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Ananda Marga Ideology & Way of Life

Social Norms
1. You should offer thanks to someone from whom, you are taking service
( by saying, "Thank you").
2. You should promptly reply to someone's namaska'ra in a similar way.
3. One should receive or offer something with the following mudra': extend
the right hand, touching the right elbow with the left hand.
4. One should stand up if any respectable elder person comes up to him/her.
5. When yawning, cover your mouth, and at the same time make a snapping
sound with your fingers.
6. When talking, always use respectful words about someone who is absent.
7. Before you sneeze, cover your mouth with handkerchief or hand.
8. After cleaning the nasal duct, wash your hands. When distributing food, if
you sneeze or cough, using your hand, wash your hands immediately.
9. After passing stool and using water, wash your hands with soap, rubbing
the soap in the right hand first, and then cleaning the left hand with the
right.
10. Before you come up to people who are engaged in talking, seek their
permission.
11. You should not engage in private (organizational) talk in a train, bus or
other public transportation.
12. Do not take another's article without his or her prior consent.
13. Do not use anything that belongs to someone else.
14. When talking, do not hit anyone with harsh or pinching words: say what
you want to say indirectly.
15. Do not indulge yourself in criticizing others' faults and defects.
16. When you are going to a meeting with office personnel, you should seek
prior permission, or send your identity card, or get verbal permission.
17. You should refrain from reading the personal letters of others.
18. When in conversation, give scope to others to express their views.
19. When you are listening to someone, make a mild sound now and then to
indicate that you are listening attentively.
20. When speaking with someone, do not turn your eyes or face elsewhere.
21. Do not sit in a "zamindary posture" and dance your feet in a silly
manner.

22. If someone you are going to speak with is writing at the time, do not
look at his or her writing paper.
23. Do not put your fingers in your mouth and take them out repeatedly ,
and never cut your fingernails with your teeth.
24. During conversation, if you fail to understand something, humbly say,
"Excuse me, please."
25. When someone is inquiring about your health and welfare, you should
offer your cordial thanks to the person.
26. One should not go to another's house or call after 9:00 P.M.
27. If you must convey something negative to someone, you should use the
words "Excuse me" and then start your talk.
28. Before you take a meal, you should wash your hands and feet.
29. If you want to take honey, you should take it with water.
30. Do not talk standing before someone who is eating.
31. Do not sneeze or cough when you are at the dining table.
32. Do not offer a food dish to anyone with your left hand.
33. Do not take a bath or shower, or drink water, from a standing position.
34. Do not pass urine or stool from a standing position.
35. When your left nostril (id'a' na'd'ii) is active you should take liquid food,
and take solid food when the right nostril (piungala' na'd'ii) is predominant.
36. When your id'a' na'd'ii is working predominantly, you should utilize the
time for your sa'dhana'.
37. You should offer a drinking glass touching only its lower portion.
38. When you are serving drinking water to someone, first wash the glass
with the help of your fingers, then without the help of your fingers, then fill
it with water.
39. If you are sweating profusely at the time of taking food, you should
remove the sweat with your handkerchief.

16 Points
1. After urination, wash the urinary organ with water.
2. Males should either be circumcised or keep the foreskin pulled back at all
times.
3. Never cut the hair of the joints of the body.
4. Males should always use kaopiina (laungot'a').
5. Do Vya'paka Shaoca as directed.
6. Bathe according to the prescribed system.
7. Take only Sa'ttvika (sentient) food.
8. Observe fast as prescribed.
9. Do Sa'dhana regularly.
10. Observe uncompromising strictness and faith regarding the sanctity of
the Is't'a (Goal).
11. Observe uncompromising strictness and faith regarding the sanctity of
the A'darsha (Ideology).
12. Observe uncompromising strictness and faith regarding the sanctity of
the Supreme Command.
13. Observe uncompromising strictness and faith regarding the sanctity of
the Conduct Rules.
14. Always remember the content of your oaths.
15. Regular participation in the weekly Dharmacakra at the local Ja'grti
should be considered mandatory.
16. Observe C.S.D.K. (Conduct Rules, Seminar, Duty, Kiirtana).

