Archive for the ‘Sixteen Points’ Category

Wed, 26 June 2013 23:13:53



When I asked, Dadaji stated that while on tour / traveling he may just carry a 100ml bottle of water to use after urination. Then he quickly added that whenever he is in a domicile or
jagrti then he most definitely switches over to a 1 litre container and uses that entire amount after urination, as the benefits are quite clear and readily apparent.

Now let’s get into the details.


Here are some of the great benefits of pouring one full litre of water or more over the genitals during and after urination.

1. It cools down the genitalia and that keeps the tamasik vrtti in check. By keeping that area cool by using lots of water, then that tamasik vrtti will not dominate the mind. This is one tremendous benefit for any sadhaka, and verily every person.

2. Pouring large amounts of cold water over the pubic region creates an exchange of blood in that area which bring freshness to both body and mind. That circulation of blood nourishes all the glands, organs, nerves and cells of that region.

3. The muscles, nerves and overall biological system get strengthened by the use of adequate amounts (1 litre or more) of cold water.

4. It will prevent and eliminate bladder problems faced by older people who cannot control the flow of urine during the nighttime. That happens because the muscles and nerves weaken over time, but when cold water is regularly used then those bodily systems remain strong and in tact, in which case one will not suffer from that problem in old age.

5. One other great benefit of using 1 litre of water or more over the entire genital area is that it will ensure that all excess urine is removed from the urinary tract, as well as from the bladder. This keeps the body clean and disease free.


Then acaryaji said to experiment with this because by following point #1 of Sixteen Points proper even one time, we would see a huge difference.

Indeed if anyone just pours one spoonful of water on the genital then there will be a little benefit and perhaps a touch more urine will release; but then if you pour a minimum of one litre of cold water slowly over the entire pubis region and groin, then very soon all the leftover urine that was in the bladder will easily empty. You will see at minimum 100ml or 200ml of urine release from the bladder. Normally that urine in the bladder will not release, but when a full litre of water is poured slowly, then it will. Whereas if just a little water is used then that urine remains in the bladder and even in the urinary tract itself – in which case it will crytallise and block the flow of urine.

Everyone is encouraged to try and experience this for themselves, and surely many margiis may already be using this amount of water, i.e. 1 litre. For those new to this, if one day they slowly pour extra water, they will see and experience the difference first hand. If they use more water, the remaining urine will be expelled.


Bladder Stones: When excess urine remains in the bladder then there is the possibility for that to crystallize and form stones that can completely block the urinary tract. By pouring sufficient cold water after urination, then all the urine is released from the body and there is no possibly for the formation of bladder stones.

More over, if due to any disease like BPH the urine remains in the urinary tract then one is prone to stones. And the root cause or main problem is that one not emptying their bladder regularly. So bladder stones are 100% preventable. The process of pour water slowy ensures the bladder is empty.


If you pour a small mount of water, such as only one spoonful or even just half a cup, then the entire pubic area remains warm. In that case the blood just stagnates; it does not vigorously circulate as when a full litre or more of cold ware is used. Hence the muscles will not get nourished or strengthened.

After years of not getting adequate nourishment, those muscles and nerves become weak. That is why when people reach 60 years of age, many lose control over the flow of their urine. On an involuntary basis, urine just releases. That is why older people have to use pads or diapers in their undergarments – because anytime in any 24hr period they may suffer from incontinence. Thye have an ongoing drip. It is unfortunate that many have to face this humiliation when it is so preventable by using an adequate amount of water.

Certainly, this happens with kids too because they do not have the requisite strength to control their urination; hence they do “bed wetting” etc. But in later childhood that strength or ability to control develops. Naturally then all adults have that control as well. Just they lose it over time. However, this is not an eventuality or function of age; it is a function of poor life practices. If one slowy pours an adequate amount of water over the entire publis region, then those nerves and muscles will remain strong even into very late age. Then one will have proper control over the flow or urine.

Unfortunately, most of the population is unaware about this so this has turned into a serious problem with the elderly – 99% of the people seem to suffer in this way.


All in all this is a well proven formula: It is your choice whether you want to (a) do not want to use any water, (b) you want to use one spoonful or one litre of water during and after urination.


In naturopathy, a similar cooling technique is used to heal and cure the body of problems and Baba has given this as a tub bath (Reference CC-3, ‘Different Yogic Practices: Vistrta sna’na or vya’paka sna’na). In this practice the corp is soaked, but the limbs remain outside the tub. This water therapy is used to treat various diseases.

Here the whole point is that cool or cold water is needed to both maintain and cure the body.

If a certain part is weak or diseased then the treatment is to pour cold water over it and by that way the blood will rush all around. Due to this exchange of blood, the diseased area gets properly nourished. If cold water is not used, then there is no exchange of blood and hence no nourishment – it is then that that gland becomes weak and susceptible to disease.

So we should all be vigilant to use at least a litre of cold or cool water after and during urination.


So the technique of using a full litre or more of cold water after urination has many, many benefits. This pouring of water around the genital area is highly important when doing half-bath too; this is a well-known practice in Ananda Marga.

When Baba first introduced the checking of 16 pts then during dharma samiiksa He explained that when doing half bath then one must pour water over the whole area from the low belly to the feet. That is the best way to do half-bath and that is Baba’s system. It is not just that water is sprinkled on the toes and the tip of the genital. Rather from the navel all the way down, lots of water is to be poured in order to cool that entire region. Then one will get the true benefits of half-bath. That is Baba’s system.


Even after understanding all of the above, my acarya said that there are a few wts who simply think that using 100ml of water is the way – since that is how they do it while traveling.

But we should understand that the teachings of Ananda Marga are universal in nature – they are for all. On this earth there are some places that are extremely cold and other areas that are arid and dry like a desert and suffer from a scarcity of water, in that case Baba has given the common solution that using even a little water is acceptable. Likewise when acaryas are traveling by train or plane or bus, they may be carrying just a small shaoca manjusa, in which case using a little water is acceptable. It has some benefit – it is better than nothing.

But to get the full benefit, then one must pour one litre or more. Thus, whenever circumstances permit we should use a full pitcher of water after urination, not just that small shaoca manjusa we use when traveling.

We must remember that Baba’s teachings are to be practiced – they are not merely rituals. And by practicing we get the realisation of what works best. Thus although when traveling we may “adjust” and use a smaller container of water, whenever possible we should use a full litre of water, or more. Try it just once and see the benefit.

Like all His guidelines, we should follow Baba’s teachings of point #1 of Sixteen Points in a rational manner, and not as a ritual or rigid format.

So that is the answer to some who think that since it is not practical to use a lot of water when traveling then it is fine to not use a lot of water when at home or in a jagrti.


Baba says, “The practices given below are prescribed only for specific diseases. Therefore, they are to be performed only after consultation with an a’ca’rya.”

“Vistrta sna’na or vya’paka sna’na: A bathtub is most convenient, but if this is not available, an earthen trough will suffice. If this is not available either, a wet towel can be used, soaking it repeatedly in water. Fill the bathtub with cold water, and sit in it undressed so that the area from the navel down remains submerged. Keep your feet dry and out of the tub. The area from the neck to the navel should be kept covered with a shirt or dry cloth. The crown of the head and the back of the head should be kept covered with a wet towel.”
“Now take another towel and rub the area from the right side of the abdomen to the groin seven or eight times. Do likewise on the left-hand side and horizontally from right to left and left to right. You should make sure that the towel on the head remains wet.”
“After this, wipe the abdomen, hands and thighs and take a full bath. If this is not possible, then leave the tub wearing a shirt.”
“This should be practised behind closed doors. In the absence of a bathtub or an earthen trough, a wet towel may be wrapped around the areas to be bathed, but in order to compensate, cold water must be poured constantly over the towel, and the towel which is to be used for the massage must be kept wet. After vya’paka sna’na, the thighs, pubic area and abdomen should be warmed with a dry towel.”
“Before and after this bath one should not eat, in order to allow the stomach to rest.” (Caryacarya – 3)


Baba has graciously given us all the teachings for living a healthy life – one which is disease-free. Point #1 of Sixteen Points has much value. By following it and sharing it with others, to margiis and non-margiis alike, then they too can get the benefit. On this matter, as with all His teachings, we should guide and serve as many as we can.

“…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.” (A’nanda Va’nii #45)

In Him,


“After urination wash the urinary organ with water.” (Sixteen Points, pt #1)

may or may not put quotes from prior letter on this topic


The above is the third letter about point #1 of Sixteen Points. Here are links to the earlier two letters.

1. posted on 6/24/12: Sixteen Points: The Hows and Whys of Point #1


2. posted on 6/18/13: WHO IS CLEAN AND WHO IS DIRTY


Prabhat Samgiita #2205

“Pra’n’er pradiip saunge niye ke go ele ei dhara’y…” (P.S. 2205)


Who are You who has taken advent on this earth – with the effulgence of Divine attraction – carrying the lamp of warmth and love. O’ Divine One, it is impossible to forget You; You have captivated my mind. Because of Your august arrival, with each and every expression, in every rhythm, You are exuding beauty and sweetness in all directions – everywhere.

By Your melodious voice and heart-felt attraction, with love You are graciously drawing everyone near you, with Your mamata’ – “one’s own”, “mine-ness.” [1]. You are vibrating in Your glory yet remain hidden in the deep core of my mind – always.

