Society

Source: Carya'carya Part 2

(1) Before taking food, ascertain if anybody present there has not eaten. If anyone has not eaten, do not take food unless the person willingly gives permission.

(2) Whatever food you have, distribute it equally among all the Margis present, and then eat. But if somebody expresses unwillingness to eat, that is a different matter. You need not then feel restrained.

(3) Love all, trust in all, but do not give responsibility to those not established in Yama-Niyama.

(4) Science is not the enemy of humanity. Avidya' (ignorance) is the enemy of humanity. Keep strict vigilance that the knowledge of science is confined only to those persons who are established in Yama-Niyama.

(5) Hypocrites are:

(a) Those who give indulgence to falsehood;

(b) Those who are ungrateful to their benefactors;

(c) Those who do not keep their word;

(d) Those who betray;

(e) Those who slander behind one's back.

(6) You may come to a temporary truce with a hypocrite, but do not forgive till his/her nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society.

Those who cherish class distinctions, communalism, provincialism and casteism while indulging in propaganda about universalism are also hypocrites.

(7) Help the weak and the helpless in all possible ways.

(8) You should always strive to maintain the honour of women, without considering whether a woman belongs to a particular caste or religion.

(9) Never attack the religious beliefs of anyone. Make the person understand gradually with logic. If you attack a person's religious beliefs, it means you have attacked Ananda Marga.

(10) Distinctions based on profession, wealth and birth are man-made. You must not give indulgence to these things in any way. Only vested interests are behind class distinctions.

(11) To ensure the subsistence of a'ca'ryas ( spiritual teachers ), all kinds of sacrifice should be accepted.

(12) One who does not come forward to help when seeing a person in distress is unworthy to be called a human being -- he or she is a slur on Ananda Marga.

(13) The unity of Ananda Margis should not be allowed to be jeopardized for any reason. Unity should be maintained even at the risk of your life.

(14) If an Ananda Margi engages in harming another Ananda Margi he or she remains under the condemnation of A'nandamu'rtijii till his/her conduct is reformed.

(15) Agriculture, arts, commerce and other developmental work should, as far as possible, be carried out on a cooperative basis.

(16) Fine arts lead human beings to the trans-sensory realm; hence sa'dhakas should not discourage fine arts; rather they should support them, directly or indirectly.

(17) Artists are great benefactors of society, hence take active steps for their protection. For example, before enacting a drama or its translation, enough money for a day's maintenance must be given to the author.

(18) If a drama or other art performance is staged and a charge is made for tickets, after deducting the incidental expenditure, the remaining money should be distributed among the artists, half on the basis of labour and half on the basis of merit.

(19) The faults of others should be excused as far as possible. If you find that the conduct of an individual is antisocial, you should try to reform his or her nature by resorting to whatever severe measures may be necessary. Remember, he or she is not your enemy, but his/her conduct is the enemy of your society.

(20) Four kinds of debt are irredeemable -- debt to father, debt to mother, debt to a'ca'rya, and debt to guru (divine debt).

(a) The only way to do service to one's father after his death is to help every male member of the universe to progress on the path of highest development.

(b) The only way to do service to one's mother after her death is to help every female member of the universe to progress on the path of highest development.

(c) The best service to the a'ca'rya is to work for the comfort and benefit of one's a'ca'rya and his/her family.

(d) The best service to Ma'rga Guru is to work according to His wishes. But however much service one renders, one will not redeem the four debts until Moks'a (salvation) is attained.

(21) Seva' (service) is of four kinds -- shu'drocita, vaeshyocita, ks'attriyocita and viprocita. This is known as nr yajina.

Serving the sick, performing the funeral rites of a dead body, helping the suffering and doing all possible developmental work, through physical labour, is known as shu'drocita seva'.

Economic service to living beings and the giving of food and water is vaeshyocita seva'.

To rescue a person in distress, or to compel a person moving on the wrong path to come to the right path, by one's strength, physical capability and courage, is ks'attriyocita seva'.

To help human society in its mental and spiritual development by application of para'jina'na (intuitional knowledge ) is viprocita seva'. Remember that the value of each service is the same. Whatever kind of service is most necessary at a given time should be rendered.

The scriptures express that vipras are like the head of vira't'purus'a (Supreme Consciousness), ks'attriyas are like the arms, vaeshyas are like the trunk and shu'dras are like the two legs. Think, therefore, are not all four purposive ? The head controls the legs, and the legs support the head. The result of viprocita seva' is lasting and that of the rest is short-lived. But even so, under special conditions, ks'attriyocita, vaeshyocita or shu'drocita service may be the only recourse -- there viprocita seva' may perhaps be completely meaningless.

(As the base of the jiiva (being) is Brahma, so the base of society is the shu'dra ; hence for one who cannot be a good shu'dra, to try to become ks'attriya, vaeshya or vipra is meaningless.) An Ananda Margi will have to be vipra, ks'attriya, vaeshya and shu'dra all at once.

(22) Businessmen:

(a) Do not create pressure of circumstances to force anyone to buy your goods.

(b) Do not sell adulterated goods.

(c) If you feel it difficult to run business in a given line as a result of not selling adulterated goods, completely stop purchase and sale in that line, and do not forgive adulterators till they are reformed.

(d) Remember, for you the greatest opportunity lies in vaeshyocita seva'.

(e) Specially ensure that the stores of the disaster relief section of the Marga remain full.

(23) Employees of different institutions:

(a) Consider yourselves as servants of the common people.

(b) Do not, on any account, accept or offer a bribe.

(c) If someone, through pressure of circumstances compels you to offer or accept a bribe, do not forgive that person till he/she is reformed.

(d) If, in consideration of the power of your post, anyone offers you a present, that should count as a bribe.

(24) Householders:

(a) If someone offers you something out of regard for You (and not in consideration of the power of your post), you should accept and use it cheerfully, however inexpensive it might be.

(b) You should cooperate fully with all welfare activities, governmental or non-governmental.

(c) Do not offer a bribe to anyone. If someone through pressure of circumstances forces you to offer a bribe, do not forgive that person till he/she is reformed.

(d) Unless the doctor objects, his fair dues must be paid.

(25) Doctors:

(a) The convenience of the patient must be given more consideration than your own.

(b) If the patient dies, do not take any fee for that visit.

(c) If all the children of the dead person are minors, then unpaid fees should be forsaken.

