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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
SIXTEEN POINTS
A'nanda Ma'rga. OU
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 R
modern world. Based on the ancient techniques of yoga, the Sixteen FUN
Points lay a solid foundation on which to realize our human potential DAM
and achieve Inner happiness and fulfillment. ENT
The cover illustration is by Vishok of Hawaii. The lion is a symbol AL
of the Sixteen Points, representing the greatness and moral courage that
Is achieved by following them. The modern buildings remind us that DUR
these practical guidelines are designed to balance our dally lives in TY
today's society. The central figure is shown in deep meditation which By
brings unlimited inner peace and happiness —this is the heart of the Ac.
Sixteen Points. The flowers are a universal symbol of devotional love Shrad
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. dhan
Then I read it again and again. Some of these codes can be found anda
elsewhere, but no other path has them all. Avad
"The Sixteen Points changed my whole life. When I came to the huta
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
.*.
THE SIXTEEN POINTS
by Acarya
Shraddhananda Avadhuta
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
12th Point, A'darsha—acts as our rudder and all the re- From God we have also inherited certain fundamental
maining points, the boat. His Supreme Command, the 13th rights such as the right to move, to think and to believe as
Point, teaches us how to live abroad the boat. This boat we choose. Yet these rights are given to enable us to per-
is that which personally saves our lives, and that is why form our fundamental duty to follow bha'gavad dharma.
the Preceptor deserves the supreme place amongst the Six- For example, a person who does not wash or bathe deser-
teen Points. He is like the Pole Star of human destiny. ves the censure of society. Likewise, one who does not
The Sixteen Points are indispensable acts for human
follow moral, ethical conduct cannot be trusted by society
beings and as such are known as nitya karma. Every
with any social responsibility.
living creature must do certain acts, such as eating ap-
The first seven points deal with jaeva dharma, while
propriate food and bathing, in order to maintain its health
the remaining nine points are concerned with bhagavad
and survive. Such a lifestyle is known as the jaeva dharma
dharma. By following the Sixteen Points sincerely, virtu-
or characteristic nature of the creature. For human beings,
ous and divine qualities will blossom in one's personality,
the Sixteen Points represent the most healthy actions and
enhancing the quality of his or her life.
lifestyle.
These scientific points were propounded considering the
Yet more precious than the physical body is our mind
biological, psychological, ethical and spiritual requirements
and soul. When we attempt to elevate our mind, we are
following bhagavad dharma, our highest godly nature, and of all humanity. They thus transcend all kinds of regional,
this should also be considered as nitya karma. Without national and communal sentiments. By first understanding
such spiritual efforts, a human becomes selfish and degraded, and then adopting them, one's own life will become divine
finally becoming animalistic, guided by his or her instincts and one can make a significant contribution to the renova-
rather than conscience. Bhdgavad dharma awakens and tion of human society.
strengthens our conscience and discriminating judgement.
The spiritual practices of bhagavad dharma are neces-
sary 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 pro-
pensities with the development of one's conscience, intelli-
gence and heightened sense of morality.
Human beings have inherited their body, mind and
soul from the Supreme. For this reason, we have a funda-
mental 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 FIRST POINT: USE OF WATER THE SECOND POINT: FORESKIN
After urination, cold water should be poured over the Males should be circumcised at birth. Otherwise the:
genital area. This cleans and cools the genitals. This also foreskin at the end of the penis tends to accumulate dirt
contracts the bladder, ejecting urine residues inside. This, and urine under it which can create heat and lead to disease.
cooling helps to prevent genital diseases and bladder To prevent this, men should wash under their foreskin
disorders. When the lower cakras (psychic centers of everyday and also wear lungota (a kind of underwear—see-
the body) are heated, it causes excessive stimulation which the 4th Point) which keeps the foreskin pulled back. In-
distracts the mind from higher mental pursuits. fection and disease from the foreskin can be transmitted
One should always carry a small plastic bottle of water sexually to women and consequently degenerate the health?
in the pocket or handbag when going out. This water con- of their offspring.
tainer is known as a shaoca mainjusa and it allows one to These points help to keep the mind free from turmoil
follow this health rule everywhere, even when travelling.
of lust and passion.
To postpone urination due to lack of water is harmful, yet
it is more harmful to urinate without using water. In emer-
gencies when no water is available, toilet paper can be
used for cleansing the sediment.
THE SIXTEEN POINTS 9
14 THE SIXTEEN POINTS while performing a system of mudrds, hand and arm move-
This scientific method of starting the bath prevents any ments which invoke feelings of respect, offering, aspiration
shock to the nerves of the body that can cause colds. By and surrender. These mudrds should be learnt from an
first gently cooling the lower three cakras of the body in A'ca'rya or other competent Mdrgii.
the front and back, the warmest part of the body is pre- The postures of this pitr yajina subtly benefit the organs,
pared. Then by pouring water on the sa'hasrdra cakra' at nerves and glands. It should be performed while the body is
the crown of the head, letting the water then fall down the dripping wet from the bath, facing the sun or else an electric
spine, all the other cakras as well as all the nerves of the. light or other light source. The droplets of water on the skirt
body are introduced to the temperature of the water. This. act as tiny prisms which transform sunlight into Vitamin D
gives the body a spontaneous feeling of joy as well as a and electric energy which are very beneficial for health. For
revitalizing freshness from the bath. this reason, one should perform pitr yajina completely nude
After bathing, before drying the body, one should when in the bathroom. If one bathes outside wearing a lungi
recite the pitr yajina mantra: or dhoti, it should be taken up to the level of the thigh for
Pitr purus'ebhyo namah rs'i devebhyo namah. maximum benefit during the mantra.
Brahmdrpan'am' Brahmahavir Brahma'gnao When the mind is in a hurry or distracted, bathing is.
Brahman' dhutam done carelessly. A vegetable sponge (chhabara or loofa)
Brahmaeva tena gantavyam' Brahmakarma sama'dhina'-The should be used to thoroughly scrub every part of the skirt
meaning of the mantra is : "Salutations to the forefathers; with soap and water. Do not rinse the soap off the body
salutations to the god-like Rs'is." (Those who, by inventing for a minute or two—this loosens the dirt from the pores,
new things, have broadened the path of progress of human of the skin so that it comes out easily.
society, are known as Rsis) Cleanliness of the body sanctifies the mind. This is
"The act of offering is Brahma (Supreme Consciousness) why the daily bath is so important for spiritual
that which is offered is Brahma; the One to whom the offering
aspirants; it is an integral part of external shaoca (the
is made is Brahma; and the person making the offering
is Brahma. moral principle of cleanliness).