O’ my Innermost, in that era long back from the unknown past when You came, You saturated me by showering Your divine love. You created a big stir – a revolution – in the world of ideas and thinking. And after that You hid Yourself in this world. You were not visible anywhere. You came as Mahasambhuti and then went back to your oringinal state in nitya bhava – where You are ever-present with everyone in their heart and mind.

O’ Parama Purusa, O’ Baba, You have come to shower Your infinite love. I surrender at Your lotus feet…


[1] Mamata’: “What is the meaning of “mamatá”? Mama + tá = mamatá. Mama means “mine” and thus mamatá is the inner idea of being mine, the feeling that something is my own.” (Ananda Vacanamrtam – 7, The True Nature of Bhakti)

““Mamatá” means “mine-ness” – “Mama” means “one’s own”, and the abstract noun derived from it is “mamatá” – meaning, thereby “mine-ness.”” (AV-1, Pleasing the Lord)

Read Full Post »

Tue, 18 Jun 2013


This entire posting is composed of 2 parts:
(1) Posting: Who Is Clean & Who Is Dirty
(2) Prabhat Samgiita #1222;


Some may claim that Baba only told to wash the urinary organ with water, and He did not say to wash the backside with water. Following is the reply.



As we know Guru’s teaching is always concise and pointed. What was needed to tell, He has beautifully revealed. And what was not needed, He did not tell.

(A) For example the Indian society was prone toward idol worship so Baba was very strict and He has warned everyone that idol worship should not be done. But never once did He warn people not to flap their arms and fly to the sun since no one was ever going to do like that.

(B) Secondly, it was obvious that people had the negative tendency to create tiirthas (pilgrimages). That is why for fourteen long years Baba did not go to Jamalpur. And from 1965 up to 1990 Baba never emphasized the importance of Jamalpur or any such place. Rather on numerous occasions He has guided us that external tiirthas are nothing but one nasty dogma, because Parama Purusa is everywhere.

(C) Similarly Baba has guided us to trim our fingernails but never did He tell us to cut the horns on top of our head. Because when we do not have horns then what was the need to tell anything about that.

(D) Likewise human beings have the natural tendency to live outside of the water, that is why there was no need for Baba to guide people to live primarily on land. Because human beings are already doing like that.

The sense is that when people are naturally following any given point then what is the need for Baba to give that as a rule.

Thus when 16 Points itself was first given in India and when at that time the general populace was already using water for washing after defecation then there was no need for Baba to tell that point. But since the general populace had lost the notion of washing with water after urination, there was the practical need for Baba to give that teaching.

Hence Guru’s instruction is very pointed and precise – perfect. And He always gives what is needed.


Thus Baba has given point #1 of sixteen points as: After urination wash the urinary organ.

And by this way anyone can understand that included in this is the idea of washing the backside after passing stool also.

Unfortunately, in most of the so-called advanced societies the general people are only using toilet paper or blotting paper as a means to “clean” themselves after defecation. But this is not proper.

Here is the proof: When they want to clean their toilet bowl, they use a huge amount of water. By that way they see & feel satisfied that indeed their toilet bowl / commode has become clean. They never try to clean their toilet bowl by only using dry papers. Because they know that such paper alone will not rid the toilet of the residue. They understand that water is needed to clean the toilet.

Yet when the moment comes to cleanse their own backside of that same sort of waste, they only use toilet paper. As if toilet paper can do the job – when in fact it cannot.

That is the contradiction and poor hygienic sense of so many of our so-called first world nations.

Thus we are left with this following quagmire: Namely that when animals do not wash their backside with water and when humans also are not doing, then from the perspective of hygiene what is the practical difference between the two. Unfortunately, this is the sad state of affairs in some areas.


Actually those common people not aware about using water are not to be blamed. It is never anyone’s fault for being downtrodden, ignorant, or dirty. Rather it is our fault for not bringing them onto the path of light.

Because Baba always guides us we should never blame those innocent people from disparate parts of the globe for their “backwardness”. Because it is our wrongdoing for not helping them to develop.

Similarly, when some of our European & western nations could not develop a proper sense of hygiene, those citizens should not be blamed. Just we should take care to show everyone the proper way.


In all the realms Baba’ teachings are crystallized points of dharma– very concise. So to properly understand any guideline or teaching, it demands a little concentration or mental thought.

For example a group of fools may think that by walking together to McDonalds for a hamburger then they are following samgacchadvam since they are all “moving together”. But that has nothing to do with samgacchadvam.

Here the point is that a literal interpretation of Guru’s teachings will never work. Rather greater explanation is needed to get the proper picture.

That is why when Baba has given the pin-pointed sutras of Ananda Sutram, then side by side He also gives a purport so that those distilled teachings, i.e. sutras, can be understood in the proper way.

This should be done with each and every aspect of Sixteen Points. Because Guru’s teaching is distilled and given in seed form.


As we are all aware, Revered Baba graciously introduced Sixteen Points just prior to the jail period and Emergency, as He wanted everyone to be prepared and ready to deal with the dangers and difficulties to come. Or to say more strongly, by this way we Ananda Margiis will be able to overcome and annihilate the demonic forces.

If anyone visited Baba in jail and told Him about the problems and difficulties sadhakas were facing, Baba’s standard reply was to be strict in Sixteen Points: “By that way everything will be alright and you will be victorious.” There are so many stories from margiis about this.

And indeed here is Baba’s stated guideline.

“Be firm on sixteen points. Unite all the righteous forces. All the tall talks of the evil forces will be silenced.” (1)

“… 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.” (2)

So this is the special blessing which Baba has been given. And it applies universally to each and every circumstance in life. Thus 16 Points generates tremendous vitality and force.


Now some people may carelessly think that it is not needed to follow all the points. But that is not correct. We should see it in this way:

If a boat is otherwise fine but whether there is one hole or 5 holes or 16 holes, under any of these conditions the ship is going to sink. So best is that all the holes should be plugged and sealed.

Likewise we should not invite any problem by being loose or slack in any of the Sixteen Points. Baba has graciously given each and every aspect of 16 Points for a particular reason and each one has its own specialty and use. So step by step we should be more and more practiced in all the points.


Each and every point of 16 Points is beneficial for our spiritual development. And all points help a sadhaka do better sadhana. Because a healthy body and a strong mind are needed to do sadhana. Without a well-maintained body then sadhana will be disturbed. While a sentient body will help the mind rush up towards Parama Purusa.


As a reminder, for maximum benefit of point #1 it is absolutely necessary to slowly pour a sufficient amount of water over the entire pubic region. That means using a full liter or more of cold water. So no one should cheat themselves by applying a meagre amount and then start wrongly thinking that they are following 16 Points. Because that is not the way.


Because Sixteen Points is an essential part of our existence, it is helpful to have more information about these pointed guidelines. Here below are some of the historical, social, and practical aspects of the first point of 16 Points.


Long ago in India, thousands and thousands of years ago, various rishis and seers of the society introduced the idea that water plays an important role in life – especially for health, hygiene, and proper maintenance of the human body. And they introduced the idea to the old Indian society that water should be used for washing before and after meals, before cooking, and those rishis also told that one should wash with water after passing stool as well as after urination etc. All these points they told.

And we have to remember that this was all given in that pre-historic era, in and around the ice-age when the general population around the globe was hardly even aware about hygiene; rather they were more involved in animalistic ways of living. In that historical context, those rishis introduced certain sentient habits to the Indian populace.



So since long these these practices were established in India. Yet over the course of time, degeneration occurred and the general populace lost the idea of using water after urination. But the practice of washing the backside with water after defecation did not get lost – primarily because people understood that it was obviously dirty. So they were conscious about that aspect. That was the case in old India and that continued up to the present time.


Yet in many of our so-called first world countries around the globe, that basic awareness of hygiene was never properly cultivated. In which case, water was not even used for cleaning the backside after passing stool.

Still today, most of our “developed” nations continue with this unhygienic approach of using toilet paper – in place of water. Even more tragic is that inhabitants of certain so-called third world countries have begun emulating everything that the so-called developed world does – including using toilet paper.

That has grown to such an extent that even certain people in India are also resorting to the use of toilet paper. Yet this approach of using toiler paper is neither hygienic nor healthy. Nor is it Baba’s guideline.


Thus during His Holy advent Baba has given the dharmic approach in each and every sphere of life. And in that course, He has given the point that how and when water should be used:

“After urination, wash the urinary organ with water”. (3)

Thus Baba has carefully guided us how we are to wash after urination – and the benefits of this teaching are wide-ranging and helpful in all realms of life. Seeing this, however,


“The more rigidly you follow the 16 Points, the more your mental strength will increase. It will increase so much that it will be more powerful than the collective mental strength of 100,000 people. In a psychic clash they will have to concede victory to you…The more rigidly you follow the 16 Points, the more psychic strength you will acquire. It will not take you long…Such development will lead to not only 100,000 people surrendering before you, but the entire universe.” (4)

“The mutative force is a hundred thousand times more powerful than the static force, and the sentient force is a hundred thousand times more powerful than the mutative force; hence you should not be afraid of any force in the universe.” (5)

In Him,
Janak / Jason Tyler


Some time back the discussion was raised about Sixteen Points. So this letter is part of the on-going series on 16 Points. A link to the initial letter is appended below. Here are some further thoughts and reflections on point #1 from that initial letter.

“After urination wash the urinary organ with water.”
(Sixteen Points, pt #1)

Generally speaking, all margiis are certainly aware about this point. Even then there may be a few aspects of this practice which are new for some people. Because there are some lesser known health & hygiene facts associated with the practice of this first point of 16 Points. So some sincere practitioners may not be fully aware.

