diff --git "a/output.txt" "b/output.txt" new file mode 100644--- /dev/null +++ "b/output.txt" @@ -0,0 +1,7290 @@ + +--- Page 1 --- + + +--- Page 2 --- +First Bengali Edition :— +First English Edition :— A’nanda Pu'rnima’ 1962 +(19-5-62) + +All rights reserved by — + +A'NANDA MA’RGA PRACA’RAKA SAM’GHA +(Central) + +Publisher—Shrii Bindeshwari Singh +(Publication Manager) + +A'NAND MA’RGA PRACA’RAKA SAM’GHA +Post—JAMALPUR, Dist.—MONGHYR. + +[ Price Re.1/- ] +Printed at U. P. Ltd., Bhagalpur-1962 + +Circulated by Ananda Marga Universal Forum +Contact: anandamargauniversal2@yogasamsthanam.net + +--- Page 3 --- + + +--- Page 4 --- + +--- Page 5 --- + +--- Page 6 --- +Roman Samskrta + +For the purpose of pronouncing different +languages correctly and writing them speedily, +the undernoted system of Roman Sam ‘skrta +alphabets have been originated. + +a wo 2 # © & a 4 +=< wm ¢ € ©. 8. 2. +r r + +=. + +ae u iu + +ie) + +a + +shy ee eR +eeertam st & +lr lr e+: ae O ao am’ ah += zq | es 6 5 ¢ A § +ee ft 3 ee eee Se 8 +ka kha ga gha una ca cha ja jha ina +4-6 6 48 Oe Se TS ++ 4.8.4 2 808 ee +t'a t'ha d’a d’ha n'a ta tha da dha na +ew ee *e es BS +q a 4 a a GY ¢ ...-85--9 +pa pha ba bha ma ya fra la va sha +q a 3 % +es @ & 9 +sa sa_ ha ks’a + +& we ae ata Bla AFF BSR. +3s waa arat ara tt CS + +an jina rs'i cha’ya’ jina’ na sam’skrta tato’ham’ +A’nanda Ma'rga Praca'raka Sam’ gha + +--- Page 7 --- +CONTENTS +Subject : Page +1. Ceremonies after the birth ofa child .. 1 +2. A’ca'rya, Ta'ttvika, Purodha’, Dharmamitram 6 +3. First entrance into house .. eS 7 +4, Marriage ceremony a 8 +5. Laokika Braham’aca'’rya and relationship + +between males and females + +6. Relationship with a'ca’rya_ .. ve 17 + +7. Livelihood 5 = rn 17 + +8. The Beggar 5 as =F 18 + +9. Methods of bath fa: Ze 19 +10. Food st ea a 21 +11. The livelihood of the woman Ve 23 +12.. Dress e se ae 24 +13. The ceremonial festivity .. oi 24 +14. Tree plantation ia a 27 +I5. Starting on a journey ¢ % 28 +16 Woman's healtb RS i 28 +17. Social punishment as me 29 +18. Disposal of the dead body .. a 29 +19. Shra’ddha’ nus’ thana’ % 3 30 +20. Ideal Law of Inheritance .. i 33 +21. Methods or Salutation 6 ne 36 +22. Dharmacakra .. 3 3 37 +23. Tattva Sabha’ .. et x 39 +24. Your various organisations a4, 39 +25. Science and Society én es 44 +26. Service and tolerance i é 45 +27. The ideal house-holder we “e 46 +28. Spiritual practice : eS 46 +29. Treasures of the Ma’rga_y : 49° +30. A’sana s ee a 30 +31. Self Analysis -.. “iz e. 67 + +32. Concluding words a ee 68 + +--- Page 8 --- +ww o™ ok i ae + +> + +~ _ Yel lhe — =~ —s + +A'NANDA MA’RGA CARYA'CARYA. + +JA'TAKARMA + +(The first feeding of solid food and naming of an +infant). + +Ja'takarma :—When an infant is aged six months +(some time between six months and one year), a minimum +of five Gurubhra’ta’s will sit together some. day and +the infant will be laid before them. Thereafter, the A’ca’rya +(or the oldest person present if no A’ca'rya is available) +will recite the following at first and all present will +follow him thereafter. + +“Onm' madhuva'ta’rta’ yate madhuks’ arantu Sindhavah +ma’dhvirn'ah §Santvosadhi Madhunaktamutas’aso +madhumat pa'rthivam' rajah madhudyaorastu nah pita' +Madhuma'nno vanaspati omadhuma'nastu Su’ryo +ma'dhvirga’vo bhavantu aah. Onm' madbuh onm madhuh + +onm’ madhuh’. + +Meaning of the Mantra :— + +May the wind bring blessing with it. May the ocean +yield felicity. Our herbs be blissful Day and night +be sweet. May the dust particles be blissful. May the +Devaloka and pitrloka prove sweet. May our plants be + +_ charming, May the Sun shower felicity. May our animals + +--- Page 9 --- +(2) + +(domestic) be blessed, Brahma Madhu. Brahma Madhu, — +Brahma Madhu. + +This done, they will speak in the mother tongue or | +in a language intelligible to all those present. “O! gracious _ +Brahma, may we unitedly be able to arrange for the © +upkeep, treatment, and physical progress of this infant | +which has this day entered our society amidst us.”’ + +Thereafter, everyone present will take one pot of +water (cool or lukewarm, in accordance with the season) +and pour the same into a big vessel, and then recite again. | + +Onm’ madbuva’ta’ rta’yate madhuks’arantu sindhavah © +ma‘dhvirn’ah Santvosadhi Madhunakta mutas’aso Madhu- +mat pa'rthivam rajah madhudyaorastu nah pita’ Madhu- +ma nno vanaspati maduma'‘nastu su'ryo ma'dhvirga'vo | + +bhavantu nah Onm’ madhvh Onm' madhuh Onm’ madhuh. — + +* O, merciful Lord! give us strength, so that we | +may arrange for the spiritual progress Of the child by © +means of proper education —the child which has entered +our society, amidst us_ this day. + +After that all the persons concerned will pour water in © +the same way and recite :— +“Onm’ madhuva'ta’ rta’yate madbuks’arantu sindhavah — +A + +ma’dhvirn’ah santvosadhi, Madhunaktamutas’aso | +madhumat pa'rthivam’ rajah madhudyaorastu nah pita’ — +Le ees a eee ee eee ee ee + +* For the convenience of persons of different | +languages, this Mantra will be recited in sam’skrta only — + +--- Page 10 --- +ea +Madhuma’nno vanaspati madhuma'n astu suryo ma dh- +virga’ vo bhavantu nah Onm madhuh Onm' madhuh Onm’ +madhuh. + +O” gracious Brahma! May we succeed in arranging +for the mental progress through proper education of +this infant which has gained access amidst us into our +society. + +Then, in the manner set forth above, again one pot +of water will be poured by each into the same big vessel +and then the following will be recited. + +“Onm’ imadhuvd ta’ rta' yate madhuks' arantu — sindhavah +ma’ dhvirn' ah santvosadhi Madhunaktamutas' oso madhumat +pa'rthivam! rajah madhudyaorastu nah Pita’. Madhuma'nno +vanashpati madhuma'n astu Su ryo ma dhvirga'vo bhavantu +nah Onn! madhuh Onm' mad huh Onm' madhuth.’. + +©’ gracious Brahma ! May we be able to perceive thy +developed manifestation in this infant, in whose form +thou hast appeared in our midst. + +we have unitedly given this baby the name*...........-- : +Thereafter, the guardian of the infant shall bathe it +with that very holy water. Then the child will take +solid food for the first time. In this ceremony the +arrangement of a social feast depends entirely on +the sweet will and financial position of the person +concerned. Arranging a social feast by taking credit or +incurring debt is strictly forbidden. + +--- Page 11 --- +C249 + +Twentyone days after the birth of a child, the chiid + +and its mother would be considered clean from_ the +worldly standpoint. + +DIIKS'A’PRAN’A’LII (The initiation process) + +When a child attains the age of five, its parent, +brother, sister or any other guardian can initiate it by +<‘Na'ma Mantra” i. e., the child develops some know- + +ledge at five years of age ; he should be taught to sit. +in the posture of padma’sana and instead of inserting | + +the fingers of one hand into the inter-phalangeal spaces + +of the other, be may rest the dorsum of one hand over f +the plam of the other, keeping the vertebral column erect. +and then to meditate that all around him and whatever r + +he sees is Brahma. + +| +| + +| +| + +eR RT at rT PES Ee + +. + +After this, the child on attaining his twelfth year, | + +shall take initiation from A’ca'rya in Sd dha'ran'ayoga +and at or after his sixteenth year, he will take initiation +in ‘Sahajayoga’ from his A’ca'rya. Should it be felt + +SUR Ee rere . + +extremely necessary, A’sanas may be taught even before | + +age of sixteen. + +If those well-adept in ‘Sahajayoga’ desire earnestly © +and. have adequate time every day, then the Board of © + +Purodha's after due consideration, shall select some of +them to initiate in ‘Vishes’ayoga’. The A'cad'rya's or + +Purodha's shall not take any remuneration from their — +Shiksa' bhra' ta's for the initiation, but it devolves, as a duty _ +upon everyone belonging to the Ma’rga to give due + +consideration for keeping the financial position of the + +Purodh' as and A'ca'rya's safe. + +wre + +--- Page 12 --- +C3) +Naming the person initiated + +The person whose name is not in the Sam skrta lan- +guage shall be given a new name in Samskrta by the +A'ca rya, either at the time of initiation of sometime +after that date. The word ‘Deva’ should be a suffix to +the name. Nonetheless, every individual is at liberty +to adopt his own title according as he pleases; the more +the title of ‘Deva’ is adopted, the better it is. In all +dealings the person’s new name will be used. Although +naming in Samskrta is being preferred as far as +possible, you will pay equal respects to all the languages +and afford equal opportunities to them. + +Diiks'a'da'na (The Initiation) + +1. Only selected few individuals shall be initiated +into the difficult ‘Vishes’ayoga’. The Puradha’ alone +is entitled to initiate. + +2. The deserving and earnestly desirous persons +shall have initiation in ‘Sahajayoga’. The A'ca'rya alone +is entitled to initiate them. + +3. Tothose persons for whom the practice of +‘Sahajayoga’ is inconvenient or who have some other +reasons for consideration the 4’ca’rya shall impart train- +ing only in ‘Sa'dha'ran'ayoga’. ‘Sa dha'ran'a does not +prescribe any restrictions of diet because A'sanas are +excluded from this course. ; + +4. The A’ca'rya shall impart training in Pra’ rambhi- +kayoga’ to those for whom ‘Sd dha’ ran' ayoga’ is incon- + + + +--- Page 13 --- +SJ + +venient. In ‘Pra’ rambhikayoga’ too as there are no +A'sanas herein, no dietitic restrictions are enjoined. +Those earnestly desirous of practising A’ sanas or needing +these for physical or mental reasons can be given training +in A'sanas by the A'ca'rya, even along with ‘Pra’ rambhi. +kayoga’, if he so pleases. If the A’ca'rya has little time +at his disposal, he would impart training in ‘Pra’rambhi- +kayoga’ in the beginning even to those with elevated +Sam'ska'ras. Thereafter, on getting adequate proofs as +to the disciple’s worth, he would train him in ‘Sa’ dha'rana +or ‘Sahajayoga’. + +Even the Pra'rambhika yogii’ who is practising A’ sanas +shall have to abide by the conditions laid down for +practising A’sanas. + +The initiation shall take place before the emblem +in case of ‘Pra'rambhika’ ‘Sa'dha'rana’ and in special +cases, of ‘Sahajayoga’. + +2 +A'ca'rya, Ta ttvika, and Dharmamitram. + +(a) only those persons who are devoted, and brilliant, +and can understand and make others understand the +Philosophy, and have a sharp intelligence shall be consi- +dered worthy of being an A’ca'rya. + +(b) Of those A’ca'rya’s who have a minimum of +500 Shiks'abha'is, only they who are well adept in the +difficult ‘Vishe'sayoga’ shall be entitled for Purodha’ +training. + +--- Page 14 --- + + + + + + +( #) + +(c) Those who shall be able to saturate at least 500 +individuals (125 individuals in special regions) with +spiritual feelings shall be titled and respected as +Dharmamitram-whether of not they possess any other +merit. + +The A’ca'rya having 1000 Shiks' a’ bhra' ta’ s, shall also +be called ‘Dharmamitram’. + +(d) Those who can saturate at least twenty persons +(five persons in special regions) with spiritual feelings, +shall have Ta’ ttvika Training. + +(ce) As far as possible, only the Purodha's will be +eligible for election of nomination for any responsible +post of the M’arga. + +(f) Keeping in view the propagation of the ideals +of the Ma'rga on a universal basis, this rule can be +relaxed, at times, with the approval of the central +committee. + +3 +Grha Pravesha (First entrance into a house). + +After decorating the house (with leaves, flowers, +earthen jugs, etc.) the mistress shall first of all enter it +at dawn followed by other women of that family (those +initiated already shall do so reciting mentally their +Gurumantra). Thereafter, when they blow conch-shells +the male members will enter the house, accompanied +by invited male and female guests. This done, every +one present shall recite in chorus the following, led +by the A’ca'rya’ of some old person (if no A carya +is present). + +--- Page 15 --- +: ( 8) + +“Onn! madhuva' ta’ rta' yate madhuks'arantu sindhvah +ma ' dhvirn! ah santvosadhi madhunaktamutas’aso madhumat +pa rthivam' rajah madhudyaorastunah pita’ madhma'nno + +vanaspati madhuma' nastu su'ryo ma’ dhvirga' vo bhavantu_ + +nah, Onm' madhuh Onn! madhuh Onn! madhuh.”’ + +May to-day’s entrance in the house be advantageous +in every respect. The neighbours ‘may prove felicitous +to the occupants of the house and the occupants of the +house prove felicitous to the neighbours. May every +Occupant prove felicitous to the house. May this house +prove beneficial to its occupants. May we be able to +protect this house to our capacity and _ enlarge it. +May this house give us a peaceful protection. + +Onm! Sha’ nti, Onm' Sha' nti, Onm’ Sha' nti. +4 + +Marriage Ceremony + +(The rules set forth herein shall be observed strictly +where both the parties belong to A'’nanda Ma'rga, and +elsewhere in an ordinary manner). + +(a) The guardians shall not take into account the +country and the caste for the purpose of the marriage +of their sons and daughters, but shall certainly consider +the family and relative merits and demerits of the +intending partners. The guardians before finalising +the negotiations, shall ascertain the views of the grooms +and the brides designate. Where the guardians will +decide a match, they shall not allow matrimony + +--- Page 16 --- + + +S34 + +‘between those connected either on the paternal or +‘maternal side for three generations—ascending oF + +descending. + +(b) If the groom and the bride themselves choose +to marry each other, it would be worthwhile for the +guardians to assent to the same. Should the well +wishers realise that the match is not salutary, they would +persuade the partners designate to reconsider the matter. +Even then, if they maintain their views unchanged, the +guardians shall agree to the marriage, but shall be +exempted from any responsibility whatsoever thereof. + +(c) Every person should marry if there be no convin- +cing reasons against marriage. A decision for marriage +should be taken with full consideration of one’s own +physical, mental and financial conditions and other +circumstances. It is improper ‘o exert any pressure on +anyone in matters relating to marriage. In the view +of A'nanda Ma'rga, marriage is not a hindrance to +religious pursuits. Marriage is a religious ceremony. + +(d) It is out and out an immorality to marry while +one wife is alive. It is always to be interdicted. If +ever on earth the number of women would exceed that +of men, then in order to maintain sanctity of the society +the man shall have to agree to marry more than one +woman. + +(e) Male members of the Ma'rga can marry females +outside the Ma'rga, but it would be suitable to marry +a female belonging to the Ma'rga to a male member of +the Ma'rga as far as possible. If a suitable match is + +--- Page 17 --- +Marriage Solemnisation +First of all the A'ca'rya will recite : + +Onn madhuva' ta’ tq! vate madhuks’arantu sindhavah +ma dhvirn' ah Santvosadhi madhunaktamutas' aso madhu- +- Pa'rthivam! rajah Mmadhudyaorastu nah pita’ madhu- +ma nno vanas pati Mmadhumanastu su'ryo ma dhvirga' vo +bhavantu nah, Onn! madhuh On! madhuh Onm! madhuh, + +* + +Following the A' ca’ +Tepeat, “I say on Oath in the na + +“Onm' madhuya' ta! rta' yate_madhuks' aranty sindhavah +ma'dhvirn' ah santvosadh; madhunaktamutas'aso madhumat +pa'rthivam! rajah madhudyaorastu nah pita’ madhuma' nno +vanaspati madhuma' nasty suryo ma' dhvirga’vo bha! vantu nah +Onn! madhuh Onn ‘madhuh Onn! madhuh.”’ + +Then the bride designate shall utter, “I take an +oath in the name of Parama Brahma and Ma'rga Guru deva +that I have accepted Shrii...... ine *++..a4S my husband. +Out of my own free will, I take upon myself all the +duties connected with his mundane life.” + +A + +. an + +Se te + +422868 ~s + +3 + +--- Page 18 --- + + +cm) +The A'ca'rya will then recite : + +“QOnm! madhuva'ta' rta' yate madhuks' arantu. sindhavah +ma dhvirn' a h santvosadhi, M adhunaktamutas' aso madhu- +mat pa'rthivam’ rajah madhudyaorastu nah pita’. _Madhu- +madinno vanaspati madhuma' nastu Su ryomd dhvirga' vo +bhavantu nah. Onm madhuh Onm! madhuh Onm' madhuh.”’ + +Then the male member for marriage shall say, “I +say on oath in the name of Parama Brahma and Marga +Gurudeva that out of my own desire, 1 accept Shriimatii +weet. ss as my wife. I shall be vigilant in every +respect henceforth for safeguarding her mental peace +and for her mental uplift.” + +The A'ca'rya will then recite : + +“OQnm' madhuva'’ta’ _rta' yate madhuks' arantu sindhavah +ma! dhvirn ah santvosadhi. Madhunaktamutas' aso madhu- +mat pa rthivam’ rajah madhudyaorastu nah pita’. Madhu- +ma'nno vanaspati madhuma'nastu Su ryoma dhvirga' vo +bhavantu nah, Onm' madhuh Onm madhuh Onm madhuh. + +Then the bride designate will say, “I say on oath in +the name of Parama Brahma and Ma'rga Guru'deva that +out of my own free will I accept Shrii......---+--.+ +as my husband, I shall be vigilant in every way for the +safeguard of his mental peace and for duties connected +with his mental uplift.” + +Then the A'ca'rya will recite : + +“Onn! madhuva' ta’ rta' yate madhuks' arantu sindhavah +ma'dhvirn' ah santvosadhi. Madhunaktamutas'aso madhu- + +--- Page 19 --- +( 12) + +mat pa'rthivam! rajah madhudyaorastu nah_ pita’ . Madhu- +ma'nno vanaspati madhuma nastu Su' ryoma' dhvirga' vo +bhavantu nah. Onm! madhuh Onn! madhuh Onm' madhuh. + +* A + +Thereafter, the would-be husband shall say, I take +an oath in the name of Parama Brahma and Ma'rga +Gurudeva that I have accepted Shriimatii_.. +as my wife. I shall endeavour in every way for hee +spiritual uplift.’ + +Then the A’car’ya will recite : + +“Onm' madhuva'ta’ rta' yate madhuks' arantu sindhavah +ma’ dhvirn' ah santvosadhi, _Madhunaktamutas'aso madhu- +mat pa’ rthivam! rajah madhudyaorastu nah pita’. Madhu- +ma’ nno vanas pati madhuma' nastu. Su 'ryoma' dhvirga’ vo +bhavantu nah. Onm madhuh' Onn! madhuh Onm' madhuh + +Thereafter the bitide tobi shall speak, “I say on +oath in the name of Parama Brahma and Ma'rga Gurudeva +that Ihave accepted Shrii . ___..... as my. husband +out of my own will. 1 shall be Vigilant in _ manner +for his spiritual progress.” + +Those present (at least ten persons) shall say, led +by the A’ca'rya, “we say on oath in the name of Parama +Brahma and Ma'rga Gurudeva that we are the witnesses +of this wedding. By the grace of the gracious Brahma +may we be helpful, to the best of our capacity for the +all-sided advancement of this newly married couple. + +Some Instructions + +In ail social rites, it shall be borne in mind that the +woman is not the slave of man. She, too, is a human + +--- Page 20 --- + + +( 43 ) + +being vested with equal dignity. On account of the +woman being physically less strong than man, the latter +should be always alert for the protection of her honour. +The woman can certainly claim this right for the fact +that she is the mother of man. + +None of the parties shall make any demand for dowry +or Dahez. + +The fit persons should procreate a larger mumber of +offspring and the less fit persons should procreate a +lesser number having regard to the progress of the +society. + +In absence of proper education, even the offspring + +of fit persons, instead of proving an asset to the society +may prove its liability, hence it is not worth while +producing offspring beyond a certain mumber which +can possibly have the proper education. But. birth +control methods should not be exercised to the detriment +of woman’s health. + +Ifa woman forsaken by the society desires to lead an +honourable life proper opportunities shall be offered to +her. If a man marries such a woman in the manner +prescribed by the Ma'rga, the marriage shall have to be +properly respected. + +In A’nanda Ma'rga no children shall be deemed to be +illegal and considered base on that account. In such +a case, the parents of such offspring shall be compelled +to marry in the prescribed manner, and in such circums- +tances, the male member shall have to agree to more than +one marriage, if needed. + +--- Page 21 --- +( aa 9 + +The Mantras of A'nanda Ma'rga marriage, as_ they +stand, give no scope to the question of divorce but even +then, the dissolution of a marriage may be sanctioned +in very emergent circumstances where characterlessness +irresponsibility or cruelty constitute the charges. The +complainant shall file his or her petition before five +important~personalities of the Ma'rga. One of the five +persons must necessarily be an A'ca'rya. They will allow +the complainant six months’ time for re-consideration, +in case they are satisfied about the veracity of the +complaints. The dissolution of marriage shall have to be +allowed if, in the meantime, the petition is not withdrawn +and the causes of the complaints remain unaltered. +In this connection the procedure for division of the +properties shall be formulated according as the time +demands. + +The widows and the women forsaken by their +husbands can re-marry. Persons marrying such women +shall be given special honour in the society. Such persons +shall have to shoulder the responsibility of the bringing +up of children begotten by the former husbands of the + +women. +5 + +Laokika Brahmacarya and relationship between +males and females : + +Brahmacarya (preservation of semen) is of four +kinds : + +(a) Naest'hika + +(b) Pra’ ja’ pa’ tya + +(c) Bra'tya + +(d) Dandika + + + +--- Page 22 --- +(93 9 +(a) Naes't’hika : + +The celibate is called Naest’hika Brahma +carii. In no way shall he waste his semen. He +will look upon the women as mothers or sisters. + +The married persons are called Pra’ ja’ pa’ tya Brahma- +earii. The Pra’ ja'pa'tya Brahmaca'riis shall deem all the +women, except their wives, as mothers. + +But A’nanda Ma'rga does not place any difference +between Naes thika and Pra’ ja' pa'tya Brahmaca' riis because +the semen level in the human body exceeds normally +once every twenty eight days. If that excess semen is +wasted there is no harm, but in no case the waste