"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 an-
cestors, 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 in-
vokes madhuvidyd (explained in the 9th Point) by ascribing
Brahmahood to everything. The mantra should be repeated
THE SIXTEEN POINTS 17
THE SEVENTH POINT: FOOD People vary from one another and thus tend to prefer
foods from these different categories according to their
Food sustains our life. Through chemical transformation, nature. However regular sa'dhana' makes the mind subtle
it provides all the energy our bodies require. It is also and sensitive. Thus Wholetimer (WT) workers should only
converted into the composition of our body. According to cat sentient food and must avoid the second two types
the science of yoga, the cells of our body and of our in order to achieve the healthy body and peace of mind
brain inherit the qualities of the food we eat. needed for rapid progress in their meditation. Other
The types of food which a creature eats varies in pro- sadhakas (spiritual aspirants) may also eat mutative foods
portion to its degree of evolution. While lowly developed but should avoid the third, static group of Poods.
insects and fish and animals can easily digest garbage or Sadhakas should only eat in an environment which is
rotten flesh, more evolved species require more subtle foods neat and clean. Appetite is also important—food is only
for their superior minds. Human beings likewise require delicious when we are hungry. Those who do a lot off
more subtle food than the higher animals do. physical work need heavy foods rich in starches and oils,
whereas those who are engaged in intellectual pursuits
Yoga recognizes three types of human food. The first
should eat light meals of foods that are easily digestible.
is sentient (sattvik), which is healthy for both the body and
This point also includes self-restraint in how often we
mind. Fruits, vegetables, grains, dairy products, pulses
eat and how many different items we eat. It is for this
(legumes) and nuts are all included in this ideal category,
reason that Wholetimers are not allowed to eat more than
Eating a balanced diet from these vegetarian food groups
four times a day, including both meals and snacks. And
restrains the extrovertial tendency of the mind and helps it
each time, no more than four different dishes or items may
to concentrate during meditation or sa'dhana'.
be eaten to prevent the tendency of greediness. Over-in-
The second type of food is mutative (raja'sik), which dulgence results in laziness and lethargy. A balanced, res-
is good for the body but which does not benefit the mind-it trained diet of sentient foods will bring good health and
tends to cause restlessness. Examples of this type are tea energy to the body and concentration to the mind.
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.
1
THE EIGHTH POINT: FASTING THE SIXTEEN POINTS 19
Regular, periodic fasting gives tremendous physical, the next day—it is better to eat a lighter-than-nomal meal
mental and spiritual benefits. The best day to fast is on before starting the fast.
eka'dashii (the 11th day after every new moon and full A dry fast should be broken by first drinking lemon
moon). This is near the time when the moon comes the or lime juice mixed with water and salt. This saline solution
closest to the earth and exerts a stronger gravitational attrac- neutralizes the acidity of the empty stomach and washes out
tion on the waters of the planet. Because the physical com- the intestines completely. A spoon of honey or sugar may
position of the human body and brain is mostly water, on be added to this lemon salt water for energy. The iirst
that day the lunar attraction creates an upward pull on the food that should be eaten after this drink should be bananas,
body's liquids that create a strain in the chest and head. as they are also alkaline and they absorb toxins and acids
For this reason, one should fast by not eating or drink- in the digestive system. Later a light, easily digestible
ing anything for at least 24 hours, from sunrise on eka'dashii breakfast should be eaten. One must remember that the
until sunrise the next day. By keeping the stomach empty stomach has shrunk somewhat during the fast and eating a
there will be no excess liquids to cause discomfort. heavy meal strains the health of the body.
A'nanda Ma'rga monks and nuns (WT's) and local full Those who fast also experience that fasting gene-
time workers (LFT's) also observe a complete fast on the rates tremendous will-power. Unwavering decisiveness and
diays of the new moon (ama'vasya') and full moon (pu'rnima) determination are of course necessary for success in any
as well. This helps in reducing sexual desire and achieving difficult endeavour. Abstaining from food and water for
a more balanced mental state. In men, this additional fast 24 hours strengthen s one me nta ll y and prepare s us
helps to prevent the formation of excess semen. to choose carefully and then act with firm resolve.
Because of a regular supply of food and the long time Adversaries and opponents, no matter how powerful,
it. takes for complete digestion, the intestines must work must finally surrender before a determined will. His-
continuously everyday. Only during a complete day of tory bears testimony that individuals and leaders with
iasting can they rest and strengthen. This is why fasting a strong will-power have pioneered new inventions and dis-
is so excellent for health and increases one's lifetime. coveries and led social change.
Though people initially feel discomfort or pain when People with such a "do or die" determination throw
they fast for the first time, this feeling tends to disappear themselves into a task with all sincerity and honesty. They
when they become habituated. Sa'dhakas then experience utilize all their strength—physical, mental and spiritual—
that their mind remains steadfast and does not usually get and do not rest until they have fulfilled their task. Their
distracted towards food even momentarily during their day enthusiastic zeal and concentration inspires others and
of fasting. their struggle becomes a joyful experience of righteousness.
How one starts and ends the fast is critical. Eating One gains a personal experience of the pain of hunger by
an extra-heavy meal the night before creates more thirst 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 THE NINTH POINT: SA'DHANA'
book, Caryacarya: Part I, directs that every Ma'rgii who
fasts should utilize his or her savings in food that day to It is impossible to realize one's 1st'a or A'darsha (the
feed the hungry. 10th and 11th Points) without doing sddhand (spiritual
This sympathy for the hungry should also extend to practice). Though billions of people in this world
all living things. All animals and even plants have a level believe in God theoretically, yet they are unaware that it
of consciousness (citta or mind stuff). They too feel pain is possible to move closer and unite with Him through
and suffer from hunger and thirst. For this reason, sa'dhana' Many are unable to find proper instruction.
the 9th Point includes service to plants and animals (bhu'ta Though educated people may search for it, the common
yajina), as well as to the needy (nr yajina) as our daily/ people have no idea where to look. Historically, spirituality
duty. was seldom explained and demonstrated in clear, scientific
In the same way, fasting creates a sensitivity to the language as something practically useful in one's personal
value of food and water in sustaining all life. For this life. Instead, everywhere dogmas and fanatic beliefs have
reason, wasting either food or water should be considered given people confusion, fear or contempt of dharma.
a serious mistake. Prayers, rituals, ceremonies, festivals or pilgrimages cannot
In addition to all these physical and mental benefits,. lead people to spiritual realization and liberation.
the greatest potential benefits of fasting are spiritual. The Shrii Shrii A'nandamurti founded A'nanda Ma'rga to
Sam'skrta synonym for fasting is upavdsa, which consists; teach and propagate universal dharma. Personal
of two words—upa which literally means "near", and va'sa instruction in this science of physical, mental and spiritual
which means "to live." Therefore upavdsa means "to live deve-lipment is given free of charge by the organization's
near God." Yet this seems like a contradiction, for Parama trained A'ca'ryas. These spiritual teachers set an example
Purus'a, the Supreme Consciousness, is omnipresent and by their personal conduct and behaviour. Their strong
dwells within every living and non-living entity. idealism and sacrificing nature are attracting people in
However, though we may recognize that He dwells every country to follow the path of true spirituality.
within us, too often our mind wanders at random and we Yoga recognizes six enemies (sa'dripu) of the human
forget Him. During fasting days, though, we have more mind that prevent its progress—they are passion, anger,
time to devote our thoughts to Him without the distraction greed, attachment, pride and envy. In addition, there are
of preparing and eating our meals. On that day, therefore, eight bondages (ast'apa'sha) shame, fear, hatred, doubt,
we should take the opportunity to sing bhajans and kUrtan bondage of lineage, vanity of culture, pride and false
and do more sddhand, keeping our mind engaged in subtle sense of prestige. For the mind to be controlled by these
thoughts rather than with crude objects. In this way, we negative tendencies is slavery and death; conquering them
can observe the spirit of fasting, upavdsa, mentally "living brings; freedom and bliss. Sa'dhana' is the systematic fight
near God." to overcome these enemies and bondages. As such, it
should be treated with all the seriousness of a life-and-
death struggle.
