VIDJASAGAR CONTENTS SECTION A 1 .Spiritual practices Conduct Rules 2. Sanskrit 11 Guru puja Sam 'gacchadyam, Nityam shudam Bath mantra 50 Slokas - Subhasita Smn'graha 3. Basic Principles Dharma Morality Astaunga Yoga 4. Tantra 33 36 38 SECTION B Spiritual Philosophy 1. 2. 3. 4. 5. 6. 7. 8. 9. 61 53 Ananda Sutram - Sutras Brahmacahra Tanmatra and Indryas Pranendrya and Perception Unit mind and Cosmic mind Kosas and Lokas Life, Death and Samakara Brain and mind Maya Page 39 Page 50 Page 54 Page 55 Page 56 Page 57 Page 59 Page 61 Page Page 62 Page Mantra Kundalini; Different types of Samadhi Cakras Page 37 Page Page 13 Page 15 Page 1 Page 5 Page Page 12 Page14 Page 20 Page Page Page 30 Page Page

22 25

10. Satasunga, four stages of Sadhana 11. Bhakti

fehlen SECTION C Social Philosophy 1. 2. 3. 4. 5. Chapter 5 Ananda Sutram - Sutras Fundamentals of Prout Necessity of Prout Theory, Progress, Utilization Samaj Cakras Page 65 Page 66 Page 67 Page 68 Page 70

6. Leadership of Sadyipras 7. Sources of Society's motivity 8. Kranti and Viplava 9. 5 fundamental principles 10. Comparison Marxism and Prout 11. Eonimic Policy 12. Social value and Cardinal principle, Sin, Pranadharma

Page 72 Page 76 Page 76 Page 79 Page 83 Page 84 Page 90

PART

1. -

SPIRITUAL PRACTICES

THE LIFE OF A WORKER 1. The 16 point chart (in english) angluding Yama-Niyama, 15 Shiilas, Satripu and Ashta Pasha, and the 34 workers rules must be filled out daily at self-analysis time, The meaning of ,the rules will be regularly discussed and charts will be checked at monthly RDS in Reg. office. 2. Priority of personal duties: 1) Spiritual prastice, 2) duty, 3) bath, 4) food 3, Daily Diary must be filled out each day following the system: a) Hour by Hour desciption (in shout) of day's activity . b) finance--what you spent today . c) concrete output (points that are covered in Personal Report). d) self-analysis (a short deseription of your attitude of the day). e) plan for tomorrow Diaries will be check d at RDS!! 4. Daily time schedule--Given by BABA!

SUMMER: 5:oo - 5:30 Rise. Shaoca 5:30 - 7:30 Sadhana, AsaPas 7 30 -12.oo Work 12:oo-12.45 Sadhana 13 oo 17.oo Work 17 oo-18-30 Sadhana. Asanas 18-30 - 21 30 Work, self-analyse be Rd Rst d --- TOTAL SADHANA TIME IS ,3 and 3/4 hours. At least this much sadhana must be done each day , all though time of performence may be adjusted

WIRTER5:30 - 6:22 Rise, Shaoca 6:oo - 8:oo SmdhanaS Asanas 8:oo -12:oo Work 12:po-12:45 Sadhana 13:DP-17:OO Work 17:oo-18:30 Sadhana, Asemas 18:30-22zoo Work. self-analysis 22:22-22:30 Sadhana -Meals are included in work time,

5. FOLLOWING IISHTA: a) Never give scope to doubts over Guru being parama Brahma. b) Never accept anything said against the Guru c) Never give baba the chance to think (by any thought or action se yours) that you hre not following Him. "Would He like my action ". 6. Orange and White uniform may be worn, but the shirt should be of normal design, not WT design. It Should only be worn at classes, DC, and retreuts wehr always stratght clothes when meeting public or officials. 7. It is far better rot to ask for personal things that you need or want. wait until they are offer 8. BABA says that we would be like a Peach in regart conduct rules. (etic ) For other , we should be soft and sweet ; but for our own practce and discipline , we should be hard just list like the peach pit . Be personally fanantic about 16 pounts. 9. Food should be strictly controlled . 4meals , 4items MAX ! a day . Don't eat after others have finished; try to appear detached about eating , even if vou are not . Don't discuss organization during meal , or about the foot itself (except to praise thew cooking of another a bit ) or to criticize anoter's eating habits . 10. Guide to Human Conduct should be read every month , at least , and conduct rules in full every week. 11. A small Notbook , should be with you at all times to keep a record of you duties , appointmes , and responsibilion ties . you will find find this one of your most imortasnt possessions .

THE SIXTEEN POINTS FOR ALL -ROUND SELF DEVELOPMENT "The life of a brute is meant for physical enjoyment, while the objective of human life is spiritual practice. For spiritual practice you will have to maintain the physi cal

body, and for its maintenance you will have to keep a balance in each and every stratum of life." Shrii Shril Anandamurtii 1. ONE SHOULD WASH WITH COOL WATER AFTER PASSING URINE AND ST00L When used after passing urine, cold or cool water causes the muscles to contract, thus forcing out the few remaining drops of urine. This prevents the accumulation of uric acid and other toxins which produce disease. Completly emptying the blad der will also prevent the formation of kidney stones. It is also recommended to use water to clean the anus after passing stool. Aside from the dubious ecologicel vale of toilet paper, it is unsanitary as it canoot even clean thoroughly. It is reconeanded to clean with water and use the left hand, afterwards thoroughly washing the hands with soap. (but touching the soap only with the right band for hygiene). One should also, always carry a small plastic bottle of water at all times so as not to miss the opportunity to clean properly. - This is known as shoaca mainjusa. 2. SKIN

Males should pull back the foreskin of the genital organ so no dirt or bacteria may accumulate and cause disease. However, it is highly reconmended that all children ba circumcised at birth and that whoever has not had this operation, should go ahead and have it done, unless their doctor would specifically advise against it due to some personal medical problem. 3. JOINT HAIR

Do not remove hair from pubic areas, armpits, etc., as this hair grows naturally for the preservation of the body heat. Where two main joints meet, there is also a natural system that hair grows there. If heat is not preserved, certain glands will be excited and this in turn will stimulate physical desires. Hair of the head, face and all joint hairs should ha washed with soap regularly and combed. Daily oiling and combing of joint hairs keeps then clean and healthy. Also friction caused by combing has a beneficial effect on the sensitive glands in these areas. 4. UNDERWEAR The lungota is a tight-fitting underwear for men, it is very beneficial for health and the reduction of sexual excitment. Women should wear a tight fitting bra and

underpants. All under wear must be washed daily. 5. VYA'PAK SPAOCA (HALF BATH)

Being overheated is an uncomfortable feeling. It is also unhealthy. Before eating, sleeping, or doing meditation or asanas, the body should be cool and refreshed. One will feal much better at mealtime, sleep better at night, and have much better concentration during meditation. During normal activities much heat is bulit up in the region of the lower cakras half bath, by cooling these areas, balances the heat distribution and the energy can be used for higher work. The correct order for halibath is -take cold water end splash first: 1. genital area 2. knees to feet 3. elbows to hands 4. water in mouth and splash eyes 12 or more times (Baba does it 14 times) 5. run water thrdugh nose three times 6. clean the back of the throught with the middle finger of the right hand 7. wash behind the ears and the back of the neck. 6. BATH

One should take a full bath at least once daily, if possible twice. Cold or cool water is always reccomended to begin and end the bath. If you use the shower, do not stand up under it, but squat or kneel down. Using cold water after a full night's sleep or a day's activity can be quite a shock to the nervous system, so there is a special way to begin the bath, which prevents this. Begin by pouring cold water down from the navel up front, and then on the back opposite the navel. Then pour water from the top of the head down. There is also a special beautiful Mantra and Mudra to be used after the bath. While wet, before drying, face some source of light (sunlight or bulb) and chant the Mantra using the proper Mudras. The water on the skin causes the light to be refracted into seven colours which are absorbed by the clean skin.This is very good for your health. 7. FOOD

All the cells of our body and hence the mind are formed of the food we eat, and the water and air we take into our body. The life of a cell is about 21 days. That is why a doctor will often prescribe rest and light meals for a sick person for about three weeks. So by following these

suggestions, you will notice a change in your feelings as well as in your body within that amount of time, and probably sooner. The best food, called sentient (sattvik), is good for the mind and for the body. Another quality of food, called mutative (rajasik), is good for the body and neutral for the mind, or neutral for both. The least healthy category of food is bad for the mind and bad or neutral for the body. Sometimes these static (tamasik) foods are even good for the body, but they are never good for the mind, so they should be avoided by everyone. For wholetimers and at the training centre only sentient foods are eaten. Otherwise margiis may take both sentient and rajasik food. How the food is prepared also affects the quality. Therefore food should always be cooked with a loving vibration. Food in most restaurants should be avoided for this reason. How much food is taken also affects the quality. After eating one should have onethird of the stomach full of food, one-third full of water, and one-third full of air. A really excessive amount of even the most sattvik foods may turn tamasik in the stomach. It is best, not to take more than four times a day.