of +semen more than the surplus shall be considered proper. +The excess semen of the unmarried finds an outlet along +with the urine or during dreams. Hence, most people +by fasting one day stop the production of surplus semen. +The discharge of this excess semen is not a waste. + +The semen which nourishes the brain matter suffers +nn unjustifiable waste in course of sexual indulgence +exceeding four times a month. This results in mental +deficiency since semen is the food for brain. Conse- +_ quently, some pull-back may be experienced in spiritual +practice. A married man_ shall not attempt to be +Naest' hika Brahamaca'rii without the consent of his + +_ wife. They shall endeavour to follow the rules of + +Pra’ ja’ pa'tya Brahmacarya. No other type of Brahmac' arya +than these two is accepted by A’nanda Ma'rga. + +The Social relationship of man and woman + +_ A female shall be the friend of a female and a male +that of a male. They must not talk with each other, + +--- Page 23 --- +( 16 ) + +unless necessity demands it. They may contact each other +if necessary, but a man_ shall not uselessly talk with a +woman, since this practice is unwholesome. + +You may call the friend of your younger sister by +her name. There is no objection to men and women +taking part or sitting together in meetings but special +attention must be paid to the comfort and convenience +of the women. Sitting together in religious conferences +as well is not prohibited. Should it become necessary to +open a talk, with a nonmargiiya Lady address her as +Mother, Didi, Sister or Daughter. + +It is most desirable to address women other than +those who are some how related, as mothers, but where +such addressing would be entirely unpleasant to the +ears, you will use terms like sister, daughter or any +other respectable form of address. Excepting illness +_or occasion of special necessity man and women other +than those who are related, shall not touch each other, +as far as possible. If the woman is younger in years, +it would be fitting to address her as sister. + +No woman other than the professional actress shall +participate in a theatrical performance with a man. + +No man otherthan the professional actor shall +participate in a theatrical performance with a woman. + +The rigid rules pertaining to the combined dramatic +acting of non-professional men and women can be +slightly relaxed by the Purodha’s permission, in special +circumstances and in particular dramas where the +characters are flawless. + +--- Page 24 --- + + +f + +CF) + +The A’ca'rya's and Purodha's shall not actively parti- +cipate in any dramatic play, but they can discuss in indi- +vidual capacity the fine arts of all types. With Purodha's +permission, the A’ca'rya’s can, if they so desire, participate +as actors in particular circumstances or in special plays. + +6 +Relationship with the A’ca rya + +In the absence of any previous contact the relation- +ship of an A’ca’rya with his Shiks'bha'i shall be deter- +mined by virtue of their ages as older or younger brother, +according as the a’ca’rya is older or younger, and if the +Shiks'abha'i is younger in years, he shall touch the +dust of the A’ca'rya's feet, and should the Shiks' abhra' ta’, +though older than the 4’ca’rya, so desire, he may also +touch the dust of the A'ca'rya's feet. Shiks'a’ bhra'ta’ would +not lie in prostration before A’ca rya. This very rule +shall operate among the Ma'rga bhra'ta's also. A'ca'rya +should always be addressed ina_ respectful language. + +7 +Livelihood + +Maintaining yourself on the virtuous path, you can take +recourse to any means of livelihood for supporting your +family. Bear in mind that the sweeper’s life is superior +to living on food givne by otbers, you must endeavour +to spend towards public service a minimum +of one-fifticth of your income. Appropriating or +spending the entire earnings on oneself and one’s family +will gradually lead you to crudeness. No one shall employ +fine arts for the sake of material acquirements but in + +--- Page 25 --- +( 18 ) + +eases Where a family cannot be supported due to the dire +economic depressions the rigidity of this rule may be +momentarily relaxed under the direction of the A’ca’rya + +concerned. + +Finance :— + +You shall utilise unitedly the entire property +of the universe considering yourselves as members +of a joint family. Remember that every child, rather +every person of the society is covertly or overtly depen- +dent on you for his subsistence. Do not strive to keep +yourself aloof from them. Those who misuse or do not +use thier wealth, violate the orders of the Supreme +Father, since they want to deprive His other children, +that is their brethren from their due. In fact such +persons are suffering from mental diseases. Make efforts +to draw these social parasites towards the right path by +means of mental and spiritual education, and should you +fail in this attempt, you shall create circumstances to +compel them to follow the path of virtue, and shall show +them the path of spiritual practices for permanently +eradicating their mental ailments. But always bear in +mind that all these diseased persons are your brothers +and their annihilation is not your aim. It is obligatory +on you to make them disease-free and turn them to + +righteous path. +8 + +The Beggar + +The best form of service to the beggar is to feed him. +In case cooked food is not ready, give him ‘whatever + +--- Page 26 --- + + + + +( 19 ) + +uncooked food (rice, pulses, flour, or any uncooked +vegetable) is available. If necessary, make arrangements +for his medical treatment, clothing and lodging, since +it is expedient for the house-holder to shoulder the +Tesponsibility of solving the beggar-problem so long as +the beggar-problem exists and the Government does not +take the responsibility of solving this problem. + +It is not desirable to encourage beggary, but arrange- +ments shall have to be made for the food of those who +are really afflicted so that they may not die for want of +food. Do not give money to the beggar, since that might +tempt many people to adopt beggary as profession. + +9 +Method of bath + +What is Sandhya’ + +The period covering fortyfive minutes before sunrise +and fortyfive minutes after it is termed early morning, +and this early morning is called the first Sandhya’: It is +expressly necessary for everyone to bathe in the morning +at the time of first Sandhya’. + +The period between 12 noon and 3 pmis termed +Dviprahar (forenoon). Everyone shall bathe in the +forenoon under all circumstances. Those ailing due +to cold shall bathe with warm water in a closed place. +Sun-warmed water is also good. Use warm water parti- +cularly in cold climates. + +--- Page 27 --- +( 20 ) + +Those practising A’sanas must not massage oil in +their body, but if they so desire, they can only besmear +oil over their body. + +Rules for bathing : + +To begin with, pour water on the navel and then on +the region in front, below the navel. Then pour water +on the Jumbo sacral region, and thereafter on the vertex +in such a manner that it trickles down-wards right over +the vertebral column from above. Then bathe thoroughly +before a plunge-bath, pour water over the waist, umbi- +licus and the infraumbilical region as described above +and then take the dip, + +The bath over, recite the under noted Mantra while +maintaining the prescribed poses and Jooking at any +shining object. + +Pitr purus'ebhyah namah_ rs'i Devebhyah namah +Brahma rpan'am' Brahma havihBrahma! gnao Brahman d'- +huntam. Brahmaeva tenagantabyam' Brahmakarma Samad - +dhina’ + +This Mantra is called Pitryajina. This Mantra shall +be recited three times and along with it the particular +Mudra’s shall be observed. * + +The period covering fortyfive minutes before sunset +and forty five minutes after it is called Sa’ yam' Sandhya’ +(evening Sandhya’). It is indispensable for everyone to +bathe in Sa’ yam’ Sandhya’. + +*That is, it is an everyday practice of A’nanda Ma’ rga +to remember the sages.and the ancestors. +This may be practised even while one’s father is alive. + +--- Page 28 --- + + +( 21 ) + +The space of time from fortyfive minutes before +_ twelve in the night up to fortyfive minutes after it is +called midnight Sandhya’ (from 11. 15, p. m. to 12.45. a.m.) + +; The Space of time from 45 minutes before 12 Noon +_ to 45 minutes after it is called Dviprahar Sandhya’ + +Bathing at midnight is forbidden. No one shall +‘bathe in the midnight Sandhya’. Everyone may bathe in +the above said three Sandhya’ s (Prathama Sandhya’, +Dviprahara Sandhya’ and Sa’ yam' Sandhya’) if he or she +so desires. + +Instruction for bathing thrice a day may be suitably +relaxed in consideration of the climate of the area or +health of the bathing person. + +10 +A’ha’ra (Food) + +Every matter of the universe evinces in it the predo- +minance of one of the three special attributes Safttva +(sentient) Rajah (mutative) and Tamah (static). Hence +food is also divided into three varicties; Sa’ ttvika, +Rad jasika, and Ta'masika according to its attribute. + +Sa’ ttvika a’ha’ra + +1. All the staple foodgrains like ricc, wheat, Barley, +etc,; all pulses except khesa'rii and Masur (lentil) ; fruits +and tubers of all vegetables except carrot of violet colour, +white brinjal, onion, garlic and mushroom ; milk and +milk products ; all leafy vegetables excepting leaves of + +--- Page 29 --- +( 22 ) + +red Poe and mustard ; all spices except Garammasd la, +and sweets of all varieties may be taken. Sa’ stvika A‘ha'ra +is expedient for those who. practise A’sanas. Those for +whom it is troublesome to give up Ra’ jasika diets all +of a sudden, shall take one small myrobalam after food +for the time being. Jt is better for those taking Sa' ttvika +food to avoid mustard oil and preparations from +mustard in excessive quantities. pulses of masoor (lentil) +and Kalaii must not be taken at night. On the night +of the eleventh day of the moon, rice, pulses, and leafy +vegetables are forbidden. Fasting on Ekadashii +(11th moon) Pu'm'ima’ (full moon) or Ama'vasya’ +(new moon) is for this Earth ouly. In other planets or +stars the dates may be suitably fixed. + +Ra jasika Bho jana + +2. The edibles which do not come under the purview +of Sa'ttvika and Ta'masika diets should be considered +to belong to the Ra’ jasika group of diet. In particular +countries, during snowfall, Ra’ jasika diet comes under +the scope of Sa'ttvika diet and Ta'msika under the range +of Ra’ jasika. . +Ta'msika Bhojana :— + +3. Stale and decomposed food, flesh of big animals +like the cow and buffaloes, and all intoxicating materials, +(Tea in light quantities, cocoa and such other inebriants +as are neither stimulating nor rendering persons uncon- +Scious under the influence of intoxication are grouped +under Ra'jasika group of diet) the milk of a recently +calved cow, white brinjal, Khesa'rii pulses, leaves of +red Poe and mustard + + + +--- Page 30 --- + + +( 23 ) + +Seat yourself in a convenient posture while taking +food. it is proper to dine in company rather than to +dine alone. One ought to avoid taking food in a state +_ ofenragement or when possessed with vile ideas. Prior +to seating yourself for taking food, you ougbt to deal +out portions of your food to those present beside you. +Should they decline to take food, you shall have to +_ enquire of them whether or not they have adequate pro- +- Vision with them. + +Meat eating + +4. Persons possessed with Ra’ jasika and Ta'msika +dispositions who have strong liking for flesh-eating, and +those others taking as a matter of necessity, shall +whenever they do so, take meat only of the male or +- castrated animals. To the best of one’s knowledge none +should ever take meat of any female animals. Do +not take flesh of a female bird reared up in the house, +Do not kill a fish which is one fourth or less than one +fourth of its normal size. + +Do not kill a particular species of fish in a season +wherein falls its period of infancy or pregnancy. For +example, at present the female Hilsa’ fish of the Indian +Ocean remains in a pregnant or recently delivered state +from Sha’ radotsava to the full moon of Pha'lgun'a, + +11 + +The livelihood of the woman + +The woman should take upon themselves the onus of +weaving, sewing, and where possible cattle-rearing and + +--- Page 31 --- +(a) + +ordinary works of farming. In short, it is desirable +for woman to earn their livelihood remaining in the +house in a graceful way. Then, if this does not solve the +problem, the, women can participate even in more +strenuous works like service, business, etc. outside the +premises of her home. In this respect none should keep +any idea of superstition and conservativeness. + +12 +Dress + +You shall use a dress according to your liking and +suitability. Always keep your dress scrupulously clean +(This is a part of the principles of yama and niyama), so +that others may not form a low impression of you without +due reasons. + +While going out of their doors, the women shall put +on simple and plain dress. They shall walk +out after covering their bodies carefully. The stringency +of the regulations regarding dress may be slightly relaxed +on the occasion of festivals etc, or when male guardians +are accompanying them, or when good arrangements for +security have been made. This should also be observed +with regard to ornaments. + +13 +Ceremonial Festivity + +You shall join every function which is flawless +in every respect. From the moral standpoint +do not support idol worship in the name + +--- Page 32 --- +( 25 ) + +| of prayer to God. Hence you _ shall not +participate in these. But do not behave in such a way +as may wound the feclings of the idolators, + +Make arrangements for different types of delightful +festivities on the occasions of the ceremonial function of +the Ma'rga. But take care that those who are enjoying +the celebrations may obtain in some shape, the healthy +opportunity for their physical, mental, and spiritual +uplift. + +Betting is full of vices. Keep yourself aloof from lottery +or gambling. + +Observing Social Functions, etc. + +1. First day of the international calendar (First +January). + +2. Vasantotsava (Holi) :—Flower and colours may be +offered during Vasantotsva, Those younger in age shall +offer these on the feet of those older in years. Friends + +shall offer these over the physique, while those senior in +years shall not offer flowers or colours to the youngers. + +3. First day of the local annual calendar. + + + +4. Sha radotsava:—From the sixth to the tenth +day of the bright period in the month of A’shvina, + +| (a) S‘as't'hii :—Children’s day—Health Exhibition, +| Athletic Exhibition and the collective +entertainment of children + +--- Page 33 --- +( 26 ) + +(b) Saptamii (Public day) Health Exhibition, +Athletic Exhibition, etc for all excepting the + +childern + +(c) As'tamii :—Fine Arts’ day (Literary recitations, +Painting, dance, etc) + +(d) Navamii :—Music day. + +(c) Dashamii :—Vijayotsava (entertainment etc ) + +In addition to this the programme set forth for +Vaesha' khii Pu'rn'ima' shall be observed. Should the Exe- +cutive committee so desire, arrangements may be made +everyday for educative performances. + +5. Diipa' vali (Ka’' rtikii Ama’ vasya’) only celebrations etc. +6. Bhratr Dviiiya’ this function can be collectively +celebrated if so desired. +Mantra :—“‘Bhra'ta'me_ cira' yurbhavatu’’ (Three times) +7. Waeshakhii Pu'rn'ima’ (A'nanda Pu'rn'ima’) +Programme for Vaeshakhii pu'rn'ima’ functions +(a) All the Ma'rgabhra'ta's shall bathe and offer +Pitryajina together +(b) All shall collectively meditate in Jishvarapran'i- +dha' na +(c) All shall dine together. +(d) All shall colectively offer Varn'a'rghyada' na. +The programme prescribed for A'nanda Pu'rn'ma’ may +be observed with elegence in part or in full, while obser- +ving different types of festivities on the occasions of +various functions. + +--- Page 34 --- +( 27 ) + +In this connection it should be borne in mind that +_Varn'a'rghya offerings whether subtle or crude bear equal +values. As such, no one shall do anything for the pur- +_ pose of show. Arrangements shall be made for Dharma- +_ cakra in every family festival and in every social +function. + +_ 8. Shra'van'ii Pu'rn'ima’ :—This function shall basi- +cally aim at dha’ rmika propagation. + +9. The Nava'nna (New crop) ceremony shail be +observed on the full moon day of the season wherein +principal crop of a particular country is harvested. + +The programme laid down for A’nanda Pu'ron’ima’ may +be observed partially in this function. + +But in this festival that alone which contributes to the +common bliss of all concerned should be treated as +the main item. + +14 +Brks'a Ropan’a (Planting a tree) + +Plant the tree while receitng Guru’mantra, mentally +there after you shall, while watreing the tree, say (in case +of joint function, the A’ca’rya or aged person shall lead), +“May the tree planted to day prove felicitous for us +with the fruits, flowers, fragrance, sweetness, leaves and +shade. May we ourselves prove helpful to it through +service, manure, climate, sun’s rays, etc. + +Onm’ sha’ nti, Onm' sha’ nti Onm’ sha’ nti.” + +you shall devotedly and carefully tend the more bene- +ficial trees like Tulasii (Basil), Niima (Margosa), Ashoka +(Jonesia ashoka), Eucalyptus, etc and also those yielding +fruits and shades. + + + +| +i +b- +I +| + +--- Page 35 --- +( 28 ) + +15 +Ya'tra’Prakaran’a (Starting on Journey) + +You shall not take into accounts the date and +Stars while setting out on a journey. You shall start +for your destination, as necessery, after infusing feelings +of Brahma in your journey through | Gurumantra. +Ifone starts on a journey having regard to dates, stars, +etc, it becomes necessary to keep with oneself acopy of + +the Panca'nge which is out and out contrary to natural- +ness + +16 +The women’s health + +The women have to work within the four walls of +their houses for the major part of their time. Therefore, + +it becomes expedient to pay particular attention to their +health. + +1. The woman shall spend some time in open air +and light outside the premises of her house. + +2, The best room of the house shall be utilised for +confinement on the occasion of child birth. + +3. During menstrual period they shall not +(a) liftany heavy weight, bending forward, +(b) touch any young man, +(c) blow the conch-shells or sing aloud vigorously, +(d) remain near fire for long, +(e) undertake hard lobour, and shall take nutri- + +tive and easily assimilable diet +The child’s health suffers if the mother’s health is + +a + +--- Page 36 --- + + +( 29 ) + +below par, Therefore, the woman desirous of the well +_ being of her child must need attend to her own health. +You shall afford rest from household works to the woman +_ for twenty one days after parturition. + +17 + +Social punishment + +According to the penal statute none shall take food +with the person who is accused of having acted against the +welfare of the society. Only the accused shall be penalised +and no other person of his family. + +The punishment shall be. withdrawn as soon as the +faults are ratified, He shall be deemed to have atoned +for his offence, if he enlivens ten persons with dba'r- +mika principle. + +The Widow + +The widow shall be treated as a maiden in matters +relating to food, ornaments, dress, festivals and festive +ceremonies. No rigorous abstenance or fasting shall be +imposed on her on account of her widowhood. It is +however, a different aspect, if, for the sake of spiritual +practice, some one obeys the rules laid down with +regard to wholesome and unholesome food, + +18 + +Disposal of the dead body + +The dead body of a person may be cremated or buried +according as willed by him. In case the said person had +not so willed, it would be worthwhile cremating him.While + +--- Page 37 --- +( 30 ) + +cremating, the corpose should be thoroughly burnt with +its dignity properly maintained + +There is no other way for the disposal of the dead +body Superior to cremation performed scientifically. +But where this is not __ possible, do not +cremate the dead body after rendering it naked or ina +manner offensive to the eye, because that undermines +the dignity and sanctity of the ceremony, and arouses +unhealthy feelings in the onlookers. + +You shall abandon the practice of putting fire +into the mouth of the dead body as the practice is repulsive. +You shall devote yourself to Jishvara Pran'idha' na before +cremating the corpse Instead of throwing the halfburnt +dead body into flowing water, it is desirable that ‘st +should be buried under the ground, + +Cremation isthe responsibility of the society. It is +not proper to give any responsibility to the bereaved +family. + +19 +Shra'ddha'nus't'ha'na + +An A'ca arya, a minimum of five healthy persons and +the performer of the shra'ddha shall be present on the +occasion. Everyone shall recite the following Mantra +led by the A’ca'rya. + +“Onm! madhuva' ta’ rta' yate madhuks' rantu sindhavah +ma’ dhvirn' ah Santvosadhi. Modhunaktamutas' aso madhumat +Pa'rthivam' rajah madhudyaorastu nah pita’ Madhuma' nno + + + +--- Page 38 --- +( 31 ) + +EFespar madhuman astu Suryo ma 'dhvirgavo bhavantunah. +“Onm' madhuh, Onm! madhuh, Onn! madhuh’ , + +2. O’ Supreme Being! the incorporal soul of our +most intimate sbhrii.. ; + +is outside the limits of the grief atid: hupviles of this + +a= fh Fee *® ss es + +mortal world to-day. O’ Supreme’ Being, | may +_ his immortal Soul gain expansion day by day. +(Three times). + +3. ©’ Supreme Being, our most intimate Shrii +Si diikigin O0. occ'tie.6 9 500 cneinen > 60.49 Se nan Orme, Samedi, MAME +liberation to-day from all worldly duties. May his +imperishable soul attain eternal peace this day under +_ the total control of thy sweet will. (Three times) + +4, O’ Supreme Being, thou hast freed us to-day +from the Social responsibility we bore to our most + +SIRO BOTH 6.0 enas on.0 5 * 5:9.