Life is short, so precious time should be utilized in There are additional rules that must be followed when
doing sa'dhana'. Reflection and introspection are necessary practicing a'sanas; otherwise, one may damage the health.
to determine whether these enemies and bondages are being For example, the process of pra'naya'ma (breath control)
subjugated. Discriminating wisdom and intuition, called is another branch of yoga. Because the psycho-spiritual
the third eye, are awakened by this effort. Ideation is so important in this subtle practice, it is not
Yoga sddhana' is composed of eight limbs, called taught with the dsanas, but instead is instructed as the 4th
astaunga yoga. The first two are the moral principles of lessen of sddhana, after a high degree of concentration
yama and niyama (see the 12th Point for a complete ex- and ideation has already been achieved. There are various
planation), which must be accepted in principle before ini- types of pra'n'aya'ma's which should be prescribed in-
tiation can be given. The eight bondages are controlled by dividually by a trained A'cdrya.
following these moral principles in one's daily life. Similar misunderstandings are widespread about
A'sanas are another important limb. The word literally sa'dhana' itself. Pratya'ha'ra is the next limb of astaunga
means, "posture which is comfortably held." These stretch- yoga, and it means "sense withdrawal." At the time of
ing postures strengthen and regulate the glands and inner Initiation, the A'ca'rya instructs the interested person in kow
organs of the body. They are individually prescribed for to withdraw the mind from the distractions of the motor and
each individual by an A'nanda Ma'rga A'ca'rya at the time sensory organs. This is why the cross-legged posture for
of initiation. No one should try to learn them from a book meditation is so important, for there must be no movement
or by imitating someone else, for what is good for one person or external stimulation to the mind during that time. Only
may hurt another. They should be done daily, preferably in a motionless posture is the mind able to withdraw
after morning and evening meditation. horn the external world and ideate on the Infinite Being
Many people mistakenly believe that yoga is nothing within.
more than a'sanas. Though a'sanas do help to purify the A mantra, a spiritual sound which liberates the mind,
glands and body, making them subtle, the postures are only instructed to the spiritual aspirant by the A'ca'rya during
one branch oi yoga. initiation. This is essential for success in sa'dhana', for it
It is prohibited for men to practice a'sanas without is prescribed individually according to one's mental vibra-
wearing lungota, and for women to do them without wearing tions and samska'ras (reactive momenta). Repeating this
bra and underwear. No other clothing should be worn during sound mentally brings one a deep feeling of mental peace.
a'sana& so that the body has maximum flexibility. The Because both the mantra and the process of meditation
yogic postures stimulate glandular secretions; unlike sweat, differs from person to person, the aspirant must first pro-
these oily secretions are valuable and therefore should be mise to maintain its secrecy very strictly. This entire pro-
massaged back into the skin afterwards. This self-massage cess is called the 1st Lesson of sddhana'. Trying to learn
keeps the skin soft and smooth and sensitive. If other such an esoteric process from a book or from one who is
clothes are worn while praticing a'sanas, the oily not a trained A'ca'rya is obviously foolish.
glandular secretions are absorbed into the clothes and lost. The limb of dhaära'na' is the process of
concentration;
THE SIXTEEN POINTS 25
24 THE SIXTEEN POINTS
the capacity to comprehend and maintain the secrecy of
it is instructed in both the 3rd and 5th Lessons. These their initiation mantra, and they will show the quickest
practices make the mind extremely one pointed, enabling progress. To watch the deep ideation reflected in the faces
it to then perform dhya'na, the 6th Lesson, the seventh of young children meditating is wonderful. It is easy to
limb which means "complete ideation." Samadhi, the last train their young, flexible bodies to sit crosslegged and their
limb, is the goal of sddhand, for it means to merge one's pure minds to concentrate peacefully.
individual identity with that of the Supreme, to become Of course, one may start sa'dhand at any age, yet the
one with Him. curlier that people learn and begin to practice it, the faster
The lessons of sa'dhand lead one from imperfection their progress will be. Children's propensities are tender
to perfection, to life divine. For this reason, they must and can easily be channeled in the right direction; they also
be performed twice a day regularly, in the morning and have no bad habits or influences to overcome. Inquisitive-
evening. The Wholetimers and Local Full Time workers ness and energy to grasp new concepts recedes with age.
of A'nanda Ma'rga must also meditate at noontime and As people grow older, their instinct for learning decreases
late at night. Success in sa'dhand, as with any serious us their attention divides between their different worldly
endeavour, will only come if one is very regular and dis- commitments and responsibilities.
ciplined. In ancient India, children were taught dharmd as soon
The regular timing of sddhand is also important, for as they developed the discriminatory faculty. Until the
the body and mind will only become well-established when age of 25, students were known as brahmacarii. At that
they are habituated to sit at the hour chosen by the sddhaka lime the graduates either married and began family life
as most convenient for him or her. To sit sometimes a or became monks or nuns (sannydsi). The family people,
6:00, sometimes at 7:00 and sometimes at 8:00 or later, cailed grhii, continued practicing at home the sa'dhana' they
postponing our spiritual duty without sufficient reason, is had learned in childhood.
spiritual laziness and hampers our progress. All the lessens At the age of fifty, family people would begin
of sddhand that have been learned should be perform ba'naprastha life, a semi-monk stage, spending maximum
each time. These lessons should be practiced with the same time in spiritual practice, usually in a lonely place or forest,
zeal and earnestness that they were learnt. though they still maintained a slender link with their family.
Sddhand should also be considered nitya karma, Finally, at the age of 75, they would become complete
compulsory action. Just as one will fall ill from not eating sannysi, renouncing all worldly attachments for sa'dhana'
emotional stress and mental disease will come if one stops alone. The five Pa'ndava brothers and their wife Draupadii
doing sa'dhana'. It should not be missed even in sickness did this, renouncing their kingdom to wander in the forest.
or if confined to bed. When one is under great pressure Since (hat time, many others in India have talked and plan-
from work, it is better to skip meals than to miss the time ned to do this upon retirement yet did not, because they were
needed for sa'dhana'. unaccustomed to such a life. It is not possible to adopt a
One should learn and practice sddhand right from! ba'naprastha or sannydsi lifestyle without becoming a regu-
childhood. By the early age of five, children already hava
26 THE SIXTEEN POINTS THE SIXTEEN POINTS 2?
child in the family of all creatures. Therefore, we have a The second type is vaeshyocita seva, which means to give
responsibility and duty to help and preserve the lower a needy person the minimum necessities of life, such as food,
species. This is the spirit of Neo-Humanism. clothing and shelter, either in cash or in kind. Until society
Bhu'ta means created world. It is our responsibility to assumes the responsibility of aiding every poor person and
preserve the remaining forests as much as possible. Global beggar, it is the duty of each individual to serve the needy.
deforestation has caused the exinction of many species of However, as is written in the book, Carya'carya': Part 1, it
animals and plants. It also causes the process of desertifica- is better to give food itself rather than money to a needy
tion, decreasing rainfall and gradually making the planet person in order to prevent the misutilization of cash dona-
uninhabitable for all. tions.
Every species of creature and plant has existential value The third type of service is ks attriyocita seva, in which
and as such must not be allowed to become extinct. Ba'ba' one demonstrates courage to save the lives of others. Thh
once explained that even the premature death of an ant will would include fire rescue, lifesaving in swimming areas and
cause imbalance in the universe. The unnecessary killing fighting thieves and attackers. It requires physical strength
and hunting of animals should be discouraged. and training and the development of fearlessness.
Bhu'ta yajina includes planting trees and working to Viprocita seva is the last type of service. This is real
protect the natural environment. The inanimate world must education, guiding and advising people to follow the path of
also be cared for, such as the water, earth and air—their morality and spirituality. The Supreme Command (the 13th
condition determines the quality of life of all creatures. Point) lays great emphasis on viprocita seva, declaring that
Inanimate objects also have the potential for life within It is the bounden duty of every A'nanda Ma'rgii to lead
them according to the theory of Bruhmacakra, the "Cycle others along the path of righteousness.
of Creation".