Bath Mantra
The Bath Mantra
Pitr Purushe Bhyo Namah,
Rsi Deve Bhyo Namah,
Brahma Arpanam Brahma Havir,
Brahmanao Brahmanahutam,
Brahmaeva Tena Gantavyam
Brahma Karma Samadhina.
Meaning of the mantra
Salutations to the ancestors, 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 rs'is.)
The act of offering is Brahma; that which is offered is Brahma; the One to
whom the offering is made is Brahma; and the person making the offering is
Brahma.
One will merge in Brahma after completing the duty assigned to him/her by
Brahma.
Repeat the mantra together with the mudra' three times.
Remembering the rs'is and ancestors in this way is known as Pitr Yajina. Pitr
Yajina should be performed as a daily duty even if one's father is alive.
The mudra' should be performed according to the illustrations. (Ask DADA or
Maungala)
One must recite each portion of the mantra as shown by the illustrations.
The arrows indicate the intended direction of movement of the hands to
reach the next position. Remember that this is to be done at the end of the
bath.
Sick persons who are sensitive to cold should take their bath in warm water
and in an enclosed and covered place. Sun-warmed water is also good.
* In extremely cold climatic conditions warm water should be used.
* If you are not taking a dip bath you should bathe in a sitting position; it is
desirable not to bathe standing.
* The water temperature should always be less than body temperature.
Bathing at midnight is prohibited. One must not take a bath in the midnight
sandhya'.
Everyone must bathe in any one of the other three sandhya's. Taking into
consideration one's health and the climatic conditions, one may also bathe
in one or both of the remaining two sandhya's.
The four sandhya's:
(1) The period from forty-five minutes before to forty-five minutes after
sunrise is called 'dawn', and dawn is the first sandhya'.
(2) The period from 9 A.M. to 12 noon is called the noon sandhya'.

(3) The period from forty-five minutes before to forty-five minutes after
sunset is called the evening sandhya'.
(4) The period from forty-five minutes before to forty-five minutes after 12
midnight is called the midnight sandhya' (11:15 P.M. to 12:45 A.M.).

Guru Puja
Akhanda Mandalakaram Vyaptam Yena Caracaram,
Tatpadam Darshitam Yena Tasmae Shriigurave Namah.
Ajinanatimirandhasya Jinanainjana Shalakaya,
Caksurunmilitam Yena Tasmae Shriigurave Namah.
Gururbrahma Gururvisnu Gururdevo Maheshvarah,
Gurureva Parama Brahma Tasmae Shriigurave Namah.
Tava Dravyam' Jagad Guro Tubhyameva Sama'rpaye.
Meaning of the Mantra:
I bow to the Divine Guru, who reveals to me
the Divine Being that encircles and permeates
the moving and the non-moving (the creation).
I bow to the Divine Guru, who, by the application of
the ointment of knowledge, opens the eyes of the
one blinded by the darkness of ignorance.
The
The
The
The

Guru
Guru
Guru
Guru

is
is
is
is

non other than Brahma, the Creator


none other than Vishnu, the Preserver
none other than Shiva, the Destroyer.
verily Brahma Himself, to that Divine Guru I bow.

Your wealth, oh Guru of the Universe, unto You only it's offered.

Guru Sakash
GURU SAKASH
Pratah Sirasi Shukle Abje
Early morning, in (your) Gurucakra, in the white Lotus
Dvi Netram Dvi Bhujam Gurum
The two eyes of Guru, the two arms of Guru
Varabhaya Krta Hastam
Hands in Varabhaya Mudra
Smarettam Nama Purvakam
Watch Him attentively while uttering His Holy Name
Early morning watch attentively the Guru while uttering His Holy Name
(mentally), the two eyes, the two arms of Guru with His hands in Varabhaya
mudra, who is seated in the white Lotus flower in the Guru Cakra.

