Archive for the ‘Time and Sadhana’ Category

Date: 30 Mar 2012 21:08:36 -0000
From: “Manoj”
To: am-global@earthlink.net
Subject: Solution of Nightmares


PS Intro: Here Baba is describing what happens in the severe summer season. It can also be equated with bad or difficult times in one’s spiritual life. When the sadhaka is feeling out of their devotional flow then the mind is dry like a desert. The softness and fulfillment of the mind withers away. Everything becomes drab and lifeless. The sadhaka’s heart of that dark time is reflected in this song. Here summer season means that state of mind devoid of devotion.

Prabhata Samgiita #3003

A’mra vaner madhu jhare ja’—-y

Vasanteri haoa’ digante ha’-ra’y
Vasanteri haoa’ digante ha’-ra’y
Vasanteri haoa’ digante ha’-ra’y
Nida’gher ta’pe a’j kokil bhuleche ga’n

Nida’gher ta’pe a’j kokil bhuleche ga’n
Nida’gher ta’pe a’j kokil bhuleche ga’n
Nida’gher ta’pe a’j kokil bhuleche ga’n
Shya’malima’ ha’-ra’no ven’u vane nei ta’n
Ba’dal meghe na’ dekhe mayuro nis’pra’n’
Na’ phot’a’ mukul a’tape shuka’—-y

Amra vaner madhu jhare ja’—-y
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p
Harit trin’e legeche haridra’- cha’–p

Jeno se baye ja’y dustar anuta’p
Cepe ra’kha’ marmer jata chilo santa’p
Us’n’a ma’rava a’nkhite mila’—-y
A’mra vaner madhu jhare ja’—-y


The nectar of the mango grove has dried up. The vernal breeze has gotten lost in the horizon. The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. In the greenless flute groves, there is no resonance. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer’s scorching heat. The nectar of the mango grove has dried up.

Because of the intense summer heat, the green grass has become yellow – as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. The nectar of the mango grove has dried up…


Summer season has come. The nectar of the mango grove has dried up. The unrelenting sun is baking and cracking the earth. The vernal breeze has gotten lost in the horizon. The hot summer wind is blowing.

The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. The world has lost its beauty. In the greenless flute groves [1], there is no resonance. The lush vegetation has lost its vitality. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer’s scorching heat. Everyone wishes for the arrival of cool, refreshing rain. O’ Parama Purusa, devotees long for the showering of Your grace and devotion in their melancholic heart.

The nectar of the mango grove has dried up and the hot wind is blowing.

Because of the intense summer heat, the green grass has become yellow – as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. This entire scene of the floar and fauna in the summer season is similar to all the agonies and pain of the heart which was unexpressed in my mind. Now it is taking form by this summer storm. Inside and outside are same. O’ Lord the suffering and pain of not getting You is expressed by this summer storm.

Baba I want You…


[1] The flute is made from the cane plant, that is why cane plants are also known as flute groves.

End Note: One key point to be aware of in this ongoing translation work is the danger of being overly literal. For instance, in Bengali it is said, “jal kha’bo” literally meaning “Will eat water”; whereas the better translation is “I will drink water.” Whenever and wherever possible, a good translation will aim for the spirit of what is being said, and not the bare, literal meaning.


Here is one of Baba’s key teachings for sadhaka life.

Baba says, “You may ask, “How can I do pun’yam while sleeping? In the wakeful state, I may do Pun´yam. But while sleeping, how can I do Pun’yam? Can you? Yes, you can. What’s the difference between habit and nature? When habit becomes one with your existence, it is called nature…By constant practice or under pressure of circumstances, one becomes habituated, and by encouraging this habituation, it finally becomes nature.”

“This is auto-suggestion. “Now it is time for my meditation”, what is it? You are trying to habituate yourself. But when you cannot live without puja, then it has become your nature. Try to make it what – habit or nature? Nature. I never take

a drop of water without doing puja. Why? It has become my nature. And I want that all of you should make it your nature also.”

“When auto-suggestion will become your nature, what will happen? While sleeping you will be repeating that japa (repetition of mantra) in your unconscious mind. You are sleeping, so conscious mind is not active. You are not having any dream, so your sub-conscious mind is also not active. But unconscious mind is there. Automatically there will be japa. 24 hours you are doing Pun´ya. While you are sleeping, you will be engaged in doing japa and using your incantation. Kuru pun’yam Ahora’tram.” (Ananda Vacanamrtam, Part 14)

In this materialistic era, people suffer from so many psychic problems such as nightmares etc. The difficult issues one encounters during the day get turned in nightmares during sleep by the untrained mind.