SATTVIK

RAJASIK

TAMASIK

Fruits Radishes More than three cups Milk & dairy Hot spices of black tea or products Black coffee & tea coffee per day. Nuts, seeds Cocoa Red lentils Most vegetables Chocolate Meat and meat Grains, beans, Sea kelp products Most herbs and spices Carbonated drinks Eggs used moderately. Mustard leaf, Seaweed seed and oil Vinegar Onions and garlic Mushrooms Tobacco, drugs Alcohol Stale or burnt foods. 8. FASTING

The Ananda Margiis should observe complete fast without water twice a month. On the 11th day after the new and full moon the effect of the moon on the waters of the earth is very strong. This results in tides in the oceans and seas. In the hunan body the liquid

portion is also attracted upwards and there is a "jarring" effect in the upper body. By fasting completely on these days, not even drinking any water, a vacuum is created in the stomach and this tends to attract the liquid portion back down to less sensitive areas. Fasting lasts from sunrise of the 11th day (Ekadasi) to sunrise of the following day. To break the fast it is best to drink a glass of room-temperature lemon water with a little salt, without touching the teeth. This cleans the system and neutralizes the acids which build up during fasting. After a few minutes one should take a small piece of banana. This starts the iggestion process in a gentle way and coats the esophagus with a milky smooth subtstance. After another ten minutes or so break fast may be taken. WT's and LFT's will fast on the new and full moon days also. 9. SADHANA

The word Sadhana comes from the Sanskrit root word "sidh", meaning "to com plete". It means effort, leading to completion, and in general refers to meditation. First of all, those who have learned the second lesson in Ananda Marga Sadhana, called "Madhuvidva", should always remesber to practrice it before every action, but especially before eating, bathing, sleeping, sadhana and asanas. Secondly, Sadhana should be perftrmed twice daily, and whenever Sadhana is done, all lessons should also be completed. For whole- and fulltimers and in the training centre Sadhana is done four times daily. Thirdly, Tapah should be done daily. Tapah is a form of penance by giving service to those less fortunate than we are. Under Tapah there are four kinds of actions or Dharma, which are called Yajinas. With each of these Yajinas there is a kind of service to be done with the ideation of the Supreme. 1) Bhuta Yajina - service to the created world, i.e., plants and animals. 2) Nr Yajina - service to human beeings - Shudrocita Seva: physical help, nursing, relief work - Ks'attriyocita Seva: providing protection and security - Vaeshyocita Seva: socioeconomic improvement (sholarships, charities) - Viprocita Seva: intellectual service 3) Pitr Yajina - service to ancestors, feeling respect and continuity with all the personalities of the past times. This service is expressed in the bath mantra. There are four kinds of debts: - to the mother who gave birth: work to elevate all women to pay this debt

- to the father: serve all males - to the a' carya: try to make him happy - to the Guru: do His work 4) Adhyatma Yajina - to do Brahma Sadhana and help others to be unified with the Supreme Consiousness. The fourth observance is called Sarvatmak Shaoca, which means all-round cleanli ness. This refers to our body, our dress, our environment and our internal and external public and private behaviour. Asanas are also a part of Sarvatmak Shaoca. One should try to do Asanas twice a day if possible. Another aspect is keeping in mind the 40 social norms. Svadhyaya - reading some of the spiritual philosophy (Ananda Sutram or Sahasita Sam'graha) alouddaily. 10. NON COMPROMISING STRICTNESS REGARDING THE SANCITY OF IS'TA

The Ista or goal towards which we are working - Paramapurus 'a, Supreme Con sciousness must never be lost sight of, must never be sacrificed. The Is'ta is idea, pure spiritual wavelength, the centre of life, and Ba'ba' is the ideal of our life. Is'ta is the personel element - you can love your Is'ta andsurrender your heart's sorrows and pleasures. By ideating on Ista, all sorrows and bad thoughts of the mind disappear. To follow Is'ta you need love and surrender and devotion.

"Suppose you are walking alone through a vast forest with darkness all around you and you see a dim light far away. Now, if you march on, and tearing through this darkness with your eyes fixed on the light,what will you finally see? The nearer you proceed towards the light,the thinner will become the density of the darkness, and when youcome very close to the light, you will find no darkness at all.Similarly, with Brahma as the goal, this going forward, rendering' through the darkness of Avidya (extroversive force) is one of the fights against Avidya.This is call Madyatmacara or the middle course,because without goal,how long can you go on fighting with the darkness? Is is safe to grope your way through the darkness? Are not time and labour vasted for want of the goal? Is it not frought with an impending danger?" (Sithasita Saagraha III,Shrii Shrii Anandauurti) Non=kompromising means "holding firm" and also defending against any soft of attack. Ananda Margiis should not attack anyone's beliefs, even if they seem illogical.Therefore, Margiis should not allow others to attack our basic ideas without an effort to properly explain our position. 11. NON-COMPROSING STRICINESS REGARDING THE SANCITTY OF ADARSHA Adarsha is the ideology the impersonal element. It means to follow an ideal in the things we have to do in life. Ideology can be summarized as "ATMA MOKSARTHAM JAGAT HITAYACA" self realisation and service to humanity. Baba described ideology in the following way: "When the psychic waves of the mind attain a parallelism with the spiritualwaves of Atman, this psycho spitritual parallelism is known as idea or bhava.... When this Bhava or idea is conceived on the psychic level, it isideology. Ideology, tberefore is the conception if idea and nothing else. Hen~, When we call some materialistic or political principles of a person, party, nation or a federation to be an ideology, it is a wrong use of the term. Ideology involves in it a spiritual sense - it is an inspiration which has a parallelism with the spiritual entity. (Idea & Idelogy, p. 101 Ideology also serves as a mirror - through it we can observe ourselves and others. It will reflect each person's being. "Human existence is an ideological flow - fran imperfection towards perfection." To follow

ideology we need two things: - energy and moral courage. 12..N0N-CO'PROMISING SThICTNESS REDING THE SANCLITY OF THE: CONDUCT RULES jb. have an attitude of strictness, firmness, in following all conductrules, also against any criticism. 3.N0N-COMPROMISING STRICINESS REGARDING THE SANCTITY OF THE SUPRENE COMMAND 14.OATHS when a person learns the technique of meditation fran a spintual teacher (acarya) of Ananda Marga, he or she is asked to make three pranises. They are never written down,but always kept in mind. These are very important and should be repeated mentally every morning. If one forgets the caths, he can ask any acarya. 15.DHARMACAKRA Dharrna means innate nature or characteristic, cakra the circle. The catined mental force fran a dnarmacakra or group meditation is so strong as to help a person solve arw problem, large or small, on this earth. Dharmacakra should be attended at least once a week except for pregnant and nursiAg nothers. If you cannot attend, then you should skip a meal on the week end. 16. CSDK

CONDUCT RULES IN DETAIL : For all margiis - 16 points, 15 shiilas, onepoint local, social code as per Caryacarya 1,11 & III. SEMINAR: One should attend seminars as often as possible. One should try to increase knowledge of spiritual and social philosophy, English (as world conlunication language) and one's nothertongue (for e:pression). DUTY:It is important for every person to accept some duty, some responsibility, and carry it out as best he or she can. KlIRTAN: One should sing and dance kiirtan to elevate the mind before sadhana, at least once a day. THE 15 SHIlLAS 1) FERGIVNESS - In personal life always paidbn,but in collective life we have no right to pardon unless the action is rectified. 2) MAGNANIMITY OF MIND - Our angle of vision should be open and expan sive, 360 degree. This gives the quailitie of patience and gravity. 3) PERPEIUAL RESTRAINT ON BEHAVIOUR AND ThMPER - Behaviour means, how to sit, to stand, to act in parLicular situations . Our behaviour should be guided by

Caryacarya and the conduct rules. Rerrerter that people will judge you by your practioal behaviour rather than your philosqpby. 4) READINESS TO SACRIFICE EVERYTHING OF ONE 'S INDIVIDUALLIFE FOR IDEOLOGY - This means a constant desire to reach the goal, merge with the Supreme. Just as we are ready to do anything for our near and dear ones ,we should be ready to also sacrifice for the sake of that ideology which is guiding all of humanity towards universalism. 5) OROUND SELF-RESTRAINT - Allso inner control over the propensities is needed. There must be inner and outer control, allround. If this is not here, we cannot achieve eternal happiness. 6) SWEET AND SMILING BEHAVIOUR - This means,not to be tense and stiff, e.g. if you are doing relief work continuously for 18 hours without sadhana, food or sleep, you should still act in a nice way to others. This will bring others closer along the path of bliss. 7) MORAL COURAGE - How can we develop this? Through constant vigilance over desires, following rules of morality and much sadhana. 8) SETTIING AN EXAMPLE BY INDIVIDUAL CONDUCT BEFORE ASKING ANYBODY TO DO THE SAME - There is a story about this: Once a lady brought her small boy to Sri Ramakrishna and asked him to tell her son not to eat so much sugar. Ramakrishna asked to return with the boy after three days They cane backat the appointed time and Ramakrishna explained to the boy not to eat so much sugar. The mother was curious to hear why they hadhad to wait three days to get this sirrple advice and Ramakrishna said, that three days ago he him self was eating too much sugar. If he had told the boy at that time,his words would have had no moral force. 9) ONE SHDULD KEEP ONESELF AL00F FROM CONDEMNING, GRITICISING,MUDSLINGING AND ALL, SORTS OF GROUPISM - One must not only keep away from these things, but also try to uplift and inspire others. Griticism can be helpful, if it is a constructive and given face to face. 10) STRICT ADHERENCE TO THE PRINIPLES OF YAMA AND NIYAMA

11) DUE TO CARELESSNESS, IF ANY MISTAI'E IS COMMITTED UKENOW INGLY OR UNCONSCIOUSLY, ONE MUST ADMIT IT IMMEDIATELY AND ASK FOR PUNISMENT - This is a very sound psychological point.Not admitting error creates unnecessary guilt in the mind.We think to forget what happened, but we cannot. We may be able to suppress it for a while, but it comes out in other forrns. If the error

was big, then alone we cannot get over it.We need to confess it to our own mind and then to someone from whom you take inspiration and ask for punishment for your own satisfaction. Otherwise the guilt will not disappear, and your spiritual flow will be blocked. 12) FEEN WHILE DEALING WITH A PERSON OF INIMICAL NATURE, ONE MUST KEEP ONESELF FREE FROM HATRED, ANGER VANITY. - This keeps the mind balanced and we are able to work in a more constructive way. 13) KEEP ALOOF FROM TALKATIVENESS - Some people are continually talking. So much energy is wasted this way If aperson speaks too much, the value of their wordsbeccoes less and less. 14)OBEDIENCE TO THE STRUCIUPAL CODE OF DISCIPLINE - This means that we should obey that spiritual oode which we accept on the path that we ac cept leading towards our goal. 15) SENSE OF RESPONSIBILITY - for ourselves and for others. Those without sense of responsibility should not get any duty. ONE POINT LOCAL: NON-COMPROMISING STRICINESS AND FAITH REGARDING THE SANCTITY OF ISTA, ADARSHA, CONDUCT RULES AND SUPREME COMMAND.

THE 14 POINTS 1. Obedience is dicipline and discipline is obedience. 2. No logic,no reasoning, but compliance of the order. 3. You will have to reach at the appointed time,when you have been called without fail, if you are not dead. 4. You will always think in terms of cosmic brotherhood and act accordingly.Any sectarian view or narrow mindedness, such as castism, provincialism or nationalism will not be tolerated. 5. Learning of the fine arts and their :aaintenance will be your regu1ar duty. 6. You will always be accustomed to lead a hard, industrious life. 7. You will never talk ill of others and will never indulge in mudslinging.

The One Point Except in obedience to the order of my higher authorotios, I am under no circum stances to leave my headguaters without handing over my duty and responsibility to a responsible person authorized by my higher authority for the purpose, even if my absence is proposed to be for a very short period.

