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The Practical Science of Yogis

Date: 05 Aug 2010 22:52:09 -0000 From: "Acintya Deva" To: Subject: The Practical Science of Yogis Baba "Ja'ra' pather pare chilo par'e, ta'der rathe tule nile..." (P.S. 4711) Purport: Baba, by Your divine grace You advented on this earth as Mahasambhuti. And with great love and affection You lifted all those who were wallowing in the dust of the path and You gently placed them on Your golden chariot. Baba, those in deep slumber & submerged in the cimmerian darkness, who have no hope and are not able to see or understand what is right and what is wrong-- virtue and vice. Baba, You graced those persons with Your divine touch and woke them up and bestowed them with samvit*. Baba, that very time all types of injustice, atrocities and tortures were rampant; there was intense exploitation everywhere. The demons were engaged in bragging and boasting about their greatness. And they were very favourable and partial towards their own relations kith and kin. They were nourishing them with the fruits of their heartless exploitation. Baba, those days the demonic and characterless people were getting their nourishment by sucking the blood of the masses and getting fat. Baba, by Your grace You destroyed the net of their hypocrisy & falsehood, and You pulverised their loud laughter and arrogant roaring. Baba, today the sun which is glowing in the new dawn will wipe away all the sufferings, tears, and loud lamentations of the exploited mass. Baba, it will eliminate all the sins; it will destroy the horrible and terrorizing demons-- by rooting them out completely. Baba, by Your divine grace the new dawn has come... Samvit= Baba says, "The popular meaning of sam'vit shakti is "awareness"-- awakening from slumber. With the help of sam'vit shakti, unit beings become aware of their existence. They realise that they are the crown of creation, the most evolved beings whose goal is to attain the supreme rank and dispel the darkness of the avaran'ii shakti of avidyamaya." (APH-4)
Namaskar, One day I asked rector Dada, about my asana review. He was very busy in arranging duties related with the master unit. When he inquired about my problem, I told him that earlier I did not have any serious problem. But when I started doing asanas, then it looks like more problems came. I related that when I had visited Ananda Nagar, that time one Dada prescribed me some asanas. He was also very busy. But when I requested, then in distracted fashion he gave some asanas while I was walking along with him. And when I practiced those then my situation worsened. After listening this, my rector Dada told that 'You have to understand the problem of our workers, WTs. Because of organizational work pressure, everyone is busy. They do not have time to study Baba's books and acarya diary, or to have proper knowledge about various asanas and their positive and negative effects. And which asana is related with which disease, etc.'
Here follow is more what my Rector Dada recounted to me that day. Asanas are a tested and proven science. Thus they should be prescribed with carefulness. Only after proper analysis and inquiry regarding the practitioner's physical and psychic diseases or problems. Thus asanas are not just some free-hand exercise. Asanas are deeply healing 'postures of comfort' that are related with various glands and subglands. Baba has revealed a new science on this whole area. In the past, various yogiis were doing asanas. But they were not aware about the serious consequences, what way asanas link with various propensities. And in the discourse "Glands and Sub-glands", Baba has revealed the secret. Baba says, "This is a new science which is unknown today." (YP, p.124) Here Baba revealed the science how asanas affect various cakras and their related glands and subglands. So asanas should not be learned or practiced in a haphazard way. If anybody does asanas without proper carefulness, it can cause serious harm or invite more disease. Physical, as well as psychic. To avoid this situation, better is to follow Baba's direct teaching. Of course in the asana book it says that margiis should consult with acaryas. Then how can margiis decide our own asanas with the help of the books only? The answer is simple. Rationally thinking, we have our Yogic Treatment book. And Various diseases and their respective asanas have been mentioned there. One should carefully read about their problem. And accordingly the asanas which have been recommended for that problem, one should practice very carefully. Otherwise, danger is possible. Here is more of what Dadaji and I discussed that day. Then Dada confided in me, 'You see, my situation. I am extremely busy in my master unit work. If any asthma patient or heart disease patient asks me about asanas, what can I tell them? And if I will give some wrong asana, this will be very bad. So for the sake of safety and welfare for others, I suggest everybody that they should read the Yogic Treatment book, and follow the guideline. And decide and practice their asana. That is the only safe way.' Then I replied, 'Dadaji earlier nobody told like this. In such a clearcut way.' Dada replied, 'On this very point, what can I say? I know my own shortcomings. I do not have any hesitation to accept them. Because due to extreme pressure of work, many WTs do not have time to study all those huge teachings of various diseases and their remedies and asanas. So related persons should decide. That is why Baba has written the books. Otherwise, what for?' In the last Dadaji warned, that 'Be careful. If asanas are done correctly then that is very good. Very beneficial. But if they are done incorrectly, then they are very harmful.' After that he showed me the Baba's discourse, saying 'Look, in this very discourse, "Glands and Sub-glands", Baba has revealed this science. That, some asanas give pressure on the glands and then their secretion of hormones increases. And that affects on the body and mind. Whereas other asanas have a deep pressurizing effect on other respective glands. Which affect just the opposite way. So some asanas are working in one direction, and then other asanas are working in just the opposite direction.' 'And Baba also especially warned, that in various diseases certain asanas are prohibited. Like, in high blood pressure, sarvangasana (shoulder stand) is very harmful. Similar in the case of heart patients, salabasana is very bad. There is a long list of such conditions. So the best is to consult Yogic Treatments book. That is the safest way.'