¢ 409.00 omeiptone + +We have returned thy son or daughter to thy gracious + +lap with all the sanctity of our heart Oblige us by + +_ accepting thine own. (Three times) + +5. O’ Supreme Being! May none of thy children +who having been detracted from thy lap are undergoing +the burning torture under the three worldly cala- +mities, be deprived of thy blissfull protection (in due +course of time) when their earthly sojourn terminates. + +(Three times) + +Onn! vidal ta’ rta'yate madhuks'arntu sindhavah +ma dhvirn' ah Santvosadhi. Madhunaktamutas' as 0 madhumat + + + +--- Page 39 --- +( 32 ) +pa'rthiva'm rajah madhdyaorastu nah pita’. Madhuma' nno + +Vanaspati madhuma' n astu Su'ryo ma’ dhvirga'vo bhavantu +neh. Onm madhuh Onm' madhuh Onm madhuh” + +After that, the Aca’rya and after him each of all +porsons present there shall take from one and the same +pot, a palmful of water brought by the performer of the +Shra’ddha, and last of all, the performer of the Shra’ ddha +himself shall do likewise. + +The period of mourning should not extend beyond +twelve days. If you so like, you can perform the +Shra’ddha ceremony any day within these twelve days. +according as it suits you. During this period of mour- +ning you should not undergo unnecessary mortification + +or penance. + +After the Shra’ddha, relinquishment may be made of +high class of bull, buffaloe, ram, he goat or of any other +domesticated animal for general weal. But it must be +amale animal of high breed. Gifting animals in +Shra'ddha is not obligatory. The animal must not be +branded elobarately. But if it is deemed necessary for +the safety of the animal to brand it the same may be +done of the shape of a point either on its forehead or on +any hairless part. The person making the relinquish- +ment shall be responsible for its maintenance so long +as it does not attain maturity. Thereafter, the villagers +collectively shall be responsible for its upkeep. + + + +--- Page 40 --- +( 33 ) + +The butchering of an animal thus gifted shall be +‘considered a very nefarious crime against the society. +Note :— | + +The soul of the deceased does not have any advantage, +from shra ddha. lt is only meant for the psychic satis- +faction of the person performing it. Hence one may or +‘may not perform Shra' ddha. + + + + + + + + + + + + + + +20 + +A'carsha Da'ya'dhika’ra Vyavastha (Ideal Law of +Inheritance) + +The law of Inheritance should ordinarily be set forth +as given below :— + +1. The son and the daughter shall inherit in equal +‘shares the properties (movable or immovable) of their +‘parents. The daughter shall enjoy the immovable +property till she lives but shall not transfer it to others. +The property shall revert to her father’s family after her + +demise. + +2. The widow shall inherit the entire property of +ther husband and that of her perents-in-law. She shall +‘share equally with her brothers-in-law and sisters-in-law +‘the property of her father-in-law and mother-in-law. She +shall not have the right to transfer the properties inheri- +ted from her husband or parents-in-law. In the event of +her death or re-marriage, if she has no son or daughter +‘to succeed her, the properties shall devolve on her +husband’s brothers and sisters, and in their absence, on +the descendants of her husband’s brothers. In the absence + +--- Page 41 --- +( 4) + +of her husband’s brothers or their descendants, she shall +have the right of transfer and she can deal with the +property in the manner she likes, but she shall cease +to have any claim to the property if she re-marries. In +such circumstances, the property shall pass to the +nearest relation of her father-in-law, + +3. In case a re-married widow keeps the minor +children begotten on her by her previous husband, she +can look after the paternal properties of these children +as their de facto guardian, but in no case her new husband +or the children begotten on her by her new husband +shall have any claim to’ that property. If the child +begotten on her by her previous husband desires to +remain in his father’s family, the nearest relation of his +father shall be entrusted with the charge of looking after +the properties. + +4. The self-acquired properties (movable or immo- +vable) of a woman shall be shared equally by all her sons +and daughters (whether belonging to one or more pater- +nity). Presents, ornaments, cash money, etc. given to her +during marriage and anything movable or immovable +given to her asa gift shall be deemed to be her self- +acquired property. + +5. The woman obtaining dissolution of her marriage +shall cease to have any right to the property of her +divorced husband. The financial burden for the bringing +up of the children of such a woman shall rest with their +father as they have right on the paternal property also. +But the aforesaid woman can keep with herself the + +--- Page 42 --- +( 35) + +children begotten on her by her former husband as long +as she pleases. In that case, too, the financial respon- +sibility for the maintenance of the children shall rest +with her previous husband. But in case the aforesaid +woman, even after re-marriage, desires to keep with +herself the children begotten on her by her previous +husband, it will be open to that husband to accept +or reject the proposal. Incase she keeps the children +with her without the consent of her divorced husband +that husband shall be exempted from any financial liability +for the upkeep of the children as long as they remain +with the said woman. + +6. Save and except by Will or by Gift, the property +of one family shall not pass on to another. But if a +woman has no brother or descendant, she shall be the +absolute owner of the property with the right of transfer ; +and on her demise, her sons and daughters shall have +equal shares in the property as if it were the self-acquired +property of a mother. + +7. The property of an unmarried person or of ap +issueless couple shall pass to their nearest relation. + +8. Whether or not any property was owned bya +deceased person, his next akin shall be deemed to have +the principal right to perform his shra'’ddha. Of course +everyone of the Ma'rga shall have the right to perform +the shra’ddha. + +9, If deemed necessary, you will make amendments +in the Laws of Inheritance as demanded by time. + +--- Page 43 --- +( 36 ) +21 +Pran'a'ma Vidhi (Methods of Salutation) + +There are three types of Salutations : + +1. Sa's't'a'unga Pran'a'ma (prostration on ground) +2. Caran'a Sparsha Pran'a'ma (bowing and touching +the feet) and (3) Namaskara (obeisance). + +Sa's't'a’unga Pran’a’'ma: + +1. This posture has significance of modesty. It is +permissible only and exclusively in relation to Ma'rga +Guru. It bespeaks of the inherent modesty of the +Marga. + +Caran’a Sparsha Pran’a ma: + +2. Caran'a sparsha Pran'a'ma comprises of touching +the feet of the adorable person with the hands and +thereafter touching one’s forehead with those hands. This. +Pran'alma is permissible in the case of the persons +who deserve respect from the worldly and Spiritual +viewpoint. + +N. B.—Excepting the above persons, do not pay respects +to any one through Caran'asparsha Prana'a'ma. Never offer + +--- Page 44 --- + + +( 37 ) +your compliment, by Caran'asparsha, to a person +whoever he may be, if you do not have any regard +for him. +3. Namaska’ra : + +Offer Namaska'ra by bringing the palms in apposition + +and touching the A’ jind' cakra, (the space between the +brows) with the thumbs, without bowing. This shall be + +be offered to all ( whether similar or older in years), +because this mode of Pran'a'ma is offered with the view +that every one is the manifestation of one and the same +Supreme Being. ! 3 + +You shall not shake hands with any body because +itis unhygienic nor should you humiliate yourself by +offering kurnish (a kind of court salute) to any body. + +22 +Weekly Dharmacakra + +You shail practise Jishvara Pran'idha'na unitedly on a day +Sunday or on any other day fixed by the local +A'ca'rya. All of you shall sit in rows close to +each other. The women shall sit in separate rows. +Anyone coming, shall without speaking a word to +any person, occupy a suitable seat. + +--- Page 45 --- +( 38 ) +After finishing your work you shall take part in the + +collective conference and after that disperse silently. + +After the expiry of the time of Ishvara Pran' idha' na +already fixed by the A’ca'rya, as soon as a signal is +given, every one (including those still in meditation) | +should be ready to join the collective conference. +On such occasions of Jishvara Pran'idha'na, one should. +be properly dressed, At the beginning of the work- +ings of the conference, the following Mantra shall +be recited : . + +“Sam! gacchadhvam' Sam'vadadhvam' Sam! vomand m! si +ja’natam, Deva' bha' gam! yatha' pu rve Sam' jana’ na! upd sate, +Sama' nii va a'kuti. Sama'na' hrdaya' nivah. Sama’ namasto | +vomano yatha'vah Susaha' sati’’ (Three times) + +1. You all move together radiate one and the same. +thought-wave and form a universal mind with all unit + +minds. +2. You shall unitedly enjoy all the properties of the +universe in the same manner as the sages, in olden times, + +used to accept the Havih (food of a yajina). + +3. You shall have a common ideal, and all of you + +shall be inseparable from one anotber. + +4, Infuse in your minds one common sentiment + +whereby you may be well united. + +--- Page 46 --- +( 39 ) + +A person who has spiritual thirst. but does not belong +to the Ma'rga, after expressing his intention to the +Jd erti Manager and obtaining his permission, may +attend a Dharmacakra as a spectator or an audience. +Those belonging to the Ma'rga alone (and not outsiders) +shall have the privilege to put questions. It is the + +exclusive discretion of the Ja'grii Manager to allow +or disallow an outsider his prayer to attend a +Dharmacakra. + +Tattvasabha' shall be arranged for the convenience +of the inquisitive people not belonging to the Ma’'rga, + +23 +Tattvasabha’ (spiritual conference) + +The central committee, the Village Committee, or +the District Committee shall, according to its conveni- +ence, arrange Tattva Sabha’ from time to time. They + +can allow even outsiders to participate therein, but they +will not be allowed to make any comments on subject +relating to spiritual practices, +24 +Your various organisation + +(a) Central : + +The Purodha's will elect the members of the Central +Committee. The President shall be elected from among +these members and the President shall organise + +--- Page 47 --- +( 40 ) + +the Central Executive Committee according +to his own choice. He can, out of his own +choice nominate a maximum of three members for the +Executive Committee from outside the Central +Committee members. These three members may not be +Purodha's but they must indispensably be A'ca'ryas. The +Central Committee shall comprise of 60 members at the +highest and 15 members at the lowest. The number +of members of the Central executive shall be fixed +by the President as he likes. If 80 percent of the +members of the Central Committee would desire, the +number of its members may be raised to more than 60. + +(b) District : + +Those who are both A’ca'ryas and Ta'ttvikas shall +elect from among themselves the members of the + +District Committee. That committee shall elect its +chairman. The chairman shall form the Executive +committee with members chosen by him. He may +co-opt not more than three persons who are neither the +elected members nor A’ca'ryas and Ta'ttvikas both, but +they must be either 4’ca'rya or Ta' ttvika. The District +Committee shall consist of a maximum of 25 and a mini- +mum of 15 members. The number of members of the +District Executive Committee will be fixed by the +chairman with the consent of 80% of the members +of the District Committee. The number of its members + +may be raised above 25. + +--- Page 48 --- +( 41 ) +{c) The Village Committee :— + +The Chairman of the District Committee or in his +absence, the Chairman of a superior body, or in his +absence, the President of the Central Committee shall +nominate the village Organiser. He shall form the +village Committee of members chosen by him. On his +demise or on the villagers being dissatisfied with his +work, the nominating Chairman or President’ will +nominate another organiser as approved by the villagers. +"The village shall have only an Executive Committee. The +Organiser will fix the number of members of the +Committee at his discretion. It is better that the +members are either A’caryas or Ta ttvika's. In case +A'ca'ryas and Ta'ttvitas are not available in adequate +numbers, other persons of the Ma'rga may be nominated +as members of the village Executive Committee. + +(d) Province or State Committee or Committee +for the Country + +Should it be deemed expedient to establish a commi- +ttee higher than the District Committee and subordinate +to the central Committee i.¢., if the formation ofa +Committee for the province, state or country is required +the President of the central committee will nominate the +Chairman of this committee. He shall form the Executive +Committee of members of his choice. + +The number of members of the Executive Committee +will be determined by the Chairman. He shall select +the members out of such persons as are both A'c'ryas + +--- Page 49 --- +( 42 ) + +and Ta'ttvikas as far as possible. Such qualified persons. +being not available in adequate numbers, he can select +even ordinary persons of the Ma’rga. The committee +shall ordinarily be treated as the Executive committee. +but if necessary, a general committee may be formed with +the sanction of the President of the Central Committee- +and after assessing the number of the members. This +committee shall extend all possible help to the Executive: +Committee. Themembers of this committee shall be +elected by persons who are both A'ca’rya’s and Tattvika's +from amongst those who are both A’ca'rya’s and Ta’ ttvikas’ +within its territorial jurisdiction. + +The number of members of this general committee: +shall be fixed by 80% of its members. Where there is a +committee elected by ordinary members, even when the +Chairman of the Committee had been nominated by the +President, the Chairman will elect the members of the +Executive committee from among the members of this +committee. If the qualified persons are not available in +sufficient numbers, even outsiders cam be included in the +Executive committee with the sanction of the +President of the central committee. In this sphere, the +Chairman shall inevitably be required to obtain special +sanction of the President of the central committee in case +more than three members are outsiders. + +(c) The life of the committees subordinate to the central +shall be determined by the central committee, The life +of the Central Body shall be determined by the general +central committee. + +--- Page 50 --- + + +( 43 ) +(f) Income :— + +The Village, District, Province, state or country +committee will each contribute 1/8 of its income to the +committee immediately superior to it, and the remaining +shall be spent in its own territory on public welfare and +Dha'rmika propagation. As for instance the committee +immediately subordinate to the central committee shall +contribute 1/8 of its income to the latter. The centrab +body shall utilise the quota so received for the entire +universe. + +The central committee shall use English language +or the universal language of that age in its working. In +the absence of English knowing persons the work +of the District or village committee shall be carried +on in the language prevalent in the locality. + +The offices of the committee can be utilised as the + +meeting place of the. margiis. The duties of the +central, District and village committees will be public: +service and dharma propagation. + +For the facility of work. the central committee can +make necessary alterations, additions and amendments +in the rules drawn up above. + +On the demise of the Ma’rga Guru or inspite of this +continuing in his mortal frame, the A’ca'rya, Ta’ ttvika +and Purodha’ trainees belonging to distant lands shall +first of all under go the training under a duly qualified +person and shall thereafter appear in the Examination + +--- Page 51 --- +( 44 ) + +before five examiners (for Aca'rya, Ta ttvika or Purodhd'). +On the result of these examinations, the central Board of +A'ca'rya's, Ta’ ttvikas or Purodha's shall confer the certi- +ficate. The said certificate shall bear the signatures and +the Registerd number of the examiners. + +After passing the examination and before obtaining +the certificates, the A’ca'ryas or Purodha's shall learn from +the central office or from the authorized A'ca ryas or +Purodha's of his area, the various items not known +to them from before. + +25 +Sceince and Society + +You shall apply science to the benefit of mankind. +Those who are operating the destructive powers of science +are enemies of mankind. Science must always be encoura- +ged with Sattvika motive. So much preposterousness is +seen on the earth to-day on account of powers and +materialist science having fallen in the hands of persons +under the Tamogunii influence. They have manufactured +Atom bombs and Hydrogen bombs. They are sickening +the humanity by injecting the poisons of racialism, +provincialism, casteism and communalism. Taking +advantage of man’s weakness, ignorance, and poverty, +they are utilising these poisons for the realisation of +their mean and selfish end. Science and power shall +have to be grabbed away from the hands of the Tamoguniis +and applied for human welfare. The multi-lateral progress +of the living being will remain only a distant reality +until all the worldly powers are controlled by Sadvipras + +--- Page 52 --- +( 45 ) +26 +Service and Tolerance + +(a) Never deter from serving the guest and the distre- +ssed, + +(b) Never take into consideration the family disposition +or religion of the guest and the distressed- + +(c) Extend your co-opration to all in the field of +public service. + +(d) Preach the principles ‘of A'nanda Ma'rga with +perfect tolerance for the beliefs of others and +without resorting to disagreeable remarks for others. + +(c) Try your best to provide for the livelihood by +some means or other for those religious professio- +anls who have been thrown into financial difficulties +in consequence of the universal spread of the +preaching of the Ma'rga whether such persons +belong to the Ma'rga or not. + +(f) Dharma embraces all stratum of life unit or +collective. Those who think that Dharma isa +system for the spiritual practice of an individual +or is absolutely an individual concern are labo- +uring under an erroneous impression, and this +misconception of theirs hinders their plenary +elevation. + +(g) Care of the cattle: Attend to and take upon +all milching cattle as mothers. Do not disregard +or slaughter the cattle even when it ceases to +yeild milk + +--- Page 53 --- +( 46 ) +27 +The Ideal house holder + +The ideal house-holder should, as far as possible, +arrange for the maintenance of human being and cattle +with food grains. Greater the number of human being +and cattle that he feeds, the higher is the position +attained by the house holder. + +28 +Sa'dhana’ (Spiritual practices) + +The goal of spiritual practices is all sided elevation +of the human being. Spiritual practice does not teach +relinquishing the world ; it consists in tbe proper use of +the entire subtle and crude treasures. Just as +it is necessary to follow a suitable process in the social +and socio-economic spheres, so also in physical and +psychic spheres. one should follow proper rules on +scientific iines towards the path of progress, + +For making a progress with healthy body and mind, +the following few instructions may be _ observed : + +(1) Yama Sa’ dhana'—Principles of morality +(2) Niyama Sa'dhana’—Regularity + +Special instructions in connection with the observance +‘of Yama and Niyama Sa'dhana’ shall have to be learnt +from an A’ca’rya. Only how to deal with worldly affairs +is set forth herein. The potentiality of an ideal humanity +sis inherent in yama and Niyama. Those who have been + +--- Page 54 --- +( 47 ) + +established in this have attained emancipation from the +As't'a Pa sha (eight bondages) and S’at' Ripu (six enemies +which are fostered by Avidya’). Here it is important to +bear in mind that overcoming and eschewing As'ta’ Pa' sha +and Sat’ Ripu are not synonymous. In order to get rid +cof these. you shall have to maintain the Pa'sha and Ripu +but you will not remain under their control, rather you +will control them. + +(3) A’sana: The posture in which one can remain +‘conveniently in rest is called A'sana. A'sana liberates the +glandular system of the body of all its maladies. It +prepares the mind to attain competence tor spiritual +practices. It is improper to practise A'sanas without the +sanction of the 4'ca’rya. Those practising A’ sanas should +pay special heed to the wholesome and unwholesome +diets. A list of A’sans is appended hereto. + +(4) Pra'n'a'ya'ma: The relationship between +Pra n'aya'ma and the mind is inseparable. Unsteadiness +of respiration (Va' yu) begets unsteadiness of mind and +Vice versa, By scienti‘ically regulated Pra'n'd ya ma the +respiration (Va' yu’) is controlled and the controlled +respiration controls the mind. This facilitates spiritual +practices. + +The practice of concentration of mind (Dhya' na) is +moderately belated if Pra'n'd ya'ma is not practised. +The practice of Pra'na'ya'ma must be learnt from the + +A'ca'rya else there is apprehension that some calamity +may ensue. + +(5) Pratydha'ra: The word literally means + +--- Page 55 --- +( 48 ) + +withdrawal. Draw back the unsteady mind whenever +it gets unrestrainedly allured to particular objects. +offerings of Varn'a'r-ghya provide the simplest means. +for withdrawal. Pratya'- hara may be practised even +if Marga Guru is not available at hand in His +physical form. The A'cdrya will give training in +Pratyd ha' ra + +(6) Dha'ran'a: Conception consists in securing the +mind stuff (citta) to some particular region. The A'ca'rya + +will train up fit persons in this system. + +(7) Dhya'na: Dhya'na is the flowing of the mind stuff + +(citta) in one continuous stream like the flow of oil. All +the tendencies of the mind have to be concentrated in + +the goal, + +(8) Sama'dhi: Following the process of Dhya'na as +taught by the A'ca'rya, the state when the tendencies of +the mind get completly suspended, is called Sama’ dhi +(Nirvikalpa). + +In the Sama'dhi attained by Ishvara Pran! i dha'na the +pure ‘J’ feeling and the mind are not completely + +obliterated, but it establishes one in the Cosmic mind +and the unit consciousness gains steadiness into the +Infinite reality. This state is also termed Sama’ dhi + +(Savikalpa). + +--- Page 56 --- +( 49 ) +29 +Ma'rgiiya Sampad (Treasures of the Ma’ rga) + +Your Treasures : + +Sublime philosophy, Universal love, intensely keen +unity. + +Your Flag: + +A triangular flag of saffron colour bearing the mark of +Svastika' . + +Your Distinctive Symbol : + +Two triangles, one with its vertex above and the other +with its vertex below, containing the rising sun within +which stands the marks of Svastika,*symbols of energy, +Sapience, precession and triumph, respectively. You +shall protect in all respects and at all costs the dignity of +your treasures ; the flag, the symbol and the Pratikrti. + +30 +A’sana (Posture) + +(Harm may result from practising A’sanas in contra- +vention to the A’ca'rya’s directions) + +There are more than 50,000 A’sanas, out of these, only +afew which are indispensable for practices in the course +of Sa'dhana' are given below. __ Besides these, thare are a +good many A’sanas of great importance. The A’ca'rya +shall impart the training of A’sanas to the Sa'dhaka +according to the latter’s individual Sam’ ska'r, One should + +--- Page 57 --- +( 50 ) + +not invite calamity by practising 4'sanas and Pra’ n'd’ ya m@ + +without the instruction of the A’ca'rya. +1. Sarva'unga'sana : + +(a) Lie down on your back, straighten your body and +gradually raise the entire body resting the weight on the +shoulders. The chin must be in contact with the chest. +Support the sides on either side by the hands. Both the +toes must touch one another ; the eyes viewing the toes. + +(b) Lie down in Padma’ sana. Gradually raise the body +and rest the weight on the shoulders. Lend support to +either side by the hands. This A’sana is also known as +Urdhvapadma' sana. Practise three times, everytime up to +five minutes in this posture. + +2. Matsyamudra' : + +Lie down in Padma'sana, Let the vertex come ip +contact with the floor and catch both the big toes with +both the hands. Practise three times. Maximum +time for practice is two and a half minutes. + +3. Matsya'sana : + +Lie down in Padma’ sana. Catch hold of the opposite +shoulders from behind. The head shall rest on both the +forearms. Practise three times, each time for half a + +minute. + +4, Matsye'ndra' sana : + +Press the Mu'la'dha'ra cakra with the right heel. +Cross the left foot over the right thigh and keep it to the + +--- Page 58 --- +( St ) + +right of the thigh. Catch the left big toe with the right +hand, taking it along side the left knee. Pass the left +hand backwards from the left side and touch the navel, +Turn the neck leftward as far as possible. Repeat the +above process after pressing the Mula'dha'ra with the +left heel. One turn includes completing the process on +both sides. Practise four turns each turn extending for +half a minute. + +5. Viira'sana: + +Kneel down and squat on the heels. Flex the toes, +Keep the dorsum of the hands over thethighs, the fingers +pointing towards the abdomen. Direct the vision on +the tip of the nose. A’ca’rya will give direction as to +the duration of this A’ sana. + +6. Cakra’ sana :— + +Lie in supine position. Flex the legs and bring them +in contact with the thighs. Both the hands shall rest +close to the shoulders. Supporting the weight on the +soles and the palms, raise the head and the trunk. The +body will assume the shape of a wheel in this A’sana. + +Duration—-half a minute. +Practise four times. + +7. Naoka’sana or Dhanura sana :— + +Lie in prone position. Flex the legs and bring them +close to the thighs. Directing the hands over the back, +catch the ankles. Raise the entire body, supporting the + +--- Page 59 --- +( 52 ) + +weight onthe umbilicus. Extend the neck and chest as +far backward as possible. Look in front. Breathe in +while raising yourself and maintain yourself in that state +for eight seconds. Resume original posture while +breathing out, Practise this A’sana eight times in this +manner. The body assumes the shape of a bow during +this A’sana. + +8. U'tkata Pascimotta’ na'sana :— + +Lie in supine position and extend the upper limbs +backwards, keeping the arms close to the ears. Rise while +exhaling and insert the face between the knees. Mind +that the legs must remain straight. Catch both the big +toes with both the hands. Continue in this state for eight +seconds. Now, resume original posture while inhaling. +Practise eight times in this method. + +9. Parvata’sana or Hala’sana :— + +Assume the posture of Sarva'nga' sana. Gradually carry +the lower limbs towards the head and then stretch them as +far apart as possible. Let the toes of both the feet touch +the ground. Keep both the hands in a prone position on +either side of the body, + +Duration-as in the case of Sarva! nga’ sana. + +40, Shiva’sana :— + +Assume the posture of Parvata'sana, Flex the knees +when they reach close to the ears. Do not place the +hands on the ground as in Parvata' sana but interpose firmly +all the fingers into one another and maintain the hands in +contact with the ground, + +--- Page 60 --- +( 53 ) +Duration—as for Sarva’ nga’ sana, +11. Bajra’sana :— + +Flex the right leg and direct the foot backwards such +that it does not touch the right thigh and then turn the +foot further to the right. In like manner, direct the left +foot backward, supporting the weight on beth the hands. +Now, gradually squat on the floor. Raise the hands and +place them on the knees. In the beginning stage practise +this A’sana very cautiously. Injury may result from trying +to squat forcibly. + +Duration—Half a minute. +Practise— Four times, + +12. Siddha sana :— + +Press the Mu'la'dha’racakra with the left heel. Then +press the Svd'dhist'ha'na cakra with the right heel. Place +the hands on the respective knees. + +Duration— As long as you wish. +13. Baddha Padma sana :— + +Assume the posture of Padma'sana. Direct the right +hand backwards from the right side and catch the right +big toe. In like manner, carry the left hand backward +and catch the left big toe. + +Duration—Half-a-minute. + +Practise—Four times. + +--- Page 61 --- +( 54 ) +14. Kukkutas’ana -— + +Assume the posture of Padma’ sana and insert the hands +and forearms in between the respective legs and the +thighs. Then raise the whole body, supporting the weight +on the hands. Look in front. + +Duration—Half-a-minute. +Practise—Four times. +15. Gomukha’ sana :-— + +(a) Sit down and then extend the lower limbs in front. +Interpose the right foot under the left lower limb, bringing +the foot under the left hip, and squating thereon. Now +bring the left foot across the right lower limb on +the upper side and place it under the right hip, keeping +the right hip onit. Place the left hand over the spine. +Thereafter bring the right hand backward from over the +right shoulder and intertwine the fingers of both the +hands. + +(b) Practise similarly with the left foot under the right +lower extremity. Completing on both sides constitutes +one turn, + +Duration—Half-a-minute. +Practise—Four times. +16. Mayu'ra’sa’na :— + +Sit on the feet. Bring the wrists in contact with each +other and place the palms on the floor, directing the +fingers towards the feet. Now, bring the elbows in + +--- Page 62 --- +( 55 ) + +contact with the navel and stretch the lower limbs back- +ward, Supporting the weight on the elbows, raise the +head and the lower limbs from the floor. + +Duration—Half-a-minute. +Practise—Four times. +17. Kurmu'ka’sana :-— + +Assume the posture of Padma’sana. Insert both the +forearms in between the legs and the thighs. Then catch +the neck with both the hands. Both the elbows shall +touch the floor, and the head shall be bent forward. +Look steadily in front as far as possible. + +Duration—Half-a-minute. + +Practise—Four times. + +18, Sahaja utkat’a sana: + +Seat yourself as if in a chair (but actually there shall +‘be no chair). Keep the arms straight to conform to the +arms of the chair. + +Duration—Half-a-minute. + +Practise—Four times. +19. Shalabha’sana: + +Lie down on the chest. Stretch the hands backward +keeping the palms upward. Raise the lower limbs and +the waist, keeping the fists clenched. + +Duration—Half-a-minute. + +--- Page 63 --- +( 56%) +Practise —Four times. + +20 Bhujanga'sana : + +Lie down on the chest. Supporting the weight on the +palms, raise the chest, directing the head backward. +Look at the ceiling. Breathe in while rising, and having +risen, hold your breath for eight seconds. Come down to: +original position while breathing out. + +Practise—Eight times. + +21. Shasha’nga sana: + +Kneel down and catch both the heels firmly. While +exhaling, bring the vertex in contact with floor in the +pose of bowing down. The forehead shall touch the +knees. Maintain this posture for eight seconds, holding. +the breath. Breathe in while rising. + +Practise—Eight times. + +22. Bhastrika sana: + +Lie onthe back, while giving off breath, bring the +right thigh in contact with the chest, in a flexed condition. +Now catch firmly the leg with both the hands. Maintain +this posture for cight seconds, holding the breath. +Resume original position while breathing in. Practise +similary with the left lower limb, and thereafter, with +both the lower limbs together. One course includes this. +process with the right lower limb, the left lower limb andi +both the lower limbs together. + +( Practise such eight courses i. ¢., 8 x 3=24) + +--- Page 64 --- +(ee) + +23. Ja’nushira sana : + +Press the Mu’la’dha’ra with the right heel. Extend the +left lower limb forward. While exhaling, touch the left. +knee with the forehead. Then, interposing all the fingers +firmly, press the left sole with the hands. There should +be complete expiration when the forehead touches the +knee. Maintain this posture for eight seconds, Disjoin +the hands and while taking breath in, sit erect. Then +press the Mui la’ dha’ ra with the left heel and repeat exactly +the above process. One course includes practising +alternately once with the left and then with the right +foot + +Practise four courses +24 Ardhashiva sana : + +The only difference between this A’sana and +Shiva’sana is that in Shiva sana, the leg is flexed close to +the ears. Whereas in this A’sana, maintaining the +knees close to the ears, the legs are extended upwards. +as in the case of Sarva’ nga’sana. + +Duration-half-a-minute +Practise-four times + +25 Ardhakurmaka' sana or Diirgha Pran'a'ma + +Kneel down and joining the palms extend the upper +limbs upward keeping the arms close to the ears. Then +bend forward in the pose of bowing down, touching +the floor with the tip of the nose and the forehead, but +the hips shall continue to touch the heels. While bending + +--- Page 65 --- +( 58 ) + +‘breath out and maintain yourself in a state of complete +exhalation for eight seconds. Then rise up, +breathing in. + +Practise eight times. +26. Yoga’sana or Yogamudra’ + +Sit in Bhojana'sana. Carry the left hand backward and +‘directing the right one also backward grip the left wrist. +‘Then bring the forehead and the nose in contact with the +floor, breathing out during the process. Maintain this +State for eight seconds and then rise up, breathing in. + +Practise eight times. + +27. Tula’ dand’a'sana: + +Standing on one foot direct the other foot backward +and raise it. Catch the waist on either side with the +respective hands and then bend the trunk and the head +‘forward such that the head,the trunk and the leg (extended +backward) one parallel to the floor. + +Duration —Half a minute. + +Practise four times, alternately with each +lower limb. + +28. Us't'ra’sana: + +Lie in supine position. Raise the extended lower +Jimbs from the floor in such a manner that they form an +acute angle of 30°. In the meantime keep both the upper +limbs extended, touching both the sides. + +--- Page 66 --- +() & ) + +Duration — Half-a-minute. +Practise four times. + +29, Utkat’a kurmaka sana: + +Bring the right leg over the shoulder. Then bring the +left leg over the shoulder and place it on the right ankle. +Interpose firmly all the fingers and direct them forward +in the pose of Namaska' ra. + +Duration — Half-a-minute. +Practise four times. + +30. Jat’ila utkat'a’sana : + +Sit down, supporting the entire weight of the body +on both the big toes. Catch the waist on each side +with the hands, the hips resting on the heals, + +Duration — Half-a-minute. +Practise four times, + +31. Utkat'a Bajra’sana: + +Lie down in Bajra'sana. Maintain the upper limbs as +in the case of Matsya’ sana. + +Duration — Half-a-minute, +Practise three times. + +32. Padahasta sana : + +Stand erect and whirling both the hands from behind +forward, bend forward the trunk also, breathing out +in the process ; then catch both the big toes. Stay in this +posture for eight seconds. Then, while breathing in, + +--- Page 67 --- +( 60 ) + +Taise yourself, carry upward the upper limbs and extend +them backward. When further backward extension is +not possible, steady yourself in that posture for eight +seconds, holding the breath. Thereafter, bend yourself +again forward while breathing out, and having only +touched the big toes (i.e., without staying in that posture), +raise the trunk and the upper limbs, breathing in +When the body has attained erect position, (i.e., this +time not extending the body backwards) bend the trunk +and the left upper limb leftwards while breathing out, +and in a state of full expiration touch the left foot with +the left hand. Having maintained this position for eight +seconds, raise the body and then extend the left upper +limb. upwards, breathing in throughout the process. +When the body is perfectly erect again, bend the trunk +and the right upper limb rightward, giving off the breath +and in a state of complete expiration, stay yourself for +eight seconds, touching the right foot with the right +hand. Thereafter, raise the trunk, extending the right +upper limb upward, inspiring throughout the process. +One course is complete when both the upper limbs are +thus extended together upward. + +Practise eight courses, care is to be taken that +no part below the waist is curved in this A’sana, under +any circumstance. + +33 Shava'sana - +Lying quietly on the back like a dead person imagine + +that you exist no more. Keep the upper limbs away from +the chest, on the floor, in a perfectly relaxed condition. + +--- Page 68 --- +( 61 ) + +Duration—Those for whom Shava’sana has been + +specially prescribed shall practise this for ten +minutes, + +34 Padma’ sana: + +Place the right foot over the left thigh and the left +foot over the right thigh. Press the jaws against each +other and press the tongue against the teeth as if it +were forcing to come out, Youcan maintain this posture +as long as you like. + +35 Karm’asana: + +It is made up of two parts. The first part is the +complement of the second. One performance of the +first and second parts makes a complete round, Four +rounds should be practised. + +First part + +Stand upright and taking both the hands behind, +inter-weave the fingers and press the palms together, +Keeping the regions below the navel steady, the upper +part of the body shall have to be moved in four directions +as in padahasta’sana. + +(i) Bend downward, exhaling slowly. As you bend +yourself lower and lower, gradually raise the hands +upwards in aninter-woven condition. Carry +the head as low as possible and raise the arms +upwards with the hands inter-woven. The knees +should not bend. Maintain this posture for eight +seconds without inhaling. Resume original +position, breathing in. — + +--- Page 69 --- +( 62 ) + +(ii) While inhaling, bend the upper part of the body +backwards. While bending the trunk, head and +neck backwards make the inter-woven hands +straight down. Maintain yourself in this posture +holding the breath. Resume original postion +breathing out. + +(iii) Bend the upper part of the body leftwards, +breathing out, and keep this position for eight +seconds, holding the breath. Resume original +position, breathing in. Move the inter-woverm +hands to the right when the body lends leftwards. +It shall have to be borne in mind that the left arm +shall touch the back when the body is bent, and +it will keep touching in the process of the A’sana. + +(iv) Similarly practise on the other side, that is, +bend the upper part of the body to the right and +carry the inter-woven hands to the left. + +Second Part : + +As directed in the first part the same exercise has to +be repeated in the second part, kneeling down and +sitting on the heels, and moving the body in all the four +directions. The toes should be in the forward direction. +The duration and manner of breathings will be the +same as inthe first part. ijn this part also the part of +the body below the navel should not bend. + +The differences between the first and the second parts. +mainly are that in the first phase of the second part +while bending forwards, the nose and forehead should +touch the earth, and in the second phase of the + +--- Page 70 --- +( 63 ) + +second part, while bending the chest and head back-. +wards the inter-woven hands should touch the earth, +grazing over the sole, and they would press against the +earth. The third and fourth phases of the second part +do not differ in any detail from those of the first part. + +36 Jina’na sana : + +(i) Sit on the heels, push the left heel a little forward’ +and put the right ankle on the lower part of the left +thigh just above the knee in such a way as it may look +like a triangle with its base parallel to the earth. Raise +the left arm upwards, touching the ear. Look to the +front. Maintain balance by touching the earth with +the fingers of the right hands. The hip should remain +above the heels. Maintain this posture for half a. + +minute. + +(ii) Repeat this process on the other (right) side. +These two processes complete one round and should: +be practised in four rounds. + +37 Bha' va sana: + +(i) Sit as in Sabajutkata’sana, keeping the feet +slightly apart and in opposite directions, but instead of +keeping the hands parallel to each other, bring the plams +together, as is done in salute. Keep the vision fixed +between the eyebrows (Trikuti). Duration—eight seconds. + +(ii) Extend both arms to the right; the left arm +touching the chest and stretching rightwards as far as- +possible. Duration—eight seconds. + +--- Page 71 --- +( 64 ) +(iii) Similarly, the arms should be extended leftwards. + +Duration-eight seconds. + +(iv) Carry the arms backwards and bring the palms +together. Duration-eight seconds. Practise-four times. + +38 Granthimukta sana + +Stand erect. Hold your left leg with your hand and +touch the left big toe with your right nostril and raise +the other hand straight upwards. Durat ion-Eight seconds. +Similarly touch the right big toe with the left nostril. +This makes one complete round. To be practised four +times. + +39 Garud’a sana : + +Stand erect. Carry the right leg as far back as +possible. Extend the left arm in front, and the right +hand backward, keeping both the arms parallel to the +eatth. Then try to touch the right big toe with the right +hand (It will not touch). Do not bend the body in the +least, but the right leg may be bent slightly upwards. +The posture will appear like a flying bird. Duration +haif-a-minute. Similarly try to touch the left big toe +with the left hand. These processes will make one +round. To be practised four times. + +40 Samakon’a'sana : + +Sit in Sahajautkat'a'sana. Extend the right leg for- +ward, parallel to the eartb and raise the left arm upwards. +Hold the waist with right hand, Duration-eight seconds. +Similar repetition on the other side makes one round. +To be practised four times. + +--- Page 72 --- +( 65 ) + +Trimun'd’a Mudra’ + +Sit extending both the legs touching each other. +Then pull the legs back towards the body and place the +soles on the earth in such a manner that the thighs may +form an angle of 15° to 20° between them. Thrusting +both the hands in this angular space, take them out of +the thighs and catch the elbows. Remember both the +hands should be kept below the knecs, and pull both the +legs close to the trunk and place the chin between the +knees, Duration - three minutes, + +To be practised four times. +Mudra’ +1 Ud'd’ayana mudra’ + +On standing, place both the hands above the knees +and bend moderately forward gradually breathe out to a +etate of complete exhalation. Then staying inhaling +sraw the abdomen and the pelvis inward as hard as +dossible to touch the spine. Maintain this posture for +pight seconds. Thereafter, breath in gradually to the full, + +Practise—Eight time. +2 Bandhatraya yoga +(a) Maha’mudra’ + +Sit down, pressing the Mu'la'dha'racakra with the +left heel and extend the right lower limb forward. +Breathe in deeply and along with this process, contract +the urinary sphinctec muscles. Catch firmly the sole on +the extended foot with both the hands, and maintaining +Ja'landhara Bandha, hold the breath. Retain this posi- +tion for eight seconds, Then relax the hands and also the +Ja'landhara Bandha, and keeping erect, breathe out. + +(b) Maha’ bandha + +Press the Mu'la'dha'racakra with the left heel and then +exert pressure over the Sva'dhist'ha'na with the right +heel. Breathe in and imagine during this process that +the