THE SOCIAL NORMS 1. You should offer thanks to one from whom you are taking service. say 'Thank you' ). 2. You should promptly reply to one's Namaskar in a similar way. 3. At the time of receiving and offering something one should perform it with one's right hand, touching the left palm just at the point of one's right elbow. 4. One should stand up from his chair if any respectable elder person comes before him. 5. While talking you must use respectable words about a person who is absent. 6. While yawning, you must cover your mouth and make a mild sound with the help of your fingers at once. 7. Before you sneeze, you must cover your mouth with handkerchief or hand. 8. After cleaning your nasal duct, you shoudd wash your hands. Also remember at the time of distributing food, if you sneeze or cough, by using hand, you must wash your hands immediately. 9. After passing stool and using water, you will wash your hands with soap, but the soap should first be rubbed in the right hand and then the left hand should be cleaned. 10. Before you come to some person engaged in talking, you should seek permis sion and then come. 11. You should not engage in private talk in train or bus. 12. Don't take others articles without his prior consent. 13. Don't use anything of others. 14. While talking, don't hit anybody by your harsh and pinching words - say what you want to say indirectly. 15. Don't indulge yourself in criticising others' faults and defects. 16. When you are going to meet with office personnel,you should seek prior per mission or send your identity card or at least a verbal permission. 17. You should refrain from reading the personal letters of others. 18. While in conversation, you should give scope to others to express their view. 19. At the time of talking, when you are listening to somebody,you should make a inild sound off and on,indicating that you are listening to him attentively. 20. When talking to somebody, you should not turn your face into another direction 21. Don't sit in 'Zamindary posturc' and dance your feet in a silly manner. 22. If a man whom you have gone to meet is writing something at that time, then do not look at his writing paper. 23. Don't put your fingers off and inside your mouth, and never cut your fingernails with your teeth.

24. At the time of conversation, if you fail to understand anything, then humbly say 'Excuse me, please'. 25. When somebody is inquiring about your health, and welfare,you should offer your 'cordial thanks' to him. 26. Tell 'Good morning', ' Good evening' and ' Good night' according to the phase of the day. 27. One should not go to others' house to call on somebody at night after 9 pm. 28. If you are to convey something negative to someone, you should use the words Excuse me' and start your talk. 29. Before you go to meal,you should wash your hands and face. 30. If you want to take honey, you should take it with water. 31. Don't talk standing before someone who is then eating. 32. Don't sneeze or cough when you are at the dining table.

HALF BATH The most apparent benefit of the Half Bath is the cleansing and refreshing effect of its pratise. Less apparent is the fact that cooling the joints reduces the wear and therefore prolongs the active life of our lirts. Witness the agility of Yogis and Yoginis. Much less apparent is the effect of the Half Bath on the energy flows within the body. Our body is a manifestation of energy system, there is a constant flow within it. We 'night say that in fact, as well as being an expression of energy, our body is also a conductor of same. As with any other conductor, when there are disconti nuities in the flow, energy is lost from the system and heat is produced. Both the electric light and heater opperate on this principle,by placing a resistor - a disconti nuity in the electric flow.Both are ccomon exa~ples of the trans- formation of energy from one form to another. In our bodies, our joints are a major discontinuity in the flow of body energy. This is why our joints are at a higher temperature than the rest of our lirrbs, even without the heat that is generated by the friction of locomotion. In meditation we att~Tpt to reduce the quantum of energy distributed throughout our bodies and focus it through the practice of concentration. Thus the physiologi cal activities of the bodies slow down in so far as the meditator is successful in his practice. A Yogi deep in his Sadhana has very little or no pulse at all. He is in a state of

suspended animation - that is, his fundamental animal functions are for that time, carpletely suspended due to the conscious withdrawal and redirection of energy within the body. At this time his body temperature drops way below normal. Half Bath, in so far as they cool the joints, facilitate this energy flow. Similary, in cooling the lower Thakras, energy concentrated below the navel is released for higher work.

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The following research, reported in Newsweek, Jan. 13, 1975 suggests another of the helpful effects of the Half Bath. One could expect that splashing the lirts and eyes with cold water would trigger the "Diving reflex" - slowing the heart rate, lowering exygen consumtion and thus dropping the body into a lower, slower, 'quiter' state of metabolisrn. The constrictino capillaries in the limos and abdominal organs would direct blood the heart and brain. This then is helping our pratvahara ( sense withdrawal) in effect withdrawing the body's attention from its peripherals and concentrating blood in the heart and brain,preparing us for our inner work-meditation.

THE DIVING REFEX When a duck or a seal plunges underwater to search for food, an important neurologic phenomen occurs. The animals heart suddenly slows down by as much as 80 per cent, and the blood vessels in the lirts and abdominal organs constrict, diverting blood to the brain and heart. This is known to marine biologists as the " diving reflex" and its purpose is to conserve oxygen an aquatic animal 's underwa ter excursions. Recently, tesearchers have shown that vestiges of the diving reflex persist in humans, and a team at the University of 'lexas Health Science Oenter in Dallas has used it to help patients suffering from a common type of disturbance in the heart Interest in the diving reflex in humans more than a decade ago. Dr. Per Scholander of the Scripps Institution of Ooeanography, La Jolla, Calif., found that Australian pearl divers often

showed peculiarities in their heartbeats suggestive of the reflex. Later, Dr. Stewart Wolf of the University of Texas at Galveston tested volunteers who immersed their faces in pans of water. te found that their pulse rates slowed dramatically, and levels of latic acid and potassium rose in their blood, indicating that the body cells were using less exygen.. .Wildentbal tested eight patients with PAT by siirply having them dunk their faoes in joe-cold water. Within fifteen to 35 seconds. PAT disappeared, and the heart rates of the suject slowed to a normal 70 to 80 beats a minute.

What I speak, i.e., my utterance , is only a manifestation of thy form: what I hear - that also is the sonic manifestation of Thy form: whatever and whenever I see with the help of ny sight organ is but Thy form manifestation: whatever I think within myself, Judge or decide on evil or virtue are all only Thee. Nothing existeth outside Thee, i.e., whatever ny sensory organs percieveth cometh from the world perneated by Thee and whatever my motororgans activateth or shunneth are but the different exressions of Thine. o Merciful Brahma ! Let Thy inspiration guide my movesents toward the virtuous path - towards Suprese Conciousness. Let whatever I say, hear or see be charged with Thy thought and turned into sublimity. Let ne not see nor hear any nean entity nor give it a verbal form. Let ne realize and understand every moment that Thou art all that is seeable, hearable or utterable by me. 0 Great One Be not miserly Towards me. Lead me to the auspicious path to the path of good. Control my movements properly. shrii Shrii Anandaurti Subhasita Sangraha Pt. 2.

CAKKUNA SAMVARO SADHU SADU SOTENA SAMVARO GHANEMA SAMVARO SADHU SADHU JIBBHAYA SAMVARO KAYENA SAMVARO SADHU SADHU VACAYA SAMVARO MANASA SAMVARO SADHU SADHU SABBATHA SAMVARO SABBATHA SAMVARO BHIKKU SABBA DUKKHA PAMUCCATI.

( Cakkuna - eye, SAVARO - Control Sotena - ear Ghaneba - smell Jibbbaya - tongue kayena - body Vacaya - lips Manasa - mind Sabbatba - all round sabba - all Dukkha - pain Panucati - ocercome )

SANSKRIT THE SONG OF THE BODY All the mantras given in Ananda Marga sadhana are in Sanskrit language.(Sanskrit is the oldest langsage on this earth; all other languages have evolved from th's ancient mother tongse.) Mantras and holy chants in India are still recited in the original Sanskrit be cause it is a purely spiritual language, evolved from the deep meditation of great Yogiis over 10,000 years ago. As they withdrew their Minds from the external world and focussed their concentration inside their own bodies, the exlored the workings of this inarvelous machine, the human frame. They discovered that there are fifty extremeiy subtle glands clusdered around the ner vous plexes located along the spinal column. ( of the larger and grosser of these glands, such as the pineal, pituitary, thyroid,parathyroid, thymus,etc. are known to medical science, but the majority are as yet undiscovered by modern scientists.) The secretions from these glands, stirnulated by the nervous centers, direct the functioning of the physioal body and also cause the emotional expressions of the mind. As these ancient Yogiis directed their conoentration deeper and deeper inside themselves' and their external ears became deaf to the sounds of this world, they listened with their inner ear" to the subtle music of their own bodies. Attuning their minds to one subtle gland at a time, they were able, after long practioe, to distinguish the particular vibration esanated from each particular gland. Reareating each particular vibration with their own vocal chords, they spoke these subtle sounds aloudand thus the sound of the Sanskrit language emerged. These soubtle sounds become the letters of the Sanskrit alphabet. The sanskrit language is the

human body's eternal song. This language has not changed over time. The precised original pronounciation has been preserved by an unbroken line of holy men and scholars. All of the mantras and chants in Ananda Marga are taught by Acharyas ( spiritual teachers) in the original Sanskrit. These mantras, if pronounced correctly, vibrate the subtle glands and thus have a powerfull elevating effect on the human mind.

ROMAN SANSKRIT 16 VOWELS: AA' I II U U' R RR, LR URR E AE, 0 AO AM' AH

34 CONSONANTS: - Ka Kha Ga Gha U na - ( gutteral - Ca cha ja jha I na - ( Palatel T'a T'ha D'a D'ba N'a - ( Oerebal Ta Tha Da Dba Na - ( Dental Pa Pha Ba Bha Ma - ( labial Ya Ra La Va Sha S'a Sa Ha, Ks a, GURU PUJA

AKAN'D'A MAN'D'ALA KA' RAM' endless round formed VYA'PTAM' YENA CAR A'CARAM permeated by which moving un moving TATPADAM DARSHITAM' YENA His foot caused to be seen by whan TASMAE SHRIl GURAVE N NAMAH to that respected Guru homage I bow to the divine Guru, who reveals the divine being that encircles and permeates the moving and the non- nioving AJIN, A NA TIMIR ignorance darkness JIN,A'NANJANA knowledge ointment CAKS 'URUNMILITAM eyes not-blinking (open ) TASMAE SHRII to that respected ANDHASYA to the blind one SHALLAKAYA by thr applicator YENA by Him GURAVE NAMAH Guru harmage

I Bow to the divine Guru who by the application of the application of knowledge opens the eyes of one blinded by the darkness of ignorance GURUR Guru BRAHMA' Creater GURU GURUR Preserver VIS 'N' U

GURUR Guru GURU'EVA Guru only TASMAE to that

DEVO God PARAM Suprem

SHRIl respected

MAHESHVARAH destroyer BRAHMA Brahma GURAVE NAMAH Guru Homage

The Guru is none other than Brahma, the creater. The Guru is none other than Vis'r.'u, the preserver. The Guru is none other than the great Shiva, the destroyer. The Guru is verily Brahma itself. Th that divine Guru I bow. TAVA your TUBHYAMunto you DRAWAM' wealth EVA JAGADGUROH Guru of the universe SAM'RPAYE only I surrender

SAM GACCHAHVAM SAM' - GACCHA - DHVAM' together may you (plural) go SAM' - VO fl~ - DHV~M' together may you sing SAM' - VO - MANA'M'SI JA'NATAM together your minds let (them) Be 'known DEVA' - BHA'GAM' YATHA' PURVE sages portion like, as previous first SAM' - JA'NA'NA' UPA'SATE together people enjoy SAMA'NII - VA A'KU'TI same and intention SAMA'NA' HRDAYA'NI - VAH same spiritual hearts your SAMA'NA ASTU VO - MANO same let there he your mind YAThIA' - VAN SU - SAHA' - SATI like, as of you good, together being in a right manner Let us move together Let us sing together Let us come to know our minds together Let us share like sages of the past That all people together may enjoy the universe Unite our intention Let our hearts be inseparable

Our mind is as one mind As we, to trutly know one another, becane one.

