SIXTEEN POINTS O U R F U N D A M E N TA L D U R T Y By Ac. Shraddhananda Avadhuta The Sixteen Points are a comprehensive set of guidelines for our physical, mental and spiritual development. They were first introduced In 1971 by Shrii P. R. Sarkar, the founder and spiritual master of A'nanda Ma'rga. These points are both a system of caring for our general health and well-being and a practical means of balancing our lives within the modern world. Based on the ancient techniques of yoga, the Sixteen Points lay a solid foundation on which to realize our human potential and achieve Inner happiness and fulfillment. The cover illustration is by Vishok of Hawaii. The lion is a symbol of the Sixteen Points, representing the greatness and moral courage that Is achieved by following them. The modern buildings remind us that these practical guidelines are designed to balance our dally lives in today's society. The central figure is shown in deep meditation which brings unlimited inner peace and happiness —this is the heart of the Sixteen Points. The flowers are a universal symbol of devotional love which floods the heart with Joy and provides the greatest reward of all. "The Introduction was so appealing that I bought and read the book. Then I read it again and again. Some of these codes can be found elsewhere, but no other path has them all. "The Sixteen Points changed my whole life. When I came to the realization that they had guided me to the goal of life, I decided to become a Sannyasi (renunclate) in order to teach full-time the Sixteen Points to others also". A'c Mahadeva'nanda Avt. A'nanda Mar'ga Sectorial Secretary—Delhi "This wonderful book is full of practical examples and clear guidance, given with colourful metaphors, similes and examples. I recommend this very attractive and appealing book to everyone." Mrs. Andal 150, High Street Sydney, Phone 21 5177 "The title of this book is original in the real sense of the term. Never before have I heard of fundamental duty, but as we have fundamental rights, it Is only natural that we have a fundamental duty also. The book thoroughly convinces the reader that the Sixteen Points deserve such an Important distinction." Acarya. Santosa'nanda Avt. Editor, PROUT WEEKLY, New Delhi
SIXTEEN POINTS OU R FUN DAM ENT AL DUR TY By Ac. Shrad dhan anda Avad huta
.*.
THE SIXTEEN POINTS
OUR FUNDAMENTAL DUTY
by Acarya Shraddhananda Avadhuta
ANANDA MARGA PUBLICATIONS Calcutta
All rights reserved with the Author.
First Edition: May 1978 Second Revised Edition : May 1987 Third Revised Edition: January 1990 A Hindi Edition is also available.
BLESSING "There is nothing disorderly in the Kingdom of the Lord. Follow an orderly and systematic life as per the Sixteen Cardinal Points and get yourself crowned with success in all the strata of human life." Shrii Shrii A'nandamu'rtiji
ISBN Number: ANANDA MARGA PUBLICATIONS Ananda Marga Pracaraka Samgha Eastern Metropolitan Bypass Tiljala, Calcutta 700039
Printer: A'c. Piiyus'a'nanda Avt. Ananda Printing Press Tiljala, Calcutta 700039
Price in India : Rs. 15/-
FOREWARD
DEDICATED at the lotus feet of most revered Ba'ba', whose advent and great assurance has inspired and will continue to inspire humanity for a brighter and happier new era of human civilization. His own Shraddha'nanda
Humanity is on a dynamic march towards a cosmic destiny. There must be an incessant endeavour in humans to march ahead towards cosmic status so that our great human potential gets progressively expressed in our divine nature. To this end, the Sixteen Points have been promulgated. Adhering to these points elevates spiritual aspirants, enabling them to conquer and sublimate their instinctive impulses to create a complete, integrated personality. Thus the Sixteen Points are the prime and fundamental duty of every human being. Strict adherence to the Sixteen Points purities the body and mind and culminates in realisation of the Supreme One in the sublimated and pure human who strictly observes the Sixteen Points. These points have been promulgated by Shrii Shrii A'nandamu'rtiji, whom I, and many others, consider to be the Cosmic Preceptor of our era. The teachings and commands of the Preceptor—specifically the Sixteen Points— lead one beyotad all narrow divisions of caste and creed, sect, religion, and sexual bias. Possessed of a scientific outlook, the progressive person of today refuses to accept anything merely oh authoritarian grounds. Hence this book ventures to explain the scientific aspects of the Sixteen Points. Strict adherence to them will bring physical fitness, mental purity and spiritual freedom. A'ca'rya Shraddhanandaji is a learned and elderly Avadhuta of A'nanda Ma'rga. His knowledge of things is not only academic but also based on direct realisation at the holy feet of the Supreme Preceptor. May the teachings eleborated in this book inspire humanity to attain sublime mental and spiritual status. A'ca'rya Raghunath
PROOFREADER'S FORWARD It has been a great personal opportunity to have been able to work with A'c. Shraddha'nanda Avt, in proofreading and" editing of the third edition of this work. Attempting to express these ideas clearly has been a personal inner journey for me as I recalled how the practice of each of the Sixteen Points has transformed my own life. As I studied the manuncript, I continually discovered more and more subtle spiritual truths that are the personal realizations of Dada Shraddha'nandaji. As I consulted and checked my understanding of each idea, he continually enlightened me with examples and stories drawn from his own experience. Dadaji is the most elderly Avaduta and the Secretary of the Tattvika and Purodha Boards. He has. worked for Ba'ba' since his initiation in 1954. For the benefit of the reader, I would like to clarify the conventions used with respect to certain terms and their capitalization. Specifically, Guru and Preceptor are carefully explained according to A'nanda Ma'rga philosophy in the Tenth. Point. With respect to these terms and the personal pronoun,. He, I have chosen to capitalize them where they refer to Shrii Shrii A'nandamu'rti, the founder and spiritual master of A'nanda Ma'rga. This decision is ah expression of the deep love and respect the author and I feel for our Master,. Ba'ba'. I hope and trust that the benefits of this small book to each reader will clearly justify this choice. Sam'skrta terms are shown in italics except where they have come intocommon a sage in the English language. I would also like to thank those who have assisted me: Subodha from Pakistan, A'nanda Deva from America, Manoranjan from Australia and A'c. Ma'navendra'nanda Avt My humble efforts are dedicated, as my life is, to Ba'ba'. A'ca'rya Prasiida'nanda Avadhuta
CONTENTS Introduction
...
i
The Significance of the Sixteen Points
...
1
The First Point :
Use of Water
...
6
The Second Point :
Foreskin
...
7
The Third Point :
Joint Hair
...
The Fourth Point:
Lungota
The Fifth Point: Vya'paka Shaoca The Sixth Point: Bath The Seventh Point: Food
8 10
... ... ...
11 13 16
The Eighth Point: Fasting ... The Ninth Point: Sa'dhana' ... —Madhu Vidya' ... —Sarva'tmaka Shaoca ... —Bhu'ta Yajina ... —Nr Yajina ... —Pitr Yajina ... —Adhya'tma Yajina ... —Svadhya'ya ... The Tenth & Eleventh Points : Is'ta and Ada'rsha
18 21 26 28 29 30 31 32 32 35
The Twelfth Point: Code of Conduct
...
42
The Supreme Command
54
The Thirteenth Point: The Fourteenth Point:
Dharma Cakra
The Fifteenth Point: Oaths The Sixteenth Point:
Conclusion
...
57
...
62
C.S.D.K.—Conduct Rules —Seminar ... —Duty ... —Kiirtan ... ...
64 65 68 69 73
INTRODUCTION The Sixteen Points are a comprehensive set of guidelines for our physical, mental and spiritual development. They were first introduced in 1971 by Shrii P. R. Sarkar (also known by His spiritual name, Shrii Shrii Anandamurti, und all ectionately addressed as Ba'ba', which means "Most Beloved"), the founder and spiritual master of A'nanda Marga, These points are both a system of caring for our general health and wellbeing as well as a practical means of balancing our lives within the modern world. Based on the ancient techniques of yoga, the Sixteen Points lay a solid foundation on which to realize our human potential and achieve inner happiness and fulfilment. In 1971 Ba ba' explained extensively about the use of wulcr (the 1st Point) which was subsequently published in several newsletters. Shortly after this, Ba'ba' was imprisoned on false charges for seven years in the Bankipur Central Jail, Patna, India. Once, when Aca'rya Keshavananda Avadhuta uncl 1 visited Ba'ba' there, He referred to this detailed explanation of the 1st Point and requested us to write similarly on the remaining points. I conveyed this message to a few A'ca'ryas, however only one, A'c. Abhidevananda Avt., made some effort and wrote explanatory notes on nine points. I also tried but without any tangible success. Then in June 1975, I visited Delhi for some important work. At midnight on the 25th I was arrested there, a few hours before the formal declaration of the State of Emergency and the banning of A'nanda Ma'rga. I was sent to Central Jail, Tihar, New Delhi the next day at noon. Other Ananda Ma'rga wholetime workers were detained together with me. The following March all of them were trans ferred to various other jails in neighbouring states, leaving me alone. I could not imagine how my days would pass in such u lonely situation.
[ iii ]'
But the desire to serve Ba'ba' by writing filled me, and, as if by magic, thoughts began surging in me. This book came from my hand as originally desired by Ba'ba'. It took me only a few days to finish the complete work. During the writing, I realised that Ba'ba"s voice was dictating to me from within. I, as a mere instrument, was putting His words in black and white. Naturally the credit of performing this task goes to Ba'ba' alone. However, I assume full responsibility for any shortcomings that might be there. They occur most likely due to my inadequate grasp of Ba'ba"s inner guidance or by reason of my own inattentiveness. The first edition of this book was printed in 1977 after the ban on A'nanda Ma'rga was lifted and we were released. However, one day after Ba'ba's release from jail in August 1978, He indicated that some important aspects were missing from the book. He told a group of us some history on the care of body hair from the Va e d i c E r a t o t h e p r e s e n t . I w a s d e l i g h t e d t o h e a r this from Him and noted down Ba'ba"s words in m y dairy. I thought of printing it in the coming issue of Prajina Bharatii magazine. Ba'ba' sensed my intention and then and there said to me that the matter was not meant for Prajina Bharatii, rather it was for the book on the Sixteen Points. Another day Ba'ba' told us that He had given the Sixteen Points keeping in view 4000 years of the past and 4000 years of the future. He has given His full thought to what was lacking in the rules and regulations of each previous era and what ought to be done in the present circumstances. These points are for humanity as a whole and will positively help in the protection, expansion and glorification of human civilization. Once a noted naturopathic doctor made some sarcastic
remarks against famous spiritualists and prophets. He asNcrlcd that they had preached plenty on spiritual and social problems but had preferred unbecoming silence with regard to the health of the physical body, even though they all possessed one. Obviously Ba'ba' has offered this man no opportunity to make the same criticism of A'nanda Ma'rga. The first seven of the Sixteen Points concern the physiological system alone. The 8th Point, fasting, also affects the body most directly. Two aspects, a'sanas' and pra'n'aya'ma, of the 9th Point and the three dances—lalit, kaoshikii and tandava—of the 16th Point are amongst the best physical exercises for health. F o r these reasons, Ba'ba' stated clearly in His 1976 New Year's message or A'nanda Pu'rnima' Va'n'ii, "The whole seeds of welfare in all the spheres—physical, mental, moral, social and spiritual—are embedded in the Sixteen Points." No important aspect of human life has been ignored or left untouched. Humans can thus ensure their all-round development by practicing the Sixteen Points. We need all kinds of gui dance i n our life. There arc intelligent and scholarly persons whose physical health presents a dismal picture—they are unable to extract maximum benefits from their scholarship. There are other men and women of letters who have a sound physique, yet they suffer due to poverty of character. There are still others with a healthy body and much learning but due to selfcenteredness, they are alienated from the society. Society, too, does not take note of such persons. Physically, intellectually and morally developed perNons with a keen sense of social service also fail in their l i f e if they pay no attention to their spiritual progress. They may achieve important degrees and earn good reputations, yet they still suffer despair during their lifetime. The cause of this catastrophe is inherent in their failure to
iv give attention to spiritual development or in the dearth of an opportunity for a worthwhile spiritual journey. The primary purpose of the above four factors—physical, intellectual, moral and philanthropic—is to achieve spiritual evolution. Those who fail to endeavour for their spiritual advancement overlook the very reason for their life. Spiritual upliftment leads to the realisation of the Self and the attainment of Supreme Bliss. No matter how great one's achievements, the purpose of human life remains unfulfilled if the Supreme Bliss is not attained and its perennial source, God, is not realized. Assuredly humans can acquire everything—dharma (righteousness), artha (material gains), kama (desires) and moks'a (salvation)—provided they give themselves to the Sixteen Points. The glory of ths Sixteen Points is inestimable. It is incumbent on a person to gain correct and complete knowledge of these points along with their benefits so as to pursue them properly. Strict observance of these points becalm and balance one's life and personality. In addition they help in the emotional integration of the global humanity and in the development of a truly human society founded on Dharma, morality and humanity. A particular mention of A'c. Santosha'nanda Avt., A'c. Sudeva'nanda Avt. and Shri Ranjan Dwivedi, Advocate of the Supreme Court of India, is considered necessary here, as I have received a great deal of valuable assistance and encouragement from them in the successful completion of this work. The generous help of Shri Candrasekharji of Patna made the publication of the second edition possible. I cannot help expressing my heartfelt thanks to A'c. Prasiida'nanda Avadhuta, Manila Sector, who spared much of his valuable time in the publication of this third edition. The Author
THE SIGNIFICANCE OF THE SIXTEEN POINTS Since the invention of the atomic bomb, the world is living under the constant fear of a dreadful nuclear holocaust. Even such a great thinker as Bertrand Russell despaired at such a terrible prospect. Yet the greatest philosopher-seer of our age, Shrii P.R. Sarkar. popularly known as Shrii Shrii A'nandamurti and affectiontely addressed as "Ba'ba'", has reassured humanity. In His 1966 discourse entitled, "The Future of Civi-lization" as the President of Renaissance Universal, Ba'ba' made the prophecy that human society will continue to survive and blossom. Before even the eventual destruction of earth in the far distant future, Shrii Sarkar promised that humanity will first emigrate to other planets. He explained that three aspects are essential for human society. The first is asti which means existence, and the second is bkati which means growth. Growth or development presupposes existence. And the motivation for growth is (he third aspect, the desire to attain a'nanda, Supreme happiness or bliss. There are six necessary factors for society's development : ( 1 ) spiritual philosophy, (2) spiritual cult or practies. (3) socio-economic theory, (4) social outlook, (5) scriptures and (6) preceptor. Sarkar explained that the absence of these factors will shorten the life of a civilization. These factors are therefore a condition of survival for human civilizations. For example, a society that has no scientic socio-economic theory will soon lose their spiri-tual philosophy and practices and drift towards materialism. Th i s explains the expanding influence of Communism in West Bengal, India. Yet Communist countries are also
2
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endangered, for without any spiritual philosophy or practices, their contradictions are alienating their people. This discourse by Sarkar caused members of A'nanda. Ma'rga to try to construct a social structure with all six. factors. Under Sarkar's guidance they are struggling to create a global a'nanda parivara (Cosmic Family). Toaccomplish this, Sarkar introduced the Sixteen Points. Already large numbers of people, including representatives front every country of the world, are sincerely following thesepoints for their personal all-round benefit as well as for the; human society as a whole. The Sixteen Points are for all of humanity. Everyone- 1 can follow them whatever their race, religion, language or nationality. Both spiritual philosophy and socio-economic theory are included in the 11th Point—Ideology. Spiritual cult is fulfiled in the 9th Point—sa'dha'na'. Social outlook is in the 12th Point—Conduct Rules—as well as part of the 9th. Scriptures are covered by svddha'ya of the 9th Point and Seminar of the 16th. The requirement of a preceptor is fulfilled in the 10th Point—1st 'a. There are three types of scriptures : darshan shastra (spiritual philosophy), shruti sha'slra (spiritual discourses of the preceptor) and sama'ja shastra (social codes):. The books of A'nanda Ma'rga include all three types of scriptures. For example, A'nanda Sutram falls in the first category, Subha'sita Sam'graha falls in the second and Sarkar's books on PROUT, the Progressive Utilization Theory, fall in the third. No previous human civilization possessed all three types of scripture. True justice must be based on these three types of scriptures in order to be universal in nature. An examination of history will show that the ruling class in every society has formulated its laws in order to maintain its position of power.