urinary sphincten muscles are also getting raised. +Having practised Ja'landhara Bandha, and having + +--- Page 73 --- +( 66 ) + +stationed both the thumbs over the waist, press the +proximal parts of the genarative organ with the remaining +eight fingers. Maintain this posture for half a minute +and then releasing the hands and relaxing Ja landhara +Bandha, breath out. + +(c) Maha ve dha + +Press the Mu'la'dha'ra with the left heel and the +Sya' dhist'ha'na with the right. Contract hard both the +anal and the urinary sphincter muscles, while breathing +out, Both the thumbs shall rest over the waist. With +the remaining eight fingers, try to raise the anal and the +urinary sphincters. Ja’ /andhara Bandha shall be in +operation in the meantime. Retain this posture for half +a-minute, Release the hands and Ja’ landhara Bandha, +breathe in. and at the same time relax the anal and +urinary sphincters. (Pressing the right heel over the +Miuladhara in like manner, practise Maha mudra', +Maha’ bandha and Maha’ ve' dha) + +3 Pa'rthivii mudra +Lie on the back. Extend the upper limbs on the floor. + +Close the eyes concentrating the mind on the prescribed +point, breathe in and breathe out. + +(Practise seven times) +4 A'mbhasii : +As in Pa'rthivii, concentrate mind on the prescribed + +point. + +id (Practise—Seven times) +5 Agneyii muara + +- Practise as in Pa’ rthivii or A'mbhasii Mudra’ s, concen- +trating the mind on the prescribed point. +(Practise seven times) + +--- Page 74 --- +(. Gf) + +6 Valyavii mudra' : + +Standing erect, press the nipples with the mark of +the third joint of the middle fingers of both the hands. +The remaining fingers shall occupy their natural position +on either side of the middle fingers. Now carry both the +elbows backward while inhaling and when inhalation is +complete, give off the breath. The elbows shall be +moderately relaxed at the time of exhaling. Practise +this Mudra’ with the eyes closed and concentrating the +mind on the point as directed by the A'cd rya. + +(Practise seven times) +7 Alka’'shii : +Practise this exactly like Vd yavii Mudra’ but concen +trate your mind on the prescribed point. +(Practise seven times) +8 Ma'nasii mudra’ ; + +Practise this in the same manner as the Va' yavii or +A'ka'sii Mudra’s but concentrating the mind on. the +prescribed point. This Mudra’ may be practised even +in the sleeping posture like Pa rthivii Mudr'a. Uf it is +practised in the sleeping posture, the hands should rest +in relaxation on either side of the trunk. + +(Practise seven times) +9 Agnisara: + +Sitting in Siddha! sana, catch the waist with the hands +on either side. Press the navel region (without touching +the navel) with the middle fingers till it touches the +spine. Stay in this posture fora little while. Gradually +resume original position. This constitutes One course, +(Initially practise three times and gradually increase it to +ten times) + +SELF ANALYSIS + +lf any person has acted against Yama ani Niyama, of +any sort, he will, on the same very day or in the next + +--- Page 75 --- +( 68 ) + +Dharma Cakra_ confess his fault before any A’carya and +ask for punishment. + +A'ca'rya will give the offenders Physical or mental +Punishment. Punishment will not be of economical] +nature or of any other type. + +A’ca'rya will try to give punishment in the shape of +social service, but in no case their services should be +utilised for self. | + +If rectification of the crime is possible, ‘ca'rya will +get the fault rectified instead of infringing punishment +on him and ask him to be careful for the future, + +For serious fault , Punishment will be given before +every one by the Acca’rya but the nature of the fault +will not be disclosed to any body. + +Whether crime is committed or not, a statement + +Ui + +has to be submitted to the A’ca'rya as to how far he has +followed the principles of Yama and Niyama. Date of the +last statement will have to be kept in mind by him. + +If the punishment be easily taken from the Ma’ rga +Guru during life time; there is no necessity of taking +punishment from the A’ca’rya. + +[In all cases A’ca’rya means any A’ca'rya]. +31 +Concluding words + +Resorting to the living force generated by shrii shrii +A’nandamu'rtijii through Vara'bhaya and Ja' nusparsha +Mudra's, you may carry yourself and the entire universe +ahead on the path of all round bliss. + +Onm’ Sha‘ nti ! +1 Sam! gacchadhvam' Sam! vaddvan}' Sam’ yomana' m' sj +ja’ nata'm. + +2 Deva' bha' gam! yatha! Pu'rve Sam! Ja'na'na’ upa' sate. +Soma’ nii vaa' kuti Sama'na' ni hrdaya’ nivah, +Sama'namastu vo mano yatha’ yah Susaha' sati + +~w + +--- Page 76 --- +Peete + + + +Ne, 5 +We Mey + +Sarba' unaga’ sana (b) + +--- Page 77 --- +Uy fs +"i Es 3 +seit? ; + +! +| ee Ty +| TT a +| +| tate +ty Banas +| ame i +! + +uf +A He +Hale rf + +rat paste + +i +ve patent +se ane + + + +--- Page 78 --- + + +Shiva’ sana + + + +Kukkuta’ sana + +--- Page 79 --- +ee + +4 +3 + +Sse + + + +Naoka’sana or Dhanura’sana + +‘i Os +aan +gi ty + + + +Parbata’ sana or Hala'sana + +--- Page 80 --- ++ + + + +Tu’ la’danda + +earthy) +RN +I ETA +Maat ie +Hi + +Tea +eet + +ey ° +An + +avy Ay 4 +a +ut + +" +SNe + + + +UtktaBajra’sana + +--- Page 81 --- +erates +rain , + +o + + + +Jatiila Utkt'a’sana + +Padma’ sana + +--- Page 82 --- +Tagy +Ms +Mis + +" +oy + + + +Ja’ nushira’ sana + +Tea tiss +Hate + +ah + + + +Yoga’sana or Yogmudra’ + +--- Page 83 --- +Lh a + +te Tt + +st ir ; +sy + + + +Cakra’sana + +as + +tatty +a + + + +Utkata Pashcimotta’ na'sana + +--- Page 84 --- + + +Matsya’sana + +--- Page 85 --- +reat + +i +RAY +it + +u +ei +; +0 +; + + + +Bhujaunga sana + +. + +--- Page 86 --- + + +f +y Py , +Ue ae i urttay ine ar 4 1 +Wo wi HT rae Ae i ! Ht vi ue ay i i + +al i Ea HE, oh We Baa + +rl aI ie eer i +ti wt ah i +Heat an fi ee +1! +: + +“ar +aM + + .<~<...- + +> + +- + + + +Gomukha sana + +--- Page 87 --- + + +Shalabha’sana + + + +--- Page 88 --- + +--- Page 89 --- +Ananda Marga +Caryacarya Part 2 + +(\ +V7, \\1)/ + +iN GN +\/ + +Shrii Shrii Anandamurtti + +--- Page 90 --- +SUPREME COMMAND + +“Those who perform sadhana twice a day +regularly- the thought of Parama Purusa_ will +certainly arise in their minds at the time of death; +their liberation is a sure guarantee. Therefore +every Ananda Margi 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 +Margi 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 Anandamtrti + +--- Page 91 --- +Ananda Marga Caryacarya +Part 2 + +Copied from +The Electronic Edition of the Works +of + +P.R. Sarkar +Version 7.5 + +/ Published by +Ananda Marga Publications +Ananda Marga Ashram +VIP Nagar; Tiljala; KolkataContents: + +--- Page 92 --- +ROMAN SAMSKRTA ALPHABET + +Realizing the necessity of writing swiftly +and pronouncing the words of different +languages correctly , the undernoted Roman +Samskrta (Sanskrit ) alphabet has been +adopted . + +TM P.RTSOTA ¥oQgt FF sem a +HI SSTFRHR SAW UUM BW H H: + +aaiiu wu rer Ir lrre ae o ao am ah + +- Y FT FY Bb kR GF HN Ff +Hh FG FT YY Fs qd & A A oF +ka kha ga gha una ca cha ja jha ina + +bs GU UCU So YuYy | +Cc oOo Ss G UT qd & & eT of +ta tha da dha ha ta tha da dha na + +--- Page 93 --- +tT DY» FT BO WN +GY WwW gd dT AH +Pa pha ba bha ma + +By 4d oT qd +a v a qd +ya ra _la_ va + +T FF FTF F FF +11 YY A € a +Sha Sa sa ha_ kSa + +oo ay RA ST WEE VOlwlsxR + +aR OA Wet What adlsé + +an jina rsi chaya jinana samskrta_ tato’ham + ++ +H + +aa be +nn o + +dde ghij klmm_n +prs §ttutv y + +--- Page 94 --- +It is possible to pronounce the Samskrta , +or Sanskrit , language with the help of only +twenty nine letters of Roman script . The +letters "f","q'",' qh","z",etc., are +required in the Arabic , Persian , and various +other languages , but not in Samskrta . " da" +and " dha", occurring in the middle of a word + +or at the end of a word , are pronounced "fa +” and“ rha", respectively . Like" ya", they +are not independent letters . When the need + +arises in writing non - Samskrta words , " ra +and “ rha " may be written . + +Ten additional letters in Roman Samskrta, +for writing non-Sanskrit words. + +Ah + + + +--- Page 95 --- +Contents: +1. Sadhana +Ahimsa Satya Asteya +Brahmacarya Aparigraha +Shaoca Santosa Tapah + + + +Svadhyaya _Tishvara pranidhana +starve to death +2. The Body +3 Society +4 Miscellaneous +5 Paincadasha Shiila +6 Conduct Rules for Sadhakas +7 Sixteen Points +8 + +Social Norms + +9 Concluding Words + +--- Page 96 --- +Sadhana + +(Intuitional Practice) + +(1) Mandatory observances (duties) of +Ananda Margis: + +(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 +Anandamurtijii. 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 +lishvara pranidhana (meditation) will have to + +--- Page 97 --- +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 sadhakas should do japa (repeat Ista +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 pranidhana in the morning. +Likewise, do not take your evening meal until +you have completed your evening Iishvara +pranidhana. + +(c) The requirements and prohibitions of Yama +and Niyama have to be observed under all +circumstances. + +Yama has five parts —(i) ahimsa, (ii) satya, +(ili) asteya, (iv) Brahmacarya, (v) +aparigraha. + +--- Page 98 --- +10 + +(i) Ahimsa: Not to inflict pain or hurt on +anybody by thought, word or action, is +Ahimsa. + +(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) +santosa, (iii) tapah, (iv) svadhyaya, (v) +lishvara pranidhana. + +(1) Shaoca is of two kinds — purity of the body +and of the mind. The methods for mental + +--- Page 99 --- +11 + +purity are kindliness towards all creatures, +charity, working for the welfare of others and +being dutiful. + +(ii) Santosa: Contentment with things +received unasked-for is santosa. It is essential +to try to be cheerful always. + +(iii) Tapah: To undergo physical hardship to +attain the objective is known as Tapah. +Upavasa (fasting), serving the guru +(preceptor), serving father and mother, and +the four types of yajina, namely, pitr yajina, nr +yajina, bhuta yajina and adhyatma 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) Svadhyaya: The study, with proper +understanding, of scriptures and philosophical +books is svadhyaya. The philosophical books + +--- Page 100 --- +12 + +and scriptures of Ananda Marga are Ananda +Sutram and Subhasita Samgraha (all parts), +respectively. Svadhyaya is also done by +attending dharmacakra (group meditation) +regularly and having satsaunga (spiritual +company), but this kind of svadhyaya is +intended only for those who are not capable of +studying in the above manner. + +(v) Iishvara pranidhana: 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 jata shatru (born +enemy) should not be starved to death, nor +left mutilated. + +--- Page 101 --- +13 + +(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 jagrti at some +time that day and perform lishvara +pranidhana. 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 sadhana; but, for sadhana +the body is necessary — so in order to maintain + +--- Page 102 --- +14 + +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 sadhana as soon as +possible. + +--- Page 103 --- +15 + +(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 shasti (corrective +punishment), one should purify the mind by +fasting. + +--- Page 104 --- +16 + +(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, asta pasha (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 + +--- Page 105 --- +17 + +worship idols, are indulging in deliberate +Slander. You must not give indulgence to this +type of Mahapapa (great sin). + +(19) By pranayama, pratyahara, dharana and +dhyana (lessons of sadhana: 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 himsa vrtti (the mental +propensity of harmfulness). With a cool mind + +--- Page 106 --- +18 + +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 criticizes your Ista (Goal), +Adarsha (ideology), Supreme Command or +Conduct Rules. If this occurs you should adopt +a hard and uncompromising attitude. + +1956, Jamalpur + +The Body + +(1) Keep the body neat and clean like a +temple. + +--- Page 107 --- +19 + +(2) After urination cleanse with water or by +some other means. + +(3) Twice daily before your regular meditation, +and before any other time of meditation, bath +or vyapaka shaoca (thorough cleanliness, half +bath) must be done. + +(4) Before taking food and before going to +sleep, do vyapaka shaoca with cold water, or +in cold weather, with lukewarm water. + +(Method of doing vyapaka shaoca: At first +wash your genital organs; then hands up to +elbows and legs up to knees; then, taking a +mouthful of water, splash water on the eyes +and face at least twelve times. Finally wash +the ears and the neck. Do nasapana (flushing +the nostrils with water) also (only if your +stomach is empty).) + +(5) It is imperative to fast without water on +ekadashii (eleventh day after full moon and + +--- Page 108 --- +20 + +new moon). In addition, if desired, a fast can +be observed on two more days of the month, +namely purnima (full moon) and amavasya +(new moon). For a sannyasii (renunciant) it is +imperative to fast invariably on both +ekadashiis, purnima and amavasya. + +1956, Jamalpur + +Society + +(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. + +--- Page 109 --- +21 + +(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 + +--- Page 110 --- +22 + +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. + +--- Page 111 --- +23 + +(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 acaryas +(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 Anandamurtijii till +his/her conduct is reformed. + +--- Page 112 --- +24 + +(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 sadhakas 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. + +--- Page 113 --- +25 + +(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 acarya, +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. + +--- Page 114 --- +26 + +(c) The best service to the acarya is to work +for the comfort and benefit of one’s acarya +and his/her family. + +(d) The best service to Marga Guru is to work +according to His wishes. But however much +service one renders, one will not redeem the +four debts until Moksa (salvation) is attained. + +(21) Seva (service) is of four kinds — +shudrocita, vaeshyocita, ksatriyocita 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 +shudrocita seva. + +Economic service to living beings and the +giving of food and water is vaeshyocita seva. + +--- Page 115 --- +27 + +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 ksatriyocita seva. + +To help human society in its mental and +Spiritual development by application of +parajinana (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 viratpurusa (Supreme Consciousness), +ksatriyas are like the arms, vaeshyas are like +the trunk and shudras are like the two legs. +Think, therefore, are not all four purposive? +The head controls the legs, and the legs +support the head. + +--- Page 116 --- +28 + +The result of viprocita seva is lasting and that +of the rest is short-lived. But even so, under +special conditions, ksatriyocita, vaeshyocita or +shudrocita 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 shudra; hence for +one who cannot be a good shudra, to try to +become ksatriya, vaeshya or vipra is +meaningless. ) + +An Ananda Margi will have to be vipra, +ksatriya, vaeshya and shudra 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. + +--- Page 117 --- +29 + +(c) [[Even]] if you feel it difficult to run your +business as a result of not selling adulterated +goods, completely stop purchase and sale [[of +such goods]], 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. + +--- Page 118 --- +30 + +(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: + +--- Page 119 --- +31 + +(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. [[Even]] +if you feel it difficult to carry on your practice +without using such medicine, 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. + +--- Page 120 --- +32 + +(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. + +--- Page 121 --- +33 + +(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 +[[are worthy of]] your support; in case of +more than one such person, vote for the best +worker. + +Rather than support an [[unworthy]] person, it +is better not to exercise one’s franchise +because to invest an [[unworthy]] person with +power means to push society towards +destruction knowingly and deliberately. + +(28) The steps of shasti (corrective +punishment): + +(a) First attempt to bring the guilty person +around through sweet words. + +(b) Secondly, adopt a stiff attitude. + +--- Page 122 --- +34 + +(c) Thirdly, tell him or her about the possible +punishment for the offence. + +(d) Fourthly, take steps for punishment. +(29) Degrees of crime: + +(a) Activities harmful to the Marga, +[[hypocrisy]], theft and the persecution of +women are the greatest crimes. Such criminals +should be categorized as mahapatakiis (great +sinners) and severe measures should be taken +against them from the beginning. + +(b) Weapons should not be used against those +criminals who are not mahapatakiis 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. + +--- Page 123 --- +35 + +(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. + +--- Page 124 --- +36 + +(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 +lishvara pranidhana 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 Samgacchadhvam +mantra should be realized 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. + +--- Page 125 --- +37 + +(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. + +Apadanna: When life is jeopardized because of +the lack of food and water, you need not + +--- Page 126 --- +38 + +consider whether the food is prohibited on any +grounds or comes from an unworthy person. + +Shraddhanna: Shraddhanna (food offered at a +memorial service) is neither priittyanna nor +apadanna, 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 shasti: + +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. + +--- Page 127 --- +39 + +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. + +--- Page 128 --- +40 + +43) Do not hurt an honest person even +Slightly. + +1956, Jamalpur + +Miscellaneous + +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 sadhana 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 + +--- Page 129 --- +41 + +soldiers. They will have to keep especially +Strict vigilance on unity and order. Do not +allow distinctions to crop up among Ananda +Margis. 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 force is 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. + +--- Page 130 --- +42 + +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 acarya) +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 + +--- Page 131 --- +43 + +down one’s life with a great ideal in mind, +moksa 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. + +1956, Jamalpur + +Paincadasha Shiila (The Fifteen +Rules of Behaviour) + +1. Forgiveness. + +2. Magnanimity of mind. + +3. Perpetual restraint on behaviour and +temper. + +4. Readiness to sacrifice everything of +individual life for + +Tdeology. + +--- Page 132 --- +44 + +5. All-round self-restraint. +6. Sweet and smiling behaviour. +7. Moral courage. + +8. Setting an example by individual conduct +before asking anybody + +to do the same. + +9. Keeping aloof from criticizing others, +condemning others, + +mudslinging and all sorts of groupism. + +10. Strict adherence to the principles of Yama +and Niyama. + +11. Due to carelessness, if any mistake has +been committed + +unknowingly or unconsciously, one must admit +it immediately and + +ask for punishment. + +--- Page 133 --- +45 + +12. Even while dealing with a person of +inimical nature, one must + +keep oneself free from hatred, anger and +vanity. + +13. Keeping oneself aloof from talkativeness. +14. Obedience to the structural code of +discipline. + +15. Sense of responsibility. + +c. 1975, Patna + +Conduct Rules for Sadhakas +1. Observing Paincadasha Shiila (15 Shiilas) in +daily life. + +2. Following directions in connection with +physical, mental, spiritual and social aspects of +life given in Caryacarya (Parts 1, 2 and 3). + +--- Page 134 --- +46 + +3. Observing uncompromising strictness and +faith regarding the sanctity of Ista, Adarsha, +the Supreme Command and the Conduct +Rules. + +4. Strictly adhering to the code of 16 Points. + +(In addition, there are separate conduct rules +for householder acaryas, whole-timers, local +full-timers, local part-timers, tattvikas, acaryas +and avadhutas. + +c. 1975, Patna + +Sixteen 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. + +--- Page 135 --- +47 + +3. Never cut the hair of the joints of the body. +4. Males should always use kaopiina +(laungota). + +5. Do vyapaka shaoca as directed. + +6. Bathe according to the prescribed system. +7. Take only sattvika (sentient) food. + +8. Observe fast as prescribed. + +9. Do sadhana regularly. + +10. Observe uncompromising strictness and +faith regarding the sanctity of the Ista (Goal). + +11. Observe uncompromising strictness and +faith regarding the sanctity of the Adarsha +(Ideology). + +12. Observe uncompromising strictness and + +faith regarding the sanctity of the Supreme +Command. + +--- Page 136 --- +48 + +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 jagrti should be +considered mandatory. + +16. Observe C.S.D.K. (Conduct Rules, +Seminar, Duty, Kiirtana). + +c. 1975, Patna + +Social Norms + +1. You should offer thanks to someone from +whom you are taking service (by saying, +“Thank you”). + +--- Page 137 --- +49 + +2. You should promptly reply to someone's +namaskara 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. + +--- Page 138 --- +50 + +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. + +--- Page 139 --- +51 + +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. + +--- Page 140 --- +52 + +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. + +2/7. 