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योगदान देना

16 Points Overview

Use of Water: Post-Urination Cleanliness
(Based on the Teachings of Shrii Shrii Anandamurti)
1. Maintaining cleanliness after urination is emphasized as an essential part of personal hygiene. A key recommendation is to carry a shaoca mainjusad, a small water container specifically used for cleansing purposes. This practical tool allows individuals to maintain proper hygiene even when they are away from home, ensuring that the practice of cleanliness is not compromised in any situation.

2. In addition to the use of a cleansing container, it is important that individuals become fully habituated to this practice. Over time, using water after urination should become a natural and effortless aspect of one’s daily routine. Establishing this habit is vital not only for personal cleanliness but also for overall health and wellbeing.

3. Reliable sources who received direct teachings from Shrii Shrii Anandamurti have recalled important explanations regarding this practice. Baba highlighted that pouring water over the urinary organ after urination stimulates the contraction of the urinary bladder, which plays a critical role in preventing the formation of bladder stones. Furthermore, Baba repeatedly emphasized the necessity of always carrying and using a shaoca mainjusad to maintain cleanliness. Some sources specifically remember Baba’s insistence that no trace of urine should remain externally on the body, underscoring the importance he placed on complete cleanliness.

4. From a scientific and medical perspective, modern health science affirms the logic behind this practice. Residual urine left in the bladder can be harmful, as urine naturally contains uric acid and other waste substances. If these substances are not fully expelled, they can accumulate over time, leading to the formation of urinary stones (urolithiasis). Therefore, ensuring the bladder empties completely is crucial for preventing such medical complications. Pouring water externally after urination facilitates a more complete contraction of the bladder, promoting thorough emptying and offering protection against health issues related to residual urine.

Use of Water

1st Point

Use of water for cleaning

1. Guidance on Foreskin Hygiene for Uncircumcised Males
General Recommendation:
Males who are not circumcised should keep the foreskin of the penis pulled back at all times. This practice is intended to support cleanliness, health, and self-control.

2. Circumcision Context:
Circumcision refers to the complete surgical removal of the foreskin. In some cultures, circumcision is common at birth or later in life. Shrii Shrii Anandamurti has not specifically recommended circumcision.

3. Types of Compliance:
For uncircumcised males, the ability to keep the foreskin retracted may vary:
Natural – The foreskin stays back on its own.
Artificial – The foreskin must be manually pulled back and kept so.
Operated – In cases where the foreskin opening is too narrow to retract, a minor surgical procedure may be required to enlarge the opening.

4. Scientific Context:
Poor hygiene in uncircumcised men can lead to balanitis, which may be caused by bacteria, fungi, viruses, or non-infectious inflammation. Retracting the foreskin during bathing allows for proper cleaning and drying, effectively preventing most cases.

Skincare & Hygiene

2nd point

Males should keep private parts clean

Guidelines on Body Hair According to Shrii Shrii Anandamurti
1. Importance of Joint Hair
Body hair, particularly in the armpits and pubic region—referred to as "joint hair"—should not be cut. This
hair plays several vital roles: it helps maintain the body's heat balance, retains vital energy, and protects
sensitive skin from friction. Preserving body heat and vital energy contributes significantly to overall well-
being and supports the maintenance of moral discipline.

2. Health Implications of Cutting Joint Hair
Cutting the joint hair can lead to overheating of nearby lymphatic glands, cause over-secretion from these glands, and disrupt the functions of the thyroid and parathyroid glands.

3. Hair Cutting Guidelines
Males are permitted to shave facial hair and cut the hair on their heads short, except in the case of
"whole timers" (full-time spiritual workers). However, the hair at the joints of the body should never be cut
under any circumstances.

Joint Hair

3rd point

Cleanliness of Joint Hair

Underwear Guidelines on Undergarments and Hygiene Based on the Teachings of Shrii Shrii Anandamurtiji

1. For Males:

Males should wear a kaopiina (tight-fitting underwear, also known as laungota ) that holds the testicles down and the penis up.

The kaopiina protects the genital area from injury and helps prevent conditions such as hydrocele.