THE SIXTEEN POINTS
3
Instead, law-makers and judges, both today and in the future, should base their decisions on the universal human values of morality and spiritual humanism that are embedded in these three types of scriptures. The needs and desires of a human on his or her journey from birth to death, including material livelihood, the achievement of happiness and the attainment of salvation, arc well guided in these scriptures. Sat'kar's A'nanda Vanii of 1976 mentioned that the needs of welfare in all the spheres of life—physical, mental, social and spiritual—are embedded in the Sixteen Points. One's physical development is ensured by following the 1st to the 7lh Points and the dances of the 16th Point. The 8th and 9th Points contribute to all three human strata— physical, mental and spiritual. Moral, social and spiritual. strength are assured if one is firm in the 10th to 16th Points. True social spirit is created by service-mindedness. This is aroused by yajina of the 9th Point and Duty of the With. Yet this service sentiment is not directed towards humans alone, but also towards plants and animals in the spi r i t of Sarkar's Neo-Humanism. A sense of reverence for one's ancestors and the sages and inventors who have pioneered humanity's progress is inculcated in the pitr yajina of the 6i t h Point. EACH of these Sixteen Points complements the others. They form a synthetic whole to create a lifestyle for all round development. In s pi t e of this fact, the 10th Point—1st'a or Preceptor— is undoubtedly the spine of the entire Sixteen Points. Baba benevolenl y l eads people on t he pat h of al l round progress. He plays the role of an expert s a i l o r g i vi n g c o n s t a n t gu i d a n c e t o k e e p u s s t e a d fast on the path of righteousness. His Ideology—the
THE SIXTEEN POINTS
12th Point, A'darsha—acts as our rudder and all the remaining points, the boat. His Supreme Command, the 13th Point, teaches us how to live abroad the boat. This boat is that which personally saves our lives, and that is why the Preceptor deserves the supreme place amongst the Sixteen Points. He is like the Pole Star of human destiny. The Sixteen Points are indispensable acts for human beings and as such are known as nitya karma. Every living creature must do certain acts, such as eating appropriate food and bathing, in order to maintain its health and survive. Such a lifestyle is known as the jaeva dharma or characteristic nature of the creature. For human beings, the Sixteen Points represent the most healthy actions and lifestyle. Yet more precious than the physical body is our mind and soul. When we attempt to elevate our mind, we are following bhagavad dharma, our highest godly nature, and this should also be considered as nitya karma. Without such spiritual efforts, a human becomes selfish and degraded, finally becoming animalistic, guided by his or her instincts rather than conscience. Bhdgavad dharma awakens and strengthens our conscience and discriminating judgement. The spiritual practices of bhagavad dharma are necessary to maintain mental equipoise in today's materialistic world. Without them our natural propensities, such as anger, fear, attachment, hatred and greed, control us. Yet sa'dhana', spiritual practice, controls these instincts and propensities with the development of one's conscience, intelligence and heightened sense of morality. Human beings have inherited their body, mind and soul from the Supreme. For this reason, we have a fundamental duty to preserve and develop these three faculties of human life. This is why to follow our jaeva dharma and our bhagavad dharma is our fundamental duty.
THE SIXTEEN POINTS
5
From God we have also inherited certain fundamental rights such as the right to move, to think and to believe as we choose. Yet these rights are given to enable us to perform our fundamental duty to follow bha'gavad dharma. For example, a person who does not wash or bathe deserves the censure of society. Likewise, one who does not follow moral, ethical conduct cannot be trusted by society with any social responsibility. The first seven points deal with jaeva dharma, while the remaining nine points are concerned with bhagavad dharma. By following the Sixteen Points sincerely, virtuous and divine qualities will blossom in one's personality, enhancing the quality of his or her life. These scientific points were propounded considering the biological, psychological, ethical and spiritual requirements of all humanity. They thus transcend all kinds of regional, national and communal sentiments. By first understanding and then adopting them, one's own life will become divine and one can make a significant contribution to the renovation of human society.
THE FIRST POINT: USE OF WATER After urination, cold water should be poured over the genital area. This cleans and cools the genitals. This also contracts the bladder, ejecting urine residues inside. This, cooling helps to prevent genital diseases and bladder disorders. When the lower cakras (psychic centers of the body) are heated, it causes excessive stimulation which distracts the mind from higher mental pursuits. One should always carry a small plastic bottle of water in the pocket or handbag when going out. This water container is known as a shaoca mainjusa and it allows one to follow this health rule everywhere, even when travelling. To postpone urination due to lack of water is harmful, yet it is more harmful to urinate without using water. In emergencies when no water is available, toilet paper can be used for cleansing the sediment.
THE SECOND POINT: FORESKIN Males should be circumcised at birth. Otherwise the: foreskin at the end of the penis tends to accumulate dirt and urine under it which can create heat and lead to disease. To prevent this, men should wash under their foreskin everyday and also wear lungota (a kind of underwear—seethe 4th Point) which keeps the foreskin pulled back. Infection and disease from the foreskin can be transmitted sexually to women and consequently degenerate the health? of their offspring. These points help to keep the mind free from turmoil of lust and passion.
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THE THIRD POINT: JOINT HAIR The most important joints in the body are the armspits and pubic area, for these facilitate the most movement of the body. Nature has gifted these joints with hair to prevent friction and preserve the body heat. For this xeason the joint hair should never be shaved. The male hair of the head, moustache, beard, armpits and pubic area are called painca kesha (the "Five Hairs") in Sam'skrta. In ancient India, during the Vaedik Era thousands of years ago, all monks were required to keep these five hairs. For this reason the monks were called painca'gni ("those having five internal fires"), while family men were called tririaciketa' (Three), for they were given the option to shave or keep their moustache and beard. The preservation of these hairs generates stamina and courage to struggle, boldly facing any problem of individual or social life. During the Buddhist era in India, both monks and family men were instructed to shave all five hairs. Thus they were called painca bhadra (the "five gentlenesses"). When the Muslims invaded India, the Buddhists surrendered without any resistance and all the vihars (Buddhist monasteries) were occupied. This shows how important it is to preserve the body hairs. When Guru Govind Singh formed the Sikh religion, he prohibited both family men and saints from shaving these five hairs. The Sikh community is famous even today for their fighting spirit. A'nanda Ma'rga has retained the ancient rules for monks, while allowing family men to cut the hair of their head and shave their beards and moustaches if they choose.
9
However neither men nor women should shave their armpits or pubic hair. The joint hairs begin to grow at puberty; when the body begins to create semen or ovum after the age of twelve. This shows the mutual relationship between the joint hairs which actually help to protect the semen and ovum in the body. Those people who shave these hairsusually experience aggravated feelings of sexual passion as a result. The joint hairs should be washed every day with soap and water. Many people do not properly towel these joints after bathing due to haste or carelessness. Wet or unclean joints are susceptible to skin diseases and parasites. So one should clean and dry the joint hairs as carefully as one's face. After bathing, coconut oil or another natural oil should' be applied on the joint hairs. This acts as a natural deoderant. Then the joint hairs should be combed. One's, comb should not be used by others to prevent the spread ing of disease.
THE FOURTH POINT: LUNGOTA Important benefits of wearing the male yogic underwear called lungota (kaopina) were explained in the 2nd Point. In addition it prevents hydrocele. It is essential for men to wear a lungota and women to wear bra and underwear when doing asanas (see the 9th Point). This protects the sex organs, preventing excess stimulation. It also covers both the anus and the urinary organ. Water must be used to clean oneself after passing stool or urine. The lungota prevents any minute discharge of urine or stool from coming in contact with the other outer clothing; hence one must have at least two so that it can be washed daily. Of course one should not wear other's clothing, especially underwear.
THE FIFTH POINT: VYAPAKA SHAOCA Vya'paka shaoca or half bath must be done before performing sa'clhana', and before eating and sleeping. First, pour cool water over the genital area; then pour water from the knees down the lower legs to the feet; from the elbows to the lingers. Then fill the mouth with water and splash the open eyes with water 12 times—then spit out the water. Gently t i l t the head back and pour water into each 'nostril three limes so that it drains down to the back of the throat spit it out each time. Clean the back of the throat with the right middle finger, gargle vigorously and spit. Finally cool (he ears and back of the neck with wet hands. While a full bath cleans the entire body, vya'paka shaoca complements it by cleaning and cooling down the live motor organs—the hands, feet, vocal cord, genitals and anus—as well as the five sensory organs—the eyes, ears, nose, tongue and skin. These ten organs (indriyas) are the means by which the mind takes action and receives information. Yet these organs become heated and tired and collect impurities when they are active. By cleaning and cooling the ten indriyas, vya'paka shaoca quiets and refreshes the mind. This practice gives one a peaceful feeling and is conducive for practicing sa'dhana', digesting meals and sleeping soundly. If one eats immediately after sa'dhana', though, one need only wash the hands and feet, ugain for cleanliness. Splashing water in the open eyes and cooling the extremities stimulates what scientists call the "diving reflex" which slows down the heart rate and increases blood flow to the heart and brain. This is due to an evolu tionary tie humans have with other mammals whose body
12
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metabolism slows down when they dive underwater in search for food—it maximizes the length of time they can remain underwater. This process also reduces eye strain and tiredness and relieves headaches. Cleaning the nasal passages is called na'sapa'na. It helps to prevent and reduce colds and it increases eyesight. Clean nostrils make respiration more comfortable and peaceful. Because our breath is so essential for our life, cleaning blocked nasal passages increases our life span and is a key to peace of mind. In addition to cleaning the back of the throat with the middle finger during vya'puka shaoca, at the time of brushing teeth, gently scrape the top of the tongue with a metal or plastic tongue cleaner—both these practices are very important for health. The throat and mouth is one outlet for body wastes in the forms of mucous from the lungs, nose and throat which catches dust and dirt in the air we breathe. Our motor organs become weary when they are active —working, walking, talking, and excreting our body wastes. By splashing them with cold water, the weariness disappears and our body feels fresh and invigorated again. It prevents laziness and lethargy and gives the mind its maximum alertness for both intellectual effort as well as its withdrawal from external objects and concentration at a particular point during meditation.
