Dharma Pracar Training for Sadhakas of Ananda Marga

Dharma Pracar Training for Sadhakas of Ananda Marga <body bgcolor="#ffffff"> <p><font class="titel" size="5">Dharma Pracar Training for Sadhakas of Ananda Marga</font></p> <p><font class="text" size="2">Every Sadhaka is a missionary and should therefore be capable of explaining the philosophy of Ananda Marga</font></p> <p><font class="text" size="2">Every Ananda Marga unit should have 2-3 Tattvika</font></p> <p></p> <p><font class="titel" size="4">Dharma Pracar</font></p> <p><font size="2">Since October 2000, regular Dharma Pracar training is offered in Katihar (Bihar), India by senior Family Acaryas for all Ananda Margii.</font></p> <p><font size="2">Purpose of conducting Dharma Pracar training:</font></p> <ol> <li><font size="2">Every Sadhaka is a missionary and should therefore be capable of explaining the philosophy of Ananda Marga</font> <li><font size="2">Every Ananda Marga unit should have 2-3 Tattvika</font> </ol> <table width="284" border="0" cellspacing="0" cellpadding="0"> <tr> <td><font size="2">Master Trainer:</font></td> <td> <p><font size="2">Ac. Indradeo </font></p> </td> </tr> <tr> <td></td> <td><font size="2">Acarya since 1957</font></td> </tr> <tr height="20"> <td height="20"></td> <td height="20"></td> </tr> <tr> <td><font size="2">Co-Trainer:</font></td> <td><font size="2">Ac. Surya Narayan </font></td> </tr> <tr> <td></td> <td><font size="2">Acarya since 1962</font></td> </tr> </table> <p><font class="subtitel" size="3"><b>Dharma Pracar</b><br> </font><font class="text" size="2">"It is the bounden duty of every Ananda Margi to endeavour to bring all to the path of bliss. Verily is this a part and parcel of sadhana, to lead others along the path of righteousness."</font><font size="2"><br> </font><font class="zitat" size="2">Supreme Command</font></p> <p><font class="subtitel" size="3"><i>Training Subjects</i></font></p> <ol> <li><font size="2">Darshan - Speculative, Mythological and Scientific</font> <li><font size="2">Praman - Pratyaksha, Anuman and Shabdapraman</font> <li><font size="2">Theory of perception - three fundamental factors (Gunas) and study of universal existence</font> <li><font size="2">Shristricakra</font> <li><font size="2">Karma - Karmaphal - Samskara and Vritti</font> <li><font size="2">Janma - Jeevan and Mrtyu</font> <li><font size="2">Kosha - Loka</font> <li><font size="2">Bhakti, Karma-Gyan</font> <li><font size="2">Guru Tattva</font> <li><font size="2">Astaunga Yoga</font> <li><font size="2">Dharma, Mata, Sampraday</font> <li><font size="2">Samajcakra and PROUT</font> <li><font size="2">Co-operatives</font> </ol> <p><font class="subtitel" size="3"><i>Relevant philosophy</i></font></p> <ol> <li><font size="2">Ananda Sutram</font> <li><font size="2">Idea and Ideology</font> <li><font size="2">Tattvika Praveshika</font> <li><font size="2">Subhasita Samgraha I, II, III</font> </ol> <p></p> <p><font class="titel" size="4">Sadhana in family life</font></p> <p><font size="2">"Ananda Marga does not discriminate between a family person and a sannyasi (renunciate). The place given to a family person in our Marga is greater than the place given to a sannyasi, based on the reason that the former is not dependent on anyone for his or her maintenance, while the sannyasi has to depend on others. A family person is like a strong tree which is self-supporting, while the sannyasi is like the vine which twines around the tree for its support. A family person therefore deserves more respect than a sannyasi, according to the trend of thought in Ananda Marga. This itself is a revolutionary idea. No philosopher or thinker, whether eastern or western had ever dared to declare a family person as deserving more respect than a hermit or sannyasi. It needed the courage of a revolutionary to say so."<br> </font><font class="zitat" size="2"><i>Source: Tattvika Pravesika "Ananda Marga a Revolution"</i></font><font size="2"><br> <br> </font></p> <p><font class="subtitel" size="3"><b>The base of life</b></font><font size="2"><br> </font></p> <p><font size="2">Vaeragya does not denote renunciation, desertion or escaping to the Himalayas after leaving one's spouse, child and family. Ananda Marga staunchly opposes such an escapist mentality. According to Ananda Marga, the practice of Dharma by means of Vaeragya is a part of family life. Those who harbour the sentiment of running away and leaving everything behind are labouring under a defeatist complex. The thief, who for fear of the police, the debtor, who for fear of the creditor, the afflicted, who for inability to put up with afflictions, are all amongst those who take recourse to the so called Vaeragya. Such Vaeragya do not have the fortitude to face the setbacks of this world. They try to hide their