For example one might dream that their business went bankrupt, or one might dream of quarreling with a friend, or one might dream of being scared about unknown events in the future. All these types of disturbing ideas may take place in the mind during sleep. Even worse is that when one wakes up then they feel depressed and worried because of such types of crude dreams and nightmares.

In His above teaching Baba carefully describes to us that if we train our minds to repeat our ista mantra during the daytime then the same will happen at night. In which case all our dreams will be sweet and blissful – ever floating in His divine vibration.


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Date: Sat, 14 Aug 2010 22:01:14 -0000
From: J.Young
Subject: My Letharginess


PS Intro: This song is the expression of a one great devotee who is crying
in yearning and longing for Parama Purusa. But because Parama Purusa does
not respond with the degree of closeness that the devotee wants to get Him,
then in that state of mind the devotee starts accusing Parama Purusa of
being heartless.

“Toma’r ka’che a’ma’r prashna, shono ogo bedaradii… (P.S. 726)


O’ Parama Purusa I have a few questions for You. Please listen:

What a liila You have made. When infants are born, why do they cry? And
why do they suffer throughout their entire life. When You create everything
by Your mere thought, then why don’t You make it such that everyone is
always laughing, full of smiles, and feeling happy. Please tell me O’
heartless One.

The tender new flower blossom gets bitten by insects and destroyed. Such
a cruel liila You play. You fill the heart of the sweet, tender flower with
nectar but that very nectar is eaten away by the ugly black bumble bee. Why
like this?

When smiles and laughter brings new charm & rejuvenation into the life,
then why is it not available in the market? Why is it that the small little
baby, which is as tender as a flower, cries bitterly all the 24 hrs. Such a
painful liila You do. O’ Parama Purusa some more questions are there.

You have created this entire creation then why all this disparity. That
a small few are enjoying with their dainties and delicacies and other are
starving without even a plain meal. Why like this.

At the time of evening sunset, everything is very beautiful, charming
and so attractive and then within a short time it is lost in deep darkness.
Why do You not allow this sweetness to last longer.

O’ Parama Purusa, it is eternal truth that You are constantly living
with each and everyone through Your ota and prota yoga. In spite of this
why does the mind often go in a negative direction. Why like this? Why
don’t You control the situation.

O Parama Purusa, O’ my dearmost, O’ heartless One, please reply all
these questions and come close to me. I am crying day and night for You but
You never pay heed…

Note: There are two types of persons accuse Parama Purusa. One is those who
are atheist types of people and another is those whose devotion is above
normal. They feel so close to Him that they feel in their heart that they
have the right to accuse Parama Purusa. It is just like how small little
babies who accuse their mother for being away. So this type of accusation
is just one of the sweet expressions of life because everybody knows that
babies have such a loving relation with their mother. The same then is the
case of those devotees who accuse Parama Purusa.


Following is a personal account based on my own journey in sadhana. Of
course, Baba’s grace is behind our each and every breath, so I cannot
really say that this is “my own journey in sadhana”. The sense, however,
that I wish to convey is that this letter tells the story of my personal
ups and downs as a sadhaka.

At times, by Baba’s grace there were days when sadhana was quite a strong
and vital force that shaped my life in countless ways. Those days were
really special and I cherish those moments dearly– as the most wonderful
part of my life.

In contrast, due to my own ineptitude & laziness, on other occasions my
life has also become a barren wasteland of lost spiritual opportunities. I
understand now that this happens due to what Baba terms as ‘spiritual

Baba says, “Of all the different types of lethargy, spiritual lethargy is
the worst. Spiritual lethargy means not to sit for meditation regularly.
Those with spiritual lethargy have time for all other actions, but for
spiritual practice there seems to be no time. They say, ‘It’s already late
today – I’ll do a short meditation right now, and devote more time to
sa’dhana’ tomorrow.’ They sit attentively inside the cinema hall, but in
dharma sa’dhana’ they feel sleepy.” (1 January 1971 DMC, Patna)

Perhaps others have also experienced sort of thing, I cannot say. But I do
know that this has happened to me. And if my writing about this helps
others to avoid this problem, then that will be the greatest outcome of
this otherwise most unfortunate period of my life.


In our Ananda Marga, Baba places maximum emphasis on sadhana and encourages
us to progress on this blessed path. This we all know well.