THE SIXTH POINT : BATH The human body discharges wastes in its sweat. These wastes combine with dust and dirt from the air and environment which collect on the body, blocking the skin's pores. This dirt creates a bad odour and makes the body susceptible to skin disease. By clogging the sweat glands, toxins remain trapped in the body, poisoning the whole system. This is why a daily bath is essential. It cleans the skin and opens the pores of the body. This point comes before the 7th Point: Food, to show its greater importance. Ideally one should bathe before breakfast; if missed, he or she should bathe before lunch. Because of the essential functions of the skin, careful and complete daily bathing can ho considered more important in maintaining our overall health than having three meals every day. Water temperature can be considered in relation to one's body—it is warm water, if warmer than the body; it is cold if cooler than the body, and it is lukewarm if it is the same temperature. Any of the three temperatures of water may be taken internally, for drinking, depending upon one's taste and circumstances; cold water, though, is best for externally cleaning the body. If a cold water bath is too painful in the winter or when one is sick, then use lukewarm water. However one should avoid hot water as it has a dulling effect on the nerves. When bathing, one should either sit or squat and first pour cold water on the navel and the genitals. Then one should pour water on the lower back opposit the navel. Next pour water on the top of the head and let it trickle down the back over the spine. Then wash the entire body.
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14
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This scientific method of starting the bath prevents any shock to the nerves of the body that can cause colds. By first gently cooling the lower three cakras of the body in the front and back, the warmest part of the body is prepared. Then by pouring water on the sa'hasrdra cakra' at the crown of the head, letting the water then fall down the spine, all the other cakras as well as all the nerves of the. body are introduced to the temperature of the water. This. gives the body a spontaneous feeling of joy as well as a revitalizing freshness from the bath. After bathing, before drying the body, one should recite the pitr yajina mantra: Pitr purus'ebhyo namah rs'i devebhyo namah. Brahmdrpan'am' Brahmahavir Brahma'gnao Brahman' dhutam Brahmaeva tena gantavyam' Brahmakarma sama'dhina'-The meaning of the mantra is : "Salutations to the forefathers; salutations to the god-like Rs'is." (Those who, by inventing new things, have broadened the path of progress of human society, are known as Rsis) "The act of offering is Brahma (Supreme Consciousness) 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 or her by Brahma." This is a bath mantra which pays respect to one's ancestors, for we are their continuation. The mantra also salutes humanity's sages and inventors of the past, whose efforts and sacrifices have made our lives comfortable and secure and properly guided. The mantra allows us to humbly adore them in our memory. This hymn also invokes madhuvidyd (explained in the 9th Point) by ascribing Brahmahood to everything. The mantra should be repeated
while performing a system of mudrds, hand and arm movements which invoke feelings of respect, offering, aspiration and surrender. These mudrds should be learnt from an A'ca'rya or other competent Mdrgii. The postures of this pitr yajina subtly benefit the organs, nerves and glands. It should be performed while the body is dripping wet from the bath, facing the sun or else an electric light or other light source. The droplets of water on the skirt act as tiny prisms which transform sunlight into Vitamin D and electric energy which are very beneficial for health. For this reason, one should perform pitr yajina completely nude when in the bathroom. If one bathes outside wearing a lungi or dhoti, it should be taken up to the level of the thigh for maximum benefit during the mantra. When the mind is in a hurry or distracted, bathing is. done carelessly. A vegetable sponge (chhabara or loofa) should be used to thoroughly scrub every part of the skirt with soap and water. Do not rinse the soap off the body for a minute or two—this loosens the dirt from the pores, of the skin so that it comes out easily. Cleanliness of the body sanctifies the mind. This is why the daily bath is so important for spiritual aspirants; it is an integral part of external shaoca (the moral principle of cleanliness).
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THE SEVENTH POINT: FOOD Food sustains our life. Through chemical transformation, it provides all the energy our bodies require. It is also converted into the composition of our body. According to the science of yoga, the cells of our body and of our brain inherit the qualities of the food we eat. The types of food which a creature eats varies in proportion to its degree of evolution. While lowly developed insects and fish and animals can easily digest garbage or rotten flesh, more evolved species require more subtle foods for their superior minds. Human beings likewise require more subtle food than the higher animals do. Yoga recognizes three types of human food. The first is sentient (sattvik), which is healthy for both the body and mind. Fruits, vegetables, grains, dairy products, pulses (legumes) and nuts are all included in this ideal category, Eating a balanced diet from these vegetarian food groups restrains the extrovertial tendency of the mind and helps it to concentrate during meditation or sa'dhana'. The second type of food is mutative (raja'sik), which is good for the body but which does not benefit the mind-it tends to cause restlessness. Examples of this type are tea and coffee which contain caffeine, a stimulant. The third type is static (tama'sik), which may or may not be harmful for the body, but which is definitely harmful for the mind. Some examples of this type are meat, onions, garlic, mushrooms, alcohol, tobacco, hallucinating, drugs, and stale and rotten food. In cold countries, static food tends to become mutative and mutative foods become sentient.
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People vary from one another and thus tend to prefer foods from these different categories according to their nature. However regular sa'dhana' makes the mind subtle and sensitive. Thus Wholetimer (WT) workers should only cat sentient food and must avoid the second two types in order to achieve the healthy body and peace of mind needed for rapid progress in their meditation. Other sadhakas (spiritual aspirants) may also eat mutative foods but should avoid the third, static group of Poods. Sadhakas should only eat in an environment which is neat and clean. Appetite is also important—food is only delicious when we are hungry. Those who do a lot off physical work need heavy foods rich in starches and oils, whereas those who are engaged in intellectual pursuits should eat light meals of foods that are easily digestible. This point also includes self-restraint in how often we eat and how many different items we eat. It is for this reason that Wholetimers are not allowed to eat more than four times a day, including both meals and snacks. And each time, no more than four different dishes or items may be eaten to prevent the tendency of greediness. Over-indulgence results in laziness and lethargy. A balanced, restrained diet of sentient foods will bring good health and energy to the body and concentration to the mind.
1 THE EIGHTH POINT: FASTING Regular, periodic fasting gives tremendous physical, mental and spiritual benefits. The best day to fast is on eka'dashii (the 11th day after every new moon and full moon). This is near the time when the moon comes the closest to the earth and exerts a stronger gravitational attraction on the waters of the planet. Because the physical composition of the human body and brain is mostly water, on that day the lunar attraction creates an upward pull on the body's liquids that create a strain in the chest and head. For this reason, one should fast by not eating or drinking anything for at least 24 hours, from sunrise on eka'dashii until sunrise the next day. By keeping the stomach empty there will be no excess liquids to cause discomfort. A'nanda Ma'rga monks and nuns (WT's) and local full time workers (LFT's) also observe a complete fast on the diays of the new moon (ama'vasya') and full moon (pu'rnima) as well. This helps in reducing sexual desire and achieving a more balanced mental state. In men, this additional fast helps to prevent the formation of excess semen. Because of a regular supply of food and the long time it. takes for complete digestion, the intestines must work continuously everyday. Only during a complete day of iasting can they rest and strengthen. This is why fasting is so excellent for health and increases one's lifetime. Though people initially feel discomfort or pain when they fast for the first time, this feeling tends to disappear when they become habituated. Sa'dhakas then experience that their mind remains steadfast and does not usually get distracted towards food even momentarily during their day of fasting. How one starts and ends the fast is critical. Eating an extra-heavy meal the night before creates more thirst
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the next day—it is better to eat a lighter-than-nomal meal before starting the fast. A dry fast should be broken by first drinking lemon or lime juice mixed with water and salt. This saline solution neutralizes the acidity of the empty stomach and washes out the intestines completely. A spoon of honey or sugar may be added to this lemon salt water for energy. The iirst food that should be eaten after this drink should be bananas, as they are also alkaline and they absorb toxins and acids in the digestive system. Later a light, easily digestible breakfast should be eaten. One must remember that the stomach has shrunk somewhat during the fast and eating a heavy meal strains the health of the body. Those who fast also experience that fasting generates tremendous will-power. Unwavering decisiveness and determination are of course necessary for success in any difficult endeavour. Abstaining from food and water for 24 hours strengthen s one me nta ll y and prepare s us to choose carefully and then act with firm resolve. Adversaries and opponents, no matter how powerful, must finally surrender before a determined will. History bears testimony that individuals and leaders with a strong will-power have pioneered new inventions and discoveries and led social change. People with such a "do or die" determination throw themselves into a task with all sincerity and honesty. They utilize all their strength—physical, mental and spiritual— and do not rest until they have fulfilled their task. Their enthusiastic zeal and concentration inspires others and their struggle becomes a joyful experience of righteousness. One gains a personal experience of the pain of hunger by fasting. This naturally develops a profound sympathy for the suffering of the hungry and starving people in this world. Only by personal experience can one realize the
extent of the suffering of the poor. The A'nanda Ma'rga book, Caryacarya: Part I, directs that every Ma'rgii who fasts should utilize his or her savings in food that day to feed the hungry. This sympathy for the hungry should also extend to all living things. All animals and even plants have a level of consciousness (citta or mind stuff). They too feel pain and suffer from hunger and thirst. For this reason, the 9th Point includes service to plants and animals (bhu'ta yajina), as well as to the needy (nr yajina) as our daily/ duty. In the same way, fasting creates a sensitivity to the value of food and water in sustaining all life. For this reason, wasting either food or water should be considered a serious mistake. In addition to all these physical and mental benefits,. the greatest potential benefits of fasting are spiritual. The Sam'skrta synonym for fasting is upavdsa, which consists; of two words—upa which literally means "near", and va'sa which means "to live." Therefore upavdsa means "to live near God." Yet this seems like a contradiction, for Parama Purus'a, the Supreme Consciousness, is omnipresent and dwells within every living and non-living entity. However, though we may recognize that He dwells within us, too often our mind wanders at random and we forget Him. During fasting days, though, we have more time to devote our thoughts to Him without the distraction of preparing and eating our meals. On that day, therefore, we should take the opportunity to sing bhajans and kUrtan and do more sddhand, keeping our mind engaged in subtle thoughts rather than with crude objects. In this way, we can observe the spirit of fasting, upavdsa, mentally "living near God."
THE NINTH POINT: SA'DHANA' It is impossible to realize one's 1st'a or A'darsha (the 10th and 11th Points) without doing sddhand (spiritual practice). Though billions of people in this world believe in God theoretically, yet they are unaware that it is possible to move closer and unite with Him through sa'dhana' Many are unable to find proper instruction. Though educated people may search for it, the common people have no idea where to look. Historically, spirituality was seldom explained and demonstrated in clear, scientific language as something practically useful in one's personal life. Instead, everywhere dogmas and fanatic beliefs have given people confusion, fear or contempt of dharma. Prayers, rituals, ceremonies, festivals or pilgrimages cannot lead people to spiritual realization and liberation. Shrii Shrii A'nandamurti founded A'nanda Ma'rga to teach and propagate universal dharma. Personal instruction in this science of physical, mental and spiritual deve-lipment is given free of charge by the organization's trained A'ca'ryas. These spiritual teachers set an example by their personal conduct and behaviour. Their strong idealism and sacrificing nature are attracting people in every country to follow the path of true spirituality. Yoga recognizes six enemies (sa'dripu) of the human mind that prevent its progress—they are passion, anger, greed, attachment, pride and envy. In addition, there are eight bondages (ast'apa'sha) shame, fear, hatred, doubt, bondage of lineage, vanity of culture, pride and false sense of prestige. For the mind to be controlled by these negative tendencies is slavery and death; conquering them brings; freedom and bliss. Sa'dhana' is the systematic fight to overcome these enemies and bondages. As such, it should be treated with all the seriousness of a life-anddeath struggle.