The whole purpose behind this initial guideline of Sixteen Points is to clear all the excess urine from the urinary tract. And to achieve this fully, one must pour plenty of cold water on the entire genital area. Then the bladder and the entire urinary tract will contract thus releasing all the urine from the system.

To produce this desired effect, one can pour as much as 1 full liter or more of cold water on the urinary organ and pubic region at the time of urination. The entire genital area should be properly covered with water & hence cooled. That will certainly release any remaining urine from the body, even if one does not have the urge to go anymore.

Think of it this way: Most of the time people do not feel the need to urinate before getting into the swimming pool, pond, river, bath tub, or bathing etc, yet once they submerge themselves in the water then quickly the desire comes to urinate. This is due to being immersed in cool water. That is why smart people will always use water before going in the pool and clear the bladder fully, then the desire will not arise once in the pool.



1. Ananda Vanii #44
2. Ananda Vanii #45
3. Point #1 of Sixteen Points
4. AV-7, p. 80-81
5. CC-2, ’87 Edn, p.18

******** Prabhat Samgiita #1222

~ Those Dark Days Are Gone ~

PS Intro: This is a neo-humanistic song as it expresses love and affection for those shelterless, homeless, and downtrodden people, and those suffering from the 3 afflictions. We know that Baba has made songs which reflect all aspects of AM ideology. This song expresses empathy and compassion towards the suffering humanity and propagates neo-humanistic ideals. This is the unique quality of this song.

“A’siya’che sedin ogo a’shrayahiin…” (PS 1222)


The golden era has come; sadavrata [1] has started. Now everywhere the divine flow is spreading all around. In this human family, no one will be downtrodden; no one will suffer. Those who are without shelter, I am calling you. The day has come when His door has opened for you. By Baba’s
causeless grace, He has come to save the suffering humanity– to turn your tears into smiles. It is His infinite compassion. For those who have neither food, nor clothing, nor shelter, and do not have the minimum requirements, everyone will be served. Now no one need suffer from any want in this world.

In this golden, new era, no one in our human family needs to go under the tree in search of shelter. Everyone will have their own hearth and home– their own abode. Nobody will be homeless. We are all kith and kin; we are all one family; Parama Purusa is our Divine Father. Not a single human being shall remain as an orphan or distressed any longer. Those dark days are gone by His grace. All will equally receive His love and affection. Everyone will get His sweet touch; everyone will feel His divine blessing and infinite love in all the three realms of life: Physical, psychic, and spiritual.

By Baba’s grace there will be plenty for one and all; no one need undergo the pangs of hunger and thirst. The loud lamentations of the suffering humanity will be gone forever. Everyone will have the opportunity to live life in a new way; all will feel content in their heart and mind
and move towards Parama Purusa, the Goal. The cimmerian darkness of avidya’ maya will vanish forever. Now, by His grace, divinity has been awakened in the minds of human beings, and those three afflications will be eliminated.

The golden dawn has descended on this earth. It is His grace; it is His grace…


[1] Sada’vrata: ‘Sada’ literally means ‘always’ as in to do every day; ‘vrat’ literally means ‘vow’ as in to always remain committed to helping others. So sada’vrata means always ready to serve whenever the opportunity comes. It is not that if one did sadavrata on Monday then one need not to do it on Tuesday. Always one is to be ready and willing to serve others. Whatever those people need, then one must help them fulfill that need. Hence helping poor and seeing them as expressions of Parama Purusa is called sada’vrata. As we all know, our AM social service endeavours include sada’vrata– the mass distribution of food, clothing, medicine, and all
sorts of requirements and amenities.

Here in His below guideline Baba describes how sada’vrata is related with our sadhana practice.

Baba says, “In the third stage of sa’dhana’ sa’dhakas accepts the cognitive faculty as their goal. They wish to advance along the spiritual path while simultaneously serving the subtler expressions of Parama Purus’a. This is the true dharma of human beings. The sada’vrata (mass feeding & clothing distribution etc) which you organize comes within the scope of this
practice. While performing sa’dhana’ in this stage the human mind attains a greater proximity to Parama Purus’a and sees the entire universe as a divine expression of Parama Purus’a. Through this realization one enjoys pure unblemished bliss. When people served good food during sadavrata smile happily, you feel inner joy.” (APH-6)


Here are the first two Bengali Bengali lines of this Prabhat Samgiita:

A’siyeche sedin ogo a’shrayahiin
Tave tare ta’r dva’r khule geche, khuleche

And here below is a basic translation & fundamental idea of those lines:

O’ my brothers and sisters, those who are without shelter,
the day has come when His door has opened for you.

So in the above stanza the bhakta is telling the humanity that no one will be shelterless any longer. Parama Purusa is bringing all unto Him and everyone will be served.

Now look how these very same lines were translated on one of our sanctioned Prabha’t Samgiita websites:

O’ Lord, the one needing no shelter,
the day has come when for you their doors have opened.

Please excuse me, but by reading the above anyone can see how this latter translation has gone astray.

Here the entire point is that Prabhat Samgiita is Baba’s divine gift to the humanity, so we should be careful and diligent in its presentation. Otherwise, we can see how it may get translated.

Read Full Post »

Date: Tue, 11 Jun 2013 21:09:45 -0400


This entire posting is composed of 2 parts:
(1) Posting: Let Us See Who Can Pass;
(2) Prabhat Samgiita #2125


Everyone is aware that one of the aspects of Sixteen Points centers exclusively on ista.

“Observe non-compromising strictness and faith regarding the sanctity of Ista.” (1)

However, a few may wonder how it is possible to evaluate this – how can one know if someone is strong on the point of Ista – or not. In response, we can say that there are some key factors that indicate one’s dedication and faith in Ista.



There are some sadhakas who perform Ananda Marga sadhana, do Guru Puja, and sing kiirtan etc, but when a problem arises they pray to some other divine entity for help and support.

For instance, some sadhakas from a Hindu background who are struggling to find a suitable husband their daughter may go to the Hindu temple and seek a boon from the mythological elephant god, Lord Ganesh. They think that Ganesh will help solve the problem by granting them a handsome, well-educated, wealthy husband for their daughter.

But this type of appeal to the so-called elephant god itself reveals that they do not have full faith and trust in Lord Shrii Shrii Anandamurti ji. They do not have strictness and faith on Ista. Because if they had full faith in Ista then they would automatically feel that Baba is already doing what is best and there is no need to seek outside help from some other so-called divine entity like Ganesh or any other god or goddess.



Yet, this is what we see. In various times of trouble and difficulty, certain sadhakas seek out some other entity for help such as Kali, goddess Durga, Lord Hanuman or so many others. And this issue is not just related with those margiis from a Hindu background.

Margiis who grew up in the Catholic faith may go to confession to purge themselves of sin. For them doing Guru Puja is not enough because they do not have the requisite faith in Ista. They do not feel that Baba alone can solve the problem or purify them, so they resort to their Catholic roots and go to confession etc.

And this situation also applies to those sadhakas who come from Islamic, Buddhist, Jewish, and Christian backgrounds etc. Essentially, when anyone appeals to any other entity – for any reason – then it means that they do not feel that Parama Purusa Baba alone can solve their problem or grant them the happiness that they seek. That shows that they lack faith and trust in Ista.

This lack of faith in Ista is not limited to times of problem. There are some who express this lack of faith in their day-to-day living patterns.



For example, there are some who normally keep pictures and photos of numerous gods and goddesses on their puja table. Certainly Baba’s photo is there, but in addition there are so many other photos and pictures like that of Ramakrsna, goddess Durga, mother Kali, Mirabai, Shankaracarya, Buddha, Christ etc. In that case who can think that the sadhaka has one-pointed strictness and faith regarding the sanctity of Ista. It is not possible when on their own puja table Baba’s photo is one of many. It means that the sadhaka’s mind is also divided in that way i.e. his faith in Ista is compromised -i.e. marginalised.

Or think in this way. Suppose a husband has a photo of his wife on his desk, along with photos of so many other females whom he desires and loves. In that case who can think that that person is a devoted husband. Never. Rather one will think he is unfaithful and lacks a basic level of commitment for his spouse. And the same is the case if one wife has a collection of photos of the various male loves of her life on her bureau. In that case, who can imagine that she is a faithful and committed wife. It is impossible to think in that way. Rather one will conclude that she fails to hold the requisite loyalty to be a proper spouse.

Same is the case with those sadhakas who pray to multiples gods and goddesses. Their lack of faith and trust in Ista is openly expressed by their keeping so many various deities on their own puja table. In that case, they do not have firm faith and single-minded devotion for Baba.



Their situation is most precarious – it is just like a person standing with one leg on two different boats. Their base is very sketchy, unreliable. Any moment they can fall and drown. Similarly, those who worship multiple deities are living on a slippery slope because they do not have a strong foundation in Ista.

So this is one point for determining if one is strict in ista. Does that person only rely on Baba or do they pray to all kinds of religious deities etc.

Those who in their heart truly follow the point of Ista, only think of Him. Their mind is one-pointed towards Baba Lord Shrii Shrii Anandamurtiji in all circumstances and at all times. Always that sadhaka feels that Baba is along with them, solving their problems, listening to their difficulties, and taking care of everything. Such sadhakas are A-grade disciples. They alone are strict in Ista.



