Guru Mantra

Education aims at acquainting the being with his status, his environment and interlinking the both.

Since its aim is limited, it is said to be Aparashiksa - crude knowledge.

The education by which the being can elevate himself beyond this limitation by utilizing his knowledge and intellect is Para’- Shiks’a’ - the knowledge of the Subtle. The man acquires the Apara’ Shiks’a’ from Sagun’a Brahma in the introversal and extroversal movements of Brahma Cakra – the cycle of creation but how will the Para’ Shiks’a’ be acquired? Apara’ knowledge is due to Macrocosmic clash and reaction.

The seed of Para’ Shiks’a’ is also here. This can be had from the energy latent in introversal movement. Hence, Sagun’a Brahma is the only Educator who imparts this education. The other educators in the field of Apara’ Shiks’a’ are merely His Agents. They obtain from Sagun’a Brahma and transmit a microscopic fraction of Apara’ Shiks’a’. The entire credit of all this education goes to Sagun’a Brahma.

Saguna Brahma is the originator of Apara’ Vidya’ and Apara’ Shiks’a’. He is, therefore, the sole authority in the field of education. For this, He neither was nor is dependent upon any other entity.

He is the supreme authority so far as the Apara’ aspect of Shiks’a’ is concerned. When Praja’pati (Sagun’a Brahma) investigated His Own Cause, that is when He took to introspecting His Own Self, He found Himself to be composed of two fundamental factors - Kriya’ Shakti and Jina’tr Shakti. The harmony of these two forces is causal for the expression of temporal, spacial and personal entities. Kriya’ Shakti cannot function by itself and without the Kriya’ Shakti being active the knowledge of Jina’tr Shakti cannot be established. Jina’tr Shakti is transcendental, omnipresent and all-pervading.

His absolute speed has got no difference with the absolute pause but the flow of Kriya’ Shakti is in waves, and so the existence of relativity is probable in all stages. Where relativity is probable, Parama’rthika Anupapatti - want of absolute knowledge, is always present. It has, therefore, been visualized that Jina’tr Shakti holds the Kriya’ Shakti and the former is the container of the latter.

Even if the sense of the self-existence be established in Kriya’ Shakti, the entire knowledge of the Jina’tr Shakti or Purus’a shall not be available but the establishment of the sense of self-existence in Jina’tr Shakti or Purus’a Bha’va would yield the complete knowledge of the immanent Kriya’ Shakti.

Praja’pati, therefore, conceived that if spiritual aspiration has to be done it must be for the Purus’a. The introversal action of Praja’pati is the Sa’dhana’ of Purus’a. After attaining success in this attempt Praja’pati became Hiran’yagarbha. After His establishment in the Purus’a Bha’va, Praja’pati or Hiran’yagarbha became not only the Ultimate Educator but also Parama Guru. Purus’ottama has been imparting from the time immemorial, the knowledge of Para’ Vidya’ in the universe and in different planets and stars through the medium of elevated beings in the introveral movement of Brahma Cakra.

Those who have attained the ability of being an educator by His grace, are fortunate and they are most fortunate who by His grace are able to be the Spiritual A’ca’ryas, because they are fulfilling His will and desire.

The tradition of preceptor-disciple relationship is continuing in the introversal movement from the ancient past. The disciple follows the preceptor in humble supplication similarly it is the duty of A’ca’ryas to keep in mind that this flow is the creation of a great number of elevated souls. Spiritual aspirants must feel obliged to these past great souls.

OATH

Sadhana or spiritual practice aims at the elevation of the self.

In the sphere of behaviour, the purification of feeling is an essentiality.

If there shall be no feeling of blessedness regarding the environments, the unit mind shall be absorbed in the environmental crudeness.

The spiritual aspirant must, therefore, never think of harming anybody.

But the absence of feeling of harming, is not the ultimate and final fact.

His action should be such as may leave no room for the inspiration of any ill-feeling.

The best way to get rid of ill-feeling is to engage oneself in public service.

The mental feeling by being spiritually imposed exclusively in the mental sphere, goes on gradually strengthening and so the attempt to express the internal psycho-spiritual secret in the external field is nothing but a foolish act.

The aspirant must not disclose the secrets of his spiritual practice.

JAPA

In the Sadhana of Yoga Marga, Japa is not any separate item.

Japa is either done in Dharana or Dhyana or only through words. Thus, Japa is either based on Dharana or Dhyana or Shabda.

So far as the last one is concerned, it is known as Na’ma-Mantra or Na’ma-Japa and there is no restriction in it. It is taught to children also. This alone is actually Japa.

Cakra-Cakra’ntara Japa or Cakra Shodhana is based on Dha’ran’a’, and is a style or form of Dha’ran’a’. Iishvara Pran’idha’na is also a Dhya’na, the way you performShuddhis and move the mind, is nothing but Dhya’na. Japa with Iishvara Pran’idha’na is also Dhya’na. Arddha Iishvara Pran’idha’na is pure Japa.