Boys should start wearing a kaopiina immediately upon reaching adolescence, typically between the ages of 12 and 14 in India.

During the practice of asanas, males must wear only a kaopiina, without any other clothing.

Not wearing a kaopiina during physical activities or receiving a blow to the genital area can result in hydrocele, caused by the accumulation of fluids around the testicles.

2. For Females:

Females should wear a bra and tight-fitting underwear.

These garments should be worn at all times, including during the practice of asanas.

3. General Hygiene:

All clothing that comes into direct contact with the body, including kaopiina, bras, and underwear, should be washed and changed daily.

Laungota

4th point

Males should wear Laungota

1. Definition:
Vydpaka shaoca literally means “pervasive cleanliness.” It is a method of cooling and cleansing the body and mind. In English, practitioners often refer to it as a “half-bath”.

2. Additional Notes
• If you eat immediately after meditation, you don’t need to repeat the half-bath. Just wash hands and feet as per Social Norms.
• In cold climates, lukewarm water may be used instead of cold.

3. Scientific Insight:
Some believe the diving reflex may explain the calming effects of vydpaka shaoca. This reflex, found in humans and many animals, helps conserve oxygen and slow down the metabolism. It may be triggered during half-bath through:
• Holding water in the mouth
• Splashing water in the open eyes
This contributes to a relaxed, meditative state.

Vya’pak,a Shaoca

5th point

Do Half bath before Sadhana, meals and sleep.

1.Bathing Guidelines emphasize the importance of cleanliness and self-care, akin to keeping the body as a temple. A full bath should be taken at least once a day to maintain proper hygiene.

2.After Bathing: Before drying your body, recite the prescribed mantra while performing the prescribed mudrá and looking at a luminous object.

3.Mantra:
"Pitr purusebhyo namah rsi devebhyo namah.
Brahmdrpanarh Brahmahavir Brahmdgnao
Brahmandhutam. Brahmaeva tena gantavyarh
Brahmakarma samddhind."
Meaning:
Salutations to the ancestors and the god-like rsis (those who have broadened human progress). The act of offering, the offering, the recipient, and the person making the offering are all Brahma. One merges with Brahma after fulfilling their divine duty.
Repeat the mantra three times while performing the mudra.

4.Additional Teachings by Shrii Shrii Anandamúrti:.
•It is beneficial to face the light while the body is wet for the utilization of ultraviolet rays.
•Ideally, the body should be naked during the bath, as long as it can be done without immodesty.
•A scrubbing device should be used while bathing for better cleanliness.

Bath

6th point

Bath should be taken before meals.

1. Sentient Diet and the Sixteen Points
“A sentient diet produces a sentient body.”
Only food helpful in keeping both body and mind sentient should be eaten. Perfect adherence to the seventh of the Sixteen Points requires eating only a sattvika (sentient) diet.
For the practice of asanas, a sentient diet is also prescribed. However, Baba noted after 1971 that general Margiis may eat some rajásika (mutative) foods. In Caracas, 1979, Baba said: “…one must take balanced food, that is, not too much nor too little. It should be substantial; it should be sentient, or at least mutative in nature for family persons.”

2. The Three Forces of Prakrti
Prakrti (the Supreme Operative Principle) is composed of three guńas (forces):
•Sattvika (sentient): Good for mind and body
•Rajásika (mutative): Good for the body but neutral for the mind (or vice versa)
•Tamásika (static): Bad for the body, mind, or both .

Food

7th point

Take only Sentient Food (Sattvika food)

1.Meaning of Upavasa: "Upa" is a Sanskrit prefix meaning "proximity", and "vasa" means "to live" or "to reside". Thus, upavasa literally means "to live near the Lord."
On days of fasting, spiritual aspirants should mentally live closer to their Lord. While on ordinary days one balances between objective adjustment and subjective approach, on fasting days (upavasa), one should focus more intently on the Lord rather than mundane duties. This is why fasting days are called upavasa.

2.Fasting Practice in Ananda Marga
• Wholetimers and Local Full-timers (LFTs) fast: On new moon and full moon days (or a day before/after), As well as on Ekadashii days.