“A person whom I was very close to, a relative of mine, used to recite the following after taking bath: “Victory to mother Káli, victory, victory to Káli, victory to mother Káli of T́han T́haniá, victory to mother Káli of Dakśińeshvar, victory to Bábá Táraknáth, victory to Bábá Vaidyanath of Deoghar. O, Fathers! None of you should think that I am leaving out someone’s name.” After this he would say, “O, gods and goddesses, please forgive me if I have omitted any name inadvertently. Please assume that I have mentioned your name also.” Does this yield anything at all? One says “victory to mother Káli of Kálighát” and in the same breath one says “victory to mother Káli of T́han T́haniá.” It signifies that the mind is moving both towards Kálighát and T́han T́haniá. Can the mind become concentrated in this way? Certainly not.” (2)



In multiple discourses, Baba tells the story of the mythological devotee Hanuman who would only worship Rama – not any other entity. Baba’s teaching from this story is for every sadhaka to be very strict on the point of Ista – Ista should be one.

“Once upon a time some of the devotees asked Hanuman, “Hanuman, you are a great devotee and learned scholar also, and you know that Náráyańa means Shriinátha, (Shrii means, Lakśmii) Shriinátha means Náráyańa. Shriinátha, i.e. Lakśmiinátha, Náráyańa and Jánakiinátha i.e. Ráma are the same entity; but you never take the name of Náráyańa. Why?””

Hanuman said:

“Shriináthe, Jánakiinathe Cábhedah Paramátmani
Tathápi mama Sarvasvah Rámah Kamalalocanah.”

“You know fundamentally there is no difference between Náráyáńa and Ráma. Nára means Prakrti, Ayana means Shelter. Náráyańa means Shelter of Prakrti i.e. Cognitive Puruśa and Ráma, (Ram + Ghaun = Ráma) i.e. the most attractive entity of the entire cosmos is Parama Puruśa. “I also know”, said Hanuman, “that there is no fundamental difference between Ráma and Náráyańa, but you know my goal is a singular entity – singular in name, singular in idea, ideology and ideation. Ráma is my everything, I don’t know any Náráyańa.”” (3)



“Iśt́a a means the object who loves you the most. Because of this Iśt́a a there is flow in your incantative form or incantative structure. Only under such circumstances can your existential emanation maintain a parallelism with your entitative structure. So, Iśt́a is a must for movement, Iśt́a is a must for all sorts of living beings in all strata of life. You can not do anything concrete in even a single arena of your life without the help of your Iśt́a.a So wherever there is Dharma, there must be Iśt́a. And Iśt́a is the primordial necessity for yoga. Nobody can exist without Iśt́a. The aspirant is a finite entity, but the Iśt́a of that aspirant is an infinite entity. If you practice yoga, then your finite existence will come in contact with that infinite Iśt́a and you will acquire infinity, you will acquire the infinite spiritual stamina and you will become victorious in all the arenas of your existence. So the wise people, the true yogiis should realize it clearly and definitely that their entitative existence along with the entitative force of their Iśt́a, moves towards the Supreme goal. The yogii should know the single name of his or her Iśt́a and not two names or three names. Wherever the Iśt́a is singular entity in name, form, and idea, in ideation and also in ideology, success is sure, success is fully assured.” (4)


“They will have to become dedicated to their Iśt́a; they will have to establish a relationship of exclusive devotion to Iśt́a. If there is not intense attachment to one’s Iśt́a in one’s heart, then one cannot do anything. Thus during sádhaná you should think that as you are thinking of Parama Puruśa, He is also thinking of you. This is the proper devotion to one’s Iśt́a.” (5)


“Iśt́a means “loving”, “favourite”, “dear”, “attractive”, “goal”, “terminus”, “desideratum”…or a spiritual aspirant, for a sádhaka, his or her Iśt́a mantra is prańava, because it goads the person towards the Supreme Entity; it guides the person towards the Supreme Entity; it helps the person in coming in contact with, or rather becoming one with, or ensconcing oneself in, that Entity.” (6)


“When all the thoughts and propensities of the human mind are exclusively channelized towards one’s Iśt́a [Supreme Goal], this is called bhakti. One should remember that only nirguńá bhakti [non-attributional devotion] is true devotion; that is, a sádhaka will not expect anything more than this from Parama Puruśa. Only by dint of this sort of devotion can a devotee attain Parama Puruśa.” (7)

Sastaunga Pranam to Baba,

1. Pt #10 of Sixteen Points
2. 11 April 1979, Kolkata
3. SS-12, The Spirit of Yoga
4. SS-12, The Spirit of Yoga
5. AMIWL-11, Parama Puruśa and His Creation
6. AV-23, Oṋḿkára and Iśt́a Mantra
7. SS-21, The Liberation of the Devotee

******** Prabhat Samgiita #2125

“Shun’echi tumi dayalu, ka’je keno anya dekhi…” (P.S. 2125)


O’ Parama Purusa, I have heard that You are the merciful One – why then by Your work and by Your action do I see something different. For You my eyes are showering; my days are passing in calling and longing for You. O’ Supereme One, You know that I love You. Although I am meagre but even then I am Your atom. The pain of the unit is the pain of the Universal; the pain of the atom is the pain of the Cosmic. Don’t You understand this simple truth.

O’ Dearmost, please go on doing according to Your desire. Only my request is that You keep me along with You. The pain and grief of my heart cannot be covered. The suffering of my heart will not listen to Your various justifications and excuses; it cannot be appeased by the mere jugglery of words. Baba, I want Your proximity and closeness.

Baba, in the scriptures and by seeing Your glory, I heard from other devotees that You are love personified and merciful. And that You are caring for others. So many good attributions You have. But when dealing with me I see something totally different. Here I am crying in longing, and You do not care. Why like this? Please grace me and come close…

Read Full Post »

Date: Mon, 10 June 2013 06:22:46


This entire posting is composed of 2 parts:
(1) Posting: Your Preferences Change: They Are Not Permanent;
(2) Prabhat Samgiita #3114



Some people think that their mental tendencies or likings are not related with any philosophy. They think they like something simply because they were born with that liking and that liking is thus permanent. Because of that belief they do not try to change their liking.

They fail to realise that the mind is dynamic and that it can go up or down depending on one’s physical and mental engagement.

Rather non-sadhakas think that whatever they like is fixed and permanent – such as their attachment to meat-eating, pop music, relations etc. They think that these are part of their permanent way of living and that they will like these things forever and ever.

But with just a little reflection anyone can see how their liking changes according to the status of mind. Which is why no grown adult likes to pass their days playing in the sandbox, even though when they were 6 of 7 years of age playing in the sandbox was the greatest thing.

Indeed, one’s liking is so flexible and so changeable: One can even learn to appreciate something that they do not initially like. For instance, one may get transfer orders to a new location and they may not even want to go to that new place. Yet after moving and being there for some time they may come to cherish that new place. And when their their job or posting is again transferred, they may be angry and upset that they have to leave that spot.

Such is the way the mind works. As sadhakas we understand this and should use it to our advantage. And side by side we should teach this idea to non-margiis so they can also grow and develop.


Baba has blessed us with a human mind that has a very special quality. And it is this very quality that allows each and everyone of us to achieve success in sadhana.

And what is that quality? As stated above, the mind will gradually adjust with and develop an affinity for anything in which it is involved.

That means that even if sadhana is difficult – even if sadhana seems impossible – if one tries and perseveres just a little bit, then gradually the mind will become quite adept at doing sadhana. In fact, with just a little effort, the mind will become so immersed in sadhana that it will not wish to do anything else.

The whole process can work in the opposite direction as well if one is constantly submerged in mundane affairs. So one must be careful and pay heed to their mental occupation and daily activities.

Unfortunately, materialists cannot comprehend this philosophy of mind, but in Ananda Marga, our entire approach and philosophy revolves around this practical science.


In innumerable discourses and throughout our entire Ananda Marga ideology, Baba is teaching us about the philosophy of mind: That mind is dynamic and it must be channelised towards the spiritual realm.

Mano karoti karma’n’i mano lipyate pa’tako;
Manashca tanmana’ buddhaya’ na pun’yam’ na ca pa’tako

Ananda Marga ideology states, “It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Purus’a, then it gets totally merged in Consciousness.” (1)

So the main emphasis of our spiritual philosophy is to goad the mind towards Him and then automatically one will reach the goal. One can find this idea is nearly every Ananda Marga discourse.

Verily the whole of 16 Points and all our life practices are geared towards making the mind more subtle, spiritual, and devotional. Baba has blessed us with this special way of living.

And He furthermore assures us that this plan – this approach of goading the mind towards higher pursuits – will work, cent per cent, with each and every human being, regardless of their background.

Ananda Marga ideology states, “If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Purus’a to the exclusion of all other thoughts, then his mind becomes pointed.” (2)


So it is extremely important for each and every sadhaka to theoretically understand how this science of mind works. Because doing sadhana in this present era is not easy. But if one understands that if the mind is goaded – even a wee-bit – towards the devotional sphere, then little by little the mind will yearn to do sadhana.

That is why if one is having trouble in sadhana, one should not worry. Only one should take this as a sign that they need to goad the mind a little bit more towards that way of life. That means doing a few more minutes of kiirtan, svadhyaya, mantra japa, etc, and then soon the mind will adjust and move in that direction.

And side by side one must also understand that engaging in mundane affairs or debased dealings will obviously divert their mind farther and farther away from sadhana.