NITYAM SHUDHAM NITYAM SHUDHM NIRA BHA SAM eternal pure indescribable NIRA KA RAM NIRANJANAM formless urtlemished NITYABOBHAM CIDANANDAM eternally vigilent (omniscient) blissful consciousness GURURBRAHMA NAMA 'MYAHAM to Guru Brabma I pay my salutations

BATH

MANTRA

PITR PURUS'E BHYONAMAH to my ancestors I pay my salutations RS'I DEVE BHYONAMAH to the sages of the past I pay my salutations BRAHMA RPANA' M' Brahrna is the act of offering BRAHMHAVIH Brabma is that which is being offered BRAHMA'GNAO Brahma is the fire which consurres the offering BRAhMA NAHUTAM Brabra is the one who offers BRAHMAEVA TENA GANTAVYA'M" One who offers every action to Brahma BRAHMA KARMA SAMA'DHINANA' Will merge in Him when the work is done. All the beings are to be served with sarre steadiness in all three spheres, physioal, rental and spiritual. And you have to render the service by ascribing Narayanahood to the served. Renter the your service does not oblige Him, rather you are being obliged by Him because of getting a chance to serve Him in the form of living beings.

PART 1 1. Sa tu bhavati dandrah yasya a'sha' visha'la' manasi ca paritus't'e ko' rthava' n ko'daridrah

2. Ya eko ja'lava'niisbata iishaniibhih Sarva 'niloka' niishta iishaniibhih Ya evaeka udbhave sanohave ca Ya etadvidurancta' ste bhavanti 3. Sarvani 'pamayli devil Sarvam' devil mayam' jagat Thto'ham'vishvani'pa 'm' ta' Tn 'flama' nil Parameshvarllm (Ma'rkan'deya Pura'n'a) 4. Aja'meka'm'lohitashukla krs'n'a'm' bahvih praja'h srjama'fl'a'm svaru'pa'm Ajohyeko jus' ama 'nonushete Jaha'tyen'a'm'bbukta bhoga'majo'nya (shruti) 5. Varn' a' shrama 'bhima' nena Shrutida' sye bhavennarah Varn'a'shram vlhiinashca vartate shruti rru'rdhan 'I 6. Daevihyes 'a'gun'arnayil mama ma'ya'du 'ratyaya' ma meva ye prapadyante ma 'ya' meta' ni' tarantite (Gilta) 7. Twam 'vaes 'n' avil shaktiranantaviirya' Vlshvasya blijam Parama'slma'ya Sarmohitam' devil samastametad tvam' vae Prasanna'bhu'vi mukti hetuh 8. Satyaloke nira'ka'ra' maha'jyotisvaru'pln '11 Ma'ya' balkalarn'sam'tyajya dvidha' bhinna'yadonrnukhii Shivashaktl vibha gena j a ' yate srstikalpna' (Thntra) 9.Apa'n'ipa'do javano grahilta' Pashyatyacaks' un Sashrn'otyakarn' ah Sa vetti vedyam' na Ca tasya'sti vetta' tama' huragryam' punis' am 'maha' ntam' (Shruti) 10. Yanmanas'a na manute yena'hurrnano matam' 11.Tadeva Brahma tvam'viddhinedam' yadidamupa' sate (Shruti)

1.He indeed is poor whose desires are limitless; and when a man is mentally satisfied, to him who is rich and poor?

2.That one great magician is controlling all the unit controllers and all the lokas by His controlling power; still He is One in creation and destruction and who can kno~ Him thus becomes irrrnortal. 3.All the expreosions are of the devii (Prakrti). The universe is permeated by Her, that is why I salute the Iishvii in Her cosmic form. 4.Prakrti is unborn and singular, she is of red, white, and dark color, creating innumer able beings from Her own self; and the Punss'a is singular and ubborn. He is creating with the help of Prakrti, but in the long run, He becomes the singular abjuring connec tion with Her. 5.A man becomes slave to the scriptures h' his pride for caste but he goes above the scriptures when he comes out of the pride. 6.All powerful Prakrti is m" ma'ya; she cannot be surrounted; but when man takes refuge unto me, I save them from ma'ya'. 7.Thou (Prakrti) art the great power with infinite momenta, cause of creation and the great Ma'ya' thou hast hypnotised all these beings, until thou art pleased, one cannot get liberation. V 8.That great divine entity of effuigence is shapeless in the satyaloka, being enveloped by the Ma'ya the A'taan appears to be gram, leaving aside the bark of Ma'ya' the ex pression becomes dual, thus the creation sprouts from the dimension of Shiva and Shakti. 9.He is without hand and feet, still he takes and goes. He sees without eyes, hears without ears. He is the knower of everything, none can know' Him. That is why He is said to be the great Purus'a. 10.Whom the mind cannot think but the mind works for Him, that alone is Brahma, one who can know Him 11. Thus who worships in this way.

1 Maccaks' usa 'pashyati yena

caks'u'm'si pashyati Tadeva Brahma tvam' viddhinedam' yadidanupa' sate 2. A' trnasthitam' Shivam' tyaktva' bahistharn' yah samarcayet Hastastharn' pin'darn'utsriya bhramte jiivita' shaya' (Shiva Sam'hita') 3. Etaddhyeva' ks 'anrn' Brabrr~ etadeva' ks 'aram' pararn Etadeva'ks 'arna'Jina'tva yo yadi cc'hati tasyatat 4. Etada'lanbanam' shres' t 'bametada' lam banam pararn' Etada' larrbanarn 'j ina' tva' Brahmaloke mahijyate 5. Na'bhuktarn' ks 'ilyate kama kalpakotishaterapi Avasbyameva bhoktavyam krtarn 'karma shubba 'shuoham 6.Kannan'yeva'dhika'raste ma' phales'u kada'cana 7.Sam'yogo yoao ityukto Jiivaatma 'h Parama 'tmanah 8. A'tmaji'na' vidurjina'nam' jina'nanyanya'niya'nitu ta 'nijina 'na'vabha 'sa'ni a ' rasya ' naevabobhana't 9. Uttamo Bra)hma saobhavo madyama dhynadh'ran'a' Japastutisya' dadharna 'murti puja dharna 'dharna (Tantra) 10. Tadevagni stada'ditya stadva' yustaducandrama' Tadeva shukra' tadbrahrna tada 'pastad praja 'patih Tvam 'striitvarn' puma 'nasi tvarn' kuma' ra uta va kuma'rii Tvam' jirn' adand' enavancayasi tvam jato bhavashi vishva to mukhah 11. Anyacchreyo' nyadutaeva preyaste ubhe na'na'rthe purus' am' siniitan Tayoh shreya a'dada'nasya sadhu bhavatihiiyate'rtha'd ya u preyo vrn'iite

12. Hiran'yaraya pare koshevira 'jam' Brahrna niskalam' Tacchuhram' jyotis'a 'mi yotishtad yada' tmavidoviduh

1. Whom the eyes oannot see and the eyes see for whom. alone is brahma, one can know His worshipping like this. 2. One who worships the external Shiva leaving aside the shiva within roam's about for food. Subje and pulse even though it is in His hand: how one can get liberation when like an ignorant goes from pilgrim to pilgrim knowing the pilgrim within. 3. That Aks'ara Brahma (immutable) is the great deva and knowing that deva, one becomes such as a desires. 4. That entity is the supreme desideratum as well as most reliable, one can reach the Brabmaloka knowing that goal. 5. If the ractive moment is not consumed even after a thousand years, it has to be consumed, may be good or bad action 6. One has right to action, not the fruits. 7. Union between the microcosm and the macrocosm is said to be yoga. One can perform yoga only when he can leave aside all anxieties. 8. self knowledge is the only knowledge, rest are the shadow of knowledge, they are not real; one should know it. 9. Best is the ideation that I am Brahma, mediocre is he who performs meditation and concentration, bad is counting and singing praise, and worst is idolatry 10. Thou art fire, the sun, the air and the moon. Thou art the great sage, Brahma, water and benevolent ruler; thou art wife, male, young man, virgin; thou art trembling with a worn out stick in hand and thou art everywhere in this universe.

11. Before man there are two alternatives; one is shreva, the other preya. Man can choose either one. If he accepts shreya, he becomes noble, and wanes gradually if preva is accepted. The wise always prefer the shreya. 12. Above the Hirammaya kosa, Brahma pervades in effulgence and beyond creati9n, one who can know the great white effulgence.