3.Breaking the Fast: After sunrise on the day after Ekadashii. First, drink a good amount of lemon water with a little salt. Some practitioners also eat a banana to help clear the bowels.(Note: Although generally food should not be taken before morning sadhana, some make this small exception.)

4. After lemon water and sadhana: Breakfast should be light and digestible.

5. Baba recommended: Starting with very ripe banana, swallowing
▪ small pieces without chewing for a cleansing effect.
▪ Khicuri (a soft rice-lentil preparation) as a main dish.
▪ Yogurt and other fruits (besides bananas) are also good if available. From the noon meal onwards, regular eating can resume.

Upvasa( fasting)

8th point

Purifies body and mind, Eliminates toxins Gives rest for the digestive system, develops mental strength and concentration.

1.Entering Sadhana:
An aspirant begins their journey of sadhana through initiation into meditation, where they are given a personal technique to awaken their latent spiritual force. According to Tantra, when a disciple is ready, a guru appears to guide them on their spiritual path. Traditionally, meditation was taught directly by the guru; however, in modern times, an Acarya (a teacher who leads by example) certified within the guru’s system usually teaches meditation. Even in the absence of the physical guru, their spiritual power, embedded within a mantra, continues to guide the disciple inwardly.
2.Key Practices in Sadhana:
•Asanas (Yoga Postures, or "Innercises") Asanas, prescribed by an Acarya, should ideally be performed twice daily, before or after meditation sessions in the morning and evening. Because asanas can cause temporary physical fatigue, it is preferable to practice them after meditation. Subtler practices like Pranayama and Dhyana should not be performed immediately following asanas.
•Sarvatmaka Shaoca (All-Round Cleanliness): Cleanliness must be diligently maintained in every aspect of life, including the mind, body, clothing, bedding, and environment.
•Tapah (Service through Suffering):
Tapah involves engaging in daily service, which includes four forms of Yajina (service):
a)Bhuta Yajina: Service to the created world, caring for animals, plants, and even inanimate objects, extending to scientific research.
b)Nr Yajina: Service to humanity.
c)Pitryajna: Honoring ancestors through psychic offerings, often performed with the daily recitation of the bath mantra.
d)Adhyatma Yajina: Spiritual service through sadhana, striving for internal unification with the Self.
•Svadhyaya (Study of Uplifting Materials):
Daily study of spiritually elevating texts is essential, such as Ananda Sutram, Subhasita Saragraha, Ananda Vacanamrtam, or Namami Krsnasundaram. Reading aloud helps fully engage the senses and mind, facilitating deeper understanding and absorption of spiritual teachings. This practice clarifies the aspirant’s goal in sadhana and offers continuous spiritual inspiration.

Sadhana

9th point

Do sadhana twice a day regularly.

Shrii Shrii Anandamurti ji quoted that,
1. “To go toward Him, we need only love; whereas to follow an ideology, we need courage and effort. If we have love for our Lord, we do not need anything else.

2. Devotion cannot be gained by merely going on pilgrimages. The minimum requirement for attaining devotion is the human mind. With a little effort, you can achieve development. If you desire devotion,
you will receive it. If you love the Supreme, you will be established in your Ista.”

3. "First, Istta means that which, once attained, fulfills one's long-cherished desires. Secondly, Istta means the dearest or most favorite object or entity."

4 .However, the Parama Purusa of philosophy, the hub of the universe, is a formless, impersonal entity, whereas human beings always prefer a personal God whom they can love and to whom they can express the pleasures and pains of their lives.

5. People cannot reveal the stories of their joys, sorrows, pains, pleasures, loves, and affections to an abstract concept.

Is’ta(Goal)

10th point

Observe Uncompromising strictness and faith regarding the sanctity of the Is'ta( Goal).

1. In Sanskrit, Adarsha can mean "goal" or "ideology"; here, it means "ideology."

2. Baba explains that in samadhi, the psychic waves align with the spiritual waves of the Atman; this psycho-spiritual parallelism is called "idea" or bhava. When bhava or idea is conceived on the psychic level, it becomes "ideology."

3. Thus, ideology is the conception of psycho-spiritual parallelism at the psychic level, and nothing else. Such psycho-spiritual conception can only occur through a spiritual philosophy.