To gain success, one must have this theoretical understanding about the philosophy of mind, then one can certainly move ahead.

And again the underlying idea is: The mind will learn to like whatever it is engaged in, whether that thing is good or bad – accordingly the mind will adjust and flow in that direction.


Suppose a new margii is immersed in mundane affairs like their job, non-margii social relations, and various other non-spiritual pursuits, but internally he wants to do sadhana. Then all he has to do is follow the precepts of manan (thinking about Him), shravan (singing & listening His name), and niddhidhyasana (ideating on Him) and then certainly in a very short time that new margii will be infused with tremendous speed in sadhana as the mind will like to do more meditation.

And this will not just work with new margiis – but with any Ananda Margii, even one who has been on the path for 50 years.

Because the theory always applies universally that the mind will adjust with whatever it is given to do. If we involve in dhyana, japa, kiirtan, satsaunga, prabhat samgiita, brahmacarya, and so many of our other Ananda Marga practices, then naturally the mind will swiftly move in that direction – towards that sublime ideal.

So there is hope for each and everyone – and we should always be wary not to slip in the opposite direction.

Because let’s say there is an established margii who is involved in sadhana but little by little starts engaging in more mundane affairs like his silly games, or excess gossip, or useless email conversations etc, then the mind will steadily drift away from sadhana until finally that sadhaka will lose their spiritual flow entirely.

This philosophy of mind is so powerful that if even an ideal man starts associating with winos and drunks then over time he himself will start to yearn for their company and begin swigging from the bottle.

Because mind will always run after and learn to like whatever activity in which it is engaged. That is the key theme.


The mind also changes according to the company one keeps. Many ate onion and garlic or smoked before entering Ananda Marga. Upon being surrounded by sadhakas (i.e. good company or satsaunga) then their mind changed and they gradually gave up those tamasik habits. SO the mind changes according to one’s company as well.

Ananda Marga ideology states,”So while selecting company, you should be careful whether its discourses, its activities, its plans or programmes are to decrease the distance between you and your Lord. This is Satsaunga, good company. Otherwise it is Asatsauṋga.” (3)


Thus as sadhakas living in this present era, we should make a strict sadhana routine & devotional program and stick to that. We should make a sadhana quota whereby we do all our lessons two times daily as well as involve in Guru Sakash, proper ideation before sleep, and as much shravan, manan, niddhidhyasana as we can during the day.

Verily we should spiritualise the mind each and every moment of our lives through constant japa and ideation. By this way we can and will expedite our movement on the path – making sadhana an effortless, blissful, and deeply devotional experience.

We should utilise this philosophical aspect and tendency of mind to our maximum advantage.


Let us never forget that each and every human being has come from past animal lives so those baser propensities are still in effect – to some or more degree. And people are well familiar with those animal enjoyments. That is why it all so easy and quite common for the masses to move in this negative direction – i.e. negative pratisaincara. And the mind will learn to like that making one’s descent very swift and harsh.

As sadhakas we must never fall prey to such degradation – rather we are to keep ourselves moving in the sentient flow and pull others in that current as well.


By His grace, as margiis we have the theoretical understanding as well as the practices to get success and reach the goal whereas materialistic-minded people will sadly become one with matter. We should proceed along the path and inspire others as well.

“Human beings should not be anxious under any circumstances, Parama Purus’a is always with everyone. If one has love for Parama Purus’a, the door of liberation or salvation will immediately open.” (4)

And here are more of Baba’s teachings on this subject.



Baba has graciously blessed us with the practical method of how to ideate on Him. We should share this technique with one and all. We should never allow others to settle for any lesser approach. It is everyone’s birthright to get Him – by their thoughts alone, one can attain His eternal shelter, by His grace.

“It is also stated in Tantra that if a person wants only to attain limited progress, one may practise on certain limited ideas. But those who are genuine seekers of Brahma will never agree to worship any finite idea. Those who want the Supreme Entity will have to ideate on Parama Purus’a alone. People may attain limited achievement in terms of occult power through the grace of the gods and goddesses, but they will remain far away from the attainment of the Supreme Entity.” (5)



“Now, the objectivated [human] mind may move from subtle towards crude or from crude towards subtle, unlike the movements of other entities of this universe. If the movement towards crude is encouraged, the mind – and at the same time the entire existence of the human being – will be converted into crude matter. That is, it will [take] the path of negative pratisaincara. And if the movement towards subtle is encouraged, then one’s entire existence will be converted into either Cosmic Mind or Cosmic Cognitive Faculty. This is the speciality of mind, and that is why it is said:”

[It is the mind that performs good actions and it is the mind that sins. For the mind that is immersed in the thought of God, there is no virtue, no vice.]

[The mind of a person in bondage is attached to his or her objects of enjoyment, whereas the mind of a person who has attained liberation has no mental object.]

““The mind is the cause of bondage, and this mind, this very mind, is the cause of liberation, is the cause of emancipation.” If the movement towards subtle is encouraged, and there is movement with proper acceleration, then what will happen? There will take place one of two different things: either one’s existence will be converted into the Cosmic Mind – that metamorphosis of unit mind into Cosmic Mind is known as the qualified stance – saguńásthiti – or, if the very “I” feeling is surrendered at the altar of Supreme Existence, then the alternative will be that the entire existential factor will become one with the Supreme Cognitive Faculty, with the Cognitive Principle – one will become omniscient, an all-knowing entity.” (6)



““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?””
“If an ordinary sinner or a confirmed sinner remains absorbed in the thought of Parama Puruśa to the exclusion of all other thoughts, then his or her mind becomes pointed. This is called agryábuddhi [pinnacled intellect] in Sanskrit. In that state of mind the spiritual aspirant gets well established in pinnacled intellect. Unless and until the ordinary human intellect is elevated to the level of pinnacled intellect or apexed intellect, the continuous rise and fall of innumerable vibrations within one’s existence continues. These psychic vibrations are sometimes the vibrations of virtue, sometimes the vibrations of vice, sometimes the vibrations of the reaction of sinful deeds, sometimes of virtuous deeds. Unless the human mind is pointed, this rise and fall of antagonistic psychic vibrations will go on. The moment the mind is centred on Parama Puruśa, then that mind will naturally become pointed. In that state there is no scope for the rise and fall of any wave – neither the wave of virtue nor the wave of vice. Thus it is said that when a spiritual aspirant is established in pinnacled intellect, there cannot be any question of virtue and vice. A person who has taken the Cosmic shelter goes far above the scope of virtue or vice. This is something very natural.” (7)


Mana eva manuśyáńám káránaḿ bandhamokśayoh,
Bandhasya viśayásaungimuktonirviśayaḿ tathá.

““The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects.” If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain – it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects.”

“It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you – it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one’s goal. One thing is clear – the Supreme Entity alone should be accepted as one’s goal.” (8)


Mana eva mauśya nám kárańam bandha mokśayo

“In other words the unit attains salvation only when she/he empties her/his mind of all objects. Just as an iron sword can perform acts of cruelty or merely cut the rope tethering and animal, similarly, according to its objective tendencies, the mind can also be the cause of both bondage and liberation.”
“All unit objects are external. Love for such unit objects can never be lasting, for the mind always keeps hopping from one object to another. That is why I say, withdraw your love from the unit and merge yourself in the whole. Don’t mistake the unit for the soul or God. The attainment of one’s inner self is only possible through love for the Infinite. Dońt pretend to be inferior and as a result become lazy. Fill your heart with love of the Infinite, and your soul will be transformed into the Supreme Soul. No worldly happiness is limitless. Dedicate yourself completely to the blissful ocean of the Supreme Soul. Then alone will you realize what happiness really is. This path to attain happiness, this Sádhaná of self-surrender I call absolute devotion. Carry on performing your worldly duties with sincerity, and at the same time think about the pure self within you. Then alone will your Sádhaná be justified. The constant thought of your pure inner Self will certainly one day establish you in your original source, and this is the ultimate aim of Sádhaná.” (9)



“Thus, the mind is behind all our activities, whether we direct it towards worldly objects or towards Brahma. No action is possible without the mind. The mind has infinite potentialities and controlling these infinite potentialities is sádhaná.”
“Though the mind is very powerful it has one serious shortcoming. It cannot think of two objects concurrently.”
“Whenever it thinks it has one single object. Nevertheless the speed of the mind’s action is baffling. While concentrating on a particular work we may also hear others about us [[talking]]. This is due to the fast acting power of the mind, which leads us to believe that the thought currents of the mind are unbroken. For example, while witnessing the pictures in cinema, we also enjoy the dialogue. The activities of the mind can be understood by diligently applying the mind and we see that the mind can do only one thing at a time. Therefore worldly acts and meditation on Brahma cannot be done simultaneously. It is impossible that on one side humans will remain bound up with passion, anger, avarice etc. and on the other, will worship Brahma. The mind must be sanctified for the worship of Brahma.” (10)


“It is the human mind which performs action…”
““It is the human mind which is the cause of bondage or liberation. If the mind is in bondage, the person is also in bondage. Similarly, if the mind is liberated the person is also liberated. After all, it is the human mind which engages in auspicious actions. Now, if this mind is kept engrossed in the ideation of Parama Puruśa, then it gets totally merged in Consciousness. In that case, where is the scope for virtue or vice for that person?”” (11)


“This human mind is a peculiar entity. It is the cause of all our sorrows and predicaments, and it is the cause of our supreme bliss. It is the cause of bondage, and it is the cause of liberation.” Now this mind, working within human framework, requires some pabulum for its maintenance. In the human mind there are fifty such pabula. And these are the human propensities, vrttis.” (12y)