Bhu'ta yajina also includes the daily habit of watering
plants and feeding animals. By including this service in PITR YAJINA
one's daily routine, one develops a sense of humility and an
Service to one's parents, ancestors, and sages and scien-
inner appreciation of our responsibility and duty towards
tists of the past is based upon a recognition of our lifelong
living and non-living entities.
debt to those who gave us life and care and education in our
tender childhood. According to the book, Carya'carya
NR YAJINA Part II, you have an irredeemable debt to your father and
mother.
There are four types of service that can be done for Respect and remembrance is also symbolized in the
other people. The first one is called shu'drocita scva, which daily recitation of the bath mantra, explained in the 6th
means giving one's physical labour, such as caring for the Point.
sick or elderly.
34 THE SIXTEEN POINTS
more because not only the eyes but also the voice and ears readin part of sa'dhana' which is nitya karma, an essential
are concentrated on the subject, allowing the mind to retaini g of duty. A copy of one of these; books should always be
more. The sound of the reading also fills the room with, sva'dh carried with you when you travel so that your regular
sentient vibrations. ya'ya. reading will not be interrupted.
Every spiritual aspirant should fix a time for the daily It is a It is wise to keep a candle and matches with you im
your who are illiterate can also practice sva'dhydya by
home listening to others read and explain the scriptures. THE TENTH AND ELEVENTH POINT :
and STRICTNESS TO IS'T'A AND A'DARSHA
when
travelli An ideal father lives a life of hardship and sacrifice
ng to in order to constantly provide for thp welfare and happi-
use ness of every member of his family. Likewise a precep-
during tor endeavours to bring prosperity. and glory to the com-
a munity of followers. He or she is not concerned with their
power affluence or accumulated wealth, but rather causes the
failure evolution of such great and divine qualities in them that
or in a they are remembered and honoured for generations.
place Mohammad infused in his followers courage, valour,
without non-compromising strictness, unflinching faith in God and
electric the spirit of social equality. These qualities continue to
ity. vibrate Muslims today. Christ's example of social service,
Of forgiveness, sacrifice and love continues to throb in the
course hearts of Christians. Buddha's compassion and unyielding
to hear determination to achieve enlightenment inspire his followers
the everywhere. These and other religious preceptors left be-
words hind a spiritual legacy that has sustained their follower?
of the around the globe for thousands of years.
Precep The contributions that such preceptors made are time-
tor less. Throughout their earthly lives, they struggled for the
directl good of universal humanity, creating a family whose ideal
y is the members were saturated with their preceptor's own divine
highest qualities. These human "gems" have dazzled the world
type of with their greatness and glory.
sva'dh The greatest wealth that preceptors bequeath to poste-
ya'ya rity is a great ideal that can safely be attained by those
and who adopt it as their goal in life. When such preceptors
any pass away, they give up merely their physical body. Their
opport subtle body always stays with the Ideology propounded by
unity them. As a person treads the ideological path, he or she is
to> do
so
should
be
taken.
Th
ose
36 THE SIXTEEN POINTS THE SIXTEEN POINTS 37
naturally accompanied by the preceptor who leads to the more the pulsation of life, the greater is the expression.
destination. The preceptor always helps and supports those Music, dance, art, literature and science are but the various
holding steadfast to the ideology. channels of expressions that are popularly known as culture.
The more faith that a person has in the preceptor and When these expressions are refined, it is called civilization.
ideology, the greater will be his or her success. Without The rudimentary cause of these expressions is the enthusiasm
unwavering faith in the preceptor and ideology, one will and zeal inherited by the followers of a preceptor and ideo-
meet failure in ideological struggles, whether this fight takes logy.
place in the fields of social reformation, economic regenera- A preceptor can be compared with the summit of a
tion or philosophical debate. snow-covered mountain, and the ideology is the perennial
Once I was accompanying a five year old child when river that is fed by its melted snow. Those who sail their
we became caught in the midst of a surging crowd. The boat in this river are sure to eventually reach God, like the
child clenched my body very tightly to avoid getting sepa- sea. The preceptor's sacrifices, penances, and love elevate
rated and lost in that huge crowd. I still remember that his followers and cause him to be adored and worshipped
child and admire his natural proclivity. In the same way for ages.
we must grip the preceptor tightly as we live our lives in In different ages the Supreme Being has manifested
the motley crowd of this world. Himself in different forms with different names in various
A proper ideology must be based on both a spiritual places. His advent is required to promote the welfare of
and a social philosophy. Both have an inalienable relation- humanity that suffers under tyrants and exploiters. He
ship with the way of life that is prescribed by the preceptor. comes to teach and lead the people by His exalted personal
Those people who follow only a social philosophy inevitably conduct. Spiritual aspirants recognize Him and follow in
become materialistic, unable to achieve a personal trans- His footsteps, obeying His directions and earnestly trying
formation and overcome their natural selfish tendencies. On to fulfil His mission's goals.
the other hand, those who follow only a spiritual philo- Thus society is polarised into the community of His
sophy, rejecting the need to change society and provide for followers and those with vested interests who fight to retain
the material needs of everyone, have likewise failed, for their' power and privilege. In the ensuing struggles, righte-
they refuse to recognise their inherent responsibility towards ousness inevitably defeats the evil forces, establishing
the society that maintains them. Worship of God is impos- dharma in the society.
sible for those with a hungry stomach. However, as time passes, the ideology that each pre-
Any work, big or small, can be performed successfully ceptor has propounded according to the need of the situa-
if one has enthusiasm and inspiration. Zeal can work tion eventually outlives its utility. Its ancient laws are no
wonders, for it stirs interest which enables one to accom- longer appropriate for a radically changed world. Selfish
plish the greatest of tasks. In fact, enthusiasm intertwined exploiters have managed to manipulate old precepts to suit
with interest is life itself. Where there is spirit there is life, their own purposes, while demanding blind obedience to
and were there is life there is vibration and movement. The prevent reform or revolution.
38 THE SIXTEEN POINTS THE SIXTEEN POINTS 39
Once the world was segregated due to the barriers of He will lead us to eternal victory, making our life joy-
oceans, mountains, deserts and forests, but now modern ous and worthwhile. Defeat is impossible as long as we
transportation and communication link every part of the hold hightly to the Supreme Preceptor. So, it has been said::
planet together. Modern science now demands a new ideo- Yota Dharmah Tato Is'ah
logy that is both universal in nature and based on scientific; Yato 1st'ah Tato Jayah.
logic and reasoning. The suffering humanity also requires "Where there is dharma, there is the Preceptor, and where:
a new preceptor to lead them in the creation of a new there is the Preceptor, there is victory."
global social order based on universal justice and peace Now let us see whether the attributes of the Sadguru
that promotes the physical, mental and spiritual advance- Preceptor apply to Shrii Shrii A'nandamu'rtiji and His Ideo-
ment of everyone. logy, A'nanda Ma'rga.
Yet what preceptor can possibly be so perfect that he Since His earliest childhood, He has set an example of
might be accepted by all? And what sublime ideology can the strictest self-discipline in spiritual practices. He has
such a preceptor possibly offer that will solve all the crises repeatedly demonstrated His ability to bestow the highest
that cause our planet to teeter on the brink of total annihi- spiritual experiences including every type of sama'dhi on
lation? His followers. He makes constant, uncompromising efforts
In A'nanda Su'tram it is said: Brahmaeva gururekak to instruct, inspire and lovingly correct His followers.
na'parah. This means that God alone is the Guru. Only The spiritual cult of sddhand that Shrii Shrii A'nanda-
He can direct every individual entity towards their libera- mu'rtiji introduced is completely systematic and scientific,,
tion. No one else can guide everyone from darkness to? universally appealing to educated individuals of every race
light. and culture and religious background. Requiring from the
In normal circumstances, spiritual teachers (A'ca'ryas} outset a strict observance of morality, He has attracted those-
guide society. When there is injustice, they struggle to people who long to be good and offered them the practices
radically transform the social order and restore peace. How-. and guidance to achieve the required strength to changer
ever in times of great transition, when one era is ending,, themselves. By continually creating more and more men
the crisis becomes so complex and the exploiters so powerful and women of integrity and character, He has attracted
and cunning that no one, however wise, is capable of virtuous and openminded people everywhere.
solving the crisis. At that time Parama Pums'a uses the On January 9, 1955 He founded the socio-spiritual orga-
iive fundamental factors, taking human form to lead the nisation A'nanda Ma'rga Praca'raka Samgha ("The Associa-
human society to a new age. tion for the Propagation of the Ideals of A'nanda Ma'rga").