(d), Do not use adulterated medicine. If you feel it difficult to carry on your practice without using such medicine, then purchase and sale of that medicine should be stopped and as long as the nature of the adulterators of that medicine is not reformed, do not forgive them.

(26) Political workers :

(a) Do not be misled by anybody's tall talk.

(b) Do not have any dealings with a party whose policies are opposed to those of the Marga.

(c) Continue efforts to change the activities of a party whose policies are in agreement with the Marga but whose activities are opposed to it.

(d) Those not established in Yama-Niyama should not get the opportunity to assume leadership.

(e) For the selfish and hypocrites, politics is the best instrument to achieve their selfish ends; hence when dealing in politics proceed very cautiously and with sharp eyes all around.

(27) Electorate:

(a) Do not be misled by anyone's tall talk. Judge merit by seeing the performance.

(b) Remember, whatever position one is in offers sufficient opportunity to work.

(c) One whose character is not in accordance with Yama-Niyama should not get opportunity for becoming a representative.

(d) Only people established in Yama-Niyama deserve your support; in case of more than one such person, vote for the best worker.

Rather than support an incompetent person, it is better not to exercise one's franchise because to invest an incompetent person with power means to push society towards destruction knowingly and deliberately.

(28) The steps of sha'sti ( corrective punishment):

(a) First attempt to bring the guilty person around through sweet words.

(b) Secondly, adopt a stiff attitude.

(c) Thirdly, tell him or her about the possible punishment for the offense.

(d) Fourthly, take steps for punishment.

(29) Degrees of crime:

(a) Activities harmful to the Marga, cheating, theft and the persecution of women are the greatest crimes. Such criminals should be categorized as maha'pa'takiis (great sinners) and severe measures should be taken against them from the beginning.

(b) Weapons should not be used against those crimi-nals who are not maha'pa'takiis and are weaponless. If a criminal is alone, more than one person must not attack him with weapons; and if he asks for forgiveness, whether you forgive him or not, do not hit him. Do not attack from behind. Do not take severe measures against old people and children.

(30) Dharma (spirituality) is for all walks of individual and collective life. Those who think that dharma is a personal system of worship or that dharma is completely a personal affair are wrong, and their mistake: hurts collective progress.

(31) Service and tolerance:

(a) Cooperate with all in the field of social service.

(b) Propagate Ananda Marga ideology without casting aspersions on others out of intolerance.

(c) Try your best to arrange alternative means of livelihood for religious professionals, irrespective of their connection with Ananda Marga, if they face financial difficulties as a result of extensive propagation of Ananda Marga ideology.

(32) No one in Ananda Marga is anyone's servant.. Use terms like "agricultural assistant" or "family assistant" according to the nature of their work. Look after your assistants as your own children and pay attention towards their all round development. Fix the time for their Iishvara pran'idha'na and help them to acquire social status. Never be an impediment their progress.

(33) Set an example of manliness by marrying a shelterless woman. Do not under any circumstances allow her to lead a disrespectable life.

(34) The meaning of the Sam'gacchadhvam' Mantra should be realised in life. Always remain united. Solve all problems, big or small, with unity. Consider misfortune of one as the misfortune of all, an injury to one as an injury to all.

(35) You may participate in all kinds of innocent ceremonies. As, in principle, you do not support the philosophy of those who, in the name of worship of God, indulge in idolatry, do not participate in their ceremonies.

36) If dowry is demanded on behalf of either the bride or the bridegroom at a wedding, you can help out manually as required, and if you feel like it, you can give a present, but you must not take food there.

37) Priityanna: If a person wants to feed you out of genuine intimacy, you should take that food happily, even if it is just grains and vegetables. But if someone invites you only to make a show to people, never accept his/her food.

A'padanna: When life is jeopardised because of the lack of food and water, you need not consider whether the food is prohibited on any grounds or comes from an unworthy person.

Shra'ddha'nna: Shra'ddha'nna ( food offered at a memorial service) is neither priityanna nor a'padanna, hence it is not to be taken.

38) The habit of making wagers is extremely undesirable. You must avoid lotteries and gambling.

39) Prerequisites for sha'sti:

a) Before punishing a person you should consider whether you love him/her or not. You do not have the moral right to punish one whom you do not love.

b) Punishment should be meted out to reform and not to cause suffering.

c) The quantum of punishment must not exceed the quantum of love.

d) If some innocent person is pained by any of your actions, then without considering whether he/she is your superior or inferior, you should sincerely seek his/her forgiveness; this will only enhance your prestige.

40) You should try to get advice from everyone, but accept only the best. One whose advice you were unable to accept should not feel internally that he/she is trifling or insignificant to you, to society, or to the organization.

41) Do not judge anyone to be good or bad hastily, nor express your opinion. Even a small mistake in your decision or in your expression may result in collective harm to society.

42) Remember, with every person you have a relationship of love and not of fear; those who love you will certainly give you recognition.

43) Do not hurt an honest person even slightly.

Secrets for a long life

1. Proper physical labour.
2. Eating as soon as one feels hungry.
3. Going to sleep as soon as one feels sleepy.
4. Regularity in spiritual practices.
5. Fasting at intervals.
6. Performing vya'paka shaoca before sa'dhana', sleep and meals.
7. Curd (yogurt) and raw foods.
8. Getting out of bed in the Bra'hma muhu'rtta.
9. Sixteen points.

Some Points from Ananda Marga Caryacarya Part 2

1) Everyone should sit on equal seats for dharmacakra and meals.

2) Before killing birds and animals for food, you must think a hundred times whether you can stay alive without killing them.

3) A country can be conquered by force of arms but the mind cannot. Those who have taken to sa'dhana' to conquer the mind are true soldiers. The aim of Ananda Margis is to conquer the Universal Mind. To achieve that, they will have to acquire the qualities of soldiers. They will have to keep specially strict vigilance on unity and order. Do not allow distinctions to crop up among Ananda Margiis. Unity should be maintained even at the risk of one's life. Do not under any circumstances allow individual interest to stand in the way of collective interest.

4) Do not allow any wealth of the world to go to waste; take especially active steps to prevent the waste of food, fuel and water.

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

6) Remember, until every person in the universe accepts the Ananda Marga ideology, you have no opportunity to rest.

7) Property entrusted to you by anybody should be carefully preserved, and you should continually strive to return it to the rightful owner.

8) In the case of unclaimed property, search for the rightful owner, and return it without taking any reward. For this work you can take help from governmental authorities where possible. If the owner is not found, the property should be made over to the state or donated to some public welfare institution, If there is a possibility of its deteriorating or otherwise becoming destroyed, sell it in the presence of five people (including one a'ca'rya) and dispose of the money in the above manner.