4. In Ananda Marga, "ideology" refers to the complete spiritual and social philosophy — the path and practical way to move towards the chosen goal — known as A'darsha.
We should always strive to:
•Never alter or compromise these sacred gifts.
•Never allow others to attack or ridicule them.
•Never attack or ridicule the religious beliefs of others.

5. One should study Baba’s books thoroughly to become competent in the spiritual and social philosophy of Ananda Marga — our ideology.

6. One should also actively participate in the organization to help generate collective force for transforming society.

A'darsha

11th point

Observe Uncompromising strictness and faith regarding the sanctity of the A’darsha (Ideology)

1.Your Ideal and Conduct
Your ideal is reflected through your conduct. Neither your education, your social standing, nor your economic status determine your ideal. We must develop an uncompromising strictness and deep faith regarding the sanctity of the Conduct Rules. This attitude towards the sacredness of the rules is different from strictness in following the rules; therefore, strictness in observance is addressed separately under Point 16.

2.The Conduct Rules assist us in our sadhana (spiritual practice) by keeping our behavior aligned with the right path and maintaining the proper direction of our ideation. They should be regarded as sacred, defended when necessary, and never compromised.

Conduct Rules

12th point

Observe an uncompromising strictness and faith regarding the sanctity of Conduct Rules.

Those who perform sádhaná twice a day regularly —
The thought of Párama Puruśa will certainly arise in their minds at the time of death;
their liberation is a sure guarantee.
Therefore, every Ananda Margi must perform sádhaná twice a day invariably;
verily is this the command of the Lord.
Without Yama and Niyama, sádhaná is an impossibility;
hence the Lord's command also requires following Yama and Niyama.
Disobedience to this command is nothing but throwing oneself into the tortures of animal life for crores of years.
That no one should undergo such torments,
that everyone may enjoy the eternal blessedness under the loving shelter of the Lord,
it is the bounden duty of every Ananda Margi to endeavour to bring all onto the path of bliss.
Verily, this too is a part and parcel of sádhaná —
to lead others along the path of righteousness.
— Shrii Shrii Anandamurti

Supreme command

13th point

Observe Uncompromising strictness and faith regarding the sanctity of the Supreme Command.

1.Initiation, Oaths, and Remembrance:
When we are initiated, we take certain simple oaths or vows regarding our conduct. We also take an oath of offering thanks, called daksina, to the One from whom our meditation lesson has come.

2.Those who become tattvika or acarya; those who learn kapalika meditation; and those who.Then, one should try one's best to put these oaths into practice. If one does not re become avadhuta or avadhutika take further oaths.

3.Before rising from bed in the morning, one should recall in one's mind the oaths that one has taken member the oaths, one should ask one's acarya for clarification.

4.Remembering our oaths reaffirms the commitments that we have made. Our daksina oath, which is also an offering of thanks to the One who guides us along the path of bliss to permanent liberation, reminds us of our indebtedness to Him.

Oaths

14th point

Always remember the content of the Oaths.

1.Importance of Collective Meditation:
Never miss the opportunity for collective Iishvara pranidhana whenever some Margis meet together. The indomitable mental force created by collective meditation can solve any problem, great or small. Therefore, always attend weekly dharmacakra regularly.

2. Satsaunga: The Importance of Spiritual Company
•Satsaunga (company of the Absolute or company of good people) is essential for all, even advanced sadhakas.
•Even a vessel made of gold gathers dust if not polished; similarly, all spiritual aspirants need regular satsaunga.
•Internal Satsaunga: Company of the Supreme within.
•External Satsaunga: Company of good people who bring one closer to the Supreme Goal.

3. Jagriti: The Ideal Venue
The local jagriti (Ananda Marga centre, meaning "place of awakening") is the best site for dharmacakra.
If unable to attend dharmacakra due to illness, perform Iishvara pranidhana individually that day.
If missed completely, one should skip a principal meal before week’s end (preferably giving it to a needy person) to reinforce the importance of attendance.

4. Significance of Jagriti : A sanctified place energized by collective meditation and service.
It offers peace and spiritual inspiration, benefiting even those tired or worried by worldly activities.