Life is short, so precious time should be utilized in doing sa'dhana'. Reflection and introspection are necessary to determine whether these enemies and bondages are being subjugated. Discriminating wisdom and intuition, called the third eye, are awakened by this effort. Yoga sddhana' is composed of eight limbs, called astaunga yoga. The first two are the moral principles of yama and niyama (see the 12th Point for a complete explanation), which must be accepted in principle before initiation can be given. The eight bondages are controlled by following these moral principles in one's daily life. A'sanas are another important limb. The word literally means, "posture which is comfortably held." These stretching postures strengthen and regulate the glands and inner organs of the body. They are individually prescribed for each individual by an A'nanda Ma'rga A'ca'rya at the time of initiation. No one should try to learn them from a book or by imitating someone else, for what is good for one person may hurt another. They should be done daily, preferably after morning and evening meditation. Many people mistakenly believe that yoga is nothing more than a'sanas. Though a'sanas do help to purify the glands and body, making them subtle, the postures are only one branch oi yoga. It is prohibited for men to practice a'sanas without wearing lungota, and for women to do them without wearing bra and underwear. No other clothing should be worn during a'sana& so that the body has maximum flexibility. The yogic postures stimulate glandular secretions; unlike sweat, these oily secretions are valuable and therefore should be massaged back into the skin afterwards. This self-massage keeps the skin soft and smooth and sensitive. If other clothes are worn while praticing a'sanas, the oily glandular secretions are absorbed into the clothes and lost.
There are additional rules that must be followed when practicing a'sanas; otherwise, one may damage the health. For example, the process of pra'naya'ma (breath control) is another branch of yoga. Because the psycho-spiritual Ideation is so important in this subtle practice, it is not taught with the dsanas, but instead is instructed as the 4th lessen of sddhana, after a high degree of concentration and ideation has already been achieved. There are various types of pra'n'aya'ma's which should be prescribed individually by a trained A'cdrya. Similar misunderstandings are widespread about sa'dhana' itself. Pratya'ha'ra is the next limb of astaunga yoga, and it means "sense withdrawal." At the time of Initiation, the A'ca'rya instructs the interested person in kow to withdraw the mind from the distractions of the motor and sensory organs. This is why the cross-legged posture for meditation is so important, for there must be no movement or external stimulation to the mind during that time. Only in a motionless posture is the mind able to withdraw horn the external world and ideate on the Infinite Being within. A mantra, a spiritual sound which liberates the mind, instructed to the spiritual aspirant by the A'ca'rya during initiation. This is essential for success in sa'dhana', for it is prescribed individually according to one's mental vibrations and samska'ras (reactive momenta). Repeating this sound mentally brings one a deep feeling of mental peace. Because both the mantra and the process of meditation differs from person to person, the aspirant must first promise to maintain its secrecy very strictly. This entire process is called the 1st Lesson of sddhana'. Trying to learn such an esoteric process from a book or from one who is not a trained A'ca'rya is obviously foolish. The limb of dhaära'na' is the process of concentration;
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it is instructed in both the 3rd and 5th Lessons. These practices make the mind extremely one pointed, enabling it to then perform dhya'na, the 6th Lesson, the seventh limb which means "complete ideation." Samadhi, the last limb, is the goal of sddhand, for it means to merge one's individual identity with that of the Supreme, to become one with Him. The lessons of sa'dhand lead one from imperfection to perfection, to life divine. For this reason, they must be performed twice a day regularly, in the morning and evening. The Wholetimers and Local Full Time workers of A'nanda Ma'rga must also meditate at noontime and late at night. Success in sa'dhand, as with any serious endeavour, will only come if one is very regular and disciplined. The regular timing of sddhand is also important, for the body and mind will only become well-established when they are habituated to sit at the hour chosen by the sddhaka as most convenient for him or her. To sit sometimes a 6:00, sometimes at 7:00 and sometimes at 8:00 or later, postponing our spiritual duty without sufficient reason, is spiritual laziness and hampers our progress. All the lessens of sddhand that have been learned should be perform each time. These lessons should be practiced with the same zeal and earnestness that they were learnt. Sddhand should also be considered nitya karma, compulsory action. Just as one will fall ill from not eating emotional stress and mental disease will come if one stops doing sa'dhana'. It should not be missed even in sickness or if confined to bed. When one is under great pressure from work, it is better to skip meals than to miss the time needed for sa'dhana'. One should learn and practice sddhand right from! childhood. By the early age of five, children already hava
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the capacity to comprehend and maintain the secrecy of their initiation mantra, and they will show the quickest progress. To watch the deep ideation reflected in the faces of young children meditating is wonderful. It is easy to train their young, flexible bodies to sit crosslegged and their pure minds to concentrate peacefully. Of course, one may start sa'dhand at any age, yet the curlier that people learn and begin to practice it, the faster their progress will be. Children's propensities are tender and can easily be channeled in the right direction; they also have no bad habits or influences to overcome. Inquisitiveness and energy to grasp new concepts recedes with age. As people grow older, their instinct for learning decreases us their attention divides between their different worldly commitments and responsibilities. In ancient India, children were taught dharmd as soon as they developed the discriminatory faculty. Until the age of 25, students were known as brahmacarii. At that lime the graduates either married and began family life or became monks or nuns (sannydsi). The family people, cailed grhii, continued practicing at home the sa'dhana' they had learned in childhood. At the age of fifty, family people would begin ba'naprastha life, a semi-monk stage, spending maximum time in spiritual practice, usually in a lonely place or forest, though they still maintained a slender link with their family. Finally, at the age of 75, they would become complete sannysi, renouncing all worldly attachments for sa'dhana' alone. The five Pa'ndava brothers and their wife Draupadii did this, renouncing their kingdom to wander in the forest. Since (hat time, many others in India have talked and planned to do this upon retirement yet did not, because they were unaccustomed to such a life. It is not possible to adopt a ba'naprastha or sannydsi lifestyle without becoming a regu-
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lar practitioner of sadhana' earlier. It is also not possible to achieve the great depths of learning and scholarship achieved by the Indian sages Veda Vya'sa and Sukhadev without the virtue of a childhood education in dharma. Many people do not understand the difference between. meditation and prayer. Prayer is not encouraged in A'nanda Ma'rga, because humans are not omniscient—all-knowing— as God is. He is all-loving and benevolent, and will give us what is best for our all-round progress. To request favours, from Him is a form of flattery to achieve our desires. Instead, saädhanaä is based on devotion. Attraction for pleasures and comforts is passion, whereas attraction for Parama Purus'a is devotion—it alone can be considered true love. Love creates a selfless desire to serve. Such renunciation is only possible if the mind is magnanimous. This brings the entire Creation into one's perspective—such a person begins to love all with a feeling of spiritual detachment. The difference between God and His Creation then, ceases to exist. When this takes place in society, it is known-as Cosmic Family or Sadvipra Society (led by spiritualists). When one reaches such a devotional level of consciousness one experiences unity with God and the feeling that one's, purpose in life is fulfilled in divine love.
MADHUV1DYA' After completing our morning sadhana, we open our eyes and utilize our time in worldly activities. Yet the people and objects of the world tend to influence and bind us; by their characteristic vibrations. Though sa’dhana’ is the technique to ripen and burn our previous sam'skatas (reactive momenta) in order to achieve salvation, our activities and work create new sam'skdras, thus reducing our progress.
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Madhuvidya', which literally means "Honey Knowledge", is the way to prevent the creation of new sam'ska'ras It means to ascribe Godhood {Brahma bhdva) to our actions before beginning them. In the long history of yoga and tantra sadhana, there have never before been mantra specially empowered (siddha mantra) for madhuvidya'. Shrii Shrii A'nandamurtiji has introduced the Guru Mantra, which is. prescribed individually for this purpose in the 2nd Lesson of A'nanda Ma'rga sa'dhana'. By mentally repeating this mantra only one time before any mundane action, the ideation gives it a highly charged spiritual importance. It helps a sa'dhaka to see everyone and everything as an expression of God.. Matter is thus no longer a crude thing. At first, the spiritual aspirant is instructed to remember to use Guru Ma'ntra before performing sa'dhana' and before eating, bathing and sleeping. Later, one should expand the use of Madhuvidyd to ideate before more and more actions in their life. During the action, such as eating, one-should repeat one's ls'ta Mantra continuously as much as possible. The food is thus transformed into Brahma Himself, and the mundane activity of eating becomes Brahma Sa'dhana'. Human life is very short and so much of its precious, time must be spent in the mundane activities of eating, sleeping, bathing, etc. Madhuvidyd allows one to utilize the timespent each day in mundane activities and work to furtherone's spiritual progress. By ideating in this way, no time seed be lost, no time wasted, no matter where one is or what duty has to be performed. This is how one can achieve liberation and salvation in one short lifetime. Using Guru Mantra transforms everything. It suffusesone's conduct and behaviour with spiritual vibrations. Itpervades the mind so much that selfishness and narrow-
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mindedness disappear. By expanding one's attitude, success in great ventures becomes assured. Let me give an example of how madhuvidya works. When a customer enters the shop of a sadhaka, the shopkeeper uses Guru Mantra to ascribe Godhood on the customer. By seeing God in the form of the customer, the sa'dhaka will serve him or her carefully and honestly. Confusing, unethical or unscrupulous business practices therefore become impossible in such a situation. In another example, a Sddhaka who is a school teacher begins each day by applying madhuvidya'. Recognizing each child as an expression of the Supreme, the teacher devotes his or her best efforts to help that divine potential blosson. This is why A'nanda Ma'rga requires that every teacher employed in its schools must be practicing regular sadhana. Academic qualifications are given secondary importance, for without an open, spiritual outlook, it is impossible to awaken the sleeping divinity within the children.
SARVA'TMAKA SHAOCA Shaoca or cleanliness is one principle of niyama and as such has been dealt with at length in the book by Shrii Shrii A'nandamurtiji, A Guide to Human Conduct. However sarva'tmaka shaoca refers particularly to the purity of one's environment. Attention should be paid to keeping every part of one's living quarters clean. Keep the furniture of your room or house neatly arranged in order to make a positive influence on all who enter. This contributes to purity of the mind. Many people make the excuse that they do not have the time to systematically clean their room each day. However usually the fault is in fact due to idleness. Continual neglect can even harm one's health.
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Several of the Social Norms, including numbers 7, 8, 9, 13, 23, 29, 32, 33, 38, 39, and 40, are specially intended for the maintainance of sava'tmaka shaoca. Make sure that the water you use is clean before rinsing your mouth, bathing or washing your hands or feet. A bucket that has been used for washing clothes, for example should be rinsed clean before filling it with bath water. The bottom of a tumbler or dipper used for pouring bath water should be washed before dipping it into the water container. Food should not be left uncovered to avoid dust and flies. Spitting is unhygenic and should only be done into a spitoon or a similar place where germs cannot spread. One's; fingernails and toenails should be cut short and kept clean. Clean your towel regularly and do 'not use one used by another. In a nutshell, sarvdtmaka shaoca implies all round cleanliness and purity.
BHU'TA YAJINA An action which is performed with detachment as an offering is called yajina. There are four types of yagina or offerings: service to animals and plants (bhu'ta), to other humans (nr), offering respect to one's parents and ancestors (pitr) and offering oneself to the Supreme (a'dhya'tma). An important difference between human beings and animals is that animals kill and eat weaker animals, whereas humans have a 'noble desire to protect and help the weak. Bhdgavad dharma stands on this aspect of service (seva). Justice is based on this principle that the strong must protect the weak. This is the glory of human civilization. As the most developed and powerful species on the planet, we are in the position of the eldest and most educated 3
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child in the family of all creatures. Therefore, we have a responsibility and duty to help and preserve the lower species. This is the spirit of Neo-Humanism. Bhu'ta means created world. It is our responsibility to preserve the remaining forests as much as possible. Global deforestation has caused the exinction of many species of animals and plants. It also causes the process of desertification, decreasing rainfall and gradually making the planet uninhabitable for all. Every species of creature and plant has existential value and as such must not be allowed to become extinct. Ba'ba' once explained that even the premature death of an ant will cause imbalance in the universe. The unnecessary killing and hunting of animals should be discouraged. Bhu'ta yajina includes planting trees and working to protect the natural environment. The inanimate world must also be cared for, such as the water, earth and air—their condition determines the quality of life of all creatures. Inanimate objects also have the potential for life within them according to the theory of Bruhmacakra, the "Cycle of Creation". Bhu'ta yajina also includes the daily habit of watering plants and feeding animals. By including this service in one's daily routine, one develops a sense of humility and an inner appreciation of our responsibility and duty towards living and non-living entities. NR YAJINA There are four types of service that can be done for other people. The first one is called shu'drocita scva, which means giving one's physical labour, such as caring for the sick or elderly.