9) Always be prepared to serve the Marga. For the sake of the Marga ideology do not be sparing, even of your life. Remember, in laying down one's life with a great ideal in mind, moks'a is inevitable. This is the reward of death in the war of dharma.

10) It is a bigger thing to put one lesson into action than to hear many. You should put into action every lesson in your life.

Procedure for Eating

Source: Carya'carya Part 3

Before eating do vya'paka shaoca properly with cold water. In an extremely cold climate use lukewarm water. The system is: Wash the arms, the face, the legs, the neck and the genital organs. Then, keeping the eyes wide open, hold a mouthful of water and gently splash the eyes a minimum of twelve times.

Before sitting down for a meal, invite whatever persons are present around you and share your food with them. If they do not want to share, inquire whether they have enough food with them or not.

At the time of eating find a comfortable sitting position. It is better to eat in company than to eat alone. Do not sit down to eat if you are in an angry mood or in a debased frame of mind.

If several people are eating together from the same plate, make sure that sick persons do not take part. Otherwise healthy persons may become infected. There is no harm, however, in eating together from the same plate if there is no contagious disease among the participants. Rather, this is a nice thing to see.

It is good to take food when the main flow of breath is through the right nostril. Even after meal, it is good if the flow of breath is mainly through the right nostril and continues for some time, because that is the time when the digestive glands start secreting a sufficient quantity of fluids to help digestion.

Eating when one is not hungry or only half-hungry is very harmful to the health. So is eating rich food for days together or over-eating tasty and sumptuous food out of greed, or not taking rest after the meal before running off to the office, or filling the stomach with food. All these habits are harmful to the health.

(For proper digestion, fill the stomach halfway with food, one quarter with water, and leave one quarter full of air.)

After finishing the evening meal take a short walk. This is very beneficial to health.

A'ha'rya -

In every object of the universe, one of three attributes -- sattva, rajah and tamah -- will always be predominant. So food is also divided into three categories according to the dominancy of the attributes.

(1) Sa'ttvika A'ha'ra: All the staple food-grains such as rice, wheat, barley, etc.; all the pulses except masu'r [an orange-coloured lentil] and khesa'ri; 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 masala'* and all kinds of sweets, can be taken.

* A hot mixture including cardamom, cloves and cinnamon.

A sa'ttvika diet is required for those who practise a'sanas. Those who find it difficult to give up the habit of ra'jasika food all of a sudden may eat a piece of haritakii [myrobalan] after the meal. Those who take sa'ttvika food should avoid taking a large quantity of mustard or mustard products. Ra'jasika food-eaters should gradually try to change over to sa'ttvika food and ta'masika food-eaters should try to give up such food as early as possible.

For the avadhu'tas and avadhu'tika's of Ananda Marga there is only one kind of food, sa'ttvika food.

All foods that are beneficial to both body and mind are considered sa'ttvika.

(2) Ra'jasika aha'ra: Any food that is beneficial to the body but is neutral to the mind, or vice versa, is called ra'jasika. Foods that do not fall into the sa'ttvika or ta'masika categories are of ra'jasika nature. In certain countries where there is a heavy snowfall, ra'jasika food can be treated as sa'ttvika and ta'masika food as ra'jasika.

(3) Ta'masika a'ha'ra: All kinds of foods which are harmful to either the body or mind and may or may not be harmful to the other are called ta'masika.

Stale and rotten food, the flesh of large animals such as cows and buffaloes, and all types of intoxicants, are categorised as ta'masika.

Small amounts of tea, cocoa and similar drinks which do not excite a person to the point of losing his/her senses are in the ra'jasika category. The milk of a newly-calved cow, white brinjals, khesa'rii da'l, green vegetables of the type of red puni or mustard are ta'masika. Masu'r da'l cooked for one meal will become ta'masika by the next meal.

Meat-eating --

Persons who have a strong desire for eating meat and those who eat meat out of necessity shall eat only meat from a male or castrated animal. No one should knowingly eat the meat of a female animal. One should not eat even a domestic female fowl.

Do not kill a fish which is one-fourth or less of its normal adult size. Also, do not kill a fish if it is in its infancy or its pregnancy. For instance, at present the female hilsa' fish of the Indian Ocean is normally pregnant or in its post-delivery state from Sha'radotsava [mid-autumn] to the full moon of the Indian month of Pha'lguna.

A'sanas

Source: Carya'carya Part 3

'A'sana' means 'a position in which one feels comfortable'--'Stirasukhama'sanam.' A'sanas are a kind of exercise by regular practice of which the body stays healthy and hardy and many diseases are cured. But a'sanas are not prescribed for the general cure of diseases; only those diseases which create trouble in the path of meditation may be cured by the help of specific a'sanas, so that sa'dhana' may more easily be done.

The relation between the physical body and the mind is very close. Mental expression is brought about through the vrttis, and the predominance of the vrttis depends on different glands of the body. There are many glands in the body and from each there is a secretion of a particular hormone. If there is any defect in the secretion of hormones or any defect in a gland, certain vrttis become excited. For this reason, we find that in spite of having a sincere desire to follow the moral code, many persons cannot do so; they understand that they should do meditation, but they cannot concentrate their minds because their minds become extroverted due to the external excitement of this or that propensity. If a person wants to control the excitement of these propensities, he or she must rectify the defects of the glands. A'sanas help the sa'dhaka to a large extent in this task, so a'sanas are an important part of sa'dhana'.

A list of a'sanas is given below. The same a'sanas are not necessary for everyone. There are more than 50,000 a'sanas; among them a few are named here which are most necessary for the path of meditation. The a'ca'rya will teach particular a'sanas to a person according to his or her need.

There are many a'sanas whose forms are similar to those of different animals, and therefore they are called by the names of those animals. And there are many characteristics found in animals and birds which are not commonly found in human beings: the physical structures of those animals and birds are such as to further certain glandular secretions, and as a result certain special qualities are developed.

The tortoise can easily retract its extremities. If human beings can also sit in that way for some time, they can withdraw their minds from the external world. The name of that posture is ku'rmaka'sana (tortoise posture).

Rules for a'sanas:

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

(2) Do not practise a'sanas in an open place, because it may result in sudden exposure and thereby you may catch cold. While practising a'sanas 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 (laungot'a'), and there should be no other clothing on the body. Females must wear tight-fitting underwear and a bra.