6. Practical Guidelines :
•Participants must not meditate after collective meditation concludes (starting from Nityam Shuddham mantra until end of announcements).
•Fixed times for songs, kiirtana, and meditation are not prescribed but should be standardized locally.
•Best time to start is 6:30 p.m. on Sunday (if possible).
•Responsibilities for transitioning between phases should be assigned beforehand.
•Silence should be maintained; avoid moving in and out of the meditation room.
•End of meditation should be indicated softly by singing Nityam Shuddham mantra, not by clapping.

Dharmacakra

15th point

During Collective meditation, Dharmacakra, the vibration of all sadhana unite to form one powerful vibration.

1.Conduct Rules :
•Shrii Shrii Anandamurti has given us our Conduct Rules to aid us in the realization of our Iśt́a and ideology in our daily lives. It is by our conduct alone that we can represent our ideals in society — not by the jugglery of words. Thus, it is imperative, in order to safeguard the honour of our Iśt́a and ideology, as well as to ensure our own progress, that we follow the Conduct Rules with utmost strictness and sincerity.
•Yama and Niyama: Monitoring the Mind
Adherence to Yama and Niyama helps control the eight fetters and six enemies of the mind.

Daily monitoring of our control over these fetters and enemies helps gauge our sincerity.

•The Eight Pashas (Fetters):

a)Ghrńa (Hatred, revulsion)
b)Shanka (Doubt)
c)Bhaya (Fear)
d)Lajjá (Shyness, shame)
e)Jugupsá (Dissemblance)
f)Kulavarńáshritá (Vanity of lineage)
g)Shiila (Cultural superiority complex)
h) Mana ( Egotism)

• The Six Ripus (Enemies):

a)Káma (Physical desire)
b)Krodha (Anger)
c)Lobha (Avarice)
d)Mada (Vanity)
e)Moha (Blind attachment)
f)Matsarya (Jealousy)

(See also Part V: Conduct Rules.)
2. Seminar:
It is important to continually strive to expand one's knowledge of:
•Social and spiritual philosophy,
•One's mother tongue,
•And English (if it is not one's mother tongue).

3.Duty:
One should take on a specific duty within the organizational structure and perform it with zeal and devotion.
•Tapah means: "To practise penance to reach the Goal;" and also "to accept physical hardships for others' welfare."
•Greatness lies in accepting hardships for the sake of others.
•This tapah:
a)Brings physical and mental purity,
b)Leads to mental expansion and spiritual progress,
c)Helps open the golden gate to spiritual salvation.

Key practice:
By undergoing hardships (thus exhausting past samskaras) while keeping the mind on the Goal (thus not creating new samskaras), one advances spiritually.

4.Kiirtana, Tandava, and Kaoshikii: Tools for Spiritual Development

•Perform kiirtana (Bábá Nám Kevalam chant combined with the Lalita Mármika dance) before every meditation.
•If concentration is difficult, increase kiirtana time even if it means decreasing the meditation time.
(Once concentration improves, kiirtana time can be reduced.)
•Tāṇḍava:
Destruction is inevitable, but I will continue to fight against destruction through struggle.
Symbolism:

a)Skull in one hand: Represents destruction.
b)Dagger in the other hand: Represents struggle and fight.

Underlying Feeling:
"I will not surrender to destruction or death. I will continue the struggle with this dagger."

•Kaoshikii :
A spiritual dance representing a devotee’s journey towards Parama Puruṣa (the Supreme Consciousness).
Symbolism of Movements:

a)Hands upraised and folded together:
"Now I am trying to establish a link with Parama Puruṣa."

a)Both hands bending to the right:
"I know the right way to request You."
(The body should bend at a 45-degree angle.)

b)Both hands bending to the left:
"I know how to fulfill Your demands."

c)Bending forward:
Complete surrender.

d)Bending backward:
"I am ready to face all troubles that may come."

e)Final step (Taḍa, Taḍam):
"O Lord, I repeat Your rhythm."

CSDK

16th point

a) Conduct Rules
b) Seminars
c) Duty
d) Kirtana

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