He launched this value-oriented movement to create a re-
The Sadguru must be available to all who sincerely naissance in the human society.
seek Him. Another su'tra promises: Muktya'ka'unks'aya In order to develop humanity to its highest potential
Sadguru pra'ptih—"whenever a person sincerely desires Ba'ba' also introduced radically new ideas in the field of
liberation, the Guru will appear."
education. He has emphasized the evolution of divine
40 THE SIXTEEN POINTS THE SIXTEEN POINTS 41
potentials from the youngest kindergarten students to the endeavour. To prevent exploitation, He has also intro-
college level. In order to impart discipline, morality and duced simple and yet spiritual systems of marriage, funeral
a universal outlook, A'nanda Ma'rga appoints only teachers and other festivals and ceremonies, so that no person ever
who are spiritual aspirants with character and integrity. need go into debt to arrange them.
Following this system, thousands of A'nanda Marga schools This movement for social reform has encountered tre-
are successfully educating children to become ideal men mendous opposition and persecution since the very beginn-
and women. ing of A'nanda Ma'rga. Corrupt officials, exploiters and
Ba'ba' has inspired his followers with ever-increasing fanatic followers of dogma have maligned, assaulted and
enthusiasm and zeal. Rather than attracting individuals falsely imprisoned Shrii Shrii Anandamurtiji as well as His
with promises of material gain, He offers only spiritual followers. Finally the entire organisation was banned by
progress and bliss, inspiring his followers to make ever- the Central Government of India from 1975 to 1977. Yet
greater sacrifices in the selfless service of humanity. By in every instance, Shrii Shrii A'nandamu'rtiji and A'nanda
directing His followers to volunteer their time and donate Ma'rga have. triumphed, eventually winning every one of
as much as they can to relief work for the poorest people the hundreds of false legal cases brought against it.
and the victims of natural and man-made calamities, He As the struggle continues, the gradual polarization of
is uniting people of every class and social community, re- society is taking place between the righteous moralists up-
moving the narrow sentiments of caste, creed, regionalism, holding dhdnna and the selfish immoralists. By introduc-
racism, sexism, linguism, etc. Those who listen to ing all six spokes of the social cycle in His Mission (see
A'nanda Ma'rgiis hear the constant message that we are all the chapter, "The Significance of the Sixteen Points"), Shrii
children of the same Supreme Father and all members of Shrii A'nandamu'rtiji is clearly establishing one world society
the same family. to benefit all of humanity, based on universal justice and
All His talks and writings have been clear and un- spiritual values. Thus it can be seen that Shrii A'nanda-
ambiguous and consistent, creating a unified theory based mur'rtiji fulfils all the requirements of the Supreme Preceptor
on universal principles of both spiritual and social philo- and A'nanda Ma'rga is the sublime Ideology.
sophy. The clear and balanced relationship between the
two has been clarified by the su'tra, "Brahma satyam jaga-
dapi 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-eco-
nomic theory of PROUT, the Progressive Utilisation Theory.
He has given clear advice for those in every field of human
THE SIXTEEN POINTS 43
THE TWELVTH: CODE OF CONDUCT (15) Do not indulge yourself in criticising others' faults
and defects. (16) When you are going to meet with
THE SOCIAL NORMS office personnel,
you should seek prior permission, or send your identity
(1) You should offer thanks to someone from whom you
are taking service (by saying "thank you"). card, or get verbal permission. (17) You should refrain
s(2) You should promptly reply to someone's Namask'r from reading the personal letters
in a similar way. of others. (18) While in conversation, give scope to
(3) One should receive or offer something with the following others to express
mu'dra: extend the right hand, touching the right their views. (19) When you are listening to
elbow with the left hand. someone, make a mild
(4)One should stand up if any respectable elder comes sound now and then to indicate that you are listening
before you. attentively. (20) When speaking to someone, do not
(5)While yawning, cover your mouth and at the same turn your eyes or
time make a snapping sound with your fingers. face elsewhere.
(6)While talking, always use respective words about (21)Do not sit in a Zammdari posture and dance your feet
someone who is absent. in a silly manner.
(7)Before you sneeze, cover your mouth with handker (22)If someone you are going to speak with is writing at
chief or hand. that time, do not look at his or her writing paper.
(8) After cleaning the nasal duct, wash your hands. When (23)Do not put your fingers in and out of your mouth and
distributing food if you sneeze or cough, wash your never cut your fingernails with your teeth.
hands immediately. (24)At the time of conversation, if you fail to understand
'(9) After passing stool and using water, wash your hands something, humbly say, "Excuse me, please."
with soap, rubbing the soap in the right hand first (25) When someone is enquiring about your health and
and then cleaning the left hand with the right. welfare, you should offer cordial thanks to him or her.
(10)Before you come up to people who are talking, seek (26)Say "Good morning," "Good evening" and "Good
their permission. night" according to the phases of the day.
(11)You should not engage in private talk (organizational) (27)One should not go to another's house or call after
in a train, bus or other public transportation. 9 P.M.
(12)Do not take another's article without his or her prior (28)If you must convey something negative to someone,
consent. you should use the words "Excuse me" and then start
(13)Do not use anything that belongs to someone else. your talk.
(14)While talking, do not hit anyone with your harsh or (29) Before you take a meal, you should wash your hands
pinching words. Say what you want to say indirectly. and feet.
44 THE SIXTEEN POINTS THE SIXTEEN POINTS 45
(30)If you want to take honey, you should take it with (9) Keeping oneself aloof from criticising others, con-
water. demning others, mudslinging and all sorts of
(31)Do not talk standing before someone who is eating. groupism.
(32)Do not sneeze or cough when you are at the dining (10)Strict adherence to the principles of Yama and Niyama.
table. (11)Due to carelessness, if any mistake is committed un
(33)Do not offer a food dish to anyone with your left hand- knowingly or unconsciously, one must admit it imme
(34)Do not take a bath or shower, or drink water, from a diately and ask for punishment.
standing position. (12)Even while dealing with a person of inimical nature,
(35)Do not pass urine or stool from a standing position. one must keep oneself free from hatred, anger and
(36)When your left nostril (ida' na'd'ii) is active, you vanity.
should take liquid food and take solid food when (13)One should keep oneself aloof from talkativeness.
the right nostril (piungala') is predominant. (14)Obedience to a structural code of discipline
(37)When your iddnddii is working predominantly, you (15)Sense of responsibility
should utilize the time for your sa'dhana'. It should be noted that one should not forgive another
(38)You should offer a drinking glass touching only its if their misbehaviour is habituated—instead they should
lower portion. correct themselves first. In the same way, you may for-
(39)When you are serving drinking water to someone, first give what another has done to you, but not what has been
wash the glass, then fill it with water. done to someone else. Instead social justice must be won
(40)If you are profusely sweating, at the time of taking first.
food, you should remove the sweat with your handker Ba'ba' also clarified the second shiila. Suppose that
chief. someone has presented both you and another person with
a handkerchief. If the other person received the one of a
FIFTEEN SHIILAS slightly better quality, magnanimity of mind would pres-
cribe you to not feel jealous, but rather to feel glad that
(1)Forgiveness your companion received a better gift You feel happy at
(2)Magnanimity of mind the success of others.