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

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

(7) Take sa'ttvika food. But a person for whom it is difficult to give up ra'jasika 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 a'sanas on a full belly. It is prohibited to perform a'sanas for two-and-a-half to three hours after a meal.

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

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

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

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

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

(16) Just after a'sanas pra'n'a'ya'ma is prohibited.

(17) If it is necessary to go outdoors after practising a'sanas 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 a'sanas to practise free-hand exercise, running or sports, but just after a'sanas all these are prohibited.

(19) There is no restriction of nostril for the following a'sanas: padma'sana (lotus posture), siddha'sana (siddha posture), ardhasiddha'sana (half siddha posture), bhojana'sana (cross-legged sitting posture), viira'sana (viira posture), diirgha pran'a'ma (long bowing posture), yoga'sana (yoga posture) and bhu'jaunga'sana (snake posture).

(20) For all those a'sanas 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 a'sanas or any other exercise. The a'sanas for dhya'na can be done under all conditions -- padma'sana, siddha'sana and viira'sana are the proper a'sanas for dhya'na and dha'ran'a'.

Ta'n'd'ava, Kaoshikii And Kiirtana

Shiva invented a unique and perfect dance: Ta'n'd'ava. As long as a dancer remains above the ground, he derives much benefit; when he touches the ground, then those benefits are assimilated by the body. That is why in Ta'n'd'ava there is much jumping, because jumping requires the practitioner to remain off the ground for a fairly long period of time.

The word Ta'n'd'u in Sam'skrta means "jumping," so Ta'n'd'ava means a kind of dance where jumping is a dominant feature.
(Namah Shiva'ya Sha'nta'ya, 25)

The Lalit Ma'rmik dance can maintain adjustment with Kiirtana without causing any sort of fatigue in the human body. 'That is why it has been prescribed for Kiirtana. Marmiik means "that which touches the core of the heart (marma)" -- that is why it is called Lalit Ma'rmik. Parvati was the propounder of this Lalit dance.

The idea behind the invention of Ta'n'd'ava dance is an invariable truth: "I must keep on fighting against destruction through struggle itself." One hand holds a skull and the other hand a sword. The skull is the symbol for destruction, and the sword is the symbol of struggle. "No, I do not yield before time, death or destruction. I am fighting against these with the help of the sword." Lord Shiva is the pro pounder of this dance.

Human beings suffer from various diseases which create minor obstacles in Sa'dhana'. That is why I have invented the Kaoshikii dance on sixth September to fight against such petty bodily complaints such as liver disease, etc. which cause inconvenience in Sa'dhana'. This dance is the panacea for twenty-two diseases.
("Song, Dance and Music" A'nanda Vacana'mrtam IV)

While dancing Kaoshikii one seeks to establish the link between the microcosm and the Macrocosm. This process is commonly known as Mysticism. Kaoshikii pertains to the innermost self of the individual. The self of the individual is hidden within the innermost Kos'as, the layers of existence. Kaoshikii Dance is like the blossoming of the innermost self.
(Abhimat V, 251)

Kaoshikii comes from the Sam’skrta word “kosa” meaning “sheath” or layer of the mind: this dance which is especially for women, develops not only the body but the subtler layers of the mind.

Benefits of Kaoshikii :
1. It exercises all the limbs from head to foot.
2. It increases longevity.
3. It makes for easy delivery.
4. The spine will become flexible.
5. Arthritis of the spine, neck, waist will be lost.
6. Gout in the spine, neck, hands and waist will be lost.
7. The mind become strong and sharp.
8. Irregularities in menstruation will be cured.
9. Glandular secretions will become regulated.
10. Troubles in the bladder and urethra will be cured.
11. It gives control over the limbs.
12. It adds charm and shine to the face and skin.
13. It removes wrinkles.
14. It removes lethargy.
15. It cures insomnia.
16. It cures hysteria.
17. Fear complexes will be removed.
18. Hopelessness will be lost.
19. It helps in self expression and develops one’s potentialities.
20. Spinal pain, piles, hernia, hydrocele in men, nervous pain, and nervous disability will be cured.
21.It cures kidney and gall bladder troubles, gastric trouble, dyspepsia, acidity, dysentery, syphilis, gonorrhea, obesity, thinness and liver diseases.
22. It increases the capacity to work until 75 – 80 years of age.

Bathing Procedure And Pitr Yajina

Source: Carya'carya Part 3

First pour water on the navel. Then wet the region below the navel by splashing water from the front. Then pour water from behind. Thereafter pour water on the crown of the head in such a way that it trickles down over the backbone. Then bathe all over.

If you want to take a dip bath, first pour water over the waist, on the navel region, and below, in the above-mentioned way, and then take the dip.

After finishing your bath, before drying your body, recite the following mantra while performing the prescribed mudra' and looking at any luminous object:

Pitr purusebhyo namah rsi devebhyo namah.
Brahma'rpanam' Brahmahavir Brahma'gnao Brahman'a'hutam.
Brahmaeva tena gantavyam' Brahmakarma sama'dhina'.*

*Meaning of the mantra: Salutations to the ancestors, salutations to the god-like rs'is. (Those who, by inventing new things, have broadened the path of progress of human society, are known as rs'is.)

The act of offering is Brahma; that which is offered is Brahma; the One to whom the offering is made is Brahma; and the person making the offering is Brahma.

One will merge in Brahma after completing the duty assigned to him/her by Brahma.

Repeat the mantra together with the mudra' three times.

Remembering the rs'is and ancestors in this way is known as Pitr Yajina. Pitr Yajina should be performed as a daily duty even if one's father is alive.

The mudra' should be performed according to the illustrations.

One must recite each portion of the mantra as shown by the illustrations. The arrows indicate the intended direction of movement of the hands to reach the next position. Remember that this is to be done at the end of the bath.

Sick persons who are sensitive to cold should take their bath in warm water and in an enclosed and covered place. Sun-warmed water is also good.* In extremely cold climatic conditions warm water should be used.* If you are not taking a dip bath you should bathe in a sitting position; it is desirable not to bathe standing.

* The water temperature should always be less than body temperature.

Bathing at midnight is prohibited. One must not take a bath in the midnight sandhya'.** Everyone must bathe in any one of the other three sandhya's. Taking into consideration one's health and the climatic conditions, one may also bathe in one or both of the remaining two sandhya's.