Panchadasa Shiilas
Panchadasa Shiilas
The Fifteen Rules of Behavior
1 Forgiveness
2 Magnanimity of mind
3 Perpetual restraint on behavior and temper.
4 Readiness to sacrifice everything of individual life for Ideology.
5 All-round self-restraint.
6 Sweet and smiling behavior,
7 Moral courage.
8 Setting an example by individual conduct before asking anybody to do the
same.
9 Keeping aloof from criticizing others, condemning others, mudslinging and
all sorts of groupism.
10 Strict adherence to the principles of Yama and Niyama.
11 Due to carelessness, if any mistake had been committed unknowingly or
unconsciously, one must admit it immediately 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 Keeping oneself aloof from talkativeness.
14 Obedience to the structural code of discipline.
15 Sense of responsibility.
Reference:
1 nanda Mrga Carycarya Part 2 by Shrii Shrii Anandamurti Carycarya is
the samja shstra (social treatise) of Ananda Marga. These three volumes
set out both the organization and the cultural basis of the Ananda Marga
movement.
Part 2 gives many guidelines for conduct in a progressive society i.e., a
society of individuals moving towards the Supreme.

Prabhata Samgiita
Prabhata Samgiita is a new trend in the world of music. The compositions
are known as 'Songs of the New Dawn'. In Sanskrit Prabhta means 'dawn'
and Samgiita is 'the totality of song, instrumental play and dance'. They
came into being when Shrii Prabht Ranjan Sarkar composed his first song
at Deoghar, India on September 14, 1982. Over the span of eight years the
treasure of Prabhta Samgiita grew rich in content, style and variety. On
October 20th, 1990, the day before Shrii P. R. Sarkar's worldly departure, the
number of Prabhta Samgiita stood at a staggering 5018.
In Prabhta Samgiita one will find a variety of temperaments such as
devotional songs, songs of mystical love, songs of social consciousness and
ecology, marching songs, songs depicting various stages, feelings and
experiences in spiritual meditation, songs on seasons, songs on Krsna and
Shiva and many more. The composer used a variety of forms and styles with
elements spanning from classical to folk music. Most of the songs of
Prabhta Samgiita were composed in Bengali, but over forty songs were
composed in other languages that include: English, Sanskrit, Hindi, Urdu,
Magaht, Maethili and Angika.
Prabhta Samgiita is now a full-fledged school of music with its own distinct
style. It has heralded a new dawn in the realm of music and culture. It
inspires the singers and listeners to shake off depression, melancholy and
fatigue, and generate vitality in life. Novelty, excellence and uniqueness in
its inner spirit, rhythm and tempo and melody are the hallmarks of these
songs, blended with the view to give a wonderful supra-aesthetic effect to
the human mind. With its strong sublime ideation and feeling of optimism in
reaching one's spiritual goal, Prabhta Samgiita are an embodiment of the
inner truth of human life

Pratiika (The Emblem)