Baba says, “The only aim of life is spiritual practice– the realization of
the Supreme. Thus people will have to continue their spiritual practice as
the primary mission in life.” (NSS, Disc: 13)

So our entire human existence must be aimed towards spiritual growth and
development. We are to dedicate ourselves to divine realisation– and not
towards any other secondary thing.

Here again is Baba’s reminder about the importance of our spiritual

Baba says, “Life is a spiritual sa’dhana’ and the result of this sa’dhana’
is to be offered at the altar of the Supreme.” (A’nanda Va’nii #12)


Thus it is clear that sadhana is the main endevour of our lives. And in my
younger days, by Baba’s grace sadhana was a regular and active part of my
life. My sadhana times were set and even more important than that was that
throughout the day the yearning was present to do more sadhana. So when it
was time to start sadhana, my mind was ready and there was psychic
momentum. By Baba’s grace, my mind longed to chant His name and come in
contact with His blissful presence. For some time, my life passed in this
sweet way. Sadhana was everything for me those days. And I thought that it
would last like this up till eternity– little did I know, however, what
lied ahead.

Where & when the switchover took place I cannot say. But little by little
sadhana began to take less of a precedence in my life. It is entirely my
fault. Because step by step I began to give greater emphasis to other
pursuits. How and what those things were I cannot say. Just I can tell that
as my interest in sadhana waned– then all of a sudden anything and
everything became more important than sadhana.

Indeed this grew to such a degree, that now today I can hardly even start
sadhana. It just gets delayed and delayed: Either I will go get a drink of
water, or write one last email, or move things around in my room, or browse
one more web site, or make one final phone call, or write something down on
my ‘to do’ list. Really the array of things I place ahead of sadhana are
endless. Such that when I finally sit down for meditation then all my
energy is gone, totally depleted. In that state, sadhana is little more
than a passive way of remaining in a slouched position.

There is no devotional yearning, there is no mantraghat, and there hardly
is even the smallest amount of concentration. Plus in the end I think, ‘Ok,
that is fine and well for today, but next time will be different.’ Sadly
enough, the next day the same exact thing happens– the same problems
occurs. I cannot seem to break the cycle.

When my acarya came to my house recently and saw my condition then he
showed me this following quote. It did not take much for me to realize that
this is exactly what has happened to me.

Baba says, “Spiritual lethargy means not to sit for meditation regularly.
Those with spiritual lethargy have time for all other actions, but for
spiritual practice there seems to be no time. They say, ‘It’s already late
today – I’ll do a short meditation right now, and devote more time to
sa’dhana’ tomorrow.’ They sit attentively inside the cinema hall, but in
dharma sa’dhana’ they feel sleepy.” (1 January 1971 DMC, Patna)

This is exactly my condition. In the intellectual sphere, in the social
sphere, in the physical sphere, I have a huge amount of energy. My life is
busier than ever before. My days pass in a vast array of activities. So it
is not that I am physically ill or mentally handicapped. I cannot lay the
blame in that direction.

The only problem is that I have become very, very lazy in sadhana. And that
Baba specifically names as spiritual lethargy. And He furthermore says that
this is the worst type of problem that can befall any human being.
Baba says, “Of all the different types of lethargy, spiritual lethargy is
the worst.” (1 January 1971 DMC, Patna)


Coming into the Marga, I had so many hopeful and grand aspirations of
becoming as asset to Baba’s mission. In the most tender moments of my
devotional life, I came to feel how He lovingly cares for me in every way
imaginable. He guides and protects me in all circumstances, with His
infinite grace. So the feeling aroused to dedicate my all for Baba. I
sincerely wanted to make my life exemplary– a reflection of AM teachings.
This was my internal desire.

But the way things are going now in my life, all I can say is, ‘What has
become of me– I am so far from that initial dream’. Just I am floundering
along and sadhana is completely missing.

Here in His below teaching Baba pointedly describes what happens to people
such as myself. Instead of realising one’s potential, due to spiritual
lethargy, life just passes in a most mundane and common manner.