(3)Perpetual restraint of behaviour and temper
(4)Readiness to sacrifice everything of the individual life
for the Ideology YAMA AND NIYAMA
(5) All round self-restraint In today's modern, complex world, many people have
(6)Sweet and smiling behaviour stopped following morality because the dogmatic "do's and
(7)Moral courage don't's" they learned were irrational or impractical. Yet
(8)Setting an example by individual conduct before ask Shrii Shrii A'nandamurtiji has given clear and simple ex-
ing anybody to do the same planations of yoga's ten moral principles so that they can
46 THE SIXTEEN POINTS THE SIXTEEN POINTS 47
be followed by both family people as well as monks and Similarly, it is not against ahim'sa' for a parent
nuns. These universal principles are dynamic guidelines So punish a child in order to teach and correct. In the
that clearly help the follower to know what should be done same way, any action taken against a wrongdoer with a
in every situation. itrue spirit of rectification is not him'sa, though it may
The first five principles, called yama, teach one self- :seem harsh.
control. Sam'yama in Sam'skrta means to regulate. 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
AHIM'SA' though to eat meat in order to survive, as sacrificing a less
Manova'kka'yaeh sarvabhu' ta''namapiid'anamahimsd'. developed life form to maintain a higher species is not
against ahim'sa.
Ahim'sa' means not to intentionally inflect pain or hurt
on anyone by thought, word or action. Yet him'sa" does SATYA
not simply mean violence or the use of force. For there Parahitdrtham' Va'unmanaso Yatha'rthatvam' Satyam. Satya
are times when a moralist must apply force with a good implies the action of mind and right use of words Avith the
intention. spirit of welfare. Literal truth, the statement of 'facts, is
Human enemies are termed a'tata'yii in Sam'skrta and defined as rta in Sam'skrta. Yet the spiritual aspirant should
five inimical actions qualify for that term. not always practice rta, for sometimes truth :may violate
Ks'etraddrapaha'riica shastradha'riidhana'pahdh ahim'sa.
Agnidagaradashcaeva sdete hya'tata'yinah. For example, suppose an innocent man is being fol-
ilowed by a criminal trying to harm him. If the terrified
Anyone who attempts to take away another's property, who man seeks refuge in your house, what should you do if
tries to abduct the wife of another, who threatens murder asked by the ruffian where his victim has gone? By telling
with a weapon, who burns another's house or attempts to the truth, if there is a murder, would not you be indirectly
poison them is a human enemy. Thus to use physical force responsible? The correct interpretation of satya would be
to fight an invading army trying to occupy another country to misguide the aggressor in order to save the refugee.
is not against the principle of ahim'sa. One should not Practically, satya means relative truthfulness, but its
passively submit to injustice or violence done to oneself or finality lies in Parama Brahma, the Supreme Entity. For
others. this reason, Brahma is referred to as the essence of Satya:
In the two most famous Indian epics, The Ra'ma'yan'a ''Satyam Jindmanantam Brahma." As spiritual aspirants
and The Maha'bha'rata, dharma compells the moralists to try to reach ever closer to that desideratum of life, they
wage war against the human enemies who have violated must use their rational mind to choose their thoughts, words
society in these ways. To fight against an aggressor is and actions for the good of humanity. This developing
therefore valourous, while to submit is cowardice. sense of judgement is the spirit of satya.
THE SIXTEEN POINTS 48
THE SIXTEEN POINTS 49
ASTEYA
It dispells angry and hateful feelings that motivate Him'sd.
Paradravya' paharan' otyago' steyam. Brahmacarya does not mean the practice of celebacy as it
Asteya means not to take possession of what belongs is sometimes misinterpreted in India.
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 APARIGRAHA
not only thieves, but also those who, with arms or Deharaks'a'tiriktabhogasddhana'svika'roparigraha.
deceit, Aparigraha means the non-indulgence in the enjoyment
try to deprive others of what is rightfully theirs. of those amenities and comforts of life that are superfluous
(2)To mentally desire or plan such a theft is also to the preservation of life.
stealing, though fear of the law or the blame of others Excessive overaccumulation is the main cause of quar-
pre rels, fights and wars in the world. The economic system
vented you from doing it. of capitalism allows the unlimited concentration of wealth
(3)To deprive others of what is due them or to avoid MI the hands of a few. Because the physical resources of
paying what you owe is also stealing. For the planet are finite, the poor people of the world are suffer-
example, to ing immense hardship and consequently feel intensely
travel by train without buying a ticket is against jealous.
asteya. The minimum needs of different people vary accord-
(4)To mentally desire or plan to deprive others. ing to their circumstances. A society based on PROUT,
P.R. Sarkar's Socio-economic theory, will set certain
BRAHMACARYA limits on income levels, private property and bank accounts
according to the number of dependants o'ne is responsible
Brahme vicarn'am' Brahmacaryam. for, yet society's standard of living will continually rise as
Brahmacarya means to remain attached to Brahma, the science is able to achieve more efficient utilization of the
Supreme Consciousness. To do this one must look upon all earth's resources to benefit humanity. Yet even in such an
people and external objects as different expressions of ideal society, the voracious person may overeat and suffer
Brahma. By this ideation, even though the mind wanders from obesity, while one who is found of luxuries may over-
from one object to another throughout the day, it does not spend and incur debt.
forget Brahma, because the Cosmic Being is felt in each Aparigraha is the personal effort to control one's ten-
object. dency for greed and attachment. It is the objective control
The continual effort to do this is called Brahmacarya over the enjoyment of material objects, while Brahmacarya
Sa'dhana'. It converts one's attraction for crude objects Is the subjective control.
(preya) into the attraction for the ultimate reality (shreya); The preceding five principles of Yama are social in
and it converts one's passion or desire for others (ka'ma) mature, guiding the individual in his or her relationships
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.
50 THE SIXTEEN POINTS THE SIXTEEN POINTS 51
with others. The following five principles of Niyama are are very short-lived, and even very rich people suffer con-
more personal in nature. stant unhappiness due to their unending desires.
A spiritual aspirant should be content with the salary
SHAOCA earned by honest work. To achieve this one must be en-
Shaocantu dividham' proktam' gaged in a special type of mental effort to remain aloof from
Ba'hya'ma'bhyantaran tatha' allurements.
Mrjjala'bhya'm smrtam'ba'hyam' Observing santos'a allows one to naturally practice
Manahshudhistatha'ntram. asteya and aparigraha as a result.