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The second type is vaeshyocita seva, which means to give a needy person the minimum necessities of life, such as food, clothing and shelter, either in cash or in kind. Until society assumes the responsibility of aiding every poor person and beggar, it is the duty of each individual to serve the needy. However, as is written in the book, Carya'carya': Part 1, it is better to give food itself rather than money to a needy person in order to prevent the misutilization of cash donations. The third type of service is ks attriyocita seva, in which one demonstrates courage to save the lives of others. Thh would include fire rescue, lifesaving in swimming areas and fighting thieves and attackers. It requires physical strength and training and the development of fearlessness. Viprocita seva is the last type of service. This is real education, guiding and advising people to follow the path of morality and spirituality. The Supreme Command (the 13th Point) lays great emphasis on viprocita seva, declaring that It is the bounden duty of every A'nanda Ma'rgii to lead others along the path of righteousness. PITR YAJINA Service to one's parents, ancestors, and sages and scientists of the past is based upon a recognition of our lifelong debt to those who gave us life and care and education in our tender childhood. According to the book, Carya'carya Part II, you have an irredeemable debt to your father and mother. Respect and remembrance is also symbolized in the daily recitation of the bath mantra, explained in the 6th Point.
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more because not only the eyes but also the voice and ears are concentrated on the subject, allowing the mind to retaini more. The sound of the reading also fills the room with, sentient vibrations. Every spiritual aspirant should fix a time for the daily
readin g of sva'dh ya'ya. It is a
part of sa'dhana' which is nitya karma, an essential duty. A copy of one of these; books should always be carried with you when you travel so that your regular reading will not be interrupted. It is wise to keep a candle and matches with you im
your home and when travelli ng to use during a power failure or in a place without electric ity. Of course to hear the words of the Precep tor directl y is the highest type of sva'dh ya'ya and any opport unity to> do so should be taken. Th ose
who are illiterate can also practice sva'dhydya by listening to others read and explain the scriptures.
THE TENTH AND ELEVENTH POINT : STRICTNESS TO IS'T'A AND A'DARSHA An ideal father lives a life of hardship and sacrifice in order to constantly provide for thp welfare and happiness of every member of his family. Likewise a preceptor endeavours to bring prosperity. and glory to the community of followers. He or she is not concerned with their affluence or accumulated wealth, but rather causes the evolution of such great and divine qualities in them that they are remembered and honoured for generations. Mohammad infused in his followers courage, valour, non-compromising strictness, unflinching faith in God and the spirit of social equality. These qualities continue to vibrate Muslims today. Christ's example of social service, forgiveness, sacrifice and love continues to throb in the hearts of Christians. Buddha's compassion and unyielding determination to achieve enlightenment inspire his followers everywhere. These and other religious preceptors left behind a spiritual legacy that has sustained their follower? around the globe for thousands of years. The contributions that such preceptors made are timeless. Throughout their earthly lives, they struggled for the good of universal humanity, creating a family whose ideal members were saturated with their preceptor's own divine qualities. These human "gems" have dazzled the world with their greatness and glory. The greatest wealth that preceptors bequeath to posterity is a great ideal that can safely be attained by those who adopt it as their goal in life. When such preceptors pass away, they give up merely their physical body. Their subtle body always stays with the Ideology propounded by them. As a person treads the ideological path, he or she is
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naturally accompanied by the preceptor who leads to the destination. The preceptor always helps and supports those holding steadfast to the ideology. The more faith that a person has in the preceptor and ideology, the greater will be his or her success. Without unwavering faith in the preceptor and ideology, one will meet failure in ideological struggles, whether this fight takes place in the fields of social reformation, economic regeneration or philosophical debate. Once I was accompanying a five year old child when we became caught in the midst of a surging crowd. The child clenched my body very tightly to avoid getting separated and lost in that huge crowd. I still remember that child and admire his natural proclivity. In the same way we must grip the preceptor tightly as we live our lives in the motley crowd of this world. A proper ideology must be based on both a spiritual and a social philosophy. Both have an inalienable relationship with the way of life that is prescribed by the preceptor. Those people who follow only a social philosophy inevitably become materialistic, unable to achieve a personal transformation and overcome their natural selfish tendencies. On the other hand, those who follow only a spiritual philosophy, rejecting the need to change society and provide for the material needs of everyone, have likewise failed, for they refuse to recognise their inherent responsibility towards the society that maintains them. Worship of God is impossible for those with a hungry stomach. Any work, big or small, can be performed successfully if one has enthusiasm and inspiration. Zeal can work wonders, for it stirs interest which enables one to accomplish the greatest of tasks. In fact, enthusiasm intertwined with interest is life itself. Where there is spirit there is life, and were there is life there is vibration and movement. The
more the pulsation of life, the greater is the expression. Music, dance, art, literature and science are but the various channels of expressions that are popularly known as culture. When these expressions are refined, it is called civilization. The rudimentary cause of these expressions is the enthusiasm and zeal inherited by the followers of a preceptor and ideology. A preceptor can be compared with the summit of a snow-covered mountain, and the ideology is the perennial river that is fed by its melted snow. Those who sail their boat in this river are sure to eventually reach God, like the sea. The preceptor's sacrifices, penances, and love elevate his followers and cause him to be adored and worshipped for ages. In different ages the Supreme Being has manifested Himself in different forms with different names in various places. His advent is required to promote the welfare of humanity that suffers under tyrants and exploiters. He comes to teach and lead the people by His exalted personal conduct. Spiritual aspirants recognize Him and follow in His footsteps, obeying His directions and earnestly trying to fulfil His mission's goals. Thus society is polarised into the community of His followers and those with vested interests who fight to retain their' power and privilege. In the ensuing struggles, righteousness inevitably defeats the evil forces, establishing dharma in the society. However, as time passes, the ideology that each preceptor has propounded according to the need of the situation eventually outlives its utility. Its ancient laws are no longer appropriate for a radically changed world. Selfish exploiters have managed to manipulate old precepts to suit their own purposes, while demanding blind obedience to prevent reform or revolution.
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Once the world was segregated due to the barriers of oceans, mountains, deserts and forests, but now modern transportation and communication link every part of the planet together. Modern science now demands a new ideology that is both universal in nature and based on scientific; logic and reasoning. The suffering humanity also requires a new preceptor to lead them in the creation of a new global social order based on universal justice and peace that promotes the physical, mental and spiritual advancement of everyone. Yet what preceptor can possibly be so perfect that he might be accepted by all? And what sublime ideology can such a preceptor possibly offer that will solve all the crises that cause our planet to teeter on the brink of total annihilation? In A'nanda Su'tram it is said: Brahmaeva gururekak na'parah. This means that God alone is the Guru. Only He can direct every individual entity towards their liberation. No one else can guide everyone from darkness to? light. In normal circumstances, spiritual teachers (A'ca'ryas} guide society. When there is injustice, they struggle to radically transform the social order and restore peace. How-. ever in times of great transition, when one era is ending,, the crisis becomes so complex and the exploiters so powerful and cunning that no one, however wise, is capable of solving the crisis. At that time Parama Pums'a uses the iive fundamental factors, taking human form to lead the human society to a new age. The Sadguru must be available to all who sincerely seek Him. Another su'tra promises: Muktya'ka'unks'aya Sadguru pra'ptih—"whenever a person sincerely desires liberation, the Guru will appear."
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He will lead us to eternal victory, making our life joyous and worthwhile. Defeat is impossible as long as we hold hightly to the Supreme Preceptor. So, it has been said::
Yota Dharmah Tato Is'ah Yato 1st'ah Tato Jayah. "Where there is dharma, there is the Preceptor, and where: there is the Preceptor, there is victory." Now let us see whether the attributes of the Sadguru Preceptor apply to Shrii Shrii A'nandamu'rtiji and His Ideology, A'nanda Ma'rga. Since His earliest childhood, He has set an example of the strictest self-discipline in spiritual practices. He has repeatedly demonstrated His ability to bestow the highest spiritual experiences including every type of sama'dhi on His followers. He makes constant, uncompromising efforts to instruct, inspire and lovingly correct His followers. The spiritual cult of sddhand that Shrii Shrii A'nandamu'rtiji introduced is completely systematic and scientific,, universally appealing to educated individuals of every race and culture and religious background. Requiring from the outset a strict observance of morality, He has attracted thosepeople who long to be good and offered them the practices and guidance to achieve the required strength to changer themselves. By continually creating more and more men and women of integrity and character, He has attracted virtuous and openminded people everywhere. On January 9, 1955 He founded the socio-spiritual organisation A'nanda Ma'rga Praca'raka Samgha ("The Association for the Propagation of the Ideals of A'nanda Ma'rga"). He launched this value-oriented movement to create a renaissance in the human society. In order to develop humanity to its highest potential Ba'ba' also introduced radically new ideas in the field of education. He has emphasized the evolution of divine
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potentials from the youngest kindergarten students to the college level. In order to impart discipline, morality and a universal outlook, A'nanda Ma'rga appoints only teachers who are spiritual aspirants with character and integrity. Following this system, thousands of A'nanda Marga schools are successfully educating children to become ideal men and women. Ba'ba' has inspired his followers with ever-increasing enthusiasm and zeal. Rather than attracting individuals with promises of material gain, He offers only spiritual progress and bliss, inspiring his followers to make evergreater sacrifices in the selfless service of humanity. By directing His followers to volunteer their time and donate as much as they can to relief work for the poorest people and the victims of natural and man-made calamities, He is uniting people of every class and social community, removing the narrow sentiments of caste, creed, regionalism, racism, sexism, linguism, etc. Those who listen to A'nanda Ma'rgiis hear the constant message that we are all children of the same Supreme Father and all members of the same family. All His talks and writings have been clear and unambiguous and consistent, creating a unified theory based on universal principles of both spiritual and social philosophy. The clear and balanced relationship between the two has been clarified by the su'tra, "Brahma satyam jagadapi satyama'peks'ikam." ("The Supreme Consciousness is unchanging truth, and the universe is relative truth".) In order to provide every individual on the planet with the minimum necessities of life, and then to continually raise that standard of living until all people become free from economic worries, Ba'ba' propounded the socio-economic theory of PROUT, the Progressive Utilisation Theory. He has given clear advice for those in every field of human
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endeavour. To prevent exploitation, He has also introduced simple and yet spiritual systems of marriage, funeral and other festivals and ceremonies, so that no person ever need go into debt to arrange them. This movement for social reform has encountered tremendous opposition and persecution since the very beginning of A'nanda Ma'rga. Corrupt officials, exploiters and fanatic followers of dogma have maligned, assaulted and falsely imprisoned Shrii Shrii Anandamurtiji as well as His followers. Finally the entire organisation was banned by the Central Government of India from 1975 to 1977. Yet in every instance, Shrii Shrii A'nandamu'rtiji and A'nanda Ma'rga have. triumphed, eventually winning every one of the hundreds of false legal cases brought against it. As the struggle continues, the gradual polarization of society is taking place between the righteous moralists upholding dhdnna and the selfish immoralists. By introducing all six spokes of the social cycle in His Mission (see the chapter, "The Significance of the Sixteen Points"), Shrii Shrii A'nandamu'rtiji is clearly establishing one world society to benefit all of humanity, based on universal justice and spiritual values. Thus it can be seen that Shrii A'nandamur'rtiji fulfils all the requirements of the Supreme Preceptor and A'nanda Ma'rga is the sublime Ideology.
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THE TWELVTH: CODE OF CONDUCT THE SOCIAL NORMS (1) You should offer thanks to someone from whom you are taking service (by saying "thank you"). s(2) You should promptly reply to someone's Namask'r in a similar way. (3) One should receive or offer something with the following mu'dra: extend the right hand, touching the right elbow with the left hand. (4)One should stand up if any respectable elder comes before you. (5)While yawning, cover your mouth and at the same time make a snapping sound with your fingers. (6)While talking, always use respective words about someone who is absent. (7)Before you sneeze, cover your mouth with handker chief or hand. (8) After cleaning the nasal duct, wash your hands. When distributing food if you sneeze or cough, wash your hands immediately. '(9) After passing stool and using water, wash your hands with soap, rubbing the soap in the right hand first and then cleaning the left hand with the right. (10)Before you come up to people who are talking, seek their permission. (11)You should not engage in private talk (organizational) 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)While talking, do not hit anyone with your harsh or pinching words. Say what you want to say indirectly.