The four sandhya's:

(1) The period from forty-five minutes before to forty-five minutes after sunrise is called 'dawn', and dawn is the first sandhya'.

(2) The period from 9 A.M. to 12 noon is called the noon sandhya'.

(3) The period from forty-five minutes before to forty-five minutes after sunset is called the evening sandhya'.

(4) The period from forty-five minutes before to forty-five minutes after 12 midnight is called the midnight sandhya' (11:15 P.M. to 12:45 A.M.).

Ma’n’tras for Collective Meditation

Ma’n’tra To Begin Collective Meditation
sam’gacchadhvam’ sam’vadadhvam’
sam’ vo mana’m’si ja’nata’m
deva’bha’gam yatha’pu’rve
sam’ja’na’na’ upa’sate
sama’nii va a’ku’ti
sama’na’ hrdaya’nivah
sama’namastu vo mano
yatha’ vah susaha’sati

Meaning of the Ma’n’tra:
Let us move together, let us sing together,
Let us come to know our minds together;
Let us share, like sagas of the past,
That all people together may enjoy the Universe.
Unite our intentions,
Let our hearts be inseparable,
Our minds are as one mind,
As we, to truly know one another, become One.

Ma’n’tra To End Collective Meditation
nityam’ shudam’ nira ‘baha ‘sam’
nira ‘ka ‘ram’ niranjanam
nitya bodham’ cida ‘nandam’
gugur brahma nama ‘myaham

Meaning of the Ma’n’tra:
Eternal, pure, indescribable
Shapeless, without blemish
Omniscient, all blissful
To Guru Brahma I pay my salutations.

Guru Puja

Guru Puja

Akhan’d’a Man’d’ala’ka’ram’ Vya’ptam Yena Cara’caram,
Tatpadam’ Darshitam Yena Tasmae Shriigurave Namah.
Ajina’natimira’ndhasya Jina’na’injana Shala’kaya’,
Caks’urunmilitam Yena Tasmae Shriigurave Namah.
Gururbrahma’ Gururvis’n’u Gururdevo Maheshvarah,
Gurureva Parama Brahma Tasmae Shriigurave Namah.

Meaning of the Ma’n’tra:
I bow to the Divine Guru, who reveals to me
the Divine Being that encircles and permeates
the moving and the non-moving (the creation).

I bow to the Divine Guru, who, by the application of
the ointment of knowledge, opens the eyes of the
one blinded by the darkness of ignorance.

The Guru is non other than Brahma, the Creator
The Guru is none other than Vishnu, the Preserver
The Guru is none other than Shiva, the Destroyer.
The Guru is verily Brahma Himself, to that Divine Guru I bow.

Your wealth, oh Guru of the Universe, unto You only I surrender.

MARGII OATH

“All my energy, all my mind, all my thoughts, all my deeds are to be goaded onto the path of collective elevation of human society without neglecting any living and inanimate objects right from this very moment until the last point of my living on this earth”

Gurusaka'sha - "Near the Guru"

The word gurusaka’sha means literally “to be near the guru, under His enveloping, loving wings, or umbrella, or shelter”. It is only the protection of the guru that transforms the razor sharp edge of the spiritual path into a path strewn with roses and as broad as the universe.

Baba has given us a practice of meditation that should be performed first thing in the morning. This practice is called gurusaka’sha, and Baba has said that the practice is “another meaning” of that word. No doubt, though the name of the practice is derived from the literal meaning – since the practice does establish one in the guru’ shelter. By remembering the guru, one receives infinite peace and commitment, as well as the urge and the strength to fulfill the duties he has given us.

At the break of dawn, when one has just awakened, before doing anything else, one should sit up and visualize the guru, performing vara’bhaya mudra’ [Gesture given by a spiritual master. Both palms are open. The left hand rests on the left thigh (vara mudra’), the right hand is raised (abhaya mudra’)], at the guru cakra. One should first visualize the guru from the top down. One should then address the guru lovingly, and for an extended period. This is gurusaka’sha.

Some sadhakas like to mentally recite the gurusaka’sha shloka during gurusaka’sha:

Pra'tah shirasi shukle'abje dvinetram' dvibhujam gurum;

Vara'bhayakrtahastam' smarettam' na'mapu'rvakam.

Early in the morning one should meditate on the Guru in vara'bhaya mudra' with two hands and two eyes seated on a white lotus in Guru cakra, and remember Him by chanting His holy name.

The visualization of the guru in vara’bhaya mudra’ mobilizes positive microvita. Gurusaka’sha is an ancient practice of Tantra.

Paincajanya

At 5 o’clock every morning, sadhakas (spiritual aspirant) shall assemble at a Jagrti, and where there is no Jagrti, at a fixed convenient place and participate in singing Prabhata Samgiita for five minutes, kiirtana for fifteen minutes, and collective meditation for minimum ten minutes. This should be the practice on all days of the week except Sundays. On Sunday, there should be ten minutes Prabhat Samgiit, twenty minutes Kiirtana and at least twenty minutes Collective meditation. This programme is known as Paincajanya.
-- Shrii Shrii Anandamurthi, Caryacarya Part 1

I have introduced paincajanya to help you derive bliss…..
At the time of doing paincajanya the mind become filled with spontaneous joy. And no external object is required – just one’s inner self. This self-sufficiency, which every human being can realize through paincajanya, brings success and a new spirit of fulfillment to human life. One’s life will shine with the divine effulgence of Parama Purusa.
Let your advent in this world be successful in all ways. I want your existence to shine, to be resplendent with the joy of being alive. This is the reason why I introduced paincajanya….. – to bring supreme fulfillment to your lives. Let your advent on this earth be successful, individually and collectively.
-- Baba

One Point Local

Observing uncompromising strictness and faith regarding the sanctity of Ista, Adarsha, the Supreme Command and the Conduct Rules.

Social Norms

1. You should offer thanks to someone from whom, you are taking service ( by saying, "Thank you").

2. You should promptly reply to someone's namaska'ra in a similar way.

3. One should receive or offer something with the following mudra': extend the right hand, touching the right elbow with the left hand.

4. One should stand up if any respectable elder person comes up to him/her.

5. When yawning, cover your mouth, and at the same time make a snapping sound with your fingers.

6. When talking, always use respectful words about someone who is absent.

7. Before you sneeze, cover your mouth with handkerchief or hand.

8. After cleaning the nasal duct, wash your hands. When distributing food, if you sneeze or cough, using your hand, wash your hands immediately.