1. Idam'ma'nus'am' sarves'a'm' bhu'ta1 ria'm'rnadhavsya rna'nus 'asya sarva'ni bhu' tani madha Ayama'tIna' sarves'a'm'bhuta'na' m' rnadvasya a'tmanah sarva'ni bhu'ta'ni rmaduh 2. A' ha rnidra' bhaya mathunainca sa'rna'nyarretad Pashubhirrnara na m Dharmohitesa 'm'adhiko visheso darrnenahiina' pashuih sama'na'h 3. Vista'ra sarva bhu'tasya vis'n'orvishvamioam' j agat Dras' t' avvama' trnavattasma' dabhedena vi caksanaeh vioaksanaeh (Visbnupura'na). 4. Bhaktiyogo vahuvidhaer rrargaerbha' vini Bha'vyate Svabha' Va gun' ama 'rgena pumsa 'm' bba'vo vibhidyate 5. Abhisandha' ya yo him' sam' dontham' ma 'tsaryamevava' Sam 'rardbhii bhinnaha' vo mayi kurya't sa ta'masah 6. Iste sva'rasikii ra'gah pararna'vist'ata' bbavet Tanmayli ya'bhavet bhakti sa'tra ra'ga'trnikouita' 7. Shuddhasattva vishes 'a 'dva' premasu'rya'm'shu sa'myabha'k Ruchibhishcittama 'srn 'ya krdasaobha'va ucyate 8. Samyaun masrnito sva 'nto mamatya 'tishya 'nkitah Bha'va sa eva sa'ndra'tma'budhach prenia 'nigadyate 9. Can'da'lo'pi dvijashres'thah haribhakti para 'yanah Haribhakti vihiinashca vipro'pi shvapaca' dhamaha 10. Dva' suparn' a' sanyuga' sakha 'ya' sama'narn'brks 'am'paris 'asvaja'te Thyoranyan pippalam' Svadvattyanashnannanyo' bhica' kashiiti 11. Brhattva'd Brahma Brm'han'tva'd Brahma yatra na'nyat pasbyati na'nyacchrn'oti

na'nyadvija'ti sa Bhu'ma' 12. Bhidyate hrdayagranthishchidyante sarvasam' shaya 'h Ksiiyante oa'sya karma'n'i tasmin drste para'vare

1. This man is sweet to all beings, all the beings are sweet to man. This at'ma is sweet to all beings, all the beings are sweet to this a'tma. 2. Man and animal are equal in food, sleep, fear and sex; but dharma is the special craracter of man. Without dharma, man is equal to animal. 3. In course of ennansion every bhu ta becomes Vis'n'u. The universe itself is envel oped by Him, the wise look upon wnatever he sees as the expression of himself and therefore does not discriminate. 3. The bhakti yogis are of many types and differ according to the thought of the thinker and the people differ in this respect according to their characteristics. 4. He who makes show of his ego and ritualistic grandeur with violence and tries to exhibit his pcop is inert in nature. 5. That is which the natural attraction for the Ista arises and becomes one with Him with attention is known as ragatmika. 6. That is known as Bhava when a man is pure, sentient in nature, has the glow of love and equlnamity and his taste rnns towards spirituality. 7. By which the mind becomes soft, arises coppassion for all the creatures that is known as prema, the best type of bhava of the soul. 8. Adrija is better than a low born chandal is he has devotion for the Hari, but a vipra is inferior to animal if he is devoid of devotion for Hari. 9.Two beautiful winged birds are sitting in close touch, one of the two birds is tasting fruit and the other is only looking. 10. He who is greater than greatest and makes everyone great is Brahma. He is cosmic in whom none is seen, none is listened, and nothing is known. 11. When the knot of the hridaya is pierced, all doubts are uncovered and consequently, reactive momenta are consumed and one sees the Paravara (Brahma).

1. Pu'rn 'amadah purn'arnidarn' pu'rn'a'd pu'rna'mudacyate pu'rn'sya pu'rn'ama'da'ya pu' 'arreva 'vashisyate 2. Thamevama'ta' Ca pita' tvarreva Tvmeva bandhucasakh'tvameva Tvameva vidya' dravin' am 'tvarneva tvarreva sarvarn' inam deva deva PART 2 3. Thdejati tannaejati tad du're tadvantike Tadantarasya sarvasyatadu sarvasya'sya ba 'hyatan. 4. 'tamah pravishanti ye 'yidya 'mupa 'sate Thto bhu'ya iva te tamo ya u vidya'ya'm' rara 5. Natatra su'ryo bha'ti na' candrat'ra'kam nema vidyuto bha 'nti kuto' yarnagnih Tameva bha'ntamaubha'ti sarvarn Tasya bha'sa'sarvamidam' vibha'ti 6. Anub-hu'tim'bina'mu'd'ho vrtha' brabman' imodate Prativirtita sha' kha' graphalasva' danamdavat 7.Yatha' nadyan syandarna' na' h samudre stan gacchanti na'maru'pe viha'ya Tatha' vidva' nna' maru 'pa 'dvinimuktah para'tparam' punis'amnupaeti divyam 8. Manan eva manus'ya'na'm'ka'ran arn' baridhamoks 'ayob Bandhasya vis' aya saungimuktonirvis' ayam' tatha' 9. Mayyeva sakalam' j a' tam' Mayi sarvam' pratis't'hitam Mayi sarvam' layarn'yati Tadbrahma' dvyayarnayaha (shruti) PART 3 10. An'oran'iiya'nrrahato rnahiiya'na'trna'sya jantornihito guha'ya'm Tamakratuh pashyati biltashoko dha 'tarasa ' da 'nrnahima 'nama 'tmanah

1. This is purna, that is puma, purna emanates from purna, purna is taken and from the purna and still the remainder is puma. 2. Thou art my mother, father, friend and sakha, vidya, and everything of my life, thou art my of Lords. PART 2 3. Brahma is moving and is not moving, He is far away from you that you can' t see Him and so near that you can't hear Him, within Him is everything but He is beyond everything. 4. One who worships A'vidya alone enters into darkness, definitely but one who knows vidya' and a'vidya' and still worships a'vidya' alone enters into further darkness. 5. There the sun, moon, stars do not glitter. Even the lightning does not spark, what to speak of fire. He is the only effulgence and everything gets effulgence from Him. 6. Without realization it is meaningless to speak about Brahma as one cannot taste the real fruit from each shadow. 7. As many rivers come and become one with the sea but before merging in the sea they exist with separate names. Similarly different creatures exist with different names until they merge in the Cosmic ocean and dissolve in one nomenclature. 8. Mind is the cause of bondage and liberation. When the mind is attached with the object then it causes bondage and when it becomes object- less it leads man to libera tion. 9. I am the Brahma from whom everything originated. In me everything remains and everything again is coming back in me after destruction. I am that great Brahma. PART 3 10. Smaller than the smallest. Greater than the greatest. The A'tman of the living being is hidden in the very "I" feeling. Those.who are free from passion and also are above the feeling of pain (biitashuka) who are not affected by despondancy (akratuh), by the grace of Parama ma they can realize the Bliss,.

1. Sa iishvara anivaoaniiya parana pranasvaru 'pa 2. Uttis't'hata ja'grata pra'pya

vara'nnibodhata Ks 'urasya dhauraunishita' du' ratyaya' durganpathastad davayo vadanti 3. Tiles' u taelarn' dadhinjiva sarpira' pah srotahsvaran' iis' u ca' anib Evarna'tma'tnani grhyate'sao satyenaenam' tapas'a yo'nuashyati

PART 5 4. Yuti yukta nupa 'deyarn' vacanam ba'laka'dapi Anyan'trn' rreva tyaj yampyuktam' padmaj anmana' 5. Asado na'sadganayo trnasana'jyotir garnayo Mrtyunna 'rnrtorgainayo a'viravih mayaedhi 6. Bbaktir bhagavato seva bhaktih prema svaru'pinii Bhaktir a'nanda' ru'pa'ca bhaktih bhaktasya jiivanam 7. Nityam' shuddham' niraha'sam nira' ka' rain nirainjanain' nitya bodhain cida'nandam' gurubrahma' nama' myahain 8. That iishvara is beyond speech and he is the embotyment of love. Man devoid of love cannot achieve Brahma. 9. Uttis't'hata - in awake and dream try to get ba~ your wisaan. This path is as sharp as the edge of a razor blade and this is full of darkness. The wiser man says it is almost insurmountable to cross. 10. As there is oil in the oilseed, butter in the yogurt, water in the riverbed, fire in the wood, but one cannot see it similarly A'tman is hidden in this body and one can- get it by adherence to satva and penance. Rub the wood and get fire., churn the yogurt and butter is taken. If one tries to say there is no A'tman it is foolishness. PART 5 11. If a boy speaks such words which are full of logical reasoning and tasteful and touching

then one has to accept it, but if Lord says something illogical and unreasonable then it will be discarded as (trn'a) grass. 12. Lead us from unreal to real. Take us from darkness to light. From mortality to immortality. Please inkindle our intellect again and again. oh, Rudra, let ire see your right face; always I am afraid of divine scorn. 13. Devotion is service to God. Devotion is love incarnate. Devotion is Bliss erto~nt. Devotion is Bliss ertodyent. Devotion is the life of a devotee. 14. Pure, blemishless, changeless, no reflection, shapeless, stainless, source of all intu ition, always blissful is consciousness. I salute to that Guru who is God incarnate. 3. BASIC PRNIPLES "Exstence warrents a fundament. Life without a strong fundament may collapse even by a mild blow. Cosmic Ideology is the strongest fundament." Shrii Shrii anandamurti

BASIC PRINCIPLES OF ANANDA MARGA a) Your treasures:Sublime philosophy, Universal love, intensely keen unity. You flap: A triangular flag of saffron colour bearing the mark of white'svastika~. Synbol:Pratik- syitol of ideology Yantra- "machine which generates spiritual energy" 1)Triangle with vertex 2)Triangle with vertex 3)Rising sun - balance 4)Svastika - symbol of pointing up - Energy pointing down - Sapience (knowledge) between the two triangles - spiritual progress, devotion permenent victory

This syrtol should be regarded with proper respect and used in Dharmacakras and initia tions. ANANDA MARGA - means Path of bliss -comtplete phylosophy of life, concerning full development of human potential in all three spheres, physical, mental and spiritual. Has not?iing to do with superstitions and dogmas - has a practical and scientific approach. "Spiritualism is not an utopian ideal but a practical phylosophy which can be practiced and realized in day to day life, however mundane it be. Spiritualism stands for evolu

tion and elevation, and not for superstition, inaction or pessimism. All fissperious ten dencies and group or clan philosophies which tend to create the shackles of narrawmindedness are in no way connected with spiritualism and should be discouraged. That which leads to broadness of vision alone should be accepted. Spiritual philosoph does not recognize any distinctions and differentations unnaturally made between man and man and stand for universal fraternity." BA'BA Idea and Ideology

ANANDA MARGA PRACARAKA SANCHA- The organisation formed for the purpose of propagating the ideals of the path of Bliss Pracaraka - propagation Sam'gha - society, fellowship Containing many branches - e.g. ERAWS (Education, Relief and Welfare Section) RU (REnaissance Universal) Philosonhy is contained in three scriptures TRISHASTRA 1)Dharshanshastra - (philosophy) Ananda Sutram (given directly by Shrii Shrii Anandauati) 2)Dharmashastra - Subhasita Sam'graha (discourses given by Baba down ccopiled) 3)Samaj shastra - Caryacarya - Social codes. b) GOAL OF HUMAN LIFE PREYA (pleasure and bliss) AND SHREYA