The Pratiika is the emblem of Ananda Marga. It is one of its treasures. The
Ananda Marga Ideology is reflected in it, a symbol with detail.
Simply, the triangle with the vertex downwards signifies Knowledge, vertex
upwards signifies Action. The rising sun signifies advancement and the
Swastika signifies victory. In summary, when one advances with proper
knowledge and action one is destined to attain victory or perfection.
This is the symbol or Yantra of Ananda Marga, the Pratiika. Pratiika
practically means emblem. The Pratiika is composed of two interconnected
triangles where one points upwards and the other points downwards. This
geometrical shape is also found in the Anahata Chakra and it is called the
Satkona, according to the science of Tantra Yoga. In the center of the
triangle is a rising sun, and in the core of the rising sun is a swastika.
The triangle pointing downwards symbolizes internal development or the
effort of meditation for self-realization. The triangle pointing upwards
symbolizes action in the external world. The two triangles are in perfect
balance. A person must balance their internal life with service in the world
in order to progress.
The rising sun indicates progress, the result of a balanced way of life. Thus
the spiritual aspirant progresses towards their goal of self-realization.
This spiritual victory of self-realization is indicated by the swastika. Swastika
is is a Sanskrit word that means to have a good existence of a permament
nature or to be "ultimately happy." It is composed of su which means
"good" and asti which means "to become.
Concluding -The Pratiika is a symbol expressing the universal Ananda Marga Ideology of
"Self-Realization and Service to Humanity".
The upward-pointing triangle - signifies work in the world, i.e. social work.
The downward-pointing triangle - signifies inner work, i.e. meditation.
The sun - represents the results of the combination of work in the world and
the effort of inner development - which is true personal, spiritual progress
(and ultimately social progress too, when the collective of individuals is
considered).

The swastika - signifies personal victory, in the sense of spiritual fulfillment


and salvation.

Supreme Command
Those who perform Sadhana twice a day regularly the thought of
Paramapurusa will certainly arise in their minds at the time of death ; their
liberation is a sure guarantee. Therefore every Ananda Margii will have to
perform Sadhana twice a day invariably; verily is this the command of the
Lord. Without Yama and Niyama, Sadhana is an impossibility. Hence the
Lords command is also to follow Yama and Niyama. Disobedience to this
command is nothing but to throw oneself into the tortures of animal life for
crores of years. That no one should undergo torments such as these, that
everyone might be enabled to enjoy the eternal blessedness under the
loving shelter of the Lord, it is the bounden duty of every Ananda Margii to
endeavour to bring all to the path of bliss. Verily is this a part and parcel of
Sadhana to lead others along the path of righteousness.
-- Shrii Shrii Anandamurti

Yama and Niyama


Yama
(i) Ahim'sa': Not to inflict pain or hurt on anybody by thought, word or
action, is Ahim'sa'.
(ii) Satya: The benevolent use of mind and words is Satya.
(iii) Asteya: To renounce the desire to acquire or retain the wealth of others
is Asteya. Asteya means " non-stealing."
(iv) Brahmacarya: To keep the mind always absorbed in Brahma is
Brahmacarya.
(v) Aparigraha: To renounce everything excepting the necessities for the
maintenance of the body is known as Aparigraha.
Niyama
(i) Shaoca is of two kinds -- purity of the body and of the mind. The methods
for mental purity are kindliness towards all creatures, charity, working for
the welfare of others and being dutiful.
(ii) Santos'a Contentment with things received unasked-for is santos'a. It is
essential to try to be cheerful always.
(iii) Tapah: To undergo physical hardship to attain the objective is known as
Tapah. Upava'sa (fasting), serving the guru (preceptor), serving father and
mother, and the four types of yajina, namely. pitr yajina, nr yajina, bhu'ta
yajina and adhya'tma yajina (service to ancestors, to humanity, to lower
beings and to Consciousness), are the other limbs of tapah. For students,
study is the main tapah.
(iv) Sva'dhya'ya: The study, with proper understanding, of scriptures and
philosophical books is sva'dhya'ya. The philosophical books and scriptures
of Ananda Marga are A'nanda Su'tram and Subha's'ita Sam'graha (all parts),
respectively. Sva'dhya'ya is also done by attending dharmacakra (group
meditation) regularly and having satsaunga (spiritual company), but this
kind of sva'dhya'ya is intended only for those who are not capable of
studying in the above manner.
(v) Iishvara pran'idha'na: This is to have firm faith in Iishvara (the Cosmic
Controller) in pleasure and pain, prosperity and adversity, and to think of
oneself as the instrument, and not the wielder of the instrument, in all the
affairs of life.

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