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. + +--- Page 141 --- +53 + +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 (ida nadii) is active +you should take liquid food, and take solid +food when the right nostril (piungala nadii) is +predominant. + +36. When your ida nadii is working +predominantly, you should utilize the time for +your sadhana. + +--- Page 142 --- +54 + +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. + +1978, Patna +Published in: +Ananda Marga Caryacarya Part 2 + +Chapter 9Previous chapter: Social +NormsBeginning of book Ananda Marga +Caryacarya Part 2 + +Concluding Words +Published in: + +--- Page 143 --- +55 + +Ananda Marga Caryacarya Part 1 +Ananda Marga Caryacarya Part 2 +Notes: + +this version: is the printed Caryacarya Part 2, +5th edition, version (obvious spelling, +punctuation and typographical mistakes only +may have been corrected). I.e., this is the +most up-to-date version as of the present +Electronic Edition. + +The “Concluding Words” were headed as such +and came at the end of the first editions, in +different languages, of Caryacarya Part 1. But +they had no heading and came at the +beginning of the first Bengali edition of +Caryacarya Part 2. + +--- Page 144 --- +56 + +Concluding Words + +Utilizing the vibrations created for +eternal time + +by Shrii Shrii Anandamortijii through +jJanusparsha + +and varabhaya mudras, take +yourself and the entire universe +ahead along the path of +all-round welfare. + +Onm shanti! + +1956, Jamalpur + +The End + +--- Page 145 --- +5/ + +IKK RAK KK ORK KKK KKK + +Declaration + +All human beings, irrespective of gender, +caste, creed, religion, rich or poor have equal +right to learn and practice spiritual Meditation +and get guidance to move along path of +Spirituality. The science of spirituality is also +termed as ‘Yoga’. Knowledge of Yoga should +never be used for commercial purpose. It +should be distributed free of cost. Anybody +can learn Yoga meditation, free of cost, at any +time from Monks and nuns of “Ananda Marga +Pracaraka Samgha”. + +The ultimate goal of human life is to +experience absolute peace the bliss. Only +through God realization one can achieve bliss. +God realization is possible only through Yoga +meditation; there is no other way. + +--- Page 146 --- +58 + +--- Page 147 --- +Ananda Marga +Caryacarya Part 3 + +(\ +\/ +Xx +\/ + +Shrii Shrii Anandamurtti + +--- Page 148 --- +SUPREME COMMAND + +“Those who perform sadhana twice a day +regularly- the thought of Parama Purusa_ will +certainly arise in their minds at the time of death; +their liberation is a sure guarantee. Therefore +every Ananda Margi 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 +Margi 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 Anandamtrti + +--- Page 149 --- +Ananda Marga Caryacarya +Part 3 + +Copied from +The Electronic Edition of the Works +of + +P.R. Sarkar +Version 7.5 + +/ Published by +Ananda Marga Publications +Ananda Marga Ashram +VIP Nagar; Tiljala; KolkataContents: + +--- Page 150 --- +ROMAN SAMSKRTA ALPHABET + +Realizing the necessity of writing swiftly and +pronouncing the words of different languages +correctly , the undernoted Roman Samskrta +(Sanskrit ) alphabet has been adopted . + +TM THKGTA ¥d Qa FP Eom aA + +HI SSTFRHR SAW UUM BW H H: + +aaiiu wu rer Ir lrre ae o ao am ah + +- Y FT FY Bb kR GF HN Ff +Hh FG FT YY Fs qd & A A oF +ka kha ga gha una ca cha ja jha ina + +bs GU UCU So YuYy | +Cc oOo Ss G UT qd & & eT of +ta tha da dha ha ta tha da dha na + +--- Page 151 --- +tT DY» FT BO WN +GY WwW gd dT AH +Pa pha ba bha ma + +T FY WF F BF +7 YF AF & +Sha Sa sa_ ha + +oo ay RA ST WEE VOlwlsxR + +aR OA Wet What adlsé + +an jina rsi chaya jinana samskrta_ tato’ham + +oT +H + +a a b dde ghij klmm_n +nn p r + +c +O s §tt utiv y + +--- Page 152 --- +It is possible to pronounce the Samskrta , +or Sanskrit , language with the help of only +twenty nine letters of Roman script . The +letters "f","q'",' qh","z",etc., are +required in the Arabic , Persian , and various +other languages , but not in Samskrta . " da" +and " dha", occurring in the middle of a word +or at the end of a word , are pronounced " f” +and “rha " , respectively . Like " ya" , they are +not independent letters . When the need +arises in writing non - Samskrta words , " ra” +and “ rha " may be written . + +Ten additional letters in Roman Samskrta, +for writing non-Sanskrit words. + + + +--- Page 153 --- +Preface + +This volume deals with all the dos +and dont’s related to physical +health which must be followed for +progress in mental and spiritual +sadhana. + +1965 + +--- Page 154 --- +WO aon on Ww BR WW NN FE + +eS +Om KR W NO KF OO + +Contents + +. Bathing Procedure and Pitr Yajina +. The four sandhyas + +. Procedure for Eating + +. Procedure for Fasting + +. Physical Restraint + +. Taking the Air + +. General Health Rules + +. Different Yoga Practices + +. Asanas + +. Rules for asanas: + +. Sarvaungasana +. Matsyamudra + +. Matsyasana + +. Matsyendrasana +. Viirasana + +. Cakrasana + +--- Page 155 --- +17. +18. +19, +20. +21. +22. +23. +24. +25. +26. +2/, +28. +29, +30. +31. +32. +33. + +Naokasana + +Utkata pashcimotténasana +Parvatasana + +Shivasana + +Vajrasana + +Siddhasana + +Baddha padmasana +Kukkutasana +Gomukhasana + +Mayurasana +Kurmakasana + +Sahaja utkatasana +Shalabhasana +Bhujaungasana + +Shashaungasana +Bhastrikasana + +Janushirasana + +--- Page 156 --- +34. +35. +36. +37. +38. +39. +40. +41. +42. +43. +44. +45. +46. +47. +48. +49. +50. + +10 + +Ardhashivasana +Ardhakurmakasana +Yogasana or yogamudra +Tuladandasana +Ustrasana + +Utkata kurmakasana +Jatila utkatasana +Utkata vajrasana +Padahastasana +Shavasana +Padmasana +Karmasana +Jinanasana +Bhavasana +Granthimuktasana +Garudasana +Dvisamakonasana + +--- Page 157 --- +11 + +51. Tejasasana +52. Mandukasana + +53. Mudras and Bandhas +54. Pranayama + +Bathing Procedure and +Pitr Yajina + +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 + +--- Page 158 --- +12 + +at any luminous object: + +Pitr purusebhyo namah rsi devebhyo namah. +Brahmarpanam Brahmahavih Brahmagnao +Brahmanahutam. + +Brahmaeva tena gantavyam Brahmakarma +samdaahind.V + +Repeat the mantra together with the mudra +three times. + +Remembering the rsis 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 + +--- Page 159 --- +13 + +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. + +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 sandhyas. Taking into consideration +one’s health and the climatic conditions, one +may also bathe in one or both of the +remaining two sandhyas. + +The four sandhyas: + +(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. + +--- Page 160 --- +14 + +(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.). + +Contents + +--- Page 161 --- +Pitr purusebhyo namah + + + +--- Page 162 --- +16 + + + +rsi devebhyo namah. + +--- Page 163 --- +Brahmarpanam + + + +--- Page 164 --- + + +Brahmahavih + +18 + +--- Page 165 --- +Brahmagnao + + + +--- Page 166 --- + + +Brahmanahutam + +20 + +--- Page 167 --- + + +Brahmaeva tena gantavyam + +21 + +--- Page 168 --- + + +Brahmakarma samddhindg. + +22 + +--- Page 169 --- +23 + +1956, Jamalpur + +Footnotes +(1) Meaning of the mantra: + +Salutations to the ancestors, salutations to the +god-like rsis. (Those who, by inventing new +things, have broadened the path of progress +of human society, are known as rsis.) + +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. + +(2) The water temperature should always be +less than body temperature. + +(3) The water temperature should always be +less than body temperature. + +--- Page 170 --- +24 + +Contents + +Procedure for Eating + +Before eating do vyapaka 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, enquire 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 + +--- Page 171 --- +25 + +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. + +--- Page 172 --- +26 + +(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. +Aharya + +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) Sattvika Ahara: All the staple food- +grains such as rice, wheat, barley, etc.; all the +pulses except masur [an orange-coloured +lentil] and khesari; 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. + +--- Page 173 --- +27 + +All varieties of spices except garam + +masala’? and all kinds of sweets, can be +taken. + +A sattvika diet is required for those who +practise asanas. Those who find it difficult to +give up the habit of rajasika food all of a +Sudden may eat a piece of haritakii +[myrobalan] after the meal. Those who take +sattvika food should avoid taking a large +quantity of mustard or mustard products. +Rajasika food-eaters should gradually try to +change over to sattvika food and tamasika +food-eaters should try to give up such food as +early as possible. + +For the avadhutas and avadhutikas of Ananda +Marga there is only one kind of food, sattvika +food. + +All foods that are beneficial to both body and +mind are considered sattvika. + +(2) Rajasika ahara: Any food that is +beneficial to the body but is neutral to the +mind, or vice versa, is called rajasika. Foods + +--- Page 174 --- +28 + +that do not fall into the sattvika or tamasika +categories are of rajasika nature. In certain +countries where there is a heavy snowfall, +rajasika food can be treated as sattvika and +tamasika food as rajasika. + +(3) Tamasika ahara: 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 tamasika. + +Stale and rotten food, the flesh of large +animals such as cows and buffaloes, and all +types of intoxicants, are categorized as +tamasika. + +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 rajasika +category. The milk of a newly-calved cow, +white brinjals, khesarii dal, green vegetables +of the type of red puni or mustard are +tamasika. Masur dal cooked for one meal will +become tamasika by the next meal. + +Meat-eating + +--- Page 175 --- +29 + +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 Sharadotsava [mid- +autumn] to the full moon of the Indian month +of Phalguna. + +1956, Jamalpur + +Contents + +Procedure for Fasting + +Voluntary fasting on certain days is called +“upavasa”. The derivative meaning of the + +--- Page 176 --- +30 + +word “upavasa” is to remain in proximity to +lishvara; that is to say, to keep one’s mind +absorbed in the thought of Iishvara. Those +who have received initiation into Ananda +Marga lishvara Pranidhana must observe +fasting compulsorily on all ekadashii days (the +eleventh day after the new or full moon). +Sannyasiis and renunciants must also fast on +all purnima and amavasya days. + +On a fast day no food is to be eaten from +sunrise until sunrise of the next day. Drinking +water is also forbidden on fast days. If, due to +unavoidable circumstances, a person is unable +to fast on the prescribed day, then he or she +must fast on either the preceding or the +following day. During sickness, fasting is not +required, but in such cases written permission +will have to be obtained from the Dharma +Pracara Secretary of the Samgha. + +On and around the times of new and full +moon, one may observe that the gaseous and +aqueous factors in the body rise up into the + +--- Page 177 --- +31 + +head and chest, creating an uncomfortable +feeling. Therefore, if a person does not take +food at these times, these factors will be +drawn down from the higher portions of the +body to the lower portions, thereby alleviating +the uncomfortable feeling. + +The food that we take is converted, through +transformation, into its final essence, called +Shukra. Shukra is the food of the brain. From +it, the ectoplasmic particles of the unit mind +are produced. If one fasts according to the +system, no excess shukra will excite the lower +vrttis of the mind, and the mind will be led +toward the higher vrttis. Furthermore, as a +result of fasting, the poisonous and +unnecessary waste of the body gets destroyed +and expelled. Moreover, the energy that is not +expended in digesting food can be utilized for +other purposes. Therefore, a fast day is an +excellent time for sadhana. + +1965, Jamalpur + +Contents + +--- Page 178 --- +32 + +Taking the Air + +Pure and fresh air has the power to cure +disease. It is advisable to breathe in as fully as +possible, because when we do so, the air gets +an opportunity to be completely absorbed by +the lungs. It is better to take a walk in the +fresh air than to ride a vehicle. If the body +does not work up a sufficient sweat, then you +should know that you have not taken the air +properly. + +1965, Jamalpur + +Contents + +Physical Restraint + +The essence of blood, when transformed, +becomes shukra, and this shukra is food for +the brain. In the absence of shukra, or in case +of its impaired functioning, the entire +constitution may be impaired, the body may + +--- Page 179 --- +33 + +become susceptible to disease, and mental +and spiritual sadhana may be impaired. +Therefore, restraint is a must for every man +and woman, because only self-control helps +achieve the maximum preservation of shukra. +In the human body, one day’s shukra becomes +surplus in every twenty-eight days. In the case +of unmarried males, this excess shukra is +either passed out with the urine or expelled +while dreaming. It is not at all abnormal for an +unmarried male to have a seminal discharge +three or four times a month. + +In the case of married persons, sexual +relations in excess of four times a month can +lead to an improper waste of shukra. So as +regards the question of restraint and lack of +restraint, the more one practises restraint, the +greater will be his or her well-being. + +For married persons: + +Keeping in view the progress of society, fit +persons should have more children and unfit +persons should have less. + +--- Page 180 --- +34 + +Of course, for want of proper education even +the children of fit parents may become a +liability to the society rather than an asset. +Hence it is better to restrict oneself to +producing that number of children for which +proper upbringing is possible. But at the same +time, attempts at birth control by physical +damage to men or women, or by permanent +destruction of their procreative capacity, can +never be supported, because such attempts +may bring about a severe mental reaction in +them at any time. But if one has to accept +permanent birth control for some special +reason, then permission should be requested +from the acarya. The acarya in such cases will +ascertain the views of the Acarya Board and +then guide the person. + +1965, Jamalpur + +Contents + +--- Page 181 --- +35 + +General Health Rules + +(1) Body and clothing must be kept neat and +clean. + +(2) After urinating use water or cleanse +yourself by some other means. + +(3) Pay attention to the regular clearing of the +bowels. + +(4) Do not sleep on a soft bed. + +(5) When taking a bath, all parts of the body, +in particular the armpits and groin, should be +cleaned properly. Soap, oil, and comb should +be used every day. The body hair should +never be cut, especially in the armpit and +pubic region. + +(6) Before morning and evening sadhana, +either do vyapaka shaoca or take full bath. +(7) Before and after meals, and before sleep, +do vyapaka shaoca with cold water. If it is +very cold, use lukewarm water. + +--- Page 182 --- +36 + +(8) Drink a sufficient quantity of water every + +day, but do not drink too much at any one + +time. + +(9) Sleeping during the day and staying awake + +at night are to be avoided. + +(10) All intoxicants are tamasika and are to be +discarded like poison. + +For males: + +(1) Immediately upon reaching adolescence +(in India, one reaches adolescence in between +the ages of twelve and fourteen), males +should start using Kaopiina (laungota) and +should pull back the foreskin of the penis. + +(2) The foreskin should be pulled back and the +area washed and kept clean. + +(3) Never indulge in bad practices, such as +masturbation, etc. + +For females: + +(1) Women must make it a habit to spend +some time outdoors every day in the open air +and the sunshine. + +--- Page 183 --- +37 + +(2) The best room of the house should be +used for giving birth. + +(3) During the period of menstruation: + +(a) Women must not bend forward to lift +heavy loads and utensils. + +(b) They must not touch any adult male. + +(c) They should not blow conch shells or sing +loudly. + +(d) They should not remain in close proximity +to fire. + +(e) They should eat nutritious and easily- +digestible food. + +(f) They should not exert themselves +excessively. + +If mothers are not healthy themselves, their +children cannot remain healthy. So a mother +who has the welfare of her children uppermost +in her mind should keep a careful watch on +her own health. A woman should be allowed +to rest and abstain from all sorts of household + +--- Page 184 --- +38 + +chores for at least twenty-one days after +childbirth. + +(g) Ashokagasthii and Ashokastamii +observances: + +On the AshokaSasthii day every menstruating +woman should take in one gulp six mung or +masakalai seeds along with six ashoka flowers +or buds. They should be taken either in a ripe +banana or with water or milk. Similarly, on the +Ashokastamii day, eight mung or masakalai +seeds and eight Ashoka flowers or buds should +be taken. + +(4) Married women and widows should also +observe Ashokaéasthii and Ashokastamii vows. +On other Sasthii days they should eat fruits +and roots instead of rice and bread during the +day, and in the evening must never eat rice or +Similar preparations. + +For children: + +The main diet for children who are under five +years of age is milk, fruits and roots. It is not + +--- Page 185 --- +39 + +proper, under any circumstances, to offer non- +vegetarian food to children who are under five +years of age. When they have reached the age +of five, food containing sugar, starch and fatty +substances can be given in increasing +amounts. Alkaline food is the most beneficial +for children. + +It is also good to give lime-water’”? (after the +lime sediments have settled) to children from +time to time. + +It is particularly beneficial for children to +spend some time every day in the fresh air +and sunshine. + +1965, Jamalpur + +Contents + +Different Yoga Practices + +Everyone may perform the practices below if +they wish. + +--- Page 186 --- +40 + +(1) UtkSepa Mudra: This mudra should be +practised in bed immediately upon waking. +While lying on the back, one should flex both +the arms and legs, bringing them over the +chest, and then return them immediately to +the extended position. After doing this three +or four times, sit up in bed and drink a glass of +cold water without allowing the water to touch +the teeth. After this you should expose the +navel area to the air, and walk up and down in +this way for some time in the open air. + +(2) Vasti Mudra: While defecating, keep the +genital organ pointed upward, pressing its +base with the middle finger of the left hand +and pressing the scrotum with the rest of the +fingers. This is as good as using a kaopiina. +Remove the hand while urinating. + +(3) Mulashodhana: After defecating, insert the +middle finger of the left hand as far up the +rectum as possible and clean that area. + +(4) Nasapana: Draw in clean water through +the nostrils and pass it out through the mouth. + +--- Page 187 --- +41 + +This water may be swallowed, but it is better +to spit it out. + +(5) Dhaotii: Immediately after nasapana, at a +time when your stomach is empty and you are +washing your face, the throat should be +cleaned with the middle finger of the right +hand, inserting it as far as possible. + +The practices given below are prescribed only +for specific diseases. Therefore, they are to be +performed only after consultation with an +acarya. + +(1) Vistrta snana or vyapaka snana: A bathtub +is most convenient, but if this is not available, +an earthen trough will suffice. If this is not +available either, a wet towel can be used, +Soaking it repeatedly in water. Fill the bathtub +with cold water, and sit in it undressed so that +the area from the navel down remains +submerged. Keep your feet dry and out of the +tub. The area from the neck to the navel +Should be kept covered with a shirt or dry +cloth. The crown of the head and the back of + +--- Page 188 --- +42 + +the head should be kept covered with a wet +towel. + +Now take another towel and rub the area from +the right side of the abdomen to the groin +seven or eight times. Do likewise on the left- +hand side and horizontally from right to left +and left to right. You should make sure that +the towel on the head remains wet. + +After this, wipe the abdomen, hands and +thighs and take a full bath. If this is not +possible, then leave the tub wearing a shirt. +This should be practised behind closed doors. +In the absence of a bathtub or an earthen +trough, a wet towel may be wrapped around +the areas to be bathed, but in order to +compensate, cold water must be poured +constantly over the towel, and the towel which +is to be used for the massage must be kept +wet. After vyapaka snana, the thighs, pubic +area and abdomen should be warmed with a +dry towel. + +--- Page 189 --- +43 + +Before and after this bath one should not eat, +in order to allow the stomach to rest. + +(2) ShiitoSna snana: In an enclosed and +covered place, immerse the body up to the +neck in a tub or a trough containing warm +water, and pour a stream of cold water over +the head. + +(3) Sikta mardana: Massage the body with a +wet towel in the same manner as prescribed +after asanas. + +(4) Atapa snana: The meaning of atapa snana +is “sun-bathing”, but sunshine is not the same +for all countries at all times. Therefore, it is +not possible to fix the best time for sun- +bathing. So, at the present time, in the plains +of Bihar, a sun-bath can be taken during the +summer until 10 A.M. and during the winter +between noon and 2 P.M. + +During the sun-bath, the diseased parts of the +body are exposed to the sun’s rays while the +remaining parts are kept in the shade. When +the affected area becomes hot after leaving it + +--- Page 