9. After passing stool and using water, wash your hands with soap, rubbing the soap in the right hand first, and then cleaning the left hand with the right.

10. Before you come up to people who are engaged in talking, seek their permission.

11. You should not engage in private (organizational) talk in a train, bus or other public transportation.

12. Do not take another's article without his or her prior consent.

13. Do not use anything that belongs to someone else.

14. When talking, do not hit anyone with harsh or pinching words: say what you want to say indirectly.

15. Do not indulge yourself in criticizing others' faults and defects. 16. When you are going to a meeting with office personnel, you should seek prior permission, or send your identity card, or get verbal permission.

17. You should refrain from reading the personal letters of others.

18. When in conversation, give scope to others to express their views.

19. When you are listening to someone, make a mild sound now and then to indicate that you are listening attentively.

20. When speaking with someone, do not turn your eyes or face elsewhere.

21. Do not sit in a "zamindary posture" and dance your feet in a silly manner.

22. If someone you are going to speak with is writing at the time, do not look at his or her writing paper.

23. Do not put your fingers in your mouth and take them out repeatedly , and never cut your fingernails with your teeth.

24. During conversation, if you fail to understand something, humbly say, "Excuse me, please."

25. When someone is inquiring about your health and welfare, you should offer your cordial thanks to the person.

26. One should not go to another's house or call after 9:00 P.M.

27. If you must convey something negative to someone, you should use the words "Excuse me" and then start your talk.

28. Before you take a meal, you should wash your hands and feet.

29. If you want to take honey, you should take it with water.

30. Do not talk standing before someone who is eating.

31. Do not sneeze or cough when you are at the dining table.

32. Do not offer a food dish to anyone with your left hand.

33. Do not take a bath or shower, or drink water, from a standing position.

34. Do not pass urine or stool from a standing position.

35. When your left nostril (id'a' na'd'ii) is active you should take liquid food, and take solid food when the right nostril (piungala' na'd'ii) is predominant.

36. When your id'a' na'd'ii is working predominantly, you should utilize the time for your sa'dhana'.

37. You should offer a drinking glass touching only its lower portion.

38. When you are serving drinking water to someone, first wash the glass with the help of your fingers, then without the help of your fingers, then fill it with water.

39. If you are sweating profusely at the time of taking food, you should remove the sweat with your handkerchief.

15 Shillas (Rules of Behavior)

1. Forgiveness.
2. Magnanimity of mind.
3. Perpetual restraint on behavior and temper.
4. Readiness to sacrifice everything of individual life for ideology.
5. All-round self-restraint.
6. Sweet and smiling behavior.
7. Moral courage.
8. Setting and example by individual conduct before asking others to do the same.
9. Keeping aloof from criticizing, condemning or mudslinging, and all sorts of groupism.
10. Strict adherence to Yama and Niyama.
11. Due to carelessness, if any mistake is committed unconsciously or unknowingly, one must admit it immediately and ask for punishment.
12. Even while dealing with persons of inimical nature, one must keep oneself free from hatred, anger, and vanity.
13. One should keep oneself aloof from talkativeness.
14. Obedience to a structural code of discipline.
15. Sense of responsibility.

Yama & Niyama

Yama

(i) Ahim'sa': Not to inflict pain or hurt on anybody by thought, word or action, is Ahim'sa'.

(ii) Satya: The benevolent use of mind and words is Satya.

(iii) Asteya: To renounce the desire to acquire or retain the wealth of others is Asteya. Asteya means " non-stealing."

(iv) Brahmacarya: To keep the mind always absorbed in Brahma is Brahmacarya.

(v) Aparigraha: To renounce everything excepting the necessities for the maintenance of the body is known as Aparigraha.

Niyama

(i) Shaoca is of two kinds -- purity of the body and of the mind. The methods for mental purity are kindliness towards all creatures, charity, working for the welfare of others and being dutiful.

(ii) Santos'a Contentment with things received unasked-for is santos'a. It is essential to try to be cheerful always.

(iii) Tapah: To undergo physical hardship to attain the objective is known as Tapah. Upava'sa (fasting), serving the guru (preceptor), serving father and mother, and the four types of yajina, namely. pitr yajina, nr yajina, bhu'ta yajina and adhya'tma yajina (service to ancestors, to humanity, to lower beings and to Consciousness), are the other limbs of tapah. For students, study is the main tapah.

(iv) Sva'dhya'ya: The study, with proper understanding, of scriptures and philosophical books is sva'dhya'ya. The philosophical books and scriptures of Ananda Marga are A'nanda Su'tram and Subha's'ita Sam'graha (all parts), respectively. Sva'dhya'ya is also done by attending dharmacakra (group meditation) regularly and having satsaunga (spiritual company), but this kind of sva'dhya'ya is intended only for those who are not capable of studying in the above manner.

(v) Iishvara pran'idha'na: This is to have firm faith in Iishvara (the Cosmic Controller) in pleasure and pain, prosperity and adversity, and to think of oneself as the instrument, and not the wielder of the instrument, in all the affairs of life.

SUPREME COMMAND

Those who perform Sadhana twice a day regularly the thought of Paramapurusa will certainly arise in their minds at the time of death ; their liberation is a sure guarantee. Therefore every Ananda Margii will have to perform Sadhana twice a day invariably; verily is this the command of the Lord. Without Yama and Niyama, Sadhana is an impossibility. Hence the Lord’s command is also to follow Yama and Niyama. Disobedience to this command is nothing but to throw oneself into the tortures of animal life for crores of years. That no one should undergo torments such as these, that everyone might be enabled to enjoy the eternal blessedness under the loving shelter of the Lord, it is the bounden duty of every Ananda Margii to endeavour to bring all to the path of bliss. Verily is this a part and parcel of Sadhana to lead others along the path of righteousness.

-- Shrii Shrii Anandamurti

16 POINTS

1. After urination, wash the urinary organ with water.
2. Males should either be circumcised or keep the foreskin pulled back at all times.
3. Never cut the hair of the joints of the body.
4. Males should always use kaopiina (laungot'a').
5. Do Vya'paka Shaoca as directed.
6. Bathe according to the prescribed system.
7. Take only Sa'ttvika (sentient) food.
8. Observe fast as prescribed.
9. Do Sa'dhana regularly.
10. Observe uncompromising strictness and faith regarding the sanctity of the Is't'a (Goal).
11. Observe uncompromising strictness and faith regarding the sanctity of the A'darsha (Ideology).
12. Observe uncompromising strictness and faith regarding the sanctity of the Supreme Command.
13. Observe uncompromising strictness and faith regarding the sanctity of the Conduct Rules.
14. Always remember the content of your oaths.
15. Regular participation in the weekly Dharmacakra at the local Ja'grti should be considered mandatory.
16. Observe C.S.D.K. (Conduct Rules, Seminar, Duty, Kiirtana).