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(15) Do not indulge yourself in criticising others' faults and defects. (16) When you are going to meet 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) While 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 to someone, do not turn your eyes or face elsewhere. (21)Do not sit in a Zammdari posture and dance your feet in a silly manner. (22)If someone you are going to speak with is writing at that time, do not look at his or her writing paper. (23)Do not put your fingers in and out of your mouth and never cut your fingernails with your teeth. (24)At the time of conversation, if you fail to understand something, humbly say, "Excuse me, please." (25) When someone is enquiring about your health and welfare, you should offer cordial thanks to him or her. (26)Say "Good morning," "Good evening" and "Good night" according to the phases of the day. (27)One should not go to another's house or call after 9 P.M. (28)If you must convey something negative to someone, you should use the words "Excuse me" and then start your talk. (29) Before you take a meal, you should wash your hands and feet.
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(30)If you want to take honey, you should take it with
water. (31)Do not talk standing before someone who is eating. (32)Do not sneeze or cough when you are at the dining table. (33)Do not offer a food dish to anyone with your left hand(34)Do not take a bath or shower, or drink water, from a standing position. (35)Do not pass urine or stool from a standing position. (36)When your left nostril (ida' na'd'ii) is active, you should take liquid food and take solid food when the right nostril (piungala') is predominant. (37)When your iddnddii is working predominantly, you should utilize the time for your sa'dhana'. (38)You should offer a drinking glass touching only its lower portion. (39)When you are serving drinking water to someone, first wash the glass, then fill it with water. (40)If you are profusely sweating, at the time of taking food, you should remove the sweat with your handker chief. FIFTEEN SHIILAS (1)Forgiveness (2)Magnanimity of mind (3)Perpetual restraint of behaviour and temper (4)Readiness to sacrifice everything of the individual life for the Ideology (5) All round self-restraint (6)Sweet and smiling behaviour (7)Moral courage (8)Setting an example by individual conduct before ask ing anybody to do the same
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(9) Keeping oneself aloof from criticising 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 is committed un knowingly or unconsciously, one must admit it imme diately and ask for punishment. (12)Even while dealing with a person of inimical nature, one must keep oneself free from hatred, anger and vanity. (13)One should keep oneself aloof from talkativeness. (14)Obedience to a structural code of discipline (15)Sense of responsibility It should be noted that one should not forgive another if their misbehaviour is habituated—instead they should correct themselves first. In the same way, you may forgive what another has done to you, but not what has been done to someone else. Instead social justice must be won first. Ba'ba' also clarified the second shiila. Suppose that someone has presented both you and another person with a handkerchief. If the other person received the one of a slightly better quality, magnanimity of mind would prescribe you to not feel jealous, but rather to feel glad that your companion received a better gift You feel happy at the success of others. YAMA AND NIYAMA In today's modern, complex world, many people have stopped following morality because the dogmatic "do's and don't's" they learned were irrational or impractical. Yet Shrii Shrii A'nandamurtiji has given clear and simple explanations of yoga's ten moral principles so that they can
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be followed by both family people as well as monks and nuns. These universal principles are dynamic guidelines that clearly help the follower to know what should be done in every situation. The first five principles, called yama, teach one selfcontrol. Sam'yama in Sam'skrta means to regulate.
Similarly, it is not against ahim'sa' for a parent So punish a child in order to teach and correct. In the same way, any action taken against a wrongdoer with a itrue spirit of rectification is not him'sa, though it may :seem harsh. If it is possible to live in good health by eating only vegetarian food, thus avoiding causing the unnecessary death of other creatures, then it is better to do so. It is not v/rong though to eat meat in order to survive, as sacrificing a less developed life form to maintain a higher species is not against ahim'sa.
AHIM'SA' Manova'kka'yaeh sarvabhu' ta''namapiid'anamahimsd'. Ahim'sa' means not to intentionally inflect pain or hurt on anyone by thought, word or action. Yet him'sa" does not simply mean violence or the use of force. For there are times when a moralist must apply force with a good intention. Human enemies are termed a'tata'yii in Sam'skrta and five inimical actions qualify for that term. Ks'etraddrapaha'riica shastradha'riidhana'pahdh Agnidagaradashcaeva sdete hya'tata'yinah. Anyone who attempts to take away another's property, who tries to abduct the wife of another, who threatens murder with a weapon, who burns another's house or attempts to poison them is a human enemy. Thus to use physical force to fight an invading army trying to occupy another country is not against the principle of ahim'sa. One should not passively submit to injustice or violence done to oneself or others. In the two most famous Indian epics, The Ra'ma'yan'a and The Maha'bha'rata, dharma compells the moralists to wage war against the human enemies who have violated society in these ways. To fight against an aggressor is therefore valourous, while to submit is cowardice.
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SATYA Parahitdrtham' Va'unmanaso Yatha'rthatvam' Satyam. Satya implies the action of mind and right use of words Avith the spirit of welfare. Literal truth, the statement of 'facts, is defined as rta in Sam'skrta. Yet the spiritual aspirant should not always practice rta, for sometimes truth :may violate ahim'sa. For example, suppose an innocent man is being folilowed by a criminal trying to harm him. If the terrified man seeks refuge in your house, what should you do if asked by the ruffian where his victim has gone? By telling the truth, if there is a murder, would not you be indirectly responsible? The correct interpretation of satya would be to misguide the aggressor in order to save the refugee. Practically, satya means relative truthfulness, but its finality lies in Parama Brahma, the Supreme Entity. For this reason, Brahma is referred to as the essence of Satya: ''Satyam Jindmanantam Brahma." As spiritual aspirants try to reach ever closer to that desideratum of life, they must use their rational mind to choose their thoughts, words and actions for the good of humanity. This developing sense of judgement is the spirit of satya.
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ASTEYA Paradravya' paharan' otyago' steyam. Asteya means not to take possession of what belongs to others, or non-stealing. There are four types of stealing that must be avoided. They are: (1)The physical theft of any material. This includes not only thieves, but also those who, with arms or deceit, try to deprive others of what is rightfully theirs. (2)To mentally desire or plan such a theft is also stealing, though fear of the law or the blame of others pre vented you from doing it. (3)To deprive others of what is due them or to avoid paying what you owe is also stealing. For example, to travel by train without buying a ticket is against asteya. (4)To mentally desire or plan to deprive others. BRAHMACARYA Brahme vicarn'am' Brahmacaryam. Brahmacarya means to remain attached to Brahma, the Supreme Consciousness. To do this one must look upon all people and external objects as different expressions of Brahma. By this ideation, even though the mind wanders from one object to another throughout the day, it does not forget Brahma, because the Cosmic Being is felt in each object. The continual effort to do this is called Brahmacarya Sa'dhana'. It converts one's attraction for crude objects (preya) into the attraction for the ultimate reality (shreya); and it converts one's passion or desire for others (ka'ma) into love for the Supreme (prema). A person is not respected by those he or she treats as inferior. Ascribing Brahmahood on all brings forth truth and sweetness from the heart, winning one universal respect.
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It dispells angry and hateful feelings that motivate Him'sd. Brahmacarya does not mean the practice of celebacy as it is sometimes misinterpreted in India. APARIGRAHA Deharaks'a'tiriktabhogasddhana'svika'roparigraha. Aparigraha means the non-indulgence in the enjoyment of those amenities and comforts of life that are superfluous to the preservation of life. Excessive overaccumulation is the main cause of quarrels, fights and wars in the world. The economic system of capitalism allows the unlimited concentration of wealth MI the hands of a few. Because the physical resources of the planet are finite, the poor people of the world are suffering immense hardship and consequently feel intensely jealous. The minimum needs of different people vary according to their circumstances. A society based on PROUT, P.R. Sarkar's Socio-economic theory, will set certain limits on income levels, private property and bank accounts according to the number of dependants o'ne is responsible for, yet society's standard of living will continually rise as science is able to achieve more efficient utilization of the earth's resources to benefit humanity. Yet even in such an ideal society, the voracious person may overeat and suffer from obesity, while one who is found of luxuries may overspend and incur debt. Aparigraha is the personal effort to control one's tendency for greed and attachment. It is the objective control over the enjoyment of material objects, while Brahmacarya Is the subjective control. The preceding five principles of Yama are social in mature, guiding the individual in his or her relationships
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with others. The following five principles of Niyama are more personal in nature. SHAOCA Shaocantu dividham' proktam' Ba'hya'ma'bhyantaran tatha' Mrjjala'bhya'm smrtam'ba'hyam' Manahshudhistatha'ntram. Shacca means external cleanliness and internal mental purity. The former has already been explained as sarva'tmaka shaoca of the 9th Point. A clean environment can become dirty very quickly, such as when a dust storm comes. However a pure mind' can become polluted by selfish complexes and passions even more quickly. And the mind is much harder and takes longer to clean than a physical room. Whereas there is no harm in getting physically dirty while working or cleaning because external dirt washes off the body immediately, mental impurities harm one's mental progress and should bevoided at all costs. Selfishness can only be overcome by adopting the opposite tendency, the habit of charity and generosity with auniversal outlook. Those who are very angry or egoisticshould inclucate in themselves the habit of being polite to everyone. The desire for fame and attention should beovercome by developing a desire to serve others with no intention of gaining anything in return. SANTOS'A Santos'a means the state of mental ease and contentment. This is impossible to achieve as long as a personcontinues to run after objects of enjoyment. Such pleasures
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are very short-lived, and even very rich people suffer constant unhappiness due to their unending desires. A spiritual aspirant should be content with the salary earned by honest work. To achieve this one must be engaged in a special type of mental effort to remain aloof from allurements. Observing santos'a allows one to naturally practice asteya and aparigraha as a result. This does not mean that another should exploit or take advantage of your simplicity. You will have to struggle for your rights in such a situation until justice is won. But don't waste your physical or mental energy out of excessive greed. TAPAH To sacrifice or undergo penance in service of others is known as tapah. Undergoing hardship in order to ease the suffering of others, aiding the needy and relieving their sorrow purifies the mind of the spiritual aspirant if there is no thought of personal gain. The physical labour of shudrocita seva, explained in the 9th Point, makes one humble and selfless and teaches to respect all classes of people. Those who are afraid of physical labour or who hate menial labourers (shudras) can never follow tapah. A rich man may give a donation to charity in order to overcome his greediness as prescribed in shaoca, but he has not practiced tapah as he has not been inconvenienced to any great extent. Similarly, one who serves a sick person in the hope of winning some reward later will never achieve the mental satisfaction that comes from serving the Supreme in the form of His children. This sacrificing spirit is expressed in A'nanda Ma'rga's slogan, "Service to humanity is service to God."
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You should always serve those who are weaker than you—those who are oppressed, poorer, less educated, sick or mentally depressed. You have very little responsibility to serve those who are better off or more powerful than you.
means to recite it in a loud voice. Yet to try to flatter God in order to attract His attention in this way is absolutely useless—is He not all-knowing? The second way that spiritual repetition can be performed is very quietly so as to be hardly audible, which is called upam'shu japa. Though better than the first technique, this too has the constant risk of increasing your vanity and pride, as you are aware that others can hear and observe your piousness. The third and best way to repeat one's mantra is silently, called ma'nasika japa'. Feelings of affection, sincerity and devotion can only be expressed by the inner heart, silently to your Beloved.
SVA'DHYA'YA To read spiritual scriptures in order to gain a clear understanding of the subject is called Sva'dhya'ya. This is also part of the 9th Point and has been explained there. IISHVARA PRAN'IDHANNA Kleshakarmavipa'ka'shaerapara'mrst'ah Purus avishes a Iishvarah. lishvara means the controller of all the thought waves of the universe. Pran'idha'na means to understand clearly or to adopt something as a shelter. Therefore lishvara Pran'idha'na means to establish oneself in the Cosmic Idea, accepting lishvara as the only ideal and moving with an accelerated speed towards that Supreme shelter, God. One must detach the mind from its worldly propensities while meditating upon lishvara. Then the mind will have to be withdrawn from the limited "I feeling" and fixed at the prescribed point. The thought of the Macrocosm should surround that point according to the conception of one's Is't'a mantra. This is prescribed according to your own mental potentiality or sam'skdras. He can only be realized and experienced through your feeling in this psycho-spiritual process. There are three ways by which mantras or prayers can be repeated. The first is called va'canika japa which
In the past, virtuous people have been exploited by dogmatic leaders who ordered them to follow impractical definitions of morality. This can no longer happen when spiritualists follow these universal definitions of yama and Niyama. They are dynamic and practical and fill spiritual aspirants with inspiration as they apply them in daily life.