Ananda Sutram chapt 2 - Sutras 1-7) 2/I ANUKU LAVEDANIIYAM 'SUKAM =Anukula - favourable, congenial =vedaniiyam- feeling, sensation =sukham - happiness =appiness/pleasure is a congenial mental feeling. -Contact of an object which has a vibration syppathetic to to a persons sarms karas/ desires gives a feeling of happiness or satisfaction. This is tempory happiness or plea sure, it has its opposite - if the vibrations are not syppathetic, pain or feeling of loss is experienced. 2/2 SUIKA 'NURAKTIH PARAMA 'JAEVI IVRTTI H Sukha - happiness Anuraktih - intense desire Parasa '- Supreme Jaeviivrttih - characteristic, tendancy of living being. The appetite for pleasure is the supreme desire of all living beings. -All actions are guided by the motive of attaining happiness. This is the very meaning of mans existence, so to feel the lack of happiness is a danger to his existence. One can

not attain camplete satisfaction through this tempory happiness or pleasure. 2/3 SUKHAMANANTAM A'NANDA

Sukha - happiness Anantam - infinite Anandam - bliss Infinite happiness is Anandam or Bliss. -Man wants endless happiness but the medium through which he tries to satisfy this desire, i.e. through the sense organs, is bound by the limitations of the objective world - he can becooe completely exhausted in his attempts to satisfy his longing through worldly pleasure (preya), but his ultimate desire can only be fulfilled through the attain ment of that Infinite happiness, ( shreya ) Bliss/ Anandam. 2/4 ANANDAM BRAHMA ITYA'HUH =A'nandam - Bliss =Brabma - Supreme Conciousness =Itya 'huh- it is thus said thus it is said - Brahma is Bliss. Brahma - Supreme entity, is One not man's. The unsatiated human longing will only be satisfied when one has become one with that .Supreme Reality. he is One, the Supreme, out of which the entire creation has come. Therefore to knaw that One, means to knw all. 2/5 TASMINNUPAIABHE PARAMA THS 'N 'A 'NlVRTITH =tasmin - that =upalabau= learning, understanding Trs'n'a -thirst nivrttih -quenched, satisfaction. - Brahma being the only limitless entity, when man achieves realization of that Supreme entity all desires are quenched. 2/6 BRHADES 'AN'A'PRAN'IDHA NAM CA DHARMAH Brhad - great es 'an 'a -intense desire, effort of attainmant pra'idha'na - to run after, surrender ones self Ca - and Dharma - essential nature of an object , innate characteristic. That desire for the Great and running after it in close succession is Dharma -Man's nature is to run after the Great - the effort to follow that is Dharma is Dharma Sa'dhana . And so knowingly or I' unknowingly man is indeed running after limitless" BA'BA'

2/7 TASMADHARMAH SADA'KA'RYAH Tasmad - from that ( Brahma Dharma - characteristic Sa Ia' - always ka'ryah - work All works should flow from Him, all works should be guided by Dharma. Dharma Sa 'dhana 'is indispensible to every living being. Man is the only living being whose mind is developed enough to do this Sa'dhana'- therefore if man does not do this he can hardly be called a human being. C) , DHARMA: -of two kinds 1) Svabhavik 2)Bhagavad DHARMA - nature, characteristic, property e.g. the nature of fire is to burn.

1) Svabhavik charma - Common to all animals including man Four Aspects a. Ahara - eating b. Nidra - sleeping c. Bhaya - fear d. Maethuna - reproducing Man also has this dharma - cannot be ignored, but should be peoperly controlled. 2) Bhagavad Dharma is that which leads to Bhagavan or Lord, Supreme Conciousness. -also has four aspects ( Caturspada - four footed): a) VISTARA - Expansion of mind, psychic exspansion continual expantion of mind towards the infinite. Where there is no spiritual expansion either in Sadhana or in Dharma and where there is narrowism, where where people divide others on different gods, you may take it that they are away from bhagavad Dharma. Bhagavad Dharma has no scope for differentia tions. By following the path against Bhagavad Dharrna, humanity will not prosper but sectarianism will progress. Ba'Ba b) RASA - Flow - flow towards Parama punisha, away fran bondages. For p. p, there is nothingexternal, everything is internal. Kis psychic waves are our created universe. The different wave length of His psychic waves create all the varied entities. Similary in the mind of hurrnn beings, different psychic wavelength are created because of their varied thinking. In each entity the average of all there different waveslengths is not entity' 5 own particular mental wavelength - This svarasa - This individual flow. Because of this svarasa there is difference between one individual and another. Where one falls in love with Parana Purusa, one becomes acuainted with His nature, when one knows His nature, one becomes victorious but really speaking be knew the desire of Parama

Purusa and therefore be becose victorious. Thus the second factor is to flow one own mental flow in the cosmic flow. The play of Krisna with rasa, is the rasaliila of Krishna. Created beings are to nove according to His will, there is no other way out. Educators, intellect, prestige, are all meaningless all useless if they are not directed along with His flow. He has to say Parama purusa I want nothing from you, I want to move in your flow, let your desire be fuilfilled, I want nothing else. (C) SEVA - a) external service , Bahyika - serving entire universe as god - 4 Yajinas Internal Service Japa - repetition of mantra ,

b) meditation

Dyana / pure

both are needed, by the external seva, the mind is purified and with the purified nind internal seva can be done This internal and external seva can be done by everyone. Ba'Ba d) BRAHMA The goal of Bhagavad Dharma. Supreme Entity. Cosmic Consciousness. This goal is what makes this Bhagavad Dharma -known - or unknowingly all have this attraction to the lord, the desire for the Oreat. This is what disting'uishes man from animals. The natural love for God is in one heart of every human being and the man who does not have this is not a man but an animal.A thief, a sinner, is a man if he has love for Cod in his heart. But even a socalled moralist or intellectual not possessing love for Cod is not a man at all Man has Bhagavad Dhaiia animal does not. This is the only difference between man and animal. Ba'Ba

D)

ANANDA

MARGA IS A SUBJETIVE

APPROACH WITH OBJUSTMENT

our Ideology Atmamoks a arthani Jagat Hitayaca Realization of Self - Service to Humanity We cannot deny objectivity, man needs proper environment. Ananda Marga has positure attitude, man wants infinite pleasure and to avoid pain. - This world is relative truth, Brahma is absolute truth. Brahma is the goal we have to make proper use of this objective world. - Getting Brahma is like jumping into the ocean. But to get to Brahma we have to go through the land (objectivity) to reach the ocean. Human Existence is an Ideological flow

Ba'Ba What is Ideology?

Idea = psych-spiritual parallelism Ideology =is this pure spiritual idea of Bhava, concieved in psychic level. Therefore a true ideology is bared only in spiritualism.All existence must move on a path which has been concieved through the inspiration of this pure Idea of Bhava.No other kind of movement can carry humanity to its true goal. DIFFERENDES BETWEEN DHARMA AND RELIGION DHARMA 1. Derived from the Sanskrit root 'DRA' "Man" which means to sustain, to uphold to grasp. It has no true English synonym. 2. Based on logical conclusions 3. It is a rational approach to Satya ( Absolute 'Truth) 4.Has a universal validity.Spiritual self-culture is the only mean to attain it. 5 No opportunity for exploitation of any Sort no vested interest and no group feeling 6.Based on love, libefty and equality. 7.Not bound by time, space and person nor has any SVATATIIYA, VIJATIlYA, and SVAGATA BHEDA and thus inmutable. 8.The only entity required for its realisation is mind. It is realisable by expansion of the mind through spiritual self-culture and self-discipline which cause introversion of mental potentialities. 9.Has a universal approach and appeal and a uniformly beneficient effect. 10. Synthetic, creative, evolutional and progressive. 11. Assuredly unifying and humanising. RELIGION 1. Called Matavad or up dharma in Sanskrit. MAZHAB in Arabic and religion in English. 2. Based on sentimental faith. 3. Based on scriptures which are said to contain " The Voice of Providence". The scriptures of different religions are mutually contradictory and hostile. 4. Inpassioned by regional sentiments, language bias , herd instincts, caste preju dices, sectarian urges and similarity in manners and customs. 5. Provides unhindered opportunity or exloitation through priestdom, Mulladom, Popedom, etc. 6. Based on fear generated faith, superstition, beliefs and irrationality. 7.Dogrras and their observance change with the change in time, space and person and as such not eternal. 8.Ritualistic observances making use of external objects of the phen~ menal world.

Advocates only the snctity of holy places , holy baths etc. They cause extroversion of mental energies. 9.Rituals of different religions are mutually antagonistic, leading to mutual distrust, disintegration and destruction. 10. Analytic, repressive, degrading and regressive. 11. Gives rise to fissiparous tendencies and animality.