190 --- +44 + +in the sun for fifteen to twenty minutes, it +should be brought into the shade and the +procedures described below followed. (a) If +there is rheumatism or gout in that part of the +body, that part should be massaged +thoroughly with oil for four or five minutes. +(b) If it is skin disease then that area should +be massaged with neem oil for four or five +minutes. + +(c) In the case of other diseases, the affected +area should be massaged with a cool, wet +towel that has been wrung out. + +After the temperature of the area has come +down to normal, it can once again be exposed +to the sun’s rays. After leaving it in the sun for +fifteen to twenty minutes, again cool the area +by massaging with oil or a towel in the +aforesaid manner. Exposure to sun and +massage can be done in the same manner +again and again. But during the last massage, +instead of using oil, etc., it is desirable to wipe + +--- Page 191 --- +45 + +with a wet towel in all cases except that of +Skin disease. + +If a healthy or sick person so desires, he or +she may take a sun-bath over the entire body. +In this case, after the completion of the sun- +bath, the whole body must be thoroughly +wiped off with a wet towel. When taking a +sun-bath over the entire body, one should +wear little or no clothes and keep the back to +the sun. If the diseased area is in the front +portion of the body, that is to say, the face, +chest, stomach, etc., then it can be kept +uncovered but the remaining portions must be +kept covered. + +One should always remember, “Expose the +stomach to fire and the back to sun;” i.e., if +you need to warm yourself at a fire, keep the +stomach towards the fire, never the back. +1965, Jamalpur + +Contents + +--- Page 192 --- +46 + +Asanas + +“Asana” means “a position in which one feels +comfortable” — “Sthirasukhamasanam.” Asanas +are a kind of exercise by regular practice of +which the body stays healthy and hardy and +many diseases are cured. But asanas 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 asanas, so that sadhana 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 + +--- Page 193 --- +47 + +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. Asanas +help the sadhaka to a large extent in this task, +SO aSanas are an important part of sadhana. +A list of asanas is given below. The same +asanas are not necessary for everyone. There +are more than 50,000 asanas; among them a +few are named here which are most necessary +for the path of meditation. The acarya will +teach particular asanas to a person according +to his or her need. + +There are many asanas 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 + +--- Page 194 --- +48 + +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 kurmakasana (tortoise posture). + +Rules for asanas: + +(1) Before practising asanas, do vyapaka +shaoca or take a full bath. Vyapaka shaoca +must also be done before daily meditation; if +asanas are done with daily meditation then it +is not necessary to do vyapaka shaoca +separately. + +(2) Do not practise asanas in an open place, +because it may result in sudden exposure and +thereby you may catch cold. While practising +asanas indoors, attention should be paid to + +--- Page 195 --- +49 + +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 (laungota), +and there should be no other clothing on the +body. Females must wear tight-fitting +underwear and a bra. + +(5) Practise asanas on a blanket or a mat. Do +not do asanas on the bare ground, because +you may catch cold, and some secretions +which come from the body while practising +aSanas may be destroyed. + +(6) Practise asanas only while breath is +flowing through the left nostril or both nostrils; +do not practise asanas when the breath flows +only through the right nostril. + +(7) Take sattvika food. But a person for whom +it is difficult to give up rajasika 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, + +--- Page 196 --- +50 + +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 asanas on a full belly. It +is prohibited to perform asanas for two-and-a- +half to three hours after a meal. + +(11) After practising asanas, you should +massage your arms, legs and entire body, +especially the joints, very well. + +(12) After the massage is finished, remain in +shavasana (corpse posture) for at least two +minutes. + +(13) After shavasana do not come in direct +contact with water for at least ten minutes. +(14) A practitioner of asanas should not +massage his or her body with oil. If you like +you may rub oil lightly over the body. + +--- Page 197 --- +51 + +(15) After practising asanas, it is desirable to +walk in a solitary place for some time. + +(16) Just after asanas pranayama is +prohibited. + +(17) If it is necessary to go outdoors after +practising aSanas 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 +asanas to practise free-hand exercise, running +or sports, but just after asanas all these are +prohibited. + +(19) There is no restriction of nostril for the +following asanas: padmasana (lotus posture), +siddhasana (siddha posture), ardhasiddhasana +(half siddha posture), bhojanasana (cross- + +--- Page 198 --- +52 + +legged sitting posture), viirasana (viira +posture), diirgha pranama (long bowing +posture), yogasana (yoga posture) and +bhujaungasana (snake posture). + +(20) For all those asanas 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 asanas or any other exercise. The +asanas for dhyana can be done under all +conditions — padmasana, siddhasana and +viirasana are the proper asanas for dhyana +and dharana. + +List of asanas (for illustrations, see +bottom of page): +No one should risk harm by practising asanas +and mudras without the permission of an +acarya. + +(1) Sarvaungasana (all-limbs posture): + +--- Page 199 --- + + +Sarvaungasana(a) + +53 + +--- Page 200 --- +54 + +(a) Lie down on your back. Gradually +raise the entire body and keep it +Straight, resting its weight on +your shoulders. The chin must be +in contact with the chest. Support +both sides of your trunk with your +hands. The toes must remain +together; the eyes must be +directed at the toes. + +Contents + +--- Page 201 --- + + +Sarvaungasana(b) +(b) Lie down in padmasana. Gradually raise +the body and rest its weight on your + +55 + +--- Page 202 --- +56 + +shoulders. Support both sides with the hands. +This asana is also known as urdhvapadmasana +(inverted lotus posture). + +Practise three times, up to five minutes each +time. + + + +Matsyamudra + +(2) Matsyamudra (fish posture): Lie down in +padmasana. Rest the crown of the head on +the floor and grasp both the big toes with +the hands. Practise three times. Maximum +time for practice is two-and-a-half minutes. + +--- Page 203 --- +5/7 + + + +Matsyasana + +(3) Matsyasana (fish posture): Lie down in +padmasana. Grasp each shoulder with the +opposite hand from behind. The head will +rest on both the forearms. Practise three +times, each time for half a minute. + +(4) Matsyendrasana (Matsyendra’s posture): +generally for males: + +Contents + +--- Page 204 --- +58 + + + +Matsyendrasana(i) +(i) Press the muladhara cakra with the right +heel. Cross the left foot over the right thigh +and keep it to the right of the thigh. Grasp the +left big toe with the right hand, keeping the +right arm along the left side of the left knee. +Reach backwards from the left side with the +left hand and touch the navel. +Turn the neck to the left as far as +possible. + +--- Page 205 --- + + +Matsyendrasana (ii) + +59 + +--- Page 206 --- +60 + +(ii) Then press the muladhara with the left +heel and reverse the process. One round +means completing the process on both sides. + +Practise four rounds, half a minute each time. + + + +--- Page 207 --- +61 + +(5) Viirasana (viira posture): Kneel down +and sit on the heels. Bend the toes +downwards. Rest the backs of the hands +on the thighs, the fingers pointing towards +the groin. Direct the vision at the tip of the +nose. The acarya will give directions as to +the duration of this asana. + + + +Cakrasana + +--- Page 208 --- +62 + +(6) Cakrasana (wheel posture): Lie in a supine +position. Flex the legs to bring the lower legs +in contact with the thighs. Both the hands will +rest close to the shoulders. Supporting the +weight on the soles and the palms, raise the +head and the trunk. The body will assume the +shape of a wheel in this asana. Duration — half +a minute. Practise four times. + + + +Naokasana + +--- Page 209 --- +63 + +(7) Naokasana (boat posture) or dhanurasana +(bow posture): Lie in a prone position. Flex +the legs to bring the lower legs close to the +thighs. Directing the hands over the back, +grasp the ankles. Raise the entire body, +Supporting the weight on the navel. Extend +the neck and chest as far back as possible. +Look towards the front. Breathe in while +raising the body and maintain yourself in that +state for eight seconds. Resume the original +posture while breathing out. Practise the +asana eight times in this manner. The body +assumes the shape of a bow during this +asana. + +Contents + +--- Page 210 --- +64 + + + +Utkata pashcimottanasana + +(8) Utkata pashcimottadnasana (difficult back- +upwards posture): Lie in a supine position and +extend the arms backwards, keeping them +close to the ears. Rise while exhaling and +insert the face between the knees. Make sure +that the legs remain straight. Grasp both the +big toes with the hands. Remain in this state +for eight seconds. Now resume the original + +--- Page 211 --- +65 + +posture while inhaling. Practise eight times in +this way. + + + +Parvatasana + +(9) Parvatasana (mountain posture) or +halasana (plough posture): Assume the +position of sarvaungasana. Gradually bring the +legs backwards and extend them as far as +possible. Let the toes of both feet touch the +ground. Keep both the hands in a prone + +--- Page 212 --- +66 + +position on either side of the body. Duration — +as in the case of sarvaungasana. + + + +Shivasana + +(10) Shivasana (Shiva posture): Assume the +position of Parvatasana. Bend the knees until +they come close to the ears. Do not place the +hands as in parvatasana, but interlock the +fingers firmly and keep the hands in contact + +--- Page 213 --- +with the ground. Duration — as for +Sarvaungasana. + + + +Vajrasana + +67 + +--- Page 214 --- +68 + +(11) Vajrasana (thunder posture): Bend the +right leg at the knee and direct the foot +backwards, in such a way that it does not +touch the right thigh. Supporting the weight +on both the hands, direct the left foot +backward in the same way. Now gradually sit +on the floor. Raise the hands and place them +on the knees. In the beginning practise this +asana very cautiously. Injury may result from +trying to squat forcibly. Duration — half a +minute. Practice four times. + +Contents + +--- Page 215 --- +69 + + + +Siddhdsana +(12) Siddhasana (siddha posture): Press the + +muladhara cakra with the left heel. Then press +the svadhisthana cakra with the right heel. + +--- Page 216 --- +70 + +Place the hands palm up on the respective +knees. Duration — as long as you wish. + + + +Baddha padmasana + +--- Page 217 --- +71 + +(13) Baddha padmasana (bound lotus +posture): Assume the position of padmasana. +Direct the right hand backwards from the right +side and grasp the right big toe. In the same +way, direct the left hand backwards and grasp +the left big toe. Duration — half a minute. +Practise four times. + + + +Kukkutasana + +--- Page 218 --- +72 + +(14) Kukkutdsana (cock posture): Assume the +position of padmasana and insert the hands +and forearms in between the respective lower +legs and thighs. Then raise the whole body, +Supporting the weight on the hands. Look +forward. Duration — half a minute. Practise +four times. + + + +Gomukhasana + +--- Page 219 --- +73 + +(15) Gomukhasana (cow’s head posture): + +(1) Sit down and extend the legs forwards. +Bring the right leg under the left thigh, placing +the right foot under the left buttock. Now +bring the left leg across the right thigh and +place the left foot under the right buttock. +Place the left hand on the spine. Then bring +the right hand backward over the right +shoulder and interlock the fingers of the hands +in a chain-like fashion. + +(ii) Practise in the same way with the left leg +under the right leg. Completing this on both +sides constitutes one round. + +Duration of each position — half a minute. +Practise four rounds. + +Contents + +--- Page 220 --- +74 + +ts ) + +~ pce — +Less. a — +~- - = ne +— ra +i + + + + +ce +ae + +Pemeeeeetiees + +Mayurasana + +(16) Mayurasana (peacock posture): Assume a +squatting position. Bring the wrists together +and place the palms on the floor, with the +fingers pointing towards the feet. Now bring +the elbows in contact with the navel and +stretch the legs backward. Supporting the +weight on the elbows, raise the head and the +legs from the floor. Duration — half a minute. +Practise four times. + +Contents + +--- Page 221 --- +75 + + + +Kurmakasana + +(17) Kurmakasana (tortoise posture): Assume +the position of padmasana. Insert both the +forearms in between the lower legs and the +thighs. Then grasp the neck with both the +hands. Both the elbows will touch the floor, +and the head will be bent forward. Look +Steadily in front as far as possible. Duration — +half a minute. Practise four times. + +--- Page 222 --- +Sahaja utkatdsana + + + +--- Page 223 --- +77 + +(18) Sahaja utkatdsana (simple chair posture): +Seat yourself as if in a chair (but actually there +will be no chair). Keep the arms straight to +conform to the arms of the chair. Duration — +half a minute. Practise four times. + + + +Shalabhasana + +(19) Shalabhasana (locust posture): Lie down +on your chest. Stretch the hands backward +with the palms upward. Raise the legs and the + +--- Page 224 --- +78 + +waist, keeping the fists clenched. Duration — +half a minute. Practise four times. + + + + + +Bhujaungasana + +(20) Bhujaungasana (snake posture): Lie + +down on your chest. Supporting the weight on +the palms, raise the chest, directing your head +backward. Look at the ceiling. Breathe in while +rising, and after having risen, hold your breath + +--- Page 225 --- +79 + +for eight seconds. Come down to original +position while breathing out. Practise eight +times. + + + +Shashaungasana + +(21) Shashaungasana (hare posture): Kneel +down and grasp both the heels firmly. While +exhaling, bring the crown of the head into + +contact with the floor in a posture of bowing + +--- Page 226 --- +80 + +down. The forehead should touch the knees. +Maintain this posture for eight seconds, +holding the breath. Breathe in while rising. +Practise eight times. + + + + + + + +Bhastrikasana-A + + + +--- Page 227 --- +81 + + + +Bhastrikasana-C + +(22) Bhastrikasana (bellows posture): Lie on +your back, and while breathing out, bend the +right leg and bring the thigh into contact with +the chest. Grasp the leg firmly with both +hands. Maintain this position for eight +seconds, holding the breath. Resume original +position while breathing in. Practise similarly + +--- Page 228 --- +82 + +with the left leg, and then with both legs +together. One round comprises this process +with the right leg, the left leg, and both legs +together. Practise eight such rounds, i.e. 8 x 3 += 24 positions. + + + +oe + +Janushirasana —A + + + +--- Page 229 --- +83 + + + +Janushirasana -B + +(23) Janushirasana (head-to-knee posture): +Press the muladhara with the right heel. +Extend the left leg forward. While exhaling, +touch the left knee with the forehead. Then, +interlocking all the fingers firmly, press the left +sole with the hands. There should be complete +expiration when the forehead touches the +knee. Maintain this position for eight seconds. + +--- Page 230 --- +84 + +Separate the hands and sit erect, while +breathing in. Then press the muladhara with +the left heel and repeat the above process +exactly. One round comprises practising once +with the left and once with the right leg. +Practise four rounds. + + + +Ardhashivasana + +(24) Ardhashivasana (half Shiva posture): The +only difference between this asana and + +--- Page 231 --- +85 + +Shivasana is that in Shivasana, while the legs +are bent close to the ears, the feet remain on +the ground; whereas in this asana while the +knees are kept close to the ears, the legs are +extended upwards as in the case of +Sarvaungasana. Duration — half a minute. +Practise four times. + + + +Ardhakurmakasana + +(25) Ardhakurmakasana (half tortoise posture) +or diirgha pranama (long bowing posture): +Kneel down, and holding the palms together, +extend the arms upward, keeping them close +to the ears. Then bend forward in a posture of +bowing down, touching the floor with the tip + +--- Page 232 --- +86 + +of the nose and the forehead. The buttocks +must continue to touch the heels. While +bending down breathe out and stay in a state +of complete exhalation for eight seconds. Then +rise up, breathing in. Practise eight times. + + + +Yogasana or yogamudra + +(26) Yogasana or yogamudra (yoga posture): +Sit in bhojanasana. Pass both hands backward +and grip the left wrist with the right hand. +Then bring the forehead and the nose into +contact with the floor, breathing out during + +--- Page 233 --- +8/ + +the process. Maintain this state for eight +seconds and then rise up, breathing in. +Practise eight times. + +(27) Tuladandasana (balance posture): + + + +Tuladandasana-(i) + +(1) Standing on the left foot, direct the other +foot backward and raise it. Grasp the waist on +either side with the respective hand, and then + +--- Page 234 --- +88 + +bend the trunk and the head forward such +that the head, the trunk and the leg (extended +backward) are parallel to the floor. + + + + + +(ii) Standing on the right foot, repeat the +process. Duration — half a minute. Practise +four times. + +--- Page 235 --- +89 + + + +Ustrasana + +(28) UStrasana (camel posture): Lie in a +Supine position. Raise the extended legs from +the floor in such a way that they form an +angle of 30 degrees. In the meantime keep +both the arms extended, touching the sides. +Duration — half a minute. Practise four times. + +--- Page 236 --- +90 + + + +Utkata kirmakasana +(29) Utkata kirmakasana (difficult tortoise +posture): Bring the right leg over the right +Shoulder. Then bring the left leg over the left +Shoulder and place it on the right ankle. + +--- Page 237 --- +Interlock the fingers firmly and hold them +forward in the namaskara position. Duration — +half a minute. Practise four times. + +Jatila utkatasana + + + +--- Page 238 --- +92 + +(30) Jatila utkatasana (difficult chair posture): +Squat down, supporting the entire weight of +the body on the big toes. Grasp the waist on +each side with the hands, the buttocks resting +on the heels. Duration — half a minute. +Practise four times. + + + +Utkata vajrasana + +(31) Utkata vajrasana (difficult thunder +posture): Lie down in vajrasana. Place the +arms as in matsyasana. Duration — half a +minute. Practise three times. + +--- Page 239 --- +93 + + + + + +Padahastasana —A Padahastasana-B + + + +Contents + +--- Page 240 --- +94 + +Contents + +Padahastasana —C Padahastasana-D + +(32) Padahastasana (arm-and-leg posture): +Stand erect, raising the arms, palms open. +Then bend the trunk and the left arm + + + +--- Page 241 --- +95 + +leftwards while breathing out, and in a state of +full expiration touch the left foot with the left +hand. After maintaining this position for eight +seconds, raise the body and extend the left +arm upwards, breathing in throughout the +process. When the body is perfectly erect +again, bend the trunk and the right arm +rightwards, breathing out, and, in a state of +complete expiration, hold for eight seconds, +touching the right foot with the right hand. +Then raise the trunk, extending the right arm +upwards, inhaling throughout the process. +Then bend the trunk forward, breathing out in +the process, and catch hold of the big toes. +Stay in this position for eight seconds. Then, +breathing in, rise up, and raise the arms and +extend them backward. When you cannot +bend any farther back, hold yourself in that +position for eight seconds, retaining the +breath. Then bend forward while breathing +out, and, just touching the big toes (i.e., +without staying in that position), raise the + +--- Page 242 --- +96 + +trunk and the arms, breathing in. One round is +then complete. Practise eight rounds, making +sure that no part of the body below the waist +is bent at any time. + + + +Shavasana + +(33) Shavasana (corpse posture): Lie quietly +on the back like a corpse and imagine that you +are dead. Keep the arms away from the chest, +on the floor, in a perfectly relaxed condition. +Duration — Those for whom shavasana has +been specially prescribed will practise up to +ten minutes. + +--- Page 243 --- +97 + + + +Padmasana + +Contents + +(34) Padmasana (lotus posture): Place the +right foot on the left thigh and the left foot on +the right thigh. Clench the jaws and press the + +--- Page 244 --- +98 + +tongue against the roof of the mouth. You can +maintain this posture as long as you like. + + + +Karmasana 1 — i Karmasana 1- ii + +(35) Karmasana (action posture): This asana +is made up of two parts. The second part is + +--- Page 245 --- +99 + +the complement of the first. One performance +of the first and second parts makes a +complete round. Four rounds should be +practised. + +First Part + +Stand upright, and placing both hands behind +the back, interlock the fingers and press the +palms together. Keeping the body below the +navel steady, move the upper body in four +directions as in padahastasana. + +(i) Bend the upper part of the body leftwards, +breathing out, and stay in this position for +eight seconds, holding the breath. Resume +Original position, breathing in. Move the +interlocked hands to the right when the body +bends leftwards. Remember that the left arm +should touch the back when the body is bent, +and keep touching it while holding this +position. + +(ii) Practise