UPASANA

Upasana means to sit near e.g. Ekadashii Upavasa.

Samskrta synonym of fasting is Anashana which means not to take food.

But Upavasa means to be nearer. Throughout the month, you are busy in worldly activities and doing Sa’dhana’ as well. Why not remain busy for a day or two only in Sa’dhana’! These days can be called Upavasa, since you had been near God during these days. On these days you have to take only that much food by which your mind is not affected. Otherwise, mind will be diverted towards your stomach because of the fasting.

If your mind can remain unaffected, take only lemon water or take something more, but you should always attempt to take as less as possible. If you can live without water, you may do so. You have only to think that your mind does not get diverted towards your stomach. As such, my direction is to take very light food, and one who wishes can live, may live on lemon-water only.

Upasana means to make a seat nearby.

It is of 3 kinds:

1. Puja
2. Arcana
3. Prarthana

You want to sit near Him, you are keeping yourself physically before Him or His photo, but you are ideating on Him internally.

You also speak out reverently, whatever you want, you speak within as well.

This is called as Puja.

The first portion of your Guru Puja is Puja, while the second portion i.e. the Varnarghya Dana is Pratyahara, it is not Upasana.

ARCANA

The object with whom you want to do Upasana is just before you externally.

You are speaking to him externally while looking at the object externally, and you are also using materials like Sandal, flower etc. Herein nothing is mental, everything external. This is Arca’ or Arcana.

In Puja you were doing it mentally.

Durga Puja and Sarasvatii Puja are not Puja but Arcana.

Upa’sana’ is a lower category of Sa’dhana’, and amongst it, Arcana’ is second lower.  Pu’ja’ becomes higher only because it is performed internally, only the object is external to you. But Arca’ or Arcana’ is purely physical and is not at all advantageous. The third one is Pra’rthana’. Herein you are doing Upa’sana’ externally, prayer externally and also demanding or begging something. You are desirous to have something mundane from your object of adoration. This is known as Pra’rthana'.

BASIC PSYCHOLOGY

The four aspects of basic psychology are - A’ha’ra (food), Nidra’(sleep), Bhaya (fear) and Maethuna (procreation). These are the basic propensities in every living being and are natural, therefore not despisable. The subtler psychology which works behind Maethuna is to have happiness by expressing oneself. To have A’nanadam by expressing oneself in Iishvara Pran’idha’na is also Maethuna, but spiritual Maethuna. Commonly man does not know this inner psychology and get misguided. You will find that the mind of those persons, who are able to find good work at the physical and mental level, get diverted from physical Maethuna. Maethuna is of four kinds - spiritual, psycho-spiritual, psycho-physical and physical.

To unite one’s existence with Parama Purus’a is spiritual Maethuna, “I will mix with Him, I will be one with Him is the basic tendency”. It is because of this motivation that the process of Sa’dhana’ was invented. Spiritual Maethuna is for both Sannya’siis and house-holders.

2. Mental towards spiritual - “I will do strenuous Sa’dhana’ and merge myself in Parama’tma’” is Psycho-spiritual Maethuna which both Sannya’siis and house-holders are to do.
3. Mental towards physical - In this case mind shall get diverted towards physical Maethuna. This is allowed for “family men” but banned for Sannya’siis.
4. Physical Maethuna is only allowed for house-holders, but they also shall have a control and adjustment with (3) & (4). If they will have a control and adjustment with Brahmabha’va, house-holders will not get degenerated by having controlled psycho-physical and physical Maethuna. Sannya’siis will eschew the last two completely. They shall transform this tendency towards Parama’tma’ by diverting the same to the first two aspects i.e. spiritual and psycho-spiritual. The Sannya’siis will not even allow their mind to get diverted toward physical Maethuna. Through the process of Pratya’ha’ra, they will transform the same into psycho-spiritual and spiritual Maethuna. This does not mean suppression or repression. Thus spiritual and psycho-spiritual aspects of Maethuna are allowed for householder and Sannya’sii both. But so far as psycho-physical and physical are concerned, Sannya’sii will eschew it and house-holder will control it.

CIRCUMCISION

In certain cases, it has been found that the circumference of the skin over the last portion of penis is less, and as a result, the skin does not go up. To remove the same, it was the custom in semitic people to have circumcision. In cases the skin does not go up, it accumulates many dirty things within and causes several diseases. If this portion is dirty, it shall cause itching and the mind will get diverted to it often and then thereby increasing sexual feelings and bringing hindrances in Sa’dhana'.

In such cases that you find in any A’nanda Ma’rgii family, just get the skin over the last portion of the penis operated upon slightly, so that the circumference of the skin becomes more and there remains no cause for any disease or psychic diversion. It is not circumcision but a process of cleanliness.