Morality is the base Sadhana the means Life Divine is the goal" Shrii shrii Anandamurti (d) ` MORALITY Niiti - morality ( actually the sanskrit word has no direct english synonym) Ks'erra'rtha nayanarn'ityarthe Niiti" That which leads the unit for its ks'ema - (spiritual progress) is Niiti. Morality is not the goal - the goal is not to he good. Morality that which will give us the strength to proceed to the stage where all tenden cies of inmoral thoughts, words or deeds have been remved. -The goal is not, never to steal, the goal is that stage where the tendency to steal is no longer in the mind. Niiti - goes together very closely with DHARMA. Therefore in life of Dharma Sadhaka, Niiti is vital. The first stage of Dharma is helped most by Niiti. The duty of Niiti is to help Dharma. Therefore in the life of a sadhaka, Niiti plays a vital role. But Niiti is not the sunmin bonom of life, ramerit is the first gate. Before entering a house one has to pass through the gate. This very entering through the gate is Niiti. But simply by entering the gate one does not go into the house; for going into it one has to knock at the door. Th enter the house is Dharma Sa'dhaka and the gate Niiti. Th be a moralist is not enough, what it facilitates is that one has obtained the passport. It can therefore he said that Acarn a t Dharmah'. The first phase of the conduct is Niiti. Therefore those who are Dharmika cannot go against Niiti... Ba'Ba Niiti and Dharma'

Morality simply the effort to lead a well-knit life. It is dynamic, not a static rule, not sosething outside of us. -it is a contant war against negative tendencies which gives us the inner strength needed for

following Ideology. Moral Ideas - must provide ability and inspiration to proceed on the path, should help to expand mental vision and help progress, not lead to superstition and closed mindedness. Sadhana in its very start requires a mental equilibrium. This sort of mental harmony may also be termed as morality. Ba'Ba Sa dhana is stuqgle - struggle is the essence of Sa dhana - mind is always trying to go in so many thousand directions. This constant struggle is against the negative tendencies of the mind. Here are 2 types of mental reace: black/static white/sentient - a) pleasure frati tenporary satisfaction - static peace - b) man has to strive, to battle to drive out The negative tendencies which prevent him frcm reaching his final goal (result of this fight) which is White/ sentient peace A direct fight must he waged. In the beginning the forces of negativity won't have of their own accord. - They will be trying all the harder to distract you. That is why, when starting Sa'dhana there seens to he more trouole, disturbance and lack of concentration. But if meditation is disturbed one should never get up and leave. Tatastha moralist - but sitting on the coast, i.e. at anytime may fall in the Water due to pressure of environment - kind of morality which is only an external euuilibriumcan break down at anytime. Niiti -fails to be what it is, if it fails to help man progress and develope to his maxirnum staure. -That which is virtuous with the virtue of its quidance. - has the distinguishing quality of inspiring - dynamic carrying force - living force. - practice of which is capable of inplanting ruan in ultirate subtilty in suprere knowledge. - term Niiti can only be justified if it can inspire man to reach the point where the question of leading him elsewhere doesn t arise. Moralisim is not the dream fantasy of the idealist nor is it the meaes to the end of the materialist. It is such as presents itself before man with all the possibility of merging the atheistic objectivity into suprarnundane intuition. BaBa'

YAMA AND NIYAMA- PRINCIPLE OF MORAHTY YAMA SADHANA

In Ananda rarga it is said that Morality is the base, sadnana the reans and Life Divine the goal. It is because of this fact that Yana and Niyarra ( the code of morality) is considered so important - without it all your sadhana, service and sacrifice will be in vain. Then again, Morality certainly is not the goal, for one who can resist a bribe of 50 dollars now may not in the future if circumstances are not favourable ( e.g. he is starving or he is in debt). What morality aims for is to create a condusive rriind for sadhana. create a state of oneness with Brahma ( God) so no desire will be possible for theft or falsehood etc. which are antagonistic to self-realization. so now let us icok at Yama and Niyana so we can get a clear idea of what we should and should not do in our lives. Yama means to control, therefore Yarna sadhana reans the effort to control. Yama links you with the outside world. Sadhana begins with Yama. All actions with the external world are controlled by the five principles of Yama. 1.AHIMSAis defined as not inflicting pain or hurt on anyone by thought, word or action. This maans never to stop or have the intention to stop ( cut off) someone progress (physi cally mentall or spiritually) permantly. For example, if someone is walking along the road with good thoughts in his mind and you stop his ideation by being negative to him or by assaulting him , then this Is violation of Abimsa i.e. it is Hirusa. It does not mean you can never get angry with anyone or use physical force as sometimes neces sary for the person. or persons ultimate welfare what it reans is that it is the spirit behind the action that counts and not the action itself. If your actions are not good for the persons welfare and you were sincerely trying to follow Ahimsa then it will be made clear to you that it was wrong by the reactions you recieve from the act ( you will scon feel suffering). It is a fact that for the purpose of living, sustenance fran other living beings is neces sary. But it should be from other lesser developed forms of life e.g. vegetables rather than animals. This of course varies according to time, place and person. It would be absurd to expect an eskimo to be a vegetarian, or if one is dying or very sick then one should take what ever is needed for his recovery. There are three classes of living beings: 1) Jatamitra - a born friend - e.g. the cow, it creates milk for us 2) Jatshatru - a born enemy, e.g. snake, tiger etc.

3) Nirareksa - it is neutral e.g. monkey, crow etc. Nirapeksa can scretites become a Jatshatru - e.g. crow eat your crop. Because man is the highest evolved living being it is inportant not to allow other lesser developed living beings to threaten his existance and so it is not against Abimsa if you use force neces sary to stgp the actions of these Jatshatru, and this also applies in the case of ATITAYIl or an aggressor. These Atitayii should always be treated as Jatshtru. There are six signs to tell an Atitayli: 1) . Deprives you of your livelihood - steals. 2) . Intends to attack you - he or they who have lethal weapons. 3) . want to steal or use up your wealth by brutal force. 4) Tries to kill you by poison. 5) .Sets fire to your home. 6). Aouses the female sex - i.e. rape, abducts one's wife. It is not enough to fight back against Atitayii when being assaulted, but also one must know who they are and attack theru in advance, before they get a chance to attack you. A classic example of this Is found in the book Mabharata, where Krisna gathered together all the moralists and waged war on the inmoral kings etc. One must also use common sense and not attack the Atitayii if there is not adequate strength to win. Then again, if they attack you before there is the chance of aguiring adequate strength, then regardless one should give them something to fight for rather than just to surrender. Also an Atitayli can have all six signs and not just one or two , in fact often he/ they will. One inportant thing to remember whenever wing fr ( physically mentally) is that- it is the Persons' conduct and not the persons themselves that you are against. We all manifestations of the one Cosmic entity and this must not be forgotten. Never do anyting with hatred in the mind - always benevolence. SATYA - implies action of mind and tile right use of words with tile spirit of welfare. Satya is not RTA or fact. Ode who always states tile fact can do a great amount of harm e.g. if you just recieved word that your friends father had died and be asked you what tile massagen was, follower of Satya would say that he is very sick, and later when his son is better Prepred for tile news, tell him of his death. So you see, Satya is not the truth or fact as it is often interpreted as being, hover if there is no clash between RTA and SATYA (benevolent truthfullness) then RTA should be practiced. Generally RTA will be followed 99% of tile tirbut if there is clash

between RTA and SATYA then Satya should be adopted. The word Rjuta irrplies straight forwarld ( i.e. the feeling I am pure' or I have done nothing wrong ') This Rjuta is needed for SUCCESS in Sadhana and also is what elevated tile subconcious mind. From this Rjuta ojah is gained i.e. tile capacity to- inspire many peocple or influence others. Vivekananda, Subhash Candra-Bose and other such as dynamic sadkkas are good exam ples of same one with ojah. Inmoral people will have an inferiority ocoplex around moralists Out of all tile Yamas and Niyamas , satya is one of tile most important. If Satya is follo,ed then all others will follow. establishment in Satya means establishment in Brama, ASTEYA Means not to take anything which belongs to others - i.e., non-stealing. It also means not to deprive anyone of their due - e.g. sneak into a show without paying for aticket etc. Both stealing and depriving should not be done even mentally. As you think so you becam. example, the thought of stealing comes in the mind, it keeps coming up and so you eventually do the action of stealing. Since you didn't get caight you Continue to do so thinking how easy it was i.e. it becomes a habit. Soon you are converted in too a thief and eventually tile police will catch you and you end , in jail. Likewise if you start to always think of Brahrna you will find all you actions will be done for Brahma. This will become a habit and so you will develope a very moral and radiating charac ter which will eventually end in liberation. one canot be established in Asteya if not a Satyashrayii (established in Satya). It is througt Satya and overcoming fear that Iccha Shakti ( will poper) is awakened. If Iccha Shakti is developed in all layers of the mind then tremendous work can be done, the secret of developent of Iccha Shakti is Satyashrayii. To prevent bad inspiration keep good company only. If you think of bad (crude) things all the time then it will weaken your subcoincious mind and a weak subconcious mind is tile root cause of all types of steal ing. Again keeping good company (i.e.Dharmacakra) will help strengthen your mind. One other thing ahout Asteya is that if onesteals with good intentions, i.e. not for any perscual gain, then it is not againsL Satya or Asteya. e.g. you rob an aggressor (Atatayii) of his arms for tile protection of other non-aggressors. If stealing is done purely for selfish or lustful reasons then it is against Asteya. ( NOTE: AImost all stealing is done for selfish reasons). BRAHMACARYA

- means to remain attached to Brahma i.e. to move along from one object to anther keeping in mind that each object is an expression of Brahma (GOTT). When you feel as though everything is Brahma, it is known as Brahmacarya, and the person is known as a brahmacarii. Guru mantra, second lesson of Ananda Marga perfects Brahmacarya and Brahmacarya protects your mind from crudification. There are many misinterpretations of Brahmacarya. The most common is the preserva tion of semen or being celibate'. neither Brahma nor carya means this. Unless diseased or mainet it is not possible to follow such a Bramacarya, although it is advisable for umarrieds to practice fasting besides the fasting days i.e. full and new mon days. This extra fasting destroys tile surplus semen in the body which will reduce the possibility of sexual excitement. if there is surplus semen then the body will want to discharge it - it becomes sexually stimulated. If one - is married it is not needed to follow this extra fasting. But sex if it is only to satisfy ones animal urges will crudify the mind. Also too,much discharge of semen will cause malfunctoning of the brain as semen is gotten from lynph which is needed for the brain to fuction properly. If there is not enough lymph for the brain then thing like bad merory etc. will occur. Then again if one tries to prevent the discharge of semen by suppressive methods it will have a bad reaction in tile body and mind - the bodies grow rough and lack in lust and the mind can take on very much anger. Pure thoughts and fasing is the best method. v)APARIGRAHA - Baba says: 'Th case of enjoyment of any material object the control over the sujectivity is called Brahmacarya, while control over the objectivity is Aparigraha. nonindulgence in the enjoyment of such amenities and ocinforts of life as sure superflous for the preservation of life is Aparigraha, .e. non-indulgence in luxurious living or non-possessive- ness. This also means not to limit yourself to such a state that you are a burden on others and society. What man really wants is composure, shanti (peace) or Contentment, not happiness. Happiness is derived from getting what one wants and since the mind is always chang ing and wanting more and more, one will never get peace if he runs after happiness. We want to reaain in a balanced state free fran wants and this balanced state (compo sure) is needed for Dhyana (meditation). The essence of Aparigraha is to give up things which are not needed for the preservation of life. It is an endless fight to reduce ones worldly wealth. There is a very big difference between the non-housbolders and the householder's aparigraha. The householder has to balance his duties between him and his family and also between