Baba says, “Every human being, from the age of fourteen or fifteen, has an
innate desire to ideate on Parama Purus’a. With cosmic ideation one will
attain vast expansion of mind, one will become great in all respects. No
one can check the all-round growth of such a person. People realize this
and yet ignore it and thus waste their time getting old for nothing. That
is, they waste their time in non-spiritual pursuits. This is called
‘spiritual lethargy’. It causes the greatest harm to human life because it
results in only a very small percentage of the human potentiality – maybe
one or two percent – being utilized by humans…Due to spiritual lethargy
people are unable to grow, and thus remain very ordinary. They come to the
world, live, decay and die as ordinary human beings.” (AV-8)


Baba has come onto this earth and blessed us with all tools and practices
to overcome obstacles and difficulties. And even more specifically, the
tantra of Taraka Brahma crushes and elimintes all kinds of spiritual

Baba says, “‘Tan’ means ‘dullness’, ‘lethargy’ and ‘tra’ means liberator.
That which liberates you from spiritual dullness, spiritual lethargy is
Tantra.” (AV-2, A’gama and Nigama)

So as we sincerely follow His guidelines and involve in AM intuitional
practices (sadhana), then it is sure that all spiritual letharginess will
vanish from the life. In which case we will become proper mediums to serve
Him and establish His mission, by His grace.


Here Baba severely warns us about what will happen if one gives greater
priority worldly pursuits and forgets their sadhana.

Baba says, “Some people think early in life, even at the age of twelve or
fourteen, about how they can utilize cent percent of their psychic power
and perfect themselves through spiritual practices. Unfortunately, due to
lethargy, they fail to utilize their capacity and thus their potentiality
gradually diminishes.” (AV-7)

Unfortunately, due to forgetting my priorities in life, I have fallen from
the spiritual flow– my mind has gone down. By placing too much emphasis on
mundane things, my sadhana has become a mere afterthought. I do meditation
so I can eat my meal– that is all.

Only at this point I can ask him for His grace and try step by step to give
greater emphasis on sadhana and spend less time surfing the web, thinking
about by business, and letting the time go by uselessly.

Because all this has happened to me and I became so unresponsive to the
task of doing sadhana, I decided to call this letter, ‘My Letharginess’. It
is my deep hope that things will turn around for me and I hope no one
undergoes what has happened to me. May my downfall– my spiritual
letharginess– serve as a warning to all.


By Baba’s grace, He has given all in AM the unique opportunity to make
sadhana a deeply devotional experience where we fall more and more in love
with Him. May we make our human live bereft of any spiritual letharginess
and become deeply ensconced in His blissful flow– loving and serving Him.

Baba says, “When spiritual aspirants advance towards Parama Purus’a by dint
of the practice of yoga or Tantra, they develop an exclusive devotion
towards Parama Purus’a.”

Ananyamamata’ Vis’n’ormamata’ premasaungata’

“‘Spiritual aspirants withdraw their minds from all mundane objectivities,
and with the same intention direct all their physical, psychic and
spiritual propensities towards Parama Purus’a.’ They remove their
individualities, and accept Parama Purus’a as their nearest and dearest
one. This is what is called exclusive love for God. This is called kevala’
bhakti. And only in this stage does devotion reach its fruition or
culmination.” (SS-14, ‘Yoga, Tantra, and Kevala’ Bhakti’)


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From: “Dayananda Bhagat”
To: am-global@earthlink.net
Subject: Tantric Practices and Timings
Date: Tue, 15 Dec 2009 07:01:29 +0530


“Prabhu, tumi a’sabe ja’ni a’ma’r maner madhuvane…” (P.S. 4301)


O’ Prabhu, You will come in my madhuvan*– this feeling I have in my
heart. My heart feels that we will see each other in my mental madhuvan.

I am preparing and cleaning my mind for You with the help of shravan,
manan, and niddhidhyasana, secretly so no one else will know. By Your grace
I am go on practicing meditation on 8 and 9** cakras.

Baba, in the temple of this body where You are keeping me, I always keep
it clean, decorated, and I maintain it properly so that anytime You can
come. I clean my body with the help of 16 points, asana, pranayama and by
making it as You want. So that this body will be useful in Your love and in
Your service. Baba on this earth only You and I are there– everyone else has gotten
lost into You. By Your grace when I feel close to You then this feeling
comes in my mind that in this entire world only You and I are present, no
one else.***

Baba, everything is within You and the things which You have created,
that will be the medium to please You– to do Your puja. This thing my
conscience and proper intellect feels and says.

Baba, please come in my mental madhuvan…

*Madhuvan= Literally meaning “sweet forest”; That remote, isolated, garden
filled with spring blossoms, sweet fragrance, with a gentle & fragrant
breeze blowing, which is surrounded by flowers, where nobody is present
except the devotee and the Lord, and there they sit in that very divinely
intoxicated atmosphere and share the loving feeling of their heart in a
very close, intimate, and loving way.

