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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

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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

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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

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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

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(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 —

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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.

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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

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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-

 

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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.

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( #)

(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).

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: ( 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

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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

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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

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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-

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( 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

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( 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.

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( 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

 

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(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,

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( 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.

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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.

 

|
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b-
I
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( 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.

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( 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.

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( 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

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( 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.

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( 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

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( 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.

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( 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

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( 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

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( 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

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( 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

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( 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

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( 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).

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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

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( 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

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( 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

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( 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,

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( 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.

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( 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

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( 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.

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( 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)

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(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

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( 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.

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() & )

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,

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( 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.

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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.

 

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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

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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

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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

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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

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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.

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70

Place the hands palm up on the respective
knees. Duration — as long as you wish.

 

Baddha padmasana

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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

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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

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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

 

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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

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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

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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

 

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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

 

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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

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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

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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

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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

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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

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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,

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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,

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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

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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

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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

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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.

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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

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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.

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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.

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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

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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.

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