Pratiika

A triangle with one vertex up superimposed on another triangle with one vertex down, with the rising sun having a swastika inside. These are symbols of energy, knowledge, advancement and permanent victory, respectively.

You shall protect, in all respects and at all costs….. the sanctity….. of your emblem…..

The pratiika is the visual representation of Ananda Marga’s ideology. As such, it is our most important symbol. It protects us against negative influences. Baba says that we should “protect in all respects and at all costs….. the sanctity” of the pratiika. The pratiika should be printed on the title page (and optionally the cover) of all Baba’s books, but not on any other book. All Margis must wear a small pratiika around the neck, so that it hangs over the anahata cakra. If possible, every jagriti should be topped by a saptalok (two-dimensional seven-step pyramid) displaying the pratiika. (It may be kept in private homes also; but private houses should not display the pratiika outside.) The editors recommend:

A pratiika printed on paper should always be framed, or protected in some similar way. It should not be taped on walls, tacked on bulletin boards, etc.
A pratiika should be burned if it is necessary to dispose of it. Even a hand-drawn pratiika should never be put in a wastebasket.

The meaning of the pratiika: The six-pointed star is a yantra (machine or tool serving a special purpose) called Bhaeravii cakra. It is composed of two equilateral triangles. The triangle pointing upward represents energy, or more specifically, the human mind in its relation to physical energies. It also represents action or the outward flow of energy through selfless service to humanity. The triangle pointing downward represents knowledge, or more specifically the mind in its relation to prajina (cognitive faculty); that is, it represents the inward search or spiritual realization.

The sun in the centre represents advancement, and the swastika represents permanent spiritual victory.

The swastika is an ancient symbol which has a very deep and significant meaning. The word svastika derived from two Sanskrit roots, su and asti, which means respectively “good” and “to be, to exist”. So literally the word svastika means “well-being”, or “good existence”. The basic element of the swastika is the cross. The vertical line represents Shiva (Cognitive Principle), and the horizontal line represents Shakti (Operative Principle). Since natural movement from subtle to crude is in a clockwise direction, the tails of the swastika are oriented such that the swastika will rotate counter-clockwise. This symbolizes spiritual movement, in particular the direction of the force that must be applied to the kundalinii to arouse it.

Thus the whole symbol represents the balance between the inward spiritual quest and outward serviceful action, and also represents the results of this balance – all-round advancement and permanent spiritual victory.

A backwards swastika will have a negative effect, so not only should the backwards swastika never be used, but reversible pratiikas (a pratiika that may be viewed either from the front or the back) should not be used, since if the pratiika is viewed from the back, the swastika will be reversed.

-- “Ananda Marga – Spiritual and Social Practices” edited by: Taraka and Ac. Acyutananda Avt.

Pratikrti

You shall protect, in all respects and all costs….. the sanctity….. of the pratikrti (Photo) of Marga Guru.

At least one pratikrti (photo of Baba) should be displayed in every Ananda Marga institution. Baba’s photos may be kept in private homes also; however, they should be treated with the greatest of respect. Only the Central Public Relations Department is authorised to distribute the pratikrti. The pratikrti may be published in a book only with permission of the Central Public Relations Department. It should not be published in a magazine. The editors also recommend:

The pratikrti should always be framed under glass or protected in some similar way. It should not be taped on walls, tacked on bulletin boards, etc.
The pratikrti should only be displayed on a proper mandap (altar), or on the wall of a room where decorum is always maintained. It should not be displayed on a dresser, etc.
Photos should be burned if it is necessary to dispose of them.

-- “Ananda Marga – Spiritual and Social Practices” edited by: Taraka and Ac. Acyutananda Avt.

Sa'dhana' (Intuitional Practice)

The goal of sa'dhana' [spiritual practice] is the all-round elevation of human beings. Spiritual practices do not teach renunciation of the world, they teach only the proper utilization of the subtle and crude potentialities. Just as it is necessary to follow a suitable system in the social and economic spheres, in exactly the same manner it is necessary to advance scientifically with proper discipline in the physical and mental spheres.

Source: Carya'carya Part 2

(1) Mandatory observances (duties) of A'nanda Ma'rgiis :

(a) The one formless, beginningless and infinite Parama Brahma (Supreme Consciousness) is the only entity to be attained by living beings -- That alone is Jagat Guru (the Supreme preceptor), That alone has revealed Brahmavidya' (intuitional science) to us through the medium of the name and form of Anandamu'rtijii. Unit beings must be made to appreciate Its majesty.

(b) Whether one is healthy or sick, whether in a sitting or lying posture, or in a vehicle, full Iishvara pran'idha'na (meditation) will have to be performed twice a day. Whether there be any urgent work in the immediate future or not, and whether the mind be unsteady or not, all sa'dhakas should do japa (repeat Is't'a mantra (The mantra which leads to the ultimate goal) eighty times at first, and then continue japa for as long as they like, according to instructions, without counting.

Do not have breakfast until you have finished your Iishvara pran'idha'na in the morning. Likewise, do not take your evening meal until you have completed your evening Iishvara pran'idha'na.

(c) The requirements and prohibitions of Yama and Niyama have to be observed under all circumstances.

Yama has five parts-(i) ahim'sa' , (ii) satya, (iii) asteya, iv) Brahmacarya, v) aparigraha.

(i) Ahim'sa': Not to inflict pain or hurt on anybody by thought, word or action, is Ahim'sa'.

(ii) Satya: The benevolent use of mind and words is Satya.

(iii) Asteya: To renounce the desire to acquire or retain the wealth of others is Asteya. Asteya means " non-stealing."

(iv) Brahmacarya: To keep the mind always absorbed in Brahma is Brahmacarya.

(v) Aparigraha: To renounce everything excepting the necessities for the maintenance of the body is known as Aparigraha.

Niyama has five parts -- (i) shaoca, (ii) santos'a, (iii) tapah, (iv) sva'dhya'ya, (v) Iishvara pran'idha'na.

