Baba also differentiates between lunar days known as tithis and
solar days known as din in Sanskrit. And it is these lunar days or
tithis which create this disturbance in the body.)

On those aforementioned lunar days or tithis (ekadashii, purnima &
amavasya), due to the adverse effect of the moon’s pull and the ensuing
rise of the liquid portion of the human body, those higher cakras cannot
function normally. In turn, our entire existence is negatively affected.
Our regular and higher functioning of mind becomes impaired.



The ancient yogis – being practical scientists and researchers – knew
well that the upper cakras could not carry out their normal manner of
functioning on those tithis, so they came up with a solution.

And that solution was: fasting.

Then Baba revealed one very interesting idea. He told us that when one
fasts, a vacuum is created in the stomach – because there is neither
water nor food in the belly – and that vacuum pulls the liquid back
down. That brings relief to our entire system on these lunar days.

(Note: Many Wts familiar with Baba’s discourses said that this Patna
discourse is one of the few places, if not only place, where Baba
revealed this point about creating a vacuum in the stomach.)

In that case, when fasting during those lunar days like ekadashii, then
the higher organs are no longer hampered by the liquids which would
normally rise up on those lunar days. Hence, the lungs, heart, thyroid,
brain etc can work smoothly as usual.

That is the great benefit to the physical and mental body during fasting

Baba also then gave proof of this theory. He told that those suffering
from arthritis and gout will experience worse conditions during
ekadashii and other tithis. They will not experience any remission on
these days. Because the liquid portions of the body rises up and creates
problems for such patients.

So for all these reasons and more, fasting is a necessity for human
health and vitality.



Then in a very sweet manner Baba began to discuss about the fasting
system in Ananda Marga.

He explained that our fasting days occur on the following tithis:
eleventh moon (ekadashii), full moon (purnima), and new moon (amavasya).

Then He said how He did not prescribe four fastings to family people –
just two, i.e. the two fasting days of ekadashii. That will help them
greatly in their physical and spiritual life.

Wts are required to do four fastings as they need to engage in more
spiritual activities. Baba was careful to explain that Wts are not, by
definition, more spiritual or devotional than margiis, but clarified
that due to the nature of Wt life, they have more spiritually oriented

Finally, Baba added that all family people are welcome to fast 4 times
each month, but for them it is not a requirement. Should, however, any
family person adopt the practice of fasting on purnima and amavasya,
then they will not be questioned in any way. If they desire, they may
freely do.



Baba then clarified that our fasting days are more than just days where
we refrain from taking food. Not eating is known as anashana in Sanskrit.

But that is not our approach.

We call our fasting days as upa’va’sa. Then Baba explained the meaning
several times using various examples and definitions from the realm of
linguistics, and we all repeated and replied.

Upa’ means “near”, and va’sa means “sitting”. Hence upa’va’sa means to
sit or reside or live near the Lord.

Here below is a quote from one of Baba’s published discourses on

Baba says, “Upa” is a Sam’skrta prefix. In Sam’skrta there are twenty
recognized prefixes, and one of these prefixes is “upa”. “Upa” means
“proximity”. And “Va’sa” means “to live”, “to reside”. The word
“upava’sa” means then, “to live near the Lord”. “Upava’sa” – on these
days of fasting, what are all spiritual aspirants to do? Mentally they
should live near their Lord. On all other days they are to remain
balanced between objective adjustment and subjective approach. On these
days of fasting, however, on these days of upava’sa, one remains in
closer proximity to the Lord than to one’s mundane duties. That is why
these days are known as “upava’sa”. The word “fasting” does not
represent the proper sense or proper spirit. The Sam’skrta term for
going without food is “anashana” – “ana” means not, “ashana” means
eating – not “upava’sa”. But these eka’dashii, amavasya and pu’rn’ima’
days are days of upava’sa.” (AV-6)

The above passage was given in a discourse from 1978. It nicely
complements what Baba told us that day in 1971 about upa’va’sa so I have
included it here.

Let’s now return to what Baba told us in Patna (1971).

He told us that during fasting, one may encounter difficulty in doing
intense physical labour on that day. Some people may not experience any
hardship, but for others doing tough physical tasks may be beyond their
reach. It varies person to person.

In that case on upa’vasa’, one should engage in more intellectual and
spiritual pursuits, and less in physical duties. One should goad the
mind toward higher echelons of philosophy, ideology, and devotional
life. On these days, one should sit near Parama Purusa. That is what
Baba repeats again and again.

Thus our fasting days are not just anashana (not eating), but upavasa as
we are to pursue maximally in the spiritual realm and remain with the Lord.


So these are the chief notations that were in my diary from that day.
Because this posting is written in letter format and because it is an
email etc, I have adjusted my notes accordingly, but all the facts and
points are included.

Again I will say that perhaps the two unique points from that darshan are:
(1) A main function of fasting is to free the upper cakras from the
negative effects of liquids rising up in the human body.
(2) The way this happens is that a vacuum is created in the stomach due
to a dearth of food and water and that vacuum pulls those liquids back

The principles – both physical and spiritual – of our fasting days allow
us all to progress, despite the inherent difficulties of living on this
earth. It is truly Baba’s grace that He has given a method and solution
for overcoming every problem.

By Baba’s grace He has given us all the opportunity and practices to
live eternally at His lotus feet.


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