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THE THIRTEENTH POINT: THE SUPREME COMMAND "Those who perform sa'dhana' twice a day regularly, the thought of Parama Purus'a will certainly arise in their minds at the time of death; their liberation is a sure guarantee. Therefore every A'nanda Ma'rgii will have to perform sddhand twice a day invariably. Verily is this the command of the Lord. Without yama and niyama, sa'dhand 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 should beenabled to enjoy the eternal blessings under the loving shelter of the Lord, it is the bounden duty of every A'nanda Ma'rgii to endeavour to bring all to the path of bliss. Verily is this a part and parcel of sa'dhana' to lead others along the path or righteousness." Shrii Shrii Anandamurtijii The Preceptor's words are divine injunctions, called apta vda'ya. Unlike the words of other wise A'ca'ryas, the Preceptor's guidance can be recognized to be free from the imperfections of relativity. His words retain their validity for eternity. For this reason, His order to humanity is called the Supreme Command. It should be followed always, everywhere, as it encompasses our bha'gavad dharma It is recognized by many that one's last words and especially one's thoughts before dying are very significant. According to the science of tantra, if a person can ideateon the Supreme at the moment of death, he or she will achieve liberation by merging into that Supreme Conscious-
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ness. Yet we are well aware of how difficult it is to control our mind from wandering during the course of each day,. So how can we hope to think of Him if death overtakes us. suddenly? Our regular practice of sa'dhana' by our conscious mind establishes the vibration of our Is't'a mantra in our deeper subconscious mind. Gradually, this internal ideation be comes constant. Much more powerful than that, though, is the Preceptor who can bestow liberation to anyone at any time. The Supreme Command is in effect His promise, His "sure guarantee" that He will grant liberation to us if we fulfil our daily sadhana. It is often said that our "actions speak louder tha'n words." We must live according to the moral guidelines of yama and niyama. Shrii Shrii A'nandamu'rtiji does not tolerate any kind of hypocricy in this regard. Those who have started to follow the path of spirituality realize how dangerous is the material world around us. This risk of becoming crude, selfish and degraded, called avidya' maya, is very real according to the theory of Brahmacakra, the "Cycle of Creation." Just as our physical human body is the result of millions of years of evolution from less developed species. So our individual mind has also evolved through countless previous lifetimes. As a result of this, the tendency to follow svabhavik (animal) dharma— eating, sleeping, having sex and experiencing fear—is very strong and well known to us, while the spiritual path of bhagavad dharma—spiritual practice—is relatively new. Negative pratisaincara or reverse evolution takes place when a human being uses his or her free will to continually ideate on selfish, crude desires. According to the law of sam'ska'ras, in that situation his or her mind will, after
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death, take the body of a lower animal or even an inanimate object that most closely matches his or her sam'ska'ras. To help others avoid such a tragic result, and to allow them "to enjoy the eternal blessedness under the loving shelter of the Lord," each spiritual aspirant should strive to also explain universal spirituality to others and invite them to learn and follow it. This is called Dharma Pracar, to propagate the path of righteousness to others. Everyone, whether educated or illiterate, has the capacity and the duty to introduce spirituality to others.
THE FOURTEENTH POINT: DHARMACAKRA Collective meditation (Iishvara Pran'idha'na) is called Dharmacakra, which literally means the circle or congregation of the followers of Bha'gavad Dharma. All spiritual aspirants should gather at a fixed time once a week. The men should sit on one side of the room and the. women on the other. All should sit on the floor. First one or more spiritual songs of Prabhat Sam'giit should be sung. Then all should sing and dance kiirtart with the universal mantra, "Baba Na'm Kevalam", which means "Everything is the expression of One, Supreme Consciousness." Afterwards everyone should sit for meditation. To begin collective Sa'dhana, the following S'loka from the Rk Veda should be sung: Sam'gachhadhavam' Sam'vadadhvairi Sam'vo Mandm si Jdnatam Devabhdgam yathdpifrve Samja'na'nd upa'sate Sama'ni Va A'kuti Sama'nd Hrdaya'nivah Samdnamastu Vo Mano ? Yathd Vah Susahdsati. The meaning of this Sam'skrta s'loka is :• "Let us move together, let us sing together, Let us come to know our minds together. Let us share, like the sages of the past, That all people together may enjoy the universeUnite our intention. Let our hearts be inseparable. Our minds are as one mind, *
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As we, to truly know one another. Become one." Then all should silently for half an hour for collective Sa'dhana. Afterwards everyone should end their meditation when the following s'loka from the Guru Giita is sung: Nityam' Shudham' Nira'bha'sam' Nirdkdram' Nirainjanam Nitya Bodham' Cid A'nandam Gurur Brahma Nama'myaham "'Eternal, pure, indescribable entity, Formless, without blemish, Omniscient, blissful consciousness, To that Guru Brahma, the Supreme Consciousness, I pay my salutations." Then everyone sings Guru Puja, which is also known as Varn'a'rghyada'n or the "offering of colours." The words are: A'khanda Mandala' Karam Vyaptam' Yena Cara'caram' Tat Padam' Darshitam' Yena Tasmae Shrii Gurave Namah Ajina'na Timiran Dhasya Jinan Jana Shald Kaya' Caks'urunmilitam' Yena Tasmae Shrii Gurave Namah Gurur Brahma' Gurur Vishnu Gurur Devo Maheshvarah Gurureva Parama Brahma Tasmae Shrii Gurave Namah Tava Dravyam Jagad Guro Tubhyameva Samarpaye
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"I pay my salutations to that Guru who has achieved the rank of Supreme Consciousness, encircling and permeating all the moving and non-moving entities of the cosmological order. "I pay my salutations to the Divine Guru who, by the application of the ointment of knowledge, open the eyes of one blinded by the darkness of ignorance. "The Guru is none other than Brahma' (the creator), Vishnu (the Preserver) and Maheshvara (the Destroyer). Verily He is Parama Brahma (the Supreme Consciousness). To that Divine Guru I pay my salutations. "All the wealth of this universe belongs to you, Oh Guru. So unto you alone I surrender my all." Afterwards all should recite the Supreme Command in unison. Then a short section of svadhya'ya should be read. During the process of sadhana, every spiritual aspirant ceates an individual spiritual vibration. In dharmacakra (DC), the vibrations of all the sa'dhakas unite to form one powerful vibration that is beneficial for everyone. The atmosphere becomes sanctified. As a result those with an unsteady mind experience an increased power of concentration that enables them to overcome obstacles in their practice and enjoy spiritual elevation. It is also essential for inspiring and strengthening beginners on the spiritual path with the need for practicing sadhana twice a day regularly on their own. Dharmacakra should be conducted in the organisation's own building, which is called a ja'grti, "a house of spiritual awakening." There the spiritual vibrations generated by the collective meditation will build up with time and further benefit all the sa'dhakas.
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The latest news of Ba'ba' and the organisation, and the details of the Dharma Maha Cakras (DMC) held by the Guru are all conveyed after DC. The local social service activities of the organization are also planned and reviewed at that time, allowing the spiritual aspirants opportunities to volunteer to help this selfless work. The scriptures emphasize the importance of the organisation in the s'lokar "Sam'ghe Shakti Kaiauyuge" which means "the organisation is our strength in the age of darkness." Similarly Lord Buddha taught his disciples to swer, "Sam'gham' sharanam' gacchami"—"I take refuge in the organisation." (They also swore, Buddham sharanam' gacchami—"I take refuge in my Is't'a"—and Dhamam sharanam' gaccha'mi—"I take refuge in dharma.") By attending DC regularly, sa'dhakas are better able; to flow with the Cosmic Mind (rasa), and to understand and adjust with the society around them. By moving in that Cosmic current, they draw power and inspiration from the world and their life becomes increasingly effortless. They are able to intuitively foresee changes in the society and prepare for them. In case one is compelled to miss DC, he or she should visit the ja'grti later in the week and do sa'dhana' there alone. If that is also not possible, then one should skip one meal during the week—the food or money saved should then be donated to the needy. Those who avoid attending DC gradually distance themselves from other spiritual aspirants. By missing the regular satsaung, the company of fellow devotees, they also tend to lose sight of the Preceptor and fall from the path. Whereas it is prescribed that individual sa'dhand must be performed twice a day or fourteen times in a week, dharmacakra must only be attended once a week, so one should give great importance to it.
If aspirants are not regular in following yama and niyama, they will not be regular in their sa dhana. If they are not regular in their sadhana, they will not be regular in attending DC. If they arc not regular in DC, they will not be allowed to attend DMC.
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THE FIFTEENTH POINT: OATHS The personal oaths that a person takes are given great importance by society. In every court of law, each witness is first required to solemnly affirm to tell the truth. Similarly, all government officials including Presidents, PrimeMinisters, cabinet members, judges, etc. must swear an oath of allegience to the country and its constitution before taking office. To remain true to these social obligationsand sacred responsibilities is essential for the welfare of both the society and the individual. Oaths are even more important in spiritual life. At the time of initiation, sa'dhakas promise to follow morality and serve humanity, as well as to maintain the sanctity of their personal spiritual practices. After initiation, these oaths serve as guides for one's behaviour and actions. By following these oaths and by practicing the meditation regularly, a great change gradually comes over the person. This transformation that takes place is why those who have initiated are called dvija, "the twice-born." The scriptures say: Janmana' ja'yate shudra Sam'skara'a dvija ucyate Veda pa'tham bhavet vipra Brahma ja'naa'ti sah Brahman'ah. It means that in the spiritual sense, whatever one's education and occupation may be, until a person has been initiated he or she is a shudra (laborer) indulging in sensual pleasures. Of course, those who take initiation merely for social reasons and never act on it do not deserve the recognition of responsible spiritualists. The Supreme Consciousness assists all those who strive to accomplish noble tasks,. yet He also withdraws His help from those who have no intention of doing any sincere service.
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The oaths should be remembered word-by-word every morning when one wakes up. This daily remembrance ever strengthens one's resolve to translate them into action. If you have forgotten your oaths, you should immediately contact your A'carya to learn them again. As the oaths are secret, they should not be written down. Obeying one's oaths faithfully brings one mental peace and solace. Those spiritual aspirants who embrace greater social and spiritual responsibilities, such as becoming an A'carya or an Avadhuta or Avadhutika, take oaths of a higher standard which last a lifetime.
THE SIXTEEN POINTS THE SIXTEENTH POINT: C.S.D.K. C—THE CONDUCT RULES The conduct rules, which make up the 12th Point, are again repeated in the first part of the 16th Point in order to give them the tremendous emphasis they deserve. Let us examine their inner spirit and inter-relationship. The real recognition that people achieve in their lives comes from their actions. Some persons excel in speak ing, but discourses about principles mean very little to listeners if the words are not backed up by personal example. No one is another's friend or enemy by nature alone— it is by behaviour that one is judged and treated by others. Truthful, kind and humble actions have a beautiful effect on others and usually win a reciprocal response from others. Ideal behaviour is the result of practicing Yama, Niyama, the Fifteen Shiilas and the Social Norms. Yet it is impossible to follow these if one does not remember them. So the first step is to memorize these principles—there is no intellectual shortcut to this practical path to become an ideal person. Immorality in public life is today fostering a political crisis in every land. Disobedience to the principles of Yama and Niyama disqualifies a person to be entrusted with any social responsibility. Such disqualified people, removed from their positions, can volunteer to help the mission through selfless service, but they cannot again be trusted with any responsible assignment for a very long time. It is impossible to propagate the noble ideals of A'nanda Ma'rga if one does not practice them. People observe your conduct before taking an interest in your phi-
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losophy of life. Therefore you have a great responsibility, to set a good example. Toda y there is no shortage of preachers, but there is a glaring lack of people who sin, cerely follow noble precepts. Society demands an even higher standard of conduct,., from monks and nuns. Common people usually have no ? knowledge of the background of a particular Dada or Didi, —it is sufficient that they know he or she is an A'nanda Ma'rga A'ca'rya, for they have come to expect prudent and well-meaning behaviour from them. For this reason there are many additional rules that Wholetimers must remember and strictly follow—the total rules for them is 111. The inner strength of an organization can correctly be measured only by the discipline shown by its followers More discipline results in a greater structural solidarity. Discipline has to be voluntary, originating from an inner urge, for external pressure cannot compel people to follow certain rules for long. Ultimately, great discipline comes out of sense of devotion. Actions performed out of this inner love are called yajina, an offering. Such a life represents bha'gavad dharma S—SEMINAR More and more books of A'nanda Ma'rga philosophy written by the Preceptor, are being published each year. However, as these books contain the highest spiritual truths, as well as social precepts never before seen, their subject: matter is the most difficult to understand. Reading and selfstudy is therefore difficult and does not answer all one's questions and doubts. For this reason A'nanda Ma'rga organizes regular seminars and retreats in each area. Knowledgable teachers give lectures on the latest philosophy topics, followed by ques-
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tion and discussion periods. It is a precious opportunity to gain a much deeper understanding of the sublime Ideology. A'nanda Ma'rga philosophy is still being created daily by Shrii Shrii A'nandamurtiji. He is a living Master, giving new details, expanding the basic concepts and introducing new theories and principles. Yet very few commentaries have yet been published to clarify and elucidate these topics. Therefore, every participant is guaranteed to gain new knowledge from each seminar attended. The seminar is held for a period of two or more days. It is very important that we make every effort and sacrifice necessary to attend for the full length of time, and that we also bring as many other spiritual aspirants with us as we can. A daily routine of spiritual practice is followed by all from early morning until night. Thus the seminar is a wonderful opportunity to experience following all the Sixteen Points collectively—it helps to establish those who have not yet become strict in each point. Books, magazines and newsletters are available for sale at seminars so that each participant may take home the latest works for their regular study. Some new Prabha't Sam'giita songs are also taught at each seminars and the inner meaning of the songs is explained. Nearly 5000 of these unique spiritual and social songs have been composed by Ba'ba' since He first began this musical work in 1982. These songs bring the mind in tune with the higher spiritual world. Each one is full of optimism and hope. Their rythmic quality and simple, sweet language touch the heart and invariably raise the spirits of the singer. Learning a few and singing them regularly helps one's sa'dhana' immensely. In addition, the collective meditation performed by all the participants creates, a spiritually charged vibration that
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Intoxicates and benefits everyone. Attending seminars is therefore a very practical technique to improve one's sa'dhana'. Each seminar offers the opportunity to meet other spiritual aspirants and renew old friendships. It is a chance to know them well, for only by working together in a collective activity can we truly learn another's qualities and virtues. We can also realize their personal difficulties at such times, thus avoiding misunderstandings. This is why those who are inactive can never understand the practical hardships and problems faced by those who are truly dedicated to the service of humanity. At seminars we come .to know others deeply and thereafter become lifelong friends. At the conclusion of the seminar the participants are given certain duties to do. Those who have attended and learned the subjects are assigned to organize seminars in
their local areas. How can we teach and inspire others unless we are well acquainted with the latest subjects of our Ideology? In the discussions held at seminars, we hear how many questions are answered. This develops our selfconfidence, giving us the capacity to explain and teach these subjects to others. Regular attendance at seminars also demonstrates to the organization our sense of responsibility and trustworthiness. We should not wait to be informed and invited to attend, but rather we should take the trouble to make persistent inquiries from the organization's offices to promptly get this information and then tell others. At every seminar, the subtle presence of the Preceptor can be felt and enjoyed. He personally has given this programme to introduce His philosophy and inspire all His followers. However small the attendance may be, His. subtle presence is guaranteed and should not be missed.