**9 cakras= muladhara, svadisthan, manipur, anahata, vishuddha, lalana’,
ajina, sahasra’ra & Guru cakra.

*** This is the state when mind reaches beyond the shuddhis.


Our AM is the spiritual path. Accordingly Baba gives huge emphasis on the
importance of sadhana.

Baba says, “Human life is for spiritual sadhana only. There is not, there
cannot be, any other motive; there cannot be any other intention; there
cannot be any other desideratum.” (AV 23, p. 112)


Doing sadhana on the night of amavasya (nil moon) is one special way for
gaining more and more momentum in the spiritual field. And amavasya is not
only beneficial for avadhutas, but it is a very significant and useful
night for everyone to practice sadhana. And this sadhana can be our
standard sahaja sadhana, or kapalik, or vishesh, or any dharmic variety.

But the central idea is thinking about Parama Purusa, chanting His name,
and ideating on Him. This ideation on amavasya nights has more meaning.
Usually in all 24hrs, anytime if one gets opportunity one should practice
sadhana; that is good. But at the same time Baba says that the best time to
do sadhana is midnight and up to 3 hours after that. Because during that
time the pineal gland becomes active and more receptive to spiritual
vibration. In short, the practice of sadhana can be intensified and very
beneficial. This thing Baba has revealed in 1990 Diipavali discourse, which
is printed in AV-24.


But figuring out when midnight is, that is not very easy to decide. By
loose thinking people follow that 00 hrs is midnight. But now in this
materialistic era, 00 hrs is tainted by the politics of various countries.
So this makes it quite misleading for the purpose of deciding midnight.
If we accept that political 00 hrs is midnight then to believe that will be
dogmatic. To make it more clear then please read as follows.

These days in any country it is not easy to decide what is 12am-3 am, or
midnight. One main reason behind this is that in various countries, the
time zones change or are drawn according to the political cause.

Strictly speaking though, if you say midnight it should mean the central
point between sunset and sunrise. But in most of the countries it is not
like that. Rather, for their various mundane conveniences etc, the
governments change the time.


Now the question becomes, when any government changes the time / time zone,
then accordingly should our midnight or kapalik sadhana timing also get

Truly speaking, our spiritual practice and midnight etc have nothing to do
with politics and political maneuvers. So it is the duty of tantrikas and
sadhakas to decide and find out what is the central point of sunset and
sunrise. And one should treat that very time as 12am / midnight.

But in various countries for their political reasons or business interests,
many countries change the clocks to meet their desired ends. In that way
their clocks no longer represent the proper time. And in not 1 or 2 but in
most countries it is like this.

For example in the USA, the government changes the time by advancing the
clock. This happens for more than half the year during the warmer months.

Around April or so by the direction of the government the entire country
pushes the clock ahead 1 hour. And it stays like that until Oct / Nov month.

So that whole six month+ period the clock time is 1 hour off. So in USA,
only winter time represents the correct time, in basic sense. And summer
time is improper, always it is one hour ahead. To follow the proper time
for sadhana during those summer months, then one must begin or start
counting their “midnight” sadhana at 1am– not any earlier than that.


And in addition the US is broken up into 4 distinct time zones. Each zone
differs by 1 hour-going from east to west. So by common look some people
may be thinking that this is the most advanced way to do. But even then
various discrepancies are there.

For instance,. suppose you are in the state of Indiana, then the time is
12:00am midnight But then if you drive just a few minutes south into
western Kentucky then the time is 11:00pm. By this way one can see that
within the distance of just short drive, the time has changed 1 hour. And
the border of each and every time zone has such inconsistencies. So such
things are not to be followed by sadhakas.

Because if are in Indiana and it is 12:30am then you will think that
already you are half an hour late for sadhana. But if you drive just s few
miles then you will say that no time was lost because suddenly it became
11:30pm in which case sadhana preparation is going on because it is still
30 minutes before midnight . So all this is just technical and political
differences, nothing more.

Because, just see, in the state of Alaska that in itself used to have 4
time zones and then they decided that was too difficult to deal with so it
became just one time zone.

So the sense is that even in materially developed lands these times zones
are not at all perfect measurements of time.

Next example: If you are in central Idaho and if you go 100 yards north
into the panhandle of Idaho then in there is a 1 hr time difference. But it
does not mean that if any avadhuta misses their sadhana and it became 3am
and then they can cross the imaginary line and think that now I can do my

So those are some of the various points discrepancy of a country with
multiple time zones. This I learned during my visit there.