(i) Shaoca is of two kinds -- purity of the body and of the mind. The methods for mental purity are kindliness towards all creatures, charity, working for the welfare of others and being dutiful.

(ii) Santos'a Contentment with things received unasked-for is santos'a. It is essential to try to be cheerful always.

(iii) Tapah: To undergo physical hardship to attain the objective is known as Tapah. Upava'sa (fasting), serving the guru (preceptor), serving father and mother, and the four types of yajina, namely. pitr yajina, nr yajina, bhu'ta yajina and adhya'tma yajina (service to ancestors, to humanity, to lower beings and to Consciousness), are the other limbs of tapah. For students, study is the main tapah.

(iv) Sva'dhya'ya: The study, with proper understanding, of scriptures and philosophical books is sva'dhya'ya. The philosophical books and scriptures of Ananda Marga are A'nanda Su'tram and Subha's'ita Sam'graha (all parts), respectively. Sva'dhya'ya is also done by attending dharmacakra (group meditation) regularly and having satsaunga (spiritual company), but this kind of sva'dhya'ya is intended only for those who are not capable of studying in the above manner.

(v) Iishvara pran'idha'na: This is to have firm faith in Iishvara (the Cosmic Controller) in pleasure and pain, prosperity and adversity, and to think of oneself as the instrument, and not the wielder of the instrument, in all the affairs of life.

(d) No creature should be allowed to starve to death. Even a ja'ta shatru (born enemy) should not be starved to death, nor left mutilated.

(e) The weekly dharmacakra must be attended when you are in good health. If because of state service or service to the sick one is not able to attend dharmacakra at the scheduled time, then one should go to the ja'grti at some time that day and perform Iishvara pran'idha'na. And if even that is not possible, one must miss a meal on the week-end.

(2) When you fast for mental purification, you should give your food to a needy passerby, and use the drinking water to water the plants.

(3) Bear in mind that you have a duty towards -- indeed, you owe a debt to -- every creature of this universe, but towards you, no one has any duty; from others, nothing is due.

(4) An animal life is given to carnal pleasure human life is for sa'dhana'; but, for sa'dhana' the body is necessary -- so in order to maintain the body, you will have to be vigilant about everything in the world.

(5) Everything requires a base; if life does not have a strong base, it is disrupted by an ordinary storm. Brahma is the strongest base.

(6) Dharma (spirituality) is an internal thing. One who is hollow within conceals it in ringing brass bells, beating drums and making noises all around.

(7) One will not be able to know anything unless one develops the psychology of "I know not." It is the fundamental spirit of a true aspirant.

(8) Human life is short. It is wise to get all the instructions regarding sa'dhana' as soon as possible.

(9) When the flow of the mind is not impeded by selfishness, narrowness, and superstitions that alone is mukti (liberation).

(10) "Whatever you speak or do,
Forget Him never;
Keeping His name in your heart,
Work, remembering it is for Him,
And, endlessly active, drift in bliss."

(11) Through all works, big and small, humanity has to be awakened. Humanity in its fullest sense is divinity, and its perfection is Brahmatva (Brahma-hood). The aspirant must not forget this even for a moment.

(12) When one notices a defect in oneself, and does not find the means for sha'sti (corrective punishment), one should purify the mind by fasting.

(13) Before censuring anyone for some fault, make sure that you do not have the same defect.

(14) When one is established in Yama and Niyama, as't'a pa'sha (the eight fetters) fall from the mind. One who is not fettered can never have superstitions.

(15) Actions and not logic establish one's superiority.

(16) Do not try to assume superiority by belittling others, because the other person's inferiority will become lodged in your mind.

(17) Overcome censure by praise, darkness by light.

(18) Not to call a thing what it is, but to call it something else, is known as slander. Therefore those who in the name of the beginningless, endless, formless Brahma worship idols, are indulging in deliberate slander. You must not give indulgence to this type of Mahapa'pa (great sin).

(19) By pra'n'a'ya'ma, pratya'ha'ra, dha'ran'a' and dhya'na (lessons of sa'dhana': vital-energy control, withdrawal, concentration and meditation), the enemies of mind are controlled. You will have to bring the fetters and the enemies under your control -- you should not be controlled by them. But in the very nature of living things, human beings will always have these fetters and enemies of the mind.

(20) The major part of the slander in the world is based on falsehood. some indulge in it unknowingly, some because their petty interests are hurt, and others, under the compulsion of him'sa vrtti (the mental propensity of harmfulness). With a cool mind you should explain this to the slanderer, but before doing so, make sure there is not even a farthing's worth of truth in his statement. If there is even a little fault in you, you should keep your mouth closed and accept it all, and you should thank the person for pointing out your fault and ask for punishment.

(21) You should always bear in mind that you should not try to convince by argument anyone who criticises your Is't'a (Goal), A'darsha (ideology), Supreme Command or Conduct Rules. If this occurs you should adopt a hard and uncompromising attitude.

Baba Nam Kevalam

Ba’ba’ Na’ma Kevalam is a general, or publicly given, mantra. It is the first siddha mantra to have been given for kiirtana. Ba’ba’ means “loved,” “beloved”, or “nearest and dearest one” – referring to the Supreme Father, who is our nearest one, our own inner “I”. Na’ma means “name”. Kevalam mean “only”.

Baba gave four English translations for Ba’ba’ Na’ma Kevalam:

“I am taking the name of that Singular Entity”
“Only the name of the Noumenal Entity”
“Only the name of the dearest One, only the name of Parama Purus’a”
“O Father, I am to take your name and your name only”

When the first syllable ba’ is uttered, the feeling should be, “I am crossing the threshold and entering the new world”; and when the last syllable ma is uttered, the feeling should be, “I have accomplished my duty”. If the kiirtana is done with these feelings, within two or three minutes the effect will come into play”.

Namaskar

Namaska'ra is performed by joining the flat palms of the hands. Touch the thumbs between the eyebrows (a'jina' cakra), and then bring the joined hands down to touch the midpoint of the chest (ana'hata cakra), without bowing.

The ideation behind Namaska'ra is “I salute the Supreme Consciousness [or pay respect to the Divinity] within you with all the divine charms of my mind and with all the love and cordiality of my heart.” Keeping this thought in mind and touching the centre of the mind and heart, we greet each other, and also greet the Supreme as we begin and end meditation.

It can be done to all regardless of their age, because this mode of salutation is used with the ideation that everyone is the manifestation of the Supreme Being.

Namaste means “I salute You,” and this is reserved only for Parama Purusa.