similarly on the other side, that is, +bend the upper part of the body to the right +and move the interlocked hands to the left. + +--- Page 246 --- + + +Karmasana 1- iii Karmasana 1- iv + +(iii) Bend downward exhaling slowly. As you +bend lower and lower, gradually raise the +interlocked hands upwards. Bring the head as +low as possible and raise the arms upwards +with the hands interlocked. The knees should +not bend. Maintain this position for eight + +--- Page 247 --- +101 + +seconds without inhaling. Resume original +position, inhaling. + +(iv) Bend the upper part of the body +backwards while inhaling. While bending the +trunk, head and neck backwards, hold the +interlocked hands straight down. Stay in this +position, holding the breath, for eight seconds. +Breathing out, resume original position. + +Second Part + +In the first part of karmasana you do the +asana standing, while in the second part you +kneel down and sit on the heels. Then repeat +the same exercise as in the first part, moving +the body in all four directions. The toes should +point forwards. The duration and manner of +breathing should be the same as in the first +part. In this part also the body below the +navel should not bend. The second part differs +from the first part as follows: + +--- Page 248 --- +102 + + + +Karmasana 2 — | Karmasana 2- ii + +(i) and (ii) are no different from the first +part. + +Contents + +--- Page 249 --- + + +Karmasana 2 — iii Karmasana 2- iv + +iii) - While bending forwards, the nose and +forehead should touch the ground. + +(iv) — while bending the chest and head +backwards, the interlocked hands should graze +the soles of the feet and touch the ground, +supporting the weight a little. + +--- Page 250 --- + + +Jinanasana -i + + + +104 + + + + + + + + + +Jinanasana - ii + +(36) Jinanasana (knowledge posture): + +(1) Squat, sitting on the heels, with the arms a +little behind the buttocks. Shift the left leg a +little forward and put the right ankle on the +lower part of the left thigh, just above the + +--- Page 251 --- +105 + +knee, in such a way as to form a triangle in a +plane parallel to the earth. Raise the left arm +upwards, touching the ear. Look forward. +Keep the balance by touching the ground with +the fingers of the right hand. Maintain this +position for half a minute. + +(ii) Repeat this process on the other side. + +(i) and (ii) constitute one round, and four +rounds should be practised. + +Contents + +--- Page 252 --- + + +Bhavasana- I + +Bhavasana-ii + + + +--- Page 253 --- + + +Bhavasana-iii Bhavasana-iv + +(37) Bhavasana (ideation posture): + +(i) Sit as in sahaja utkatasana, keeping the +feet slightly apart and pointing in opposite +directions, but instead of holding the arms +parallel to each other, bring the palms +together as in a greeting. Keep the vision on +the trikuti. Duration — eight seconds. + +--- Page 254 --- +108 + +(ii) Extend both arms to the right, the left arm +touching the chest and stretching rightwards +as far as possible. Duration — eight seconds. +(iii) Extend the arms leftwards in the same +way. Duration — eight seconds. + +(iv) Put the arms behind the back and bring +the palms together. Duration — eight seconds. +Practise four times. + +Contents + +--- Page 255 --- + + +(38) Granthimuktasana (knot-loosening +posture): Stand erect. Hold your left ankle +with your right hand and touch the left big toe +to your right nostril, and raise the left hand +straight upwards. Duration — eight seconds. In +the same way, touch the right big toe to the + +--- Page 256 --- +110 + +left nostril. This makes one complete round. +Practise four rounds. + +a Ie & + + + +AR + + + +ery — — +zs. = es oe + +Garudasana -—i Garudasana -i +(39) Garudasana (bird posture): Stand erect. +Stretch the right leg as far back as possible. +Extend the left arm forwards and the right arm +backwards, keeping both arms parallel to the +ground. Then try to touch the right big toe +with the right hand (it will not touch). Do not +bend the body at all, but the right leg may be +bent slightly upwards. The posture will +resemble that of a flying bird. Duration — half +a minute. In the same way, try to touch the + +--- Page 257 --- +111 + +left big toe with the left hand. These +processes will make one round. Practise four +rounds. + + + +_——_ Sa a + +Dvisamakonasana-I Dvisamakonasana-ii + +(40) Dvisamakonasana (double right-angle +posture): Sit in sahaja utkatasana. Extend the +right leg forward, parallel to the ground, and + +--- Page 258 --- +112 + +raise the left arm upwards. Hold the waist with +the right hand. Duration — eight seconds. A +similar process on the other side makes one +round. Practise four rounds. + + + +Tejasasana + +(41) Tejasasana (energy posture): Practise +parvatasana, but instead of placing the hands +on the floor, clasp the Knees with them. +Duration — two minutes. Practise three times. + +--- Page 259 --- +113 + + + +eee er — + +Mandukasana + + + +--- Page 260 --- +114 + +(42) Mandukasana (frog posture): Sit in +padmasana and, placing the arms beside the +knees and under the legs, clasp the hands +with your palms on the ground. Then raise the +body, resting it on the palms, and skip forward +three times and then backward three times. +This completes one round. Practise three such +rounds. + +1956, Jamalpur +Contents + +Mudras and Bandhas + +Mudras are almost the same thing as asanas +but incorporate more ideation. The rules for +mudras are similar to those for asanas, but + +there is no restriction regarding the nostrils. + +--- Page 261 --- +115 + +The number of mudras is also large. A list of a +few necessary mudras is given here. + +(1) Uddayana mudra: Standing, place the +hands above the knees and bend forward a +little. Gradually breathe out, to a state of +complete exhalation. Keeping the breath out, +draw the abdomen and lower abdomen inward +as hard as possible, to touch the spine. +Maintain this position for eight seconds. Then +gradually inhale fully. Practise eight times. +(2) Bandhatraya Yoga — + +(i) Mahamudra: Sitting down, press the +muladhara cakra with the left heel and extend +the right leg forward. Breathe in deeply, and +at the same time contract the urinary +sphincter muscles. Grasp the sole of the +extended foot firmly with both hands, and +maintaining jalandhara Bandha (clamping the +chin against the chest), hold the breath. +Retain this position for half a minute. Then +relax the hands and also jalandhara bandha, +and, sitting erect, breathe out. + +--- Page 262 --- +116 + +(ii) Mahabandha: Press the muladhara cakra +with the left heel and press the svadhisthana +with the right. Breathe in and simultaneously +imagine that the urinary sphincter muscles are +being raised. Apply jalandhara bandha, and +after placing the thumbs over the waist, press +the sides of the genitary organ with the eight +remaining fingers. Maintain this position for +half a minute, and then, releasing the hands +and relaxing jalandhara bandha, breathe out. +(iii) Mahavedha: Press the muladhara with +the left heel and the svadhisthana with the +right. Contract both the anal and the urinary +sphincter muscles hard while breathing out. +Both the thumbs will rest over the waist. With +the remaining eight fingers, try to raise the +anal and the urinary sphincters. Jalandhara +bandha should be held in the meantime. +Retain this posture for half a minute. Release +the hands and jalandhara bandha, breathe in, +and at the same time relax the anal and +urinary sphincters. + +--- Page 263 --- +117 + +Pressing the right heel to the muladhara in a +like manner, practise mahamudra, +mahabandha and mahavedha. + +(3) Parthivii mudra: Lie on the back. Spread +the arms on the floor beside the body. Close +the eyes, and, concentrating the mind on the +muladhara cakra, breathe in, and, without +pausing, breathe out. Practise seven times. +(4) Ambhasii mudra: As in parthivii mudra, +but concentrate on the svadhisthana cakra. +Practise seven times. + +(5) Agneyii mudra: As in parthivii or +ambhasii mudra. Concentrate on the manipura +cakra. Practise seven times. + +(6) Vayavii mudra: Standing erect, press the +nipples with the third joints of the middle +fingers of both hands. The remaining fingers +will stay in their natural positions on either +side of the middle fingers. Now bring both the +elbows backward while inhaling. After +complete inhalation, exhale. The elbows +Should be relaxed a little when exhaling. + +--- Page 264 --- +118 + +Practise this mudra with the eyes closed, +concentrating the mind on the anahata cakra. +Practise seven times. + +(7) Akashii mudra: Practise this exactly like +vayavii mudra, but concentrate your mind on +the vishuddha cakra. Practise seven times. +(8) Manasii mudra: Practise this in the same +way as vayavii or akashii mudra, but +concentrating the mind on the trikuti. This +mudra may be practised in a supine position +like parthivii mudra. If it is practised in a +Supine position, the hands should rest in +relaxation on either side of the trunk. Practise +seven times. + +(9) Agnisara mudra: Sitting in siddhasana, +hold the waist on both sides with the hands. +While breathing out, press the navel region +with the middle fingers and contract it till it +touches the spine. Stay in this position for a +little while. Gradually resume original position. +This constitutes one time. Initially practise + +--- Page 265 --- +119 + +three times and gradually increase to ten +times. + +(10) Kakacaincu mudra: Sit in the open air, +preferably on the bank of a pond, facing it. +Projecting the mouth like a beak, draw in air, +producing a hissing sound, and swallow the +air, imagining that the air is whirling around +inside the stomach. Be sure that the hissing +sound is produced during the act of inhalation. +Now the air will escape from the stomach, but +take no notice of it. Practise this seven times. +(11) Trimunda mudra: Sit extending both +the legs together. Then pull the legs back +towards the body and place the soles of the +feet on the ground in such a way that the +thighs form an angle of 15 degrees to 20 +degrees with the lower legs. Thrusting both +hands inside this angle, pass them outside the +legs and grasp the opposite elbows. Both the +hands should be kept below the knees. Pull +both legs close to the trunk and place the chin + +--- Page 266 --- +120 + +between the knees. Duration — three minutes. +To be practised four times. + +(12) Ashvinii mudra: Sitting in +bhojanasana, contract and immediately relax +the anal sphincter. Practise eight to ten times. +This mudra can also be performed sitting in a +pond or tub full of water. + +(13) Vajrolii mudra: During urination +contract the vajrolii nadii and hold it for some +time. Then release the hold. Practise three +times. + +This exercise can be practised when the urine +is clear and its flow is normal. + +After urination, be doubly sure to wash with +water. + +1965, Jamalpur + +Contents + +Pranayama + +--- Page 267 --- +121 + +The process by which the pranas in the body +are controlled is called pranayama. Prana, +apana, Samana, udana, vyana, naga, kurma, +krkara, devadatta, and dhanainjaya — the +collective name of these ten vital forces is +pranah. If you wish to increase your +apperceptive power you must control the +pranah. Through regular practice, the mind +will become concentrated. Pranayama is +meant for sadhakas -— it is better for non- +sadhakas not to take the risk of injuring +themselves by doing pranayama. +Pranayama is also very beneficial for the +physical body. Special pranayama practices +are prescribed for specific diseases. +No one should practise pranayama without the +permission of an acarya. + +1. Sadharana Pranayama - An acarya + +will teach +2. Sahaja Pranayama - An acarya will +teach + +--- Page 268 --- +122 + +4 4 «OS + +3. Vishesa Pranayama - A purodha will +teach +4. Antarpranaya - A purodha will teach + +Procedure for Sadharana Pranayama: + +Closing the eyes, sit in either siddhasana, +padmasana or bhojanasana. Do bhutashuddhi. +After doing asana shuddhi, concentrate your +mind on the point that the acarya will fix. +Then, after doing cittashuddhi, ideate on the +first syllable of your Ista mantra, press and +close the right nostril with the thumb of the +right hand, and draw in a deep breath through +the left nostril. During inhalation, ideate that +infinite vital energy is entering the point from +the infinite Brahma who is existing all around. +After taking a full breath close the left nostril +with the middle, ring and little fingers, and, +taking the thumb away from the right nostril, + +--- Page 269 --- +123 + +Slowly let out the air (Ideate that the infinite +vital energy is returning from the point to that +Infinite Brahma). During exhalation ideate on +the remaining syllable of your Ista mantra. +When the breath has been fully expelled from +the right nostril, inhale as fully as possible +again through the right nostril. Afterwards, +closing the right nostril with the thumb and +removing the fingers, exhale the air through +the left nostril. This completes one round. + +For the first week, complete three rounds each +time. The number is increased by one round +every week until seven rounds is reached. +Pranayama can be practised up to four times +in a day. If a person practising pranayama +twice daily wishes to practise three times on +any particular day, he/she may do so, but the +person who practises twice daily must not +suddenly increase to four times, because that +will result in the body falling sick. Therefore it +is advisable at first to do the practise twice +daily, increasing it by one round per week. If, + +--- Page 270 --- +124 + +however, on any day two times pranayama is +not completed, then at the end of the week, +the number of times missed must be practised +in compensation before increasing the number +of rounds. + +Practitioners of pranayama should try to keep +themselves away from dust, smoke, bad- +smelling environments and excessive labour. It +is very helpful to take a sufficient amount of +milk products for the first two months +following commencement of the practice. + +The following pranayamas are prescribed for +specific diseases. An acarya will teach them. It +is forbidden to practise these pranayamas +within an hour before or after the practice of +pranayama connected with sadhana. As far as +possible it is not advisable for any person to +practise more than one kind of pranayama. +(1) Vasti kumbhaka: Sit in the asana given +by the acarya and inhale deeply. Now press +the two principal nadiis of the scrotum with +the thumbs and the forefingers of both hands + +--- Page 271 --- +125 + +and exhale gradually. Practise this seven +times. + +(2) Shiitalii kumbhaka: Sit in padmasana. +After closing both the nostrils and sticking out +the tongue, inhale as deeply as possible the +cool air of the morning, evening or midnight +hours. Keeping the nostrils and mouth closed, +hold the breath for eight seconds, then exhale +gradually through the nose. Do this eight +times continuously. After completion, massage +the diseased portion of the body. + +(3) Siitkarii kumbhaka: Sit in padmasana. +Breathe in through the nose and, closing your +nose and mouth, hold the breath for eight +seconds. Exhale through the mouth, +simultaneously pronouncing “s-s-s” with the +tongue. + +The practice of shiitalii or siitkari kumbhaka is +forbidden for a period of one hour before and +after the practice of pranayama connected +with sadhana. As far as possible it is not + +--- Page 272 --- +126 + +advisable to practise more than one type of +pranayama. + +(4) Karkata Pranayama: + +(only in the morning and at noon) + +Before doing pranayama, fix the mind on the +centre of the spot where you feel pain, then +do sadharana pranayama. + +Explanation: Suppose there is a back pain +felt during the night, then in the morning, +Pranayama should be done on a point in the +centre of the affected area. If a pain is felt in +the thigh at [[around 10/11]] a.m., then at +noon, do pranayama on a point in the centre +of that area. + +(5) Paksabadha pranayama: The point of +concentration shall be the bone-joint or gland +nearest to the affected area and between the +affected area and the heart. And in this way, +as the condition of the disease improves, +move the point away from the heart to the +next bone-joint or gland. In the case of arms, +the tip of the middle finger, and in the case of + +--- Page 273 --- +127 + +legs, the tip of the big toe, will be considered +as the last point of pranayama. (In other parts +of the body, the last point of the diseased +area.) After the disease is cured, the acarya +will direct you to concentrate on the points he +or she thinks advisable for the requirements of +your sadhana. + +If the disease appears in both upper and lower +parts of the right and left sides of the body, +then the pranayama should be done in the +morning on the appropriate bone-joint or +gland in the upper part of the body, and at +noon on the bone-joint or gland in the lower +part on the opposite side. If the disease +occurs on just one side in both the upper and +lower parts of the body, then the pranayama +Should be done, in the morning and at noon +respectively, in the upper and lower parts. If +the disease occurs in only one part of the +body, then the pranayama should be done +both in the morning and at noon on only one +point. + +--- Page 274 --- +128 + +1965, Jamalpur + +Contents + +Appendix +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 vyapaka shaoca before sadhana, +sleep and meals. + +7. Curd (yogurt) [[and/or]] raw foods. + +8. Getting out of bed in the Brahma muhurtta. +9. Sixteen points. + +SAMGACCHADHVAM SAMVADADHVAM SAMVO +MANAMSI JANATAM — ae +DEVABHAGAM YATHAPURVE SAMJANANA + +--- Page 275 --- +129 + +UPASATE , +SAMANI VA AKUTI SAMANAHRDAYANIVAH +SAMANAMASTU VO MANO YATHAVAH +SUSAHASA TT. + +This concludes Ananda Marga Caryacarya Part +3, +1965, Jamalpur + +Samskrta Glossary + +Those Samskrta terms that have been +sufficiently explained where they first occur in +the text itself have not been included in this +glossary. + +ACARYA. Spiritual teacher. + +AHARA, AHARYA. Food. + +AMAVASYA. New moon. + +ANAHATA CAKRA. See CAKRA. + +ANANDA MARGA. Path of Bliss. + +--- Page 276 --- +ASANA. See p. 23. +ASANASHUDDHI. See BHUTASHUDDHI. +ASHOKA. Jonesia Asoka Roxb. (a tree +belonging to the leguminous class with red +flowers). + +ASHOKASASTHII. The sixth day in the first +half of the Bengali month Caetra. +ASHOKASTAMII. The eighth day in the first +half of the Bengali month Caetra. +AVADHUTA. An absolute renunciant. + +BANDHA. Lock; firm compression of nerves +maintained for some time. + +BHOJANASANA. Food posture, “cross-legged +sitting posture”. + +BHUTASHUDDHI, ASANASHUDDHI, +CITTASHUDDHI. In meditation, stages of +withdrawing the mind from the physical world +and directing it toward the Supreme. The +acarya will teach. + +BRAHMA. Supreme Entity. + +BRAHMA MUHURTTA. The hours before +sunrise. + +--- Page 277 --- +131 + +CAKRA. Psychic-energy centre. There are +seven major ones in the body: 1) muladhara, +located near the base of the spine; 2) +svadhisthana, at the sex organ; 3) manipura, +at the navel; 4) anahata, in the mid-point of +the chest; vishuddha, at the throat; 6) ajina, +between the eyebrows; 7) sahasrara, at the +crown of the head. + +CARYACARYA. “Carya” means “dos” and +“acarya” means “don'ts”; hence “Caryacarya” +means the dos and don'ts of life. +CITTASHUDDHI. See BHUTASHUDDHI. +DHARANA. Restricting the flow of mind; +conception; e.g., Tattva Dharana is restriction +of the flow of mind to, or conception of, the +fundamental factors. + +DHYANA. Meditation. + +IISHVARA. The Cosmic Controller. + +IISHVARA PRANIDHANA. Surrender to Iishvara +through meditation. + +ISTA MANTRA. The mantra leading one to the +Supreme Goal. The acarya will teach. + +--- Page 278 --- +132 + +MANIPURA CAKRA. See CAKRA. + +MUDRA. Gesture; see also p. 65. +MULADHARA CAKRA. See CAKRA. + +NADII. Psychic-energy channel; nerve. +PHALGUNA. Twelfth month of the Indian lunar +calendar. + +PITR YAJINA. Salutation to the forefathers. +PRANA. Energy. + +[[ PRANAYAMA. Science of controlling vital +energy; see also p. 69. + +PURNIMA. Full moon. + +RAJASIKA. Mutative. + +SADHAKA. ‘Spiritual practitioner. + +SAMGHA. Ananda Marga Pracaraka Sarngha — +Ananda Marga organization. + +SANNYASII. One who ensconces oneself in +Sat, the Unchangeable Entity. + +SATTVIKA. Sentient. + +SHARADOTSAVA. From the sixth to the tenth +day of the bright period in the month of +Ashvina. + +SASTHIT. The sixth day of a lunar fortnight. + +--- Page 279 --- +SHUKRA. Shukra has three stages of +transformation: in the male, lymph, +spermatozoa and seminal fluid; and in the +female, lymph, ova and fluids. In the lymph +Stage it nourishes the brain and the glands. +Lack of self-restraint can cause too much +lymph to be converted into the later stages, +thus depriving the brain and glands. +SVADHISTHANA CAKRA. See CAKRA. +TAMASIKA. Static. + +TRIKUTI. The ajina cakra. + +VISHUDDHA CAKRA. See CAKRA. + +VRTTI. Mental propensity. + +VYAPAKA SHAOCA. Pervasive cleanliness, “half +bath”; see also p. 6. ]] + +date N/A + +© Copyright 2009 Ananda Marga Pracaraka Sarhgh +Contents + +The End + +--- Page 280 --- +134 + +IKK RAK KK ORK KKK KKK + +Declaration + +All human beings, irrespective of gender, +caste, creed, religion, rich or poor have equal +right to learn and practice spiritual Meditation +and get guidance to move along path of +Spirituality. The science of spirituality is also +termed as ‘Yoga’. Knowledge of Yoga should +never be used for commercial purpose. It +should be distributed free of cost. Anybody +can learn Yoga meditation, free of cost, at any +time from Monks and nuns of “Ananda Marga +Pracaraka Samgha”. + +The ultimate goal of human life is to +experience absolute peace the bliss. Only +through God realization one can achieve bliss. +God realization is possible only through Yoga +meditation; there is no other way. + +--- Page 281 --- +135 + \ No newline at end of file