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D—DUTY
These spiritual experiences in the field of action cement our faith in the Supreme Consciousness and help us to realize Him. Entering the battlefield of life with firm determination guarantees us the achievement of genuine spiritual realisation. K—KIIRTAN
The only value of acquiring knowledge of A'nanda Ma'rga"s philosophy and Ideology lies in materializing that knowledge in action. Otherwise mere knowledge creates ego and vanity. To overcome this tendency and to remove lethargy, we must vigorously engage ourselves in Ideological activities, in serving humanity. All sa'dhakas should accept some duties for the mission of serving our universal family, no matter how busy we may be with our occupation and individual family. The Preceptor supplies us with an unending flow of energy and strength the moment we wake up to our duty and responsibility. If we constantly use madhu vidya', then our body will feel asthough it is working automatically, and we can avoid dangerous accidents. We often feel the presence of an invisible power working with us and lessening our burden. This omnipresent power helps us according to the changing situation. By devoting ourselves to the welfare of the entire humanity, we are compelled to constantly keep our eyes fixed on our philosophy to guide us in doing the right thing. Each week we should report to the proper organizational authority on the work done—at Chat time we can also seek advice on questions that may arise. Paradoxically, the more we perform our duty for the welfare of humanity, the faster is our progress towards our own realization and self-liberation. We can only cut our bondages of selfish desires by purifying our motor organs in the selfless service of humanity. On that journey, we experience marvelous adventures and witness the secrets of the universe unfold to us. We come in contact with all kinds of people who extend to us their knowledge and assistance.
Kiirtan is a spiritual dance performed while singing, the universal Sam'skrta' mantra, Baba Nam Kevalam. Baba means "Most Beloved". The Supreme Father is themost loving Entity in the universe, hence He is addressed as Ba'ba' by His loving children. Na'm means name or vibration. Kevalam means only or everything. Therefore the the mantra means, "Only the loving vibration of the Supreme Father." Because this devotional mantra has such a powerful, vibration, no other words should be sung during kiirtan. The singing must never stop, either, until the alloted time is over. The mantra can be sung to any melody, though, and changing tunes occasionally adds charm and sweetness to the kiirtan. The Lalit dance is done by alternately touching the big. toe of each foot behind the other ankle while slightly bending the knees. This stimulates the nerve that runs from the big toe to the sahasra'ra cakra at the crown of the of the head. It also loosens the legs so that one can sit comfortably for a longer time in meditation. The hands are brought together over the heart in the Namaskar mudra, then they are raised skyward with the palms upwards. The elbows should remain higher than the shoulders. This childlike mudra symbolizes self-surrender,, suggesting that one is reaching out to receive the Lord's love~ When the arms become tired, they can be brought back down together in front of the heart in Namaskar.
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Kiirtan is for everyone. Anyone can learn it easily and join. The Bdbd Na'm Kevalam mantra has been empowered and energized by Shrii Shrii A'nandamurtiji. It is so simple that people of any regon and language can easily learn it. It is so devotionally charged that groups of illiterate people as well as highly educated intellectuals experience sweet waves of bliss while dancing and singing kiirtan. In the neighbourhoods where A'nanda Ma'rga has schools or jagrtis—in Africa, Asia, South America and elsewhere—the nearby children happily come running and shouting this mantra whenever they see the saffron uniform of a Wholetime. When one gains knowledge, unfortunately there is a tendency to become lazy and vain. Even performing service work increases the ego. Kiirtan, though, makes one humble and devoted while singing in an unceasing flow of spiritual fervour. Therefore everyone must dance kiirtan each day in order to overcome the ego. Kiirtan elevates the mind. One should dance alone for 15-20 minutes before individual sa'dhana' so that one can get absorbed in the devotional flow and enjoy the divine sweetness. In order to channelize that elevation, meditation should always be practiced after dancing kiirtan. It helps sa'dhana' immensely. The dance was first invented by Parvati, the wife of Shiva, seven thousand years ago, but it was made popular by Caetanya Maha'prabhu of Bengal launched a devotional movement of kiirtan that vibrated the entire eastern regioa of India about 500 years ago. This spiritual dance is a perennial source of intoxicating bliss, releasing fountains of joy in one's heart. It overcomes worries, anxieties and psychic clash so effective that however tremendous the clash one may feel, those negative
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feelings will have to leave the mind if kiirtan is sung for a long time, such as an hour. Kiirtan is a general panacea for all physical and psychic ailments and it increases longevity—for by elevating one's consciousness, physical and mental impurities are removed. At the same time, as it is a dance of surrender, it attracts Cosmic Grace. This is why kiirtan also wards off impendealamities. Whereas the Supreme Father is most dear to us, we are equally beloved to Him. When we sing Baba Na'm Kevalam, He also ideates that we are Baba, the most beloved to Him. This is why Kiitan attracts the spiritual nucleus of the universe, so that sincere participants invariably feel His invisible blissful presence. It is very beneficial to sometimes organize and participate in akhanda ("endless") kiirtan. This is performed by a group of people without interruption for one or more prahars, each of which is equal to three hours—so it can be organized for 3, 6, 12 or 24 hours or even longer. However such a large program requires systematic planning and sincere efforts by the organizers. During akhanda kiirtan, the participants dance in a counter-clockwise direction around a mandap, a cloth-covered table on which symbols of the pratik and photographs of the Preceptor (pratikrti) are placed facing all four directions. The mandap can be attractively decorated with garlands, flowers, plants or paper decorations. Incense can be burned to create a sweet fragrance. The organizers can inspire all the participants with devotional feeling by spending time to beautifully decorate the mandap and room, no matter how simple the materials may be. First, a spiritual bhajan should be sung which is called gaur chandrika, in which there is a fervent call for the Lord
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to come and grace the kiirtan with His vibrating presence. This is immediately followed by kiirtan. To blissfully enjoy such a kiirtan, there should be sufficient number of participants that are carefully organized, into different groups and assigned specific times, so that no group need dance longer than one or two hours. The leaders should continually change the tunes and the singers so that the kiirtan tunes remain dynamic throughout the long period and avoid becoming mechanical or monotonous. It is better if there is a minimum of 3-5 participants in each group. Prasa'd is a sweet or delicacy that is prepared and placed under the mandap as an oblation to the Lord. When the kiirtan is over, dharmacakra is held and a spiritual discourse is given. Finally the prasa'd, which has been vibrated by the kiirtan, is distributed to everyone. Nagar kiirtan is performed in the streets through a town, in the same way that Caetanya Mahaprabhu did irt the past. Kiirtan samdvesh is performed by all groups attending a Dharma Maha Cakra or similar large spiritual gathering when they dance kiirtan from the train station or bus stand to the assembly hall. Another physico-psycho-spiritual dance is called Tandava, which means "to jump vigorously". This dance was invented by Shiva seven thousand years ago. It demands great energy and stamina and increases masculinity—thus, it is prescribed for men only. It should be practiced twice-a day. It should also be performed for the public at all spiritual gatherings. Kaoshikii is a dance that benefits both men and women. This was first taught by Shrii Shrii A'nandamu'rtiji to His followers in 1979. It is an all round exercise benefiting the body as well as the mind and is a cure for many diseases. It should be performed twice a day by all spiritual aspirants.
CONCLUSION Every work of Ba'ba' is begun at the appropriate time. He introduced the Sixteen Points in 1971. At that time, a list of visitors was prepared every day and those persons used to be present when He visited the Central Office. Ba'ba' personally checked each Ma'rgii, whether or not he or she was following the Sixteen Points correctly and faithfully. Ba'ba' used to point out mistakes and lapses to the negligent sa'dhakas. During such a check-up, Ba'ba' also prescribed specific a'sanas to these persons. Such personal review with necessary directions evoked a keen sense of responsibilty in all, and the reviewed ones showed remarkable sincerity and honesty in the pursuit of strict adherence to the Sixteen Points. Ba'ba' knew that within a few months He would be separated from the sa'dhakas for a long period. Therefore He devised the ways and means to fasten them to their 1st'a (Preceptor) and A'darsha (Ideology). It was precisely for this reason that He created the Sixteen Points in its present form before His imprisonment. A sailor leaves his boat only after casting the anchor near the bank; otherwise the boat will drift away and be lost for good. Similarly Ba'ba' went to jail after fastening the boat, A'nanda Ma'rga, to the Sixteen Points ancher to forestall its stray movement under the merciless blows of circumstancial factors. He elucidated these points to those who visited Him; and in two successive Va'n'iis (spiritual messages), He repeatedly emphasized their inherent significance. He said in His New Year's Day Va'riii in 1976: "Be firm on Sixteen Points. Unite all the righteous forces. All talk of the evil forces will be silenced."
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Ba'ba' does not say that we should merely follow the Sixteen Points—rather He has instructed us to follow them onl y in the initial phas e. In the subsequent phase He asks us to be firmly ensconced in these points. As a natural consequence, firmness will unite the righteous forces of the universe, and their concerted efforts will ultimately silence all evil forces.. Ba'ba"s 1976 A'nanda Purnima Varii gives even more stress to the Sixteen Points: "The ver y import of the history of human welfare is the history of struggle and strife. Even the sweet gospels of peace could not be preached in an environment of peace and composure. Devils did not allow the apostle of peace to work peacefully—that is why I say that peace is the result of fight. "This endeavour for the well being of the human race concerns everyone. It is yours, theirs and ours. We may afford to ignore our rights but we must not forget our responsibilities. Forgetting the responsibility implies the humiliation of the human race. "In order to march ahead on the road of human welfare, we will have to strengthen ourselves in all the arena of life. The complete seeds of welfare in all the spheres— physical, mental, moral, social and spiritual—are embedded in the Sixteen Points. Hence be firm on the Sixteen Points." There is a vast difference between following one of these principles and being firm on it. Firmness makes us follow a principle so much that we are impelled to stick to it even in the face of abnormal adverse circumstances. Precious gems lie concealed in the heart of the Sixteen Points—a sincere and persistent search will reveal them.
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As such, the Sixteen Points are the fundamental duty of everyone and should become part of our life and character.. The two Va'n'iis clearly reflect Ba'ba"s immense love of the Sixteen Points. To fulfil His messages, we must inculcate a similar love and devotion for these points. In this way, we can assure our destiny as spiritually realized beings. This is Ba'ba"s desire for each and every one of his beloved sons and daughters.