Shacca means external cleanliness and internal mental This does not mean that another should exploit or take
purity. The former has already been explained as sarva't- advantage of your simplicity. You will have to struggle for
maka shaoca of the 9th Point. your rights in such a situation until justice is won. But
A clean environment can become dirty very quickly, don't waste your physical or mental energy out of excessive
such as when a dust storm comes. However a pure mind' greed.
can become polluted by selfish complexes and passions even TAPAH
more quickly. And the mind is much harder and takes
To sacrifice or undergo penance in service of others is
longer to clean than a physical room. Whereas there is no
known as tapah. Undergoing hardship in order to ease
harm in getting physically dirty while working or cleaning
the suffering of others, aiding the needy and relieving their
because external dirt washes off the body immediately, mental
sorrow purifies the mind of the spiritual aspirant if there
impurities harm one's mental progress and should be- is no thought of personal gain.
voided at all costs. The physical labour of shudrocita seva, explained in
Selfishness can only be overcome by adopting the oppo- the 9th Point, makes one humble and selfless and teaches
site tendency, the habit of charity and generosity with a- to respect all classes of people. Those who are afraid of
universal outlook. Those who are very angry or egoistic- physical labour or who hate menial labourers (shudras) can
should inclucate in themselves the habit of being polite to never follow tapah.
everyone. The desire for fame and attention should be- A rich man may give a donation to charity in order
overcome by developing a desire to serve others with no to overcome his greediness as prescribed in shaoca, but he has
intention of gaining anything in return. 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
SANTOS'A the mental satisfaction that comes from serving the Supreme
Santos'a means the state of mental ease and content- in the form of His children. This sacrificing spirit is ex-
ment. This is impossible to achieve as long as a person- pressed in A'nanda Ma'rga's slogan, "Service to humanity
continues to run after objects of enjoyment. Such pleasures is service to God."
52 THE SIXTEEN POINTS THE SIXTEEN POINTS 53
You should always serve those who are weaker than means to recite it in a loud voice. Yet to try to flatter God
you—those who are oppressed, poorer, less educated, sick in order to attract His attention in this way is absolutely
or mentally depressed. You have very little responsibility useless—is He not all-knowing?
to serve those who are better off or more powerful than The second way that spiritual repetition can be per-
you. formed is very quietly so as to be hardly audible, which is
called upam'shu japa. Though better than the first tech-
SVA'DHYA'YA nique, this too has the constant risk of increasing your vanity
To read spiritual scriptures in order to gain a clear and pride, as you are aware that others can hear and ob-
understanding of the subject is called Sva'dhya'ya. This is serve your piousness.
also part of the 9th Point and has been explained there. 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
IISHVARA PRAN'IDHANNA your Beloved.
Kleshakarmavipa'ka'shaerapara'mrst'ah
Purus avishes a Iishvarah. In the past, virtuous people have been exploited by
dogmatic leaders who ordered them to follow impractical
lishvara means the controller of all the thought waves definitions of morality. This can no longer happen when
of the universe. spiritualists follow these universal definitions of yama and
Pran'idha'na means to understand clearly or to adopt Niyama. They are dynamic and practical and fill spiritual
something as a shelter. Therefore lishvara Pran'idha'na aspirants with inspiration as they apply them in daily life.
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 propensi-
ties 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 Macro-
cosm should surround that point according to the concep-
tion 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
v.
THE SIXTEEN POINTS 55
THE THIRTEENTH POINT: ness. Yet we are well aware of how difficult it is to control
THE SUPREME COMMAND our mind from wandering during the course of each day,.
So how can we hope to think of Him if death overtakes us.
"Those who perform sa'dhana' twice a day regularly, suddenly?
the thought of Parama Purus'a will certainly arise in their Our regular practice of sa'dhana' by our conscious mind
minds at the time of death; their liberation is a sure gua- establishes the vibration of our Is't'a mantra in our deeper
rantee. Therefore every A'nanda Ma'rgii will have to per- subconscious mind. Gradually, this internal ideation be
form sddhand twice a day invariably. Verily is this the comes constant.
command of the Lord. Without yama and niyama, Much more powerful than that, though, is the Precep-
sa'dhand is an impossibility. Hence the Lord's Command tor who can bestow liberation to anyone at any time. The
is also to follow, yama and niyama. Disobedience to this Supreme Command is in effect His promise, His "sure gua-
command is nothing but to throw oneself into the tortures rantee" that He will grant liberation to us if we fulfil our daily
of animal life for crores of years. That no one should un- sadhana.
dergo torments such as these, that everyone should be- It is often said that our "actions speak louder tha'n
enabled to enjoy the eternal blessings under the loving words." We must live according to the moral guidelines
shelter of the Lord, it is the bounden duty of every A'nanda
of yama and niyama. Shrii Shrii A'nandamu'rtiji does not
Ma'rgii to endeavour to bring all to the path of bliss. Verily
tolerate any kind of hypocricy in this regard.
is this a part and parcel of sa'dhana' to lead others along
the path or righteousness." Those who have started to follow the path of spiritua-
lity realize how dangerous is the material world around us.
Shrii Shrii Anandamurtijii
This risk of becoming crude, selfish and degraded, called
avidya' maya, is very real according to the theory of Brah-
The Preceptor's words are divine injunctions, called macakra, the "Cycle of Creation." Just as our physical
apta vda'ya. Unlike the words of other wise A'ca'ryas, the human body is the result of millions of years of evolution
Preceptor's guidance can be recognized to be free from the from less developed species. So our individual mind has
imperfections of relativity. His words retain their validity also evolved through countless previous lifetimes. As a result
for eternity. For this reason, His order to humanity is of this, the tendency to follow svabhavik (animal) dharma—
called the Supreme Command. It should be followed eating, sleeping, having sex and experiencing fear—is very
always, everywhere, as it encompasses our bha'gavad dharma strong and well known to us, while the spiritual path of
It is recognized by many that one's last words and es- bhagavad dharma—spiritual practice—is relatively new.
pecially one's thoughts before dying are very significant. Negative pratisaincara or reverse evolution takes place
According to the science of tantra, if a person can ideate- when a human being uses his or her free will to continually
on the Supreme at the moment of death, he or she will ideate on selfish, crude desires. According to the law of
achieve liberation by merging into that Supreme Conscious- sam'ska'ras, in that situation his or her mind will, after
56' THE SIXTEEN POINTS
death, take the body of a lower animal or even an inanimate THE FOURTEENTH POINT:
object that most closely matches his or her sam'ska'ras. DHARMACAKRA
To help others avoid such a tragic result, and to allow
them "to enjoy the eternal blessedness under the loving Collective meditation (Iishvara Pran'idha'na) is called
shelter of the Lord," each spiritual aspirant should strive Dharmacakra, which literally means the circle or congrega-
to also explain universal spirituality to others and invite tion of the followers of Bha'gavad Dharma. All spiritual
them to learn and follow it. This is called Dharma Pracar, aspirants should gather at a fixed time once a week. The
to propagate the path of righteousness to others. Every- men should sit on one side of the room and the. women on
one, whether educated or illiterate, has the capacity and the the other. All should sit on the floor.
duty to introduce spirituality to others. 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 Con-
sciousness." 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 universe-
Unite our intention.
Let our hearts be inseparable.
Our minds are as one mind, *
THE SIXTEEN POINTS 59
58 THE SIXTEEN POINTS
"I pay my salutations to that Guru who has
As we, to truly know one another. achieved the rank of Supreme Consciousness, encircling and
Become one." permeating all the moving and non-moving entities of the
Then all should silently for half an hour for collective cosmological order.
Sa'dhana. Afterwards everyone should end their medita- "I pay my salutations to the Divine Guru who, by the
tion when the following s'loka from the Guru Giita is sung: application of the ointment of knowledge, open the eyes of
Nityam' Shudham' Nira'bha'sam' one blinded by the darkness of ignorance.
Nirdkdram' Nirainjanam Nitya "The Guru is none other than Brahma' (the creator),
Bodham' Cid A'nandam Gurur Vishnu (the Preserver) and Maheshvara (the Destroyer).
Brahma Nama'myaham Verily He is Parama Brahma (the Supreme Consciousness).
"'Eternal, pure, indescribable entity, To that Divine Guru I pay my salutations.
Formless, without blemish, "All the wealth of this universe belongs to you, Oh
Omniscient, blissful consciousness, Guru. So unto you alone I surrender my all."