his universal family-humanity. The sanyasi (non-Householder) needs only to think of himself and the rest of humanity. It is thus easier for the sanyasi to knw how to follow Aparigraha properly. Aparigraha not only applies to the individual or his family, but also to countries violat ing Aparigraa, i.e. rich countries depriving the poor countries. What happens is that the poor countries will take back the riches in war and because of this both the rich and the poor will become crudified by hatred, envy, greed, etc. NIYAMA SA'DHANA Niyama means to control the mental thoughts in the mundane, supramundane and spiri tual strata. Unlike in Yama, Niyama needs no second object. It is the control on the inward expression. I) SHACO - It means purity and cleanliness, health, physically and mentaIl. So it can be said that shaoca is divided into four parts: a) Internal Physicalis - eating the proper food, i.e. Sentient foods. Evenen Mutative foods (i.e. Chocolate, tea, soya sauce, yeast, curried foods, etc.) should be limited to a ruinimum if not avoided completely. Mutative food and lentils, yogurt and bananas which are constipatory, should not be taaen at night as it becees static. b) External Physical - is physical cleanliness, i.e. half-bath, bathing, bath mantra, etc. c) External Mental If you come into contact with something (unavoidable) which is crudifying then you should taae the opposite ideation, i.e. auto-suggestion. Also there are four points which should be noted: 1. When others are happy you should show happiness. Ion t bring the happy person down by showing negativity, e.g. A happy person asks you how you are and you tell him all your problems in a nararative way so thatby the ti:e you finish the happy is no logger happy. 2. Someone is unhappy then show carpassion, overlook their faults and try to coofort them. 3. When others are doing good work (great), encourage them to do more and don't pick at their faults, i.e. do not discourage them by your negative criticism. 4. Soeone did something bad (if not too bad) then be dispassioned, ignore them e.g. he didn't wash his hand before taking a meal. Don't criticize them for it, ignore it and instead inspire them by your correct conduct. d) internal mental - if the external environment is bad it will create unhealthy samskaras.

One must withdraw one's organs or senses from herrful or crudifying ob jects., e.g. if not read or look at obscene pictures or books, etc. If you do then it will stiualate the nerve fibres and thus weaken your will-powers (iccha shakti), so always be on guard. Your nervesystem is always ready to help you when ranning after objects but they cannot when after God. 2) SANTOSA means mental contentment, ease. Discontent leads to crimes. Establish ment in Aparigraha is establishment in Santos 'a. Mans real needs are little. Until you are establisbed in satos'a you are as good as a beggar. Santos'a ( non-santos'a ) disturbs the mind and shanti ( peace ) will never be. Baba says Santos a sa 'dhana lies in being content with the money earned by mormal labour, i.e. without any undue pressure on the mind and the body. To remain contented, man gas to be engaged in a special type of mental effort the effort which helps him in keeping from allurements. The best method of keeping away from these things is auto suggestion, i.e. thinking the oposite to the mean tendency which the mind is occupaid with. Santo a does not inply allowing others to exploit or suppress you because your simplic ity everyone will have to go on fighting for their rightful claim but never by wasting your physical and mental energy under sway of expressive greed. 3) TAPA means to practice penance to reach the goal i.e. God.The only purpose of doing Tapaa is to relieve the sorrow and unhappiness of others, and give happiness and comforts. It musst never be done with a commercial mentality. Ser'ice must be done with proper knowledge too, i.e. to those who really need it and not to the rich. You suffer for others because you know the Lord wants you to do this. There are some Yogis known as Gopti Bhava who do penance to attract God to them, to gain His attention, e.g. by standing on one leg for days,walking on fire, lying on a bed of nails,etc. These arenot wise Yogis. 4) SVAHYMA means clear understanding of any spiritual subject. This means understanding its real significance, the underlying idea. Svadsaya can be of three kinds a. b. c. Dharma - spiritual scriptures, i.e. Subhusita Samgraha Dharsan- the philosophy, i.e. Ananda Sutra Samata - the social code, i.e. carya carya.

The first two are both called APTA VAKYA or unchanging truth. The last one is called PRAPTA or changing truth, i.e. changing according to ti:e,place, and person.

5) IISHVARA PRANIDHANA Ishvara is he who is the controller of the Universe, i.e. Saguna Brahma and Pranidhana means to run after in close proximity. Therefore Iishvara Pranidhana means to accept Iishvara or saguna Brahma ( God ) as one's only idea and goal in life and to move with acceleration towards that Supreme shelter - God. It is the first lesson or Dharma Meditation of Ananda Marga. Once Ba Ba' told the margiis 3 things: Do not fear anythingor anyone. 1) 2) 3) I'rn always with you You must live so that people trust you Difficulties can never be greater than your capacity solve them.

Later at a fieldwalk He said: You must have a flaming moral purpose so that greed, oppression and exploitation shrivel before the fire in you."

AS T 'AUNGA

YOGA (eight) + unga ( limbs)

As't'aump - as'ta Yoga

a) - Yoga = uinca + ghaina - unification -to be one with the thing i.e.the urnification of the unit entity with the cosmic entity b) - Yoga = yuja + Chaina something being added to one thing -

yoking Astaunga yoga has its origins in Tantra this system of yoga was first propounded by the Rs'i Patanjali around 950 BC. It is the eight fold practice man't to purify the physical body and five kosas of the mind ( without which purification of the self is not possible.) 1.YAMA 2.NIYAMA ( see notes on rrnrality, Guide '10 Human Conduct

3.ASANAS - in Ananda Marga, 40 basic asanas - important as asuptort to meditation, not to practice for their own sake . These postures are "innersizes" rather than exercises - the most significant effect being to maintain psychic eguilibflurn. Though helpful in curing physical defects, diseases etc., asanas are not prescribed for purely physical reasons. Their main effect is on the glandular system of the body - glands are the stations of the mind through which mental tendencies get epressed. Therefore

for the control of the mind, asanas are essential. 4. PRA'N A'YNAMA - science of breath control- pra'n'a -vital energy yama - control controlling nucleus of all Pra n ah - Pranendriva - Psychic organ, located in Anahata cakra Function of Pranendriva - corresponds to the processes of perception and respiration, by lengthening the pauses in the respiration pattern, the po'er of concentration and percep tion of the mind is greatly increased. Pra'na'ya'ma is a powerful and sattle science, it can campletely readjust the energies of the booy and mind and affects the whole organism. If practised without proper guidance it can be extremely dangerous. Prana' yama should never be attempted without specific instructions of an A'ca'rya. The type of Pra'n'a'ya'ma practised in Ananda Marga meditation is Saviiia pra'n'a This includes not only the mechanics of breathing but also concentration and cosmic ideation There are abuses of Pran'a'ya'ma also. If a sadhaka during the period of concentration gives himself to the praising of his own petty vanity alone, instead of taking that force of contraction of pranendriya towards the inculcation of cosmic ideation, that is, if he employs himself to the expression of his own little ego, he will gradually tend towards crudeness pra'na'yama is excesdingly harmful, devastatingly disastrous for one di divorced of cosmic Ideation. Ba'ba' 5. PRATYA HARA sense withdrawal, proper direction or dicipline of the senses. Science confirrred that the controlling station of the senses is actually in the mind. Mthough the brainand mind are related, they are two different entities which coordinate together to form one structure. Their relationship is like that of a space ship and a space man, where the former is just a vehicle for the latter to reach its destination, the brain is the rreans for the mind to fulfill its outward and inward function, theroy attain ing later on a final goal The human mind contains a large arrount of force which is being continuously transforeed into either mental or physical energy. Nornally this sort of mental power is not utilized or rather discovered wholly. Most men cultivate between 10-15 % of that energy whlie the reamining 85 -90% lies in a dormant or unutilized state. This mind which is usually flowing in 50 many different directions can not possess the real strength it has. But once these different directions

can be made into one flow we find that this mental energy cotains a tremendeus force. At this state of perfected sense withdrawal, the next step goes further in directing the pointed energy to a desired goal. In practice. aspiritual aspirant transgresses relativity only for the sake of conquer ing the absolute. The method taught in Ananda Marga starts from this objective world and ends in a reim beyond the reach of tine, space, and person. 6. DHARANA - concentration fixing the mind on a specific point - in sadhana, this is a psychic point within the body mt sare external object. If rever ent of the mind is not checked sadhana is inpossible. Concentration is to fix the mind on a contemplated place. mental concentration comes after Dharana. Each unit has a partic ular link with the Cosmic entity - a particular cakra. ( cakras are the spiritual nuclius of the body, controlling points of each of the five fundamenel factors) 7.DHYANA - Pure Meditation, to make the mind flow at a particular point- flow is stopped, and the objective is channelled into subjective. This results in samadhi(transe). 8. SAMADHI - Final goal not a practice, this is the result of all the practices, Union of unit entity with Suprere Entity.

STAGES

IN

SADHANA

In Sadhana - if one becores very trentally elevated, akost to the point of liberation, but at this stage sotre kind of tendancy or att raction arises, the sadhana take a special form - not having all the five fundanental factors. In this state be can neither do sadhana nor acheive liberation. He may retrain in this w ay for thousands of years. These states differ according to the different types of attractions: 1. Greediness for noney = yaks'a 2.Worldiy attradtion =Prakrti - this state only three of the five factors are present. Lunirnus body - these beings often help sadhakas, as by doing so they ray get the lessing of the Sadguru and the chance to take a form once again through which they can acheive liberation. Usually they stay in lonely places such cemetarys.

3. 4 5 6 7

Occult powers WEAKNESS for beauty .Fine Arts Desire to be rid of physioal body . Attatchnent to sadhana

Kinnar Vidyadhar Garidharva = Vidahliin Siddha

STRUGGLE

IS THE ESSENCE

OF LIFE. IS HYPOCRACY.

AVOIDANCE OF STRUGGLE

ABSENCE OF STRUGGLE IS DEATH BA'BA' 4. TANTRA Tan + Tra

TANTRA -

Tan' is the accoustic root of crudness Tra' means that which relieves, so Tantra means that which relieves from the bondage of crudness. Second meaning: Tan + Tha Tanu Vista're - that which relieves from pains and sufferings by expanding the unit mind into cosmic shift Tantra - Ideal of life, process of Sadhana - Practical SC ience most fundamental doraant vital force ( kulakundalini by raising it gradually stage after Theoretical knowledge fact of this sadhana and to merge it into stage. of secondary importanc( -is to arouse or evoke the the cosmic entity. (Brahma) First expounder of Tantra - Lord Shiva, gave Tantric practices in systeiratic form, as a practical science which society could benefit from in all spheres of life. Shiva was also known as the 'Father of Tantra'. He came at a time of crisis in the society. By him, Tantra was compiled in written form 64 volumes, though he never wanted Tantra present - as a book this became necessary due to shortage of wo