cowardice under tall talks. Even when they accept the order of the so-called Vaeragya, the worldly attractions do not abate in their mind. Therefore, pursuing an incorrect interpretation of the term, they insistently practice Tyaga (abnegation). Consequently most of them fall from their path. "Vaeragya" is derived from the word "Viraga". The word "Raga" denotes attachment. The practice whereby we develop detachment from finite objects, i.e. the discipline whereby the mind is not influenced by the attractions of worldly objects is Vaeragya Sadhana. The true Cosmic Entity is only revealed to people with this Vaeragya. This Cosmic Entity is the basic shelter of human beings. It is a strong foundation which shall not, at any time forsake them. In this cosmic shelter you can establish yourself fearlessly for all time to come.<br> </font><font class="zitat" size="2">Source: Subhasita Samgraha part 1, Subject: The Base of life</font><font size="2"><br> <br> </font></p> <p><font class="subtitel" size="3"><b>The balance in life</b></font><font size="2"><br> </font></p> <p><font size="2">"...Without Yama and Niyama, Sadhana is an impossibility ..."<br> </font><font class="zitat" size="2"><i>Supreme Command</i></font><font size="2"><br> <br> </font></p> <p><font size="2">No attachment to worldly objects will be developed if we observe Yama and Niyama, since every item of Yama-Niyama is part of Brahma Sadhana through worldly deeds. Hence when you are able to perfectly observe the spiritual practice of Yama-Niyama, your mind becomes absorbed in Brahma - the ultimate goal of this spiritual practice.<br> <br> </font></p> <p><font size="2">... According to the beliefs of the human beings, Sadhana is not practicable in normal life and it is necessary for an aspirant to sever connections with the home and members of the family. This is fallacious. How can a Sadhaka devote himself to Brahma when he cannot even support the four or five members of his family? A person is associated with a family right from birth. Every family is beset with one problem or another. If instead of solving the problems, you leave your home and live in solitude, will you then forget about these problems? Furthermore, while in solitude you will have to think for your food and clothes. Sadhana is possible only through this physical body, and for the sake of Sadhana it is useless to create unnatural situations for forsaking the home. We can practise Sadhana by practising restraint in whichever situation we are placed. The only thing necessary for practising Sadhana is an ardent desire for it.<br> <br> </font></p> <p><font size="2">... Sadhana can be practised at home by family people and it is not necessary to take to the order of Sannyasa. The true meaning of the word "Sannyasa" is "devoted to truth". No one can be devoted to truth except through Sadhana. The fact is that the word "Sannyasa" can only be used in the context of Sadhana.<br> </font><font class="zitat" size="2"><i>Source: Subhasita Samgraha Part-1, Subject: The Form of Sadhana</i></font><font size="2"><br> <br> </font></p> <p><font class="subtitel" size="3"><b>Ananda Marga Acaryas - the difference!</b></font><font size="2"><br> </font></p> <p><font size="2">"Before the advent of Ananda Marga, there were only two socio-religious organizations in this world. No socio-spiritual organization existed before.<br> </font></p> <p><font size="2">The two socio-religious organizations were: Catholic Church and Islam. The Catholic Church accepted the system of missionaries (Sanyasi-System). They created monks and nuns. Householders were not given any honourable place. In this manner there was none to control the catholic monks and nuns. Consequently, there was the downfall of monks and nuns.<br> </font></p> <p><font size="2">Islam did not establish the sanyasi order because they did not have faith in this system. Yet, their societies are strong and attractive. There are no whole timers in Islam. The Islamic societies get easily affected by the shortcomings or demerits of its venerable persons like mullahs and maulviis. In the absence of a system of sanyasiins, there has also been the downfall of maulviis and mullahs.<br> </font></p> <p><font size="2">Evidently, both the organizations - Catholic Church and Islam - have remained lopsided and that is why both have degenerated. For this reason, I have brought about a proper coordination of householders and sanyasiins. In addition, Ananda Marga is a socio-spiritual organization rather than a socio-religious one. It is for the entire humanity and not for a particular group or religious community. "<br> </font><font class="zitat" size="2"><i>Source: "Prout Magazine". Published by Ac. Shantoshananda Av., collected from Acarya Chandranathjee</i><br> </font></p> </body>