To that Guru Brahma, the Supreme Consciousness, I pay
my salutations." Afterwards all should recite the Supreme Command in
Then everyone sings Guru Puja, which is also known unison. Then a short section of svadhya'ya should be
as Varn'a'rghyada'n or the "offering of colours." The words read.
are: During the process of sadhana, every spiritual aspirant
A'khanda Mandala' Karam ceates an individual spiritual vibration. In dharmacakra
Vyaptam' Yena Cara'caram' (DC), the vibrations of all the sa'dhakas unite to form one
Tat Padam' Darshitam' Yena powerful vibration that is beneficial for everyone. The
Tasmae Shrii Gurave Namah atmosphere becomes sanctified. As a result those with an
unsteady mind experience an increased power of concen-
Ajina'na Timiran Dhasya Jinan tration that enables them to overcome obstacles in their
Jana Shald Kaya' practice and enjoy spiritual elevation. It is also essential
Caks'urunmilitam' Yena Tasmae for inspiring and strengthening beginners on the spiritual
Shrii Gurave Namah path with the need for practicing sadhana twice a day re-
Gurur Brahma' Gurur Vishnu gularly on their own.
Gurur Devo Maheshvarah Dharmacakra should be conducted in the organisation's
Gurureva Parama Brahma own building, which is called a ja'grti, "a house of spiritual
Tasmae Shrii Gurave Namah awakening." There the spiritual vibrations generated by
the collective meditation will build up with time and fur-
Tava Dravyam Jagad Guro
ther benefit all the sa'dhakas.
Tubhyameva Samarpaye
60 THE SIXTEEN POINTS THE SIXTEEN POINTS 61
The latest news of Ba'ba' and the organisation, and the If aspirants are not regular in following yama and niya-
details of the Dharma Maha Cakras (DMC) held by the ma, they will not be regular in their sa dhana. If they are not
Guru are all conveyed after DC. The local social service regular in their sadhana, they will not be regular in at-
activities of the organization are also planned and reviewed tending DC. If they arc not regular in DC, they will not
at that time, allowing the spiritual aspirants opportunities be allowed to attend DMC.
to volunteer to help this selfless work. The scriptures em-
phasize the importance of the organisation in the s'lokar
"Sam'ghe Shakti Kaiauyuge" which means "the organisa-
tion 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 re-
fuge 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.
THE SIXTEEN POINTS 63
THE FIFTEENTH POINT: OATHS The oaths should be remembered word-by-word every
morning when one wakes up. This daily remembrance
The personal oaths that a person takes are given great ever strengthens one's resolve to translate them into action.
importance by society. In every court of law, each witness If you have forgotten your oaths, you should immediately
is first required to solemnly affirm to tell the truth. Simi- contact your A'carya to learn them again. As the oaths
larly, all government officials including Presidents, Prime- are secret, they should not be written down.
Ministers, cabinet members, judges, etc. must swear an Obeying one's oaths faithfully brings one mental peace
oath of allegience to the country and its constitution before and solace. Those spiritual aspirants who embrace greater
taking office. To remain true to these social obligations- social and spiritual responsibilities, such as becoming an
and sacred responsibilities is essential for the welfare of A'carya or an Avadhuta or Avadhutika, take oaths of a
both the society and the individual. higher standard which last a lifetime.
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 re-
gularly, 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 educa-
tion and occupation may be, until a person has been ini-
tiated 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 recog-
nition of responsible spiritualists. The Supreme Conscious-
ness 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.
THE SIXTEEN POINTS 65
Kiirtan is for everyone. Anyone can learn it easily and feelings will have to leave the mind if kiirtan is sung for
join. The Bdbd Na'm Kevalam mantra has been empow- a long time, such as an hour.
ered and energized by Shrii Shrii A'nandamurtiji. It is Kiirtan is a general panacea for all physical and psychic
so simple that people of any regon and language can easily ailments and it increases longevity—for by elevating one's
learn it. It is so devotionally charged that groups of illite- consciousness, physical and mental impurities are removed.
rate people as well as highly educated intellectuals expe- At the same time, as it is a dance of surrender, it attracts
rience sweet waves of bliss while dancing and singing Cosmic Grace. This is why kiirtan also wards off impend-
kiirtan. In the neighbourhoods where A'nanda Ma'rga has ealamities.
schools or jagrtis—in Africa, Asia, South America and else-
where—the nearby children happily come running and Whereas the Supreme Father is most dear to us, we
shouting this mantra whenever they see the saffron uniform are equally beloved to Him. When we sing Baba Na'm
of a Wholetime. Kevalam, He also ideates that we are Baba, the most be-
loved to Him. This is why Kiitan attracts the spiritual
When one gains knowledge, unfortunately there is a nucleus of the universe, so that sincere participants invari-
tendency to become lazy and vain. Even performing ser- ably feel His invisible blissful presence.
vice work increases the ego. Kiirtan, though, makes one
humble and devoted while singing in an unceasing flow of It is very beneficial to sometimes organize and parti-
spiritual fervour. Therefore everyone must dance kiirtan cipate in akhanda ("endless") kiirtan. This is performed by
each day in order to overcome the ego. a group of people without interruption for one or more
Kiirtan elevates the mind. One should dance alone prahars, each of which is equal to three hours—so it can be
for 15-20 minutes before individual sa'dhana' so that one organized for 3, 6, 12 or 24 hours or even longer. How-
can get absorbed in the devotional flow and enjoy the divine ever such a large program requires systematic planning and
sweetness. In order to channelize that elevation, medita- sincere efforts by the organizers.
tion should always be practiced after dancing kiirtan. It During akhanda kiirtan, the participants dance in a
helps sa'dhana' immensely. counter-clockwise direction around a mandap, a cloth-cove-
The dance was first invented by Parvati, the wife of red table on which symbols of the pratik and photographs
Shiva, seven thousand years ago, but it was made popular of the Preceptor (pratikrti) are placed facing all four direc-
by Caetanya Maha'prabhu of Bengal launched a devotional tions. The mandap can be attractively decorated with gar-
movement of kiirtan that vibrated the entire eastern regioa lands, flowers, plants or paper decorations. Incense can be
of India about 500 years ago. burned to create a sweet fragrance. The organizers can in-
This spiritual dance is a perennial source of intoxicat- spire all the participants with devotional feeling by spend-
ing bliss, releasing fountains of joy in one's heart. It over- ing time to beautifully decorate the mandap and room, no
comes worries, anxieties and psychic clash so effective that matter how simple the materials may be.
however tremendous the clash one may feel, those negative First, a spiritual bhajan should be sung which is called
gaur chandrika, in which there is a fervent call for the Lord
72 THE SIXTEEN POINTS
Ba'ba' does not say that we should merely follow the As such, the Sixteen Points are the fundamental duty of
Sixteen Points—rather He has instructed us to follow them everyone and should become part of our life and character..
onl y in the initial phas e. In the subsequent phase He The two Va'n'iis clearly reflect Ba'ba"s immense love of
asks us to be firmly ensconced in these points. As a natural the Sixteen Points. To fulfil His messages, we must in-
consequence, firmness will unite the righteous forces of the culcate a similar love and devotion for these points. In
universe, and their concerted efforts will ultimately silence this way, we can assure our destiny as spiritually realized
all evil forces.. beings. This is Ba'ba"s desire for each and every one of
Ba'ba"s 1976 A'nanda Purnima Varii gives even more his beloved sons and daughters.
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 res-
ponsibilities. Forgetting the responsibility implies the
humiliation of the human race.
"In order to march ahead on the road of human wel-
fare, 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 em-
bedded in the Sixteen Points. Hence be firm on the Six-
teen 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.