In contrast here in the entire India there is only 1 time zone, but the
country is large. If anyone is living in Tripura / Nagaland (far eastern
India), then sunset happens by 6pm and then the person who is living in
Dwaraka in Gujurat (western India), for them the sun will set by 8pm. Then
in Tripura morning approaches by 4am and in Dwaraka it will come by 6am.

So in Dwaraka after midnight one has 6 hours time up to dawn. And in
Tripura only 4 hrs time is there until sunrise. So all around all sorts of
discrepancies and odd timings are there.


But according to the calculation of tantrik system one should understand
and find out what is central point of sunset and sunrise of that particular
place. And one should treat that time as 12am or midnight. And from there
one should count 12am to 3am.

When Baba has emphasized the importance of 12am-3am, the first prahar, as
the best for tantric sadhana. And we know that sadhana is related with
spirituality, and is beyond the reach of country politics. So what way
political leaders and map makers change their time let them do. But
tantrikas should decide with their common sense about midnight and utilise
that time.

But those who are not thinking carefully they just blindly depend on the
country / government time and ultimately they are loser. Because 12am is
the critical time for tantrik sadhana when that 12am is just the centre of
the night. But if according to the political maneuver the time is 1/2 hr,
or 1 hr, or 2 hrs before or after, and if anyone treats that as 12am, then
they will not be benefited.

So these are some of the critical matters to think about with regards to
timing and doing night sadhana.

Because of all these reasons I talked with various respected Dadas and
senior margiis and their various opinions I synthesized and wrote above.
Please write your opinion, what is your thought.


Here I conclude with this following guideline of BABA where He is telling
us to make use of this human life for sadhana, and that worldly things and
worldly relations have no lasting value. So best is to put maximum effort
into our spiritual practices.

Baba says, “The worship of Brahma should be done scrupulously, or else you
will later regret and bemoan the futility of your life with the last drop
of your tears at your last hour. You should make your life worthwhile
through your sa’dhana’. How much can your worldly friends and relations do
for you? After your death your relatives may perhaps ask, “How much money
has he left behind?” Your friends may go to the crematorium and indulge in
flattering reminiscences about you. Your husband or wife may cry for you
for about ten or twelve days and then regain their normal composure. Your
lot will be only a profound sigh — a record of the futility and
frustration of your life. So do not waste your time lest you later have to
repent.” (SS-3)


Note 1: The sadhana of each and every Ananda Margii is Tantra sadhana.
Everyone knows this truth. Those who are not aware they should not feel

Note 2: We should always live our life according to this following approach.

Baba says, “The dharma of human beings is to do sadhana and become a mukta
purusa (emancipated being).” (AMEP, p. 64)

Note 3: There is a strict rule that kapalik sadhana should not be practiced
in broad daylight or any other time than 12am-3am, in the middle of the
night. And in Sanskrit that period is called as pratham prahar. One prahar
means a 3 hour period of time. So by this way 12am to 3am is the first
prahar, and then 3am-6am is the second prahar. Like that it goes on up to
the 8th prahar.

One of the very important discourses, the one on 18 Oct 1990 in Calcutta
(AV-24), Baba says that the best time to do sadhana is during the first
prahar, 12am-3 am.

Note 4: It is common in the various sectors for Margiis, Dadas, Didis, etc
to create fasting charts according to their local time zones. So just as we
take the time to properly calculate the eka’dashii dates for our fasting
charts according to where we live, similarly we have to properly calculate
when true midnight occurs. That will be very beneficial for having a proper
sadhana routine.


Baba says, “It is advisable to play some instrument during kiirtana. A
mrdanga [a kind of drum] or some similar instrument should be used , but
one should not play any heavy sounding instrument like a dhak [a large drum
played with sticks], a dol [a loud drum] or a gong. The mind prefers to
hear a sweet sound, like that of the mrdanga, than a harsh sound. Some time
ago I mentioned that Bhola Mayra said that when the cawing of crows and the
beating of drums stop, human ears get some relief. People do not like to
hear such harsh, unpleasant sounds. The sound of the mrdanga may not be
perfect, but it has one quality: it is very sweet. Thus, whenever a
distracted mind hears the sweet music of a mrdanga, it returns to the
proper place. A remarkable science lies in kiirtana.” (AV-8, p. 13-14)


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