Dada told, 'This following paragraph of "Yoga Psychology", is very important: Baba begins telling about cakras. Baba says, "Cakra is a Sanskrit term while "plexus" is the Latin term. Besides the main nerve centres at the point of each cakra, there are also sub-centres where sub-glands are located. These sub-glands influence the propensities attached to each cakra. This science is largely unknown today." Baba furthermore continues. Here He gives the link between asanas, cakras, and propensities. Baba says, "By performing a'sanas regularly, human beings can control the propensities attached to each cakra, and hence the thoughts which arise in their minds and their behaviour. This is because a'sanas have a profound effect on the glands and sub-glands." Baba then goes on to explain the way asanas affect the glands: Baba says, "All a'sanas have either a pressurizing or depressurizing effect on the glands and sub-glands. For example, mayu'ra'sana [peacock posture] has a pressurizing effect on the man'ipura cakra. The secretions of the glands and sub-glands of the man'ipura cakra and the propensities associated with them will become more balanced if this a'sana is practised regularly." Here Baba gives a specific example. Baba says. "If someone has a great fear of public speaking, it means his or her man'ipura cakra is weak. Through the regular practice of mayu'ra'sana, this propensity will be controlled and fear will be eliminated." Baba then explains more about the precise way in which asanas exert their effect on the cakras. Baba says, "Other a'sanas may have a depressurizing effect on the man'ipura cakra, and if these a'sanas are performed regularly the glands and sub-glands associated with the cakra will become less active. Increased glandular secretions generally make the propensities more active and vice versa." Baba concludes by giving the link between importance of asana selection, and their effect on each person's propensities: Baba says, "By practising a'sanas regularly, one can control the propensities and either increase or decrease their activity. So spiritual aspirants should select the a'sanas they perform very carefully. This effect of a'sanas on glands and sub-glands has never been revealed before." (YP, 1998 Ed.) Baba's quote ends here. This quote comes in full from the discourse "Glands and Sub-glands", in "Yoga Psychology". Please write your thoughts, what way you experienced in following on the path of spiritual practices. At His feet, Acintya
*************************************** How to Judge
Baba says, "We deduce conclusions just from whatever we observe in this external phenomenal world. We should try to see the subtle cause behind the crude phenomenal world, but we do not see it. For instance, a particular person stole something, and when we say, 'Thief! Thief!' people will start beating him. If we try to inquire about the reasons for the theft, we may come to know that he had been hungry for the last three days. And how are we treating him? We are beating him rather than giving him food." "So we should think and try to find the noumenal cause behind the phenomenal world. If he was hungry and so stole, then we are more responsible for that theft than he, because we failed to build up society, so that he had to remain hungry. So we must see, and try to find the noumenal cause behind the prima facie observable world. If we are intelligent beings, possessing intellect, we must discover the noumenal cause. It is not proper to arrive at conclusions from mere observation of outward expressions." "In some places today, a person's hand is cut off if he engages in stealing. With a little thought it can be seen that this is not at all a humanistic recourse to eliminate stealing. We must seek the noumenal cause behind all actions." (AV-12, p. 155-56)

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