“It is said in Samskrta: Mana eva manuśyánáḿ kárańam bandha-mokśayoh.”
“Now let us analyse how the mind functions. In the physical sphere energy is essential for action. What is energy? Energy is the actional state within a material structure. This energy by itself is a blind force and for its activation intellect must exist: a driver is required to direct this blind force. The support of the intellect is a prime necessity for the operation of energy in this material world. If an useful thing is kept easily accessible to the common people in a country or society, in most cases it is misused or spoiled. Those who are considerate and have the power of judgement should be entrusted with the responsibility of controlling the physical power of common people with their intellectual power, otherwise everything will be spoiled. It is like a bullock which, without a driver, is unable to decide whether to pull its cart towards the right or the left. Only a discriminating driver can control everything efficiently.”
“As people, guided by their intellect, continue to gather practical experiences of the ups and downs of this world, they gradually start to realize that their psychic capacities are too inadequate to accomplish any great task. Then, faced with the stark realities of life, they realize that they have no alternative but to merge with the Supreme Consciousness. At that stage, whatever they do will have a cosmic support and will be genuine. That is why enlightened persons always prefer to remain unified with the Supreme Entity. This is considered the highest attainment of knowledge.” (13)


“It is the mind which carries the burden of pains and pleasures. In the mind is the gloomy black curtain of sorrow, and through this dark curtain pierces the silver light and golden glow of momentary happiness. As long as there are other entities outside the unit mind, there will continue to be sorrows and afflictions, desires, passions and pains. As a result of various types of physical or psychic clashes with other entities, the feelings of pain and pleasure rise and fall like bubbles in the mind. If, through sádhaná, people can merge their unit minds with the Cosmic Mind of Parama Puruśa, then the unit minds themselves become the Cosmic Mind: their individual identities are merged in that Cosmic “I”. In that condition, there remains nothing outside. Thus, there is no longer any possibility of physical or psychic clash with any external entity or object. All objects, all ideas, arise out of one’s mind. This is the state of liberation – a state of Cosmic bliss far above the domain of mundane pleasures and pains.” (14)



“Mind alone is the cause of the bondage and liberation of human beings. Why is it the cause of bondage and liberation? It is because all the beings below human being are bereft of an independent mind. Their minds are guided by their natural instincts. But human beings have an independent mind. They can act according to their will. They can take the track either of bondage or of liberation. This is the fundamental difference between human beings and animals.”
“The mind must always have an object (viśaya). In scriptures, viśaya is known as “ábhoga.” “Ábhoga” means that object which feeds the mind – that is, mental pabulum. If this pabulum is limited, the mind also becomes limited. If the pabulum is infinite, by making an effort to obtain it, the mind becomes infinite. It depends entirely on the will of human beings which pabulum, limited or unlimited, is made their object. Whether a person becomes great or small completely depends on the person’s wish.”

Bandhastu viśayásaungii mukto nirvisáyaḿstathá.

““When the object of human beings is small and they remain fixed to it, they are in bondage. When the object of the mind is infinite, and we get merged into it, as it is not possible to hold it, we call it liberation.””

Páshabaddho bhavejjiivo páshamukto bhavet Shivah.

““The person whose object of mind is limited, is in bondage. When the object of mind is unlimited, it (the mind) cannot be kept within limitations. Then there is no bondage, but liberation.”” (15)


By this entire theory & topic, we should understand that the human mind has a unique & special quality: the mind will gradually adjust with and develop an affinity for anything in which it is involved. And we should apply this in our practical lives.

As sadhakas we generally want to do sadhana and reach the Goal. Unfortunately sometimes the mind does not like to cooperate. In that case, one must try and bring the mind in a more spiritual flow by doing svadhaya, japa, kiirtan, and dhyana etc. Whether the mind likes all this or not, gradually the mind will adjust and learn to like it – thereby accelerating one’s movement on the path.

After reading this letter if you still think that liking does not change, then test it. Look back 5 or 10 years and check out what you were doing and who your friends were. Most probably you will see quite a bit of change. All should utlise this for developing more positive likings.

Sastaunga Pranam to Baba,

1. NHNS-1
2. Neo-Humanism in a Nutshell – 1
3. Ananda Vacanamrtam -14, Auto-Suggestion and Outer Suggestion
4. 16 May 1980, Varanasi
5. Discourses on Tantra-1
6. Neo-Humanism in a Nutshell – 1, Existential Flow and Its Culminating Point
7. A Few Problems Solved Part 5, What is Dogma
8. Ananda Marga Philosophy in a Nutshell – 6, Ekendriya – 4
9. The Intuitional Science of the Vedas – 1
10. Subháśita Saḿgraha Part 1, The Form of Sadhana
11. A Few Problems Solved Part 5, What is Dogma
12. Ananda Vacanamrtam – 30, The Subtlest Propensity
13. Ananda Marga Ideology and Way of Life -10, The Cardinal Spirit of Action and the Supreme Stance of Devotion
14. Namah Shivaya Shantaya, Disc: 16
15. Ananda Vacanamrtam – 1, Leaving Bondage

****************************Prabhat Samgiit*****************

This following song is a song of melancholic longing. Sometimes devotees in longing want to have Parama Purus’a more close. This very P.S. song composition expresses that deep devotional longing.

“Toma’ya d’aki dine ra’te, Tumi ki pa’ona’ shun’ite…” – PS #3114

O’ my Dearmost Parama Purusa, in Your longing I am crying and calling You day and night. O’ my Lord, can’t Your hear me. I am crying for You all the time in darkness, in light, in my sleep and while awake. All the time I am crying and crying in Your longing. A very Long span of time has passed and still I am in hope that next spring I will have You in my bosom. O’ Parama Purusa Baba, please grace me by coming…

Read Full Post »


This entire posting is composed of 2 parts:
(1) Posting: How Sadhakas Utilise Their Spiritual Potentiality;
(2) Prabhat Samgiita #3323


Some get confused and think that they should attain occult powers so they can help others. Others contend that the gaining of occult powers is not good.

Some cite this sutra to support their claim that occult powers should be gotten.

5-14 Vyast’isamas’t’isha’riirama’nasa’dhya’tmikasambha’vana’ya’m’ caramo’ payogashca

Purport: “There should be maximum utilization of the physical, metaphysical, and spiritual potentialities of unit and collective bodies of human society.” (1)

They think think that Baba’s above Proutistic teaching is related with the attainment and use of occult powers.

Others stand by the point that occult powers are dangerous and lead to one’s downful.

“Occult powers are just like the dust on the roadside. The attraction for Parama Purus’a is the most valuable object– all else is only the dust of the earth.” (2)

So we should examine the situation and think, “How is it that sadhakas should utilise their spiritual potentiality?”


When a sadhaka does sadhana and strictly follows 16 Points then they naturally develop in all the ways – in all the spheres. This is the natural process – such that usually most good sadhakas are hardly even aware about their own growth.

It is similar to the case of the step-wise, progressive growth and development that we all experienced as infants and young children. Because all are born as small babies and gradually as we get older and older then huge developmental changes take place. But in one’s own day-to-day, regular existence, often people are not aware about or nor do they even recognise their own growth – how much they change day by day. Yet over a measurable span of time a major shift or growth takes place.

For example, after 15-20 years one infant becomes a strong youth. But that youth himself is unaware of his own drastic development. Just he feels it is his natural growth. But those who have not seen him since 10 years will think that a huge transformation has taken place.

In a similar way when a person practices sadhana sincerely with a pointed mind, and they are regular and strictly following all the do’s and don’ts, conduct rules, asanas, and are graced with devotion for Guru, then certainly the sadhaka’s whole personality gets changed.


Like this, various types of spiritual potentiality come to each and every sadhaka, although they are not aware. Nor do they desire those things because their mind is pointed to Parama Purusa and not towards those occult powers. So neither are they aware, nor is it their desire. It was not their intention to acquire those powers because they were just devotionally linked with Parama Purusa.

And this happens not just with one sadhaka, but with all sincere margiis and Wts – if one is sincere and strict in their spiritual routine and practices. Then surely such things develop by the grace of Parama Purusa.

Naturally then these spiritual strengths manifest in one’s regular conduct, in their daily way of dealing, speech, behaviors etc. In result, non-margii friends may complain about changes in your lifestyle and other acquaintances may leave your company. Verily, so many relationships become altered or broken. Every sincere sadhaka has numerous experiences how this has happened in their own life. And this is all due to the gradual and pointed development in spiritual life.

In that way spiritual strength manifests and projects in a very natural manner. And it happens to varying degrees. If one is very high and very pointed then it expresses more, and if less pointed then not as much. But certainly some change takes place accordingly in everyone.


Because of this, margiis understand the pains and sufferings of others and with their full heart they are always busy in helping others.

“One should lighten one’s mind and become simple, soft, and kind-hearted; and by this way one can understand the tales of others suffering. In that condition only will you be able to serve the world. In that human mind where pain is hidden and where tears have accumulated, that mind you have to understand, realise, and feel. Then you will be able to remove their sorrow. To understand the feeling of the crying heart of suffering people, in sadhakas this type of supernatural power comes. This is called mahima.” (3)

A sadhaka’s spiritual potentialities get expressed in a very natural way. That is what Baba explains in His above teaching.


All those saints in the past, because of their love for Parama Purusa, understood the feeling of suffering humanity and their love was not limited with a particular tribe or community or color or race.

So these extraordinary human qualities are just the expression of spiritual potentialities in the life of a sadhaka. Those devoid of true spiritual feeling do not have this. (See Footnote 1)


If a person is physically sick, then they are quite limited in what they can do. Their body is weak and they will not be able to perform their own designated duties, let alone help others.

Similarly, if a person is suffering psychically from depression, then here again that person will not be in position to help and serve others.

In both the physical and mental spheres, one must have energy and strength in order to reach their potential and serve society.

That is why in their selfish way, big corporations try to tend to the physical and mental well-being of their employees. Why? In order to maximise their productivity and output. When people are physically and psychically well they are more effective in their job. Then they can reach their potential.

Same is the case in the spiritual realm. If a person is spiritually developed then they can overcome all kinds of difficulties and be in position to help and guide others in all the realms of life. They understand other’s pain and can solve their problems. That is what is meant by gaining spiritual strength and utilising one’s spiritual potential.

Having spiritual potentialities does not mean doing all kinds of tricks like fake yogis and magicians who make gold watches appear and disappear etc. Those types of antics have nothing to do with fulfilling one’s spiritual potentiality.


“You will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless…We will have to locate the source of these troubles…we will be removing the miseries…permanently remove those afflictions, which will rectify the sources of troubles in the proper way. (4)

In this above quote Baba says that when one has devotion then they can understand others’ pain and difficulties and thus they are able to help and serve them.

This is the proper explanation of Ananda Sutram, Sutra 5-14. Because it is about spiritual potentialities. And each and every margii has such feelings to varying degrees. Many margiis I know who earlier were meat-eaters, but after doing sadhana then what to say about not killing animals, their higher sense developed and they feel love for everyone. And day and night they are busy serving others. They do not feel that their own problem is any problem, rather just they are busy in relieving others’ suffering. This happens only due to sincerity & devotion – and with that the aforesaid spiritual potentialities came and changed their entire behavior.

Those who do not have such feeling in their dealing and behavior, it proves that they are away from such love of Parama Purusa. And instead they are engaged in self-propaganda, self-prestige, and other worldly longings etc.

In that unfortunate circumstance none can say that Ananda Marga sadhana has some demerits, rather such persons could not practice or follow Baba’s teaching.


Here Baba is directly explaining that Prout shows that those who are elevated spiritually will have to render service to the society by using their spiritual potentialities.


“I have told in the Prout philosophy that those who have spiritual strength, from them we will take spiritual service for the society. Such sadhakas who sit in Himalayan caves and go on doing penance but do not teach anybody or guide anybody– that will not be approved. They will have to serve. They will have to do spiritual service. To them I do not say pull a rickshaw, but if they will not do spiritual service, and if they will just sit in Himalayan caves and not come in contact with the world, and instead they will tell that the world is illusion, yet at the same time they will go on eating fruits and roots and accept such service from other human beings of this world– these things will not continue any longer. That has been going on for a long time, but it will not continue any longer; that day has gone.” (5)


By the conduct we can see one’s character because Baba says conduct is the main thing– it is the mirror of the mind. By that way we can see who is margii and who is non-margii etc. Because the point is that in our Marga we can see that those who are doing sadhana their conduct will be quite apparent. Whereas if someone’s conduct shows narrow-mindedness, groupism, and mean propensities then we have to think and understand that that person is not doing proper sadhana. So on the basis of one’s conduct we can see who is a senior margii and who is not.

Here it should be understood that seniority is not a matter of years but rather a matter of conduct. So seniority is dependent upon how far someone is pointed and committed to Ananda Marga ideology and to what degree that is reflected in their conduct. Hence conduct is the main distinguishing factor to understand who is who and what is what.


The delicate point is that if sadhakas are pointed towards the Goal (Ista) then naturally all these spiritual strengths come. And their whole conduct becomes better and better. But those who are asking for occult powers, they are getting that & then they misuse them and get degenerated. So such powers are not to be asked for in sadhana, rather the Goal is Parama Purusa. And on the way such things may come and the conduct will change and generosity will come and true sadvipra qualities will emerge and by that way such sadhakas will be an asset to the society. But no one should ask for getting occult power. That is wrong and it brings ruination.


In Prabhat Samgiita #3333 Baba reveals what happens to those who long for occult powers:

“- Aes’t’ashvaryya tumi cha’r’a’… kare viveka-ha’ra’ -”

Purport: O’ Parama Purusa only You utilise the occult powers in proper way; whereas all those others who use them destroy their conscience. Means they start doing all kinds of negative things. In trying to show their occult powers they end up destroying and killing others and they themselves will be invite negative samskaras such that they will be degenerated into stone, wood or mud. So what to say about serving others, rather those lusting after occult powers destroy themselves.

Here following are some of Baba’s teachings.



“You will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism. May you all be blessed.” (6)

“Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (7)

“The unit beings that have been in possession of the Cosmic Mind in part and that have been progressing within It, are also conscious of their smallness and this very sense of smallness is their individuality – unit-hood. Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (8)

“How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness.” (9)



“Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara prańidhána or dhyána (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sádhaná is that it keeps the mind free from psychic disease and encourages the natural growth of the mind. This is of tremendous importance since such problems may arise not only in individual life, but in collective life as well. Individual human beings as well as large communities often suffer from some sort of psychic disease. A subjugated people suffer from an inferiority complex towards the sovereign elite, the ruling class. When India was a dependent colony, many Indians used to describe the members of the ruling community as God’s children, obviously due to their deep-rooted inferiority complex. Most of them wondered: “Will India ever see the light of freedom? When will we ever win the struggle against the ruling class?” This shows that the entire indigenous community was a victim of inferiority complex, the removal of which would require a group of leaders endowed with enormous mental strength and noble character – a group of mighty personalities. India at that time was not fortunate enough to have such great people, and that is why the struggle for Indian freedom had to be prolonged. Otherwise, India could have gained freedom in a much shorter time.” (10)


“One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (11)


“The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it.” (12)


“A sadhaka, in order to attain spiritual progress, require the help of Vidyámáyá, but at the culminating stage of sádhaná, Vidyámáya has no further value. A sádhaka performs sádhaná to tear away the veil of darkness of the variegated world created by Avidyámáyá and to strive to established himself on the path of pratisaincara.” (13)


“The endeavour to remove inferiority complexes from the mind leads human beings slowly but surely to the Supreme Entity and establishes them in universal humanism. Hence it will not do for those who are determined to solve the problems of humanity to accept inferior ideals; along with this they must also acquire the strength they need to implement their ideals. The active endeavour to acquire this strength is called sádhaná – the sádhaná of the Supreme. It should be borne in mind that no theory will ever bring people salvation. In fact, it is the inner strength gained from spiritual practices which helps to expand the individual mind. The tremendous force acquired from spiritual practices helps to bridge the gap between the harsh realities of human existence and the supreme desideratum of human life. This is an eternal truth, applicable to all spheres of life – social, economic, psychic and spiritual.” (14)


““The jiiva and Shiva are the same” – this idea helps the jiiva to become one with Shiva. And “We are different; we are two entities” – this idea compels the jiiva to move round that Supreme Hub. What is your sádhaná? By sádhaná you are to free yourself from this ignorance, from the slumber of ignorance.” (15)


“Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their samskáras or reactive momenta, as a result of which the samskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná.” (16)


“When a man, a devotee, a spiritual aspirant moves towards the Supreme Self, his body, that is his brain and intellect increases. And when he moves further, close to the Supreme Being, his spirit, that is his a’tman is also developed. His a’tman becomes more reflecting and more soothing to other existential vibrations because it comes closer to the emanating point of the Supreme Spirit.” (17)


In the following quotes by Lord Shrii Shrii Anandamurti ji, He talks about the greatness of spiritual practice.

साधना से मन तो बढ़ता ही है जी | आत्मा की भी प्रगति होती है | आत्मा की प्रगति कैसे होती है, किस तरह की चीज़ है | वह तरक्की कैसी चीज़ है जी | हम कहते हैं कि इससे रुहानी तरक्की होती है | यह रुहानी तरक्की क्या है, जी ? मनुष्य जब साधना की बदौलत परमपुरुष की ओर बढ़ते हैं, तो बौद्धिक विकाश के साथ-साथ मानसिक विकाश भी होता है | तुम लोग देखोगे, दुनिया में बड़े-बड़े काम और बड़े-बड़े अविष्कार, मानव समाज के लिए बड़ी-बड़ी भावनाएँ, चिन्ताएँ, जिन लोगों ने की थी, सब साधक थे सब आध्यात्मिक ख्याल के मनुष्य थे, जड़ बुद्धि के, जड़ोपासक नहीं थे | यही है आध्यात्मिकता की सबसे बड़ी खूबी | आज तक दुनिया में जितने बड़े-बड़े इन्सान आये, और इनसानियत की ख़िदमत के लिए, उन लोगों ने जो कुछ भी किया है, सब काम तुम लोग देखोगे, वही लोग किये जिनके मन में परमपुरुष के लिए मुहब्बत है | जिनके दिल में परमपुरुष के लिए मुहब्बत नहीं है, दिल सूखा है, रेगिस्तान जैसा है, उनसे बड़ा-काम नहीं होता है |

“साधना से, मानसिक-आध्यात्मिक तरक्की तो होती ही है शारीरिक तरक्की भी होती है | वह तरक्की क्या है ? न, बुद्धि बढ़ जाती है | हाँ! यह बात तो ठीक है कि साधक लोग सीधे-साधे सरल होते हैं | मगर निर्बोध नहीं होते हैं | बुद्धि उनमें रहती है | और मैं भी बार-बार हज़ार बार कहता हूँ कि बुद्धिमान बनो | बुद्धू मत बनो; मगर सीधा-साधा बनो |” (19)

In Him,


When one is an advance sadhaka and ensconced in the feeling of neo-humanism then they can serve the entire humanity – otherwise not. Then only will one have true love for all.

So here we are not talking about the expression of superficial love which is limited and narrow: Such as when one is loving their own children but hating other children; or when one is dying for one’s own race, country, or community but exploiting other countries etc; or when one is eulogizing their own superiority and belittling others’ good things.

This we see and verily there are many so-called good people in the society who have done many things for their personal family, caste, color or religion. And there are various so-called monks who have completely dedicated themselves to a particular race and encouraged hatred with other races. They don’t hesitate even to engage in mass murder. The religious history is like that.

No doubt in their own particular, narrow community they may be treated as something great, but in truth they are low because they do not have universal feeling. Their “love” is based on selfishness. They did such service works just for the spreading of their own religion and for their own view or narrow cause, not out of any greater feeling of universal compassion.


The whole point is that when true sadhana is there, then the mind will expand and spiritual strength will develop and those sadhakas will have love for everyone. And they will be able to understand others’ pain.

Otherwise by doing some avidya Tantra practices, then that avidya tantric gets some type of bogus powers that bring their degeneration.

REFERENCES1. Ananda Sutram, p.49
2. Subhasita Samgraha-18, p.46
3. Subhasita Samgraha – 18, Hindi
4.NHNS-2, p. 36
5. Ananda Vacanamrtam – 4, Hindi
6. Neo-Humanism Nutshell-2
7. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
8. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
9. AMIWL-7, Form and Formless
10. AFPS-7, The Faculty of Knowledge – 3
11. AFPS-7, Social Psychology
12. Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
13. APH-4, The Influence of Máyá on the Human Mind
14. HS-1, Social Justice
15. SS-24, The Noumenal Progenitor
16. AMIWL-5, The Chariot and the Charioteer
17. Ananda Nagar, Morning Darshan, 12/30/80
18. Ananda Nagar, Morning Darshan, 12/30/80
19. Ananda Vacanamrtam, Part 21 Hindi Edition, Importance of Sa’dhana’ and its Goal (प्रातःकालीन जनरल दर्शन, 30 दिसम्बर 1980, आनन्दनगर)

******** Prabhat Samgiita #3323
“Ga’ner ma’la’ toma’r tare genthe rekhechi a’j bhore…” (PS #3323)


O’ Parama Purusa, since the early dawn, I have been preparing this garland of songs for You. O’ my Lord, please be gracious by coming. With heart-felt love I want to garland You. Those flowers which are not available in the garden have bloomed in the deep inner core of my heart. With the flow of Your sweet divine play, with the resonance of the string of my heart, at the sweet abode, I am waiting for You, my dearest Baba. Please grace me by coming…

Read Full Post »


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…

Read Full Post »

Date: Sat, 06 Apr 21:08:58 -0400
From: Donald_G
To: am-global@earthlink.net
Subject: Luna, Lunar, Lunatic, Fasting


This entire email is composed of 2 parts:
(1) Posting: Luna, Lunar, Lunatic, Fasting
(2) Prabhat Samgiita #126
Each section is demarcated by asterisks (***)


With the coming of the new moon, we should once again reflect on the importance of our fasting system.

Baba has given all the practices of Ananda Marga for our health and well-being. His guidelines are beneficial for every human being. One reason for this is that our Ananda Marga practices abide by the laws of nature. Everything we do is consonant with the natural world.

And this applies to our fasting system as well – it is done according to the phases of the moon. By this way we are able to grow healthy and strong and avoid disturbances to our body and mind caused by the pull of the moon.


It is commonly known that the gravitational pull of the moon affects the human body. And in particular during the periods of the new and full moon, it adversely affects the human structure.

“On and around the times of new and full moon, one may observe that the gaseous and aqueous factors in the body rise up into the head and chest, creating an uncomfortable feeling.” (Carycarya – 3)

In essence, Baba guides us above that the moon pulls the liquid portion – or the water of the body – upwards and that creates undue pressure on the “head and chest”.

So just as it is scientifically proven that the tides of the ocean are dictated by the phases of the moon, similarly the liquid factor in the human body is also affected by the phases of the moon.

During the period of the new and full moon, the pull of the moon impairs the functioning of the human body by drawing the gas and liquid upwards.

That is the well-founded idea in Ananda Marga. That is Baba’s explicit teaching.


By our system of yoga, we also know that the mind and body are highly linked. Thoughts affect the health of the body, and the condition of the body affects the mind, positively or negatively.

For example, suppose you are sitting outside and involved in a deep discussion. Suddenly a poisonous ant bites you on your leg. Even though that bite occurred on the leg – and not the head, that bit will be a distraction to the mind, and you will lose your train of thought. This is the way it works.

Generally speaking, when the physical body is affected, then the flow of mind is altered as well.

So when the body is adversely affected by the moon – due to uneasy pressure etc – then the mind is also affected. This is the common theorem. Because if there is a problem in the body then the mind will be drawn to that pain or that discomfort, in which case the mind will not function in its normal manner.

This we all know and we have seen often in the case of people who suffer from most any physical disease or syndrome. General citizens suffer tremendously in the psychic sphere due to physical illness. This always happens – unless one is properly or even highly developed in the spiritual realm etc.

But even then, even if one is highly spiritually evolved, if the entire body is put under anesthesia then the mind becomes dysfunctional. Thus, there is a very clear and direct link between the body and mind


So now we come to the point of the full moon, our fasting, and irregular and abnormal behaviour. Because when it is sure that the moon affects the body, and the body affects the mind, then it is clear that the presence of the full moon changes one’s mental condition, and hence behaviour.

This is evident by the languages as well.

The Latin word for moon is ‘luna’. And not coincidentally, that ‘luna’ is the root of the words ‘lunacy’ and ‘lunatic’.

It has long been observed that abnormal behaviour – or lunacy – increases at the time of the full moon.

More extreme types of crimes are seen during the full moon; there are more visits to counselors & social workers; hospital visits are increased; and various types of unusual behaviour is more noticeable during times of the full moon. This is the commonly human experience.

The yogic response is that since the body is negatively affected by the full moon, the mind also gets negatively affected. That is why Baba recommends we fast during the periods of the full and new moon as that will counteract the harmful effect of the new and full moon.

Baba says, “On and around the times of new and full moon, one may observe that the gaseous and aqueous factors in the body rise up into the head and chest, creating an uncomfortable feeling. Therefore, if a person does not take food at these times, these factors will be drawn down from the higher portions of the body to the lower portions, thereby alleviating the uncomfortable feeling.” (Caryacarya – 3)


So the moon certainly affects the body which then infringes upon the normal functioning of mind. Just as the affect of anesthesia on the body causes the mind to become dysfunctional.

To counteract the effect of the moon, Baba directs us to fast during the periods of the new and full moon.
By following Baba’s directive to fast during those lunar periods, we are rescued and saved from the harmful effects of the moon – both in the physical and psychic spheres.

One thing is also certain: When the physical body is adversely affected, such as during the time of the new and full moon, then sadhana is difficult. Because of undue pressure in the higher cakras etc.

Fasting alleviates the problem cent-per-cent. Because there is no excess water that can be pulled higher up in the body which creates an uncomfortable feeling in the chest and head. Hence, sadhana can easily be done.

And fasting also protects us from other ill effects of the moon such as indigestion, headaches, and, yes, lunacy.

Our Ananda Marga practice of fasting during the full and new moon periods, either 2 times monthly or 4 times monthly, keeps us physically healthy, mentally balanced, and spiritually inclined. The benefits occur in all three realms.


By Baba’s grace, by following the guidelines of 16 Points, such as fasting etc, we can move smoothly and swiftly ahead towards our cherished Goal.

Baba says, “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)

In His service,

Prabhat Samgiita

PS Introduction: This below song can be interpreted both literally as well as metaphorically. When taken literally it represent the passing of one calendar year. When view symbolically, it can be understood as moving from one phase into a whole new era: From one’s old life into a new life.

“Ek parikrama’r halo anta…” (PS 126)


By the grace of Baba, the New Year is on the horizon; it is about to come. One cycle of the seasons is complete. The days are passing; the years are flying by. Time is moving on. So many flowers have wilted and fallen to the ground; so much fruit have ripened and fallen to the earth. So many things have happened; so many events have transpired; so many life experiences have come and gone. How the year has passed.

This year was enmeshed in the very marrow of my existence; it was part of who I am. The year passed with so many joys and so many sorrows, with so much laughter and so many tears, with so much song and dance, as well as with so much disappointment and heartache. So many positive and negative things have happened in my life. Alas, this year has passed to some unknown place, waning into the far-off oblivion – now today it is gone.

Those who come on this earth – those who have taken birth – one day pass away and go. And those who have departed from this mortal world, one day return. Everyone leaves only to come back again. Those who float in the distant blue sky, return in newer and newer forms, shapes, and ways, by Baba’s grace. The New Year is on the horizon; it is about to come. One cycle of the seasons is complete, by His